Sri Caitanya-caritamrta Madhya-lila Volume 1 Chapter 1 The Later Pastimes of Lord Śrī Caitanya Mahāprabhu

 

Chapter 1
The Later Pastimes of Lord Śrī Caitanya Mahāprabhu
In this chapter there is a summary description of all the pastimes performed by Śrī Caitanya Mahāprabhu during the middle period of His activities as well as the six years at the end of His activities. All of these are described in brief. There is also a description of Śrī Caitanya Mahāprabhu's ecstasy that occurred when He recited the verse beginning yaḥ kaumāra-haraḥ, and there is also an explanation of that ecstasy given in the verse priyaḥ so 'yaṁ kṛṣṇaḥ, by Śrīla Rūpa Gosvāmī. Because he wrote that verse, Śrīla Rūpa Gosvāmī was specifically blessed by the Lord. There is also a description of the many books written by Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī and Śrīla Jīva Gosvāmī. There is also a description of the meeting between Śrī Caitanya Mahāprabhu, Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī in the village known as Rāmakeli.
TEXT 1
yasya prasādād aj�o 'pi
sadyaḥ sarva-j�atāṁ vrajet
sa śrī-caitanya-devo me
bhagavān samprasīdatu
SYNONYMS
yasya—of whom; prasādāt—by the mercy; aj�aḥ api—even a person who has no knowledge; sadyaḥ—immediately; sarva-j�atām—all knowledge; vrajet—can achieve; saḥ—that; śrī-caitanya-devaḥ—Lord Śrī Caitanya Mahāprabhu; me—on me; bhagavān—the Supreme Personality of Godhead; samprasīdatu—may He bestow His causeless mercy.
TRANSLATION
Even a person with no knowledge can immediately acquire all knowledge simply by the benediction of Śrī Caitanya Mahāprabhu. Therefore I am praying to the Lord for His causeless mercy upon me.
TEXT 2
vande śrī-kṛṣṇa-caitanya-
nityānandau sahoditau
gauḍodaye puṣpavantau
citrau śan-dau tamo-nudau
SYNONYMS
vande—I offer respectful obeisances; śrī-kṛṣṇa-caitanya—to Lord Śrī Kṛṣṇa Caitanya; nityānandau—and to Lord Nityānanda; saha-uditau—simultaneously arisen; gauḍa-udaye—on the eastern horizon of Gauḍa; puṣpavantau—the sun and moon together; citrau—wonderful; śam-dau—bestowing benediction; tamaḥ-nudau—dissipating darkness.
TRANSLATION
I offer my respectful obeisances unto Śrī Kṛṣṇa Caitanya and Lord Nityānanda, who are like the sun and moon. They have arisen simultaneously on the horizon of Gauḍa to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all.
TEXT 3
jayatāṁ suratau paṅgor
mama manda-mater gatī
mat-sarvasva-padāmbhojau
rādhā-madana-mohanau
SYNONYMS
jayatām—all glory to; su-ratau—most merciful, or attached in conjugal love; paṅgoḥ—of one who is lame; mama—of me; manda-mateḥ—foolish; gatī—refuge; mat—my; sarva-sva—everything; pada-ambhojau—whose lotus feet; rādhā-madana-mohanau—Rādhārāṇī and Madana-mohana.
TRANSLATION
Glory to the all-merciful Rādhā and Madana-mohana! I am lame and ill-advised, yet They are my directors, and Their lotus feet are everything to me.
TEXT 4
dīvyad-vṛndāraṇya-kalpa-drumādhaḥ-
śrīmad-ratnāgāra-siṁhāsana-sthau
śrīmad-rādhā-śrīla-govinda-devau
preṣṭhālībhiḥ sevyamānau smarāmi
SYNONYMS
dīvyat—shining; vṛndā-araṇya—in the forest of Vṛndāvana; kalpa-druma—desire tree; adhaḥ—beneath; śrīmat—most beautiful; ratna-āgāra—in a temple of jewels; siṁha-āsana-sthau—sitting on a throne; śrīmat—very beautiful; rādhā—Śrīmatī Rādhārāṇī; śrīla-govinda-devau—and Śrī Govindadeva; preṣṭha-ālībhiḥ—by most confidential associates; sevyamānau—being served; smarāmi—I remember.
TRANSLATION
In a temple of jewels in Vṛndāvana, underneath a desire tree, Śrī Śrī Rādhā-Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my humble obeisances unto Them.
TEXT 5
śrīmān rāsa-rasārambhī
vaṁśī-vaṭa-taṭa-sthitaḥ
karṣan veṇu-svanair gopīr
gopīnāthaḥ śriye 'stu naḥ
SYNONYMS
śrīmān—the most beautiful form; rāsa—of the rāsa dance; rasa-ārambhī—the initiator of the mellow; vaṁśī-vaṭa—the celebrated place named Vaṁśīvaṭa; taṭa—on the bank of Yamunā; sthitaḥ—being situated; karṣan—attracting; veṇu-svanaiḥ—by the sounds of the flute; gopīḥ—all the gopīs; gopī-nāthaḥ—the master of all the gopīs; śriye—the opulence of love and affection; astu—let there be; naḥ—upon us.
TRANSLATION
May Gopīnāthajī, who attracts all the gopīs with the song of His flute and who has begun the most melodious rāsa dance on the bank of the Yamunā in Vaṁśīvaṭa, be merciful upon us.
TEXT 6
jaya jaya gauracandra jaya kṛpā-sindhu
jaya jaya śacī-suta jaya dīna-bandhu
SYNONYMS
jaya jaya—all glories; gauracandra—to Śrī Caitanya Mahāprabhu; jaya—all glories; kṛpā-sindhu—to the ocean of mercy; jaya jaya—all glories unto You; śacī-suta—the son of Śacī; jaya—all glories unto You; dīna-bandhu—the friend of the fallen.
TRANSLATION
All glories unto Śrī Gaurahari, who is an ocean of mercy! All glories unto You, the son of Śacīdevī, for You are the only friend of all fallen souls!
TEXT 7
jaya jaya nityānanda jayādvaita-candra
jaya śrīvāsādi jaya gaura-bhakta-vṛnda
SYNONYMS
jaya jaya—all glories; nityānanda—to Lord Nityānanda; jaya advaita-candra—all glories to Advaita Prabhu; jaya—all glories; śrīvāsa-ādi—to all the devotees, headed by Śrīvāsa Ṭhākura; jaya gaura-bhakta-vṛnda—all glories unto the devotees of Lord Gaurasundara.
TRANSLATION
All glories unto Lord Nityānanda and Advaita Prabhu, and all glories unto all the devotees of Lord Caitanya, headed by Śrīvāsa Ṭhākura!
TEXT 8
pūrve kahiluṅ ādi-līlāra sūtra-gaṇa
yāhā vistāriyāchena dāsa-vṛndāvana
SYNONYMS
pūrve—previously; kahiluṅ—I have described; ādi-līlāra—of the ādi-līlā; sūtra-gaṇa—the synopsis; yāhā—which; vistāriyāchena—has elaborately explained; dāsa-vṛndāvana—Vṛndāvana dāsa Ṭhākura.
TRANSLATION
I have previously described in synopsis the ādi-līlā [initial pastimes], which have already been fully described by Vṛndāvana dāsa Ṭhākura.
TEXT 9
ataeva tāra āmi sūtra-mātra kailuṅ
ye kichu viśeṣa, sūtra-madhyei kahiluṅ
SYNONYMS
ataeva—therefore; tāra—of that; āmi—I; sūtra-mātra—only the synopsis; kailuṅ—did; ye kichu—whatever; viśeṣa—specifics; sūtra-madhyei kahiluṅ—I have already stated within the synopsis.
TRANSLATION
I have therefore given only a synopsis of those incidents, and whatever specifics were to be related have already been given in that synopsis.
TEXT 10
ebe kahi śeṣa-līlāra mukhya sūtra-gaṇa
prabhura aśeṣa līlā nā yāya varṇana
SYNONYMS
ebe—now; kahi—I describe; śeṣa-līlāra—of the pastimes at the end; mukhya—chief; sūtra-gaṇa—synopsis; prabhura—of Lord Caitanya Mahāprabhu; aśeṣa—unlimited; līlā—pastimes; nā yāya varṇana—it is not possible to describe.
TRANSLATION
To describe the unlimited pastimes of Śrī Caitanya Mahāprabhu is not possible, but I now wish to relate the chief incidents and give a synopsis of those pastimes occurring at the end.
TEXTS 11-12
tāra madhye yei bhāga dāsa-vṛndāvana
'caitanya-maṅgale' vistāri' karilā varṇana
sei bhāgera ihāṅ sūtra-mātra likhiba
tāhāṅ ye viśeṣa kichu, ihāṅ vistāriba
SYNONYMS
tāra madhye—amongst them; yei—which; bhāga—portion; dāsa-vṛndāvana—Śrīla Vṛndāvana dāsa Ṭhākura; caitanya-maṅgale—in his book Caitanya-maṅgala; vistāri'-elaborating; karilā varṇana—has described; sei bhāgera—of that portion; ihāṅ—here in this book; sūtra-mātra—the synopsis only; likhiba—I shall write; tāhāṅ—there; ye—whatever; viśeṣa—special details; kichu—something; ihāṅ vistāriba—I shall describe elaborately.
TRANSLATION
I shall describe only in synopsis that portion which Vṛndāvana dāsa Ṭhākura has described very elaborately in his book Caitanya-maṅgala. Whatever incidents are outstanding, however, I shall later elaborate.
TEXT 13
caitanya-līlāra vyāsa--dāsa vṛndāvana
tāṅra āj�āya karoṅ tāṅra ucchiṣṭa carvaṇa
SYNONYMS
caitanya-līlāra vyāsa—the Vyāsadeva, or compiler of the pastimes, of Lord Caitanya Mahāprabhu; dāsa vṛndāvana—Vṛndāvana dāsa Ṭhākura; tāṅra—of him; āj�āya—upon the order; karoṅ—I do; tāṅra—his; ucchiṣṭa—of the remnants of food; carvaṇa—chewing.
TRANSLATION
Actually the authorized compiler of the pastimes of Śrī Caitanya Mahāprabhu is Śrīla Vṛndāvana dāsa, the incarnation of Vyāsadeva. Only upon his orders am I trying to chew the remnants of food that he has left.
TEXT 14
bhakti kari' śire dhari tāṅhāra caraṇa
śeṣa-līlāra sūtra-gaṇa kariye varṇana
SYNONYMS
bhakti kari'-with great devotion; śire—on my head; dhari—I hold; tāṅhāra—his; caraṇa—lotus feet; śeṣa-līlāra—of the pastimes at the end; sūtra-gaṇa—the synopsis; kariye—I do; varṇana—describe.
TRANSLATION
Placing his lotus feet upon my head in great devotion, I shall now describe in summary the Lord's final pastimes.
TEXT 15
cabbiśa vatsara prabhura gṛhe avasthāna
tāhāṅ ye karilā līlā--'ādi-līlā' nāma
SYNONYMS
cabbiśa vatsara—for twenty-four years; prabhura—of the Lord; gṛhe—at home; avasthāna—residing; tāhāṅ—there; ye—whatever; karilā—He performed; līlā—pastimes; ādi-līlā nāma—are called ādi-līlā.
TRANSLATION
For twenty-four years, Lord Śrī Caitanya Mahāprabhu remained at home, and whatever pastimes He performed during that time are called the ādi-līlā.
TEXT 16
cabbiśa vatsara śeṣe yei māgha-māsa
tāra śukla-pakṣe prabhu karilā sannyāsa
SYNONYMS
cabbiśa vatsara—of those twenty-four years; śeṣe—at the end; yei—which; māgha-māsa—the month of Māgha (January-February); tāra—of that month; śukla-pakṣe—during the fortnight of the waxing moon; prabhu—the Lord; karilā—accepted; sannyāsa—the renounced order of life.
TRANSLATION
At the end of His twenty-fourth year, in the month of Māgha, during the fortnight of the waxing moon, the Lord accepted the renounced order of life, sannyāsa.
TEXT 17
sannyāsa kariyā cabbiśa vatsara avasthāna
tāhāṅ yei līlā, tāra 'śeṣa-līlā' nāma
SYNONYMS
sannyāsa kariyā—after accepting the order of sannyāsa; cabbiśa vatsara—the twenty-four years; avasthāna—remaining in this material world; tāhāṅ—in that portion; yei līlā—whatever pastimes (were performed); tāra—of those pastimes; śeṣa-līlā—the pastimes at the end; nāma—named.
TRANSLATION
After accepting sannyāsa, Lord Caitanya remained within this material world for another twenty-four years. Within this period, whatever pastimes He enacted are called the śeṣa-līlā, or pastimes occurring at the end.
TEXT 18
śeṣa-līlāra 'madhya' 'antya',--dui nāma haya
līlā-bhede vaiṣṇava saba nāma-bheda kaya
SYNONYMS
śeṣa-līlāra—of the śeṣa-līlā, or pastimes at the end; madhya—the middle; antya—the final; dui—two; nāma—names; haya—are; līlā-bhede—by the difference of pastimes; vaiṣṇava—the devotees of the Supreme Lord; saba—all; nāma-bheda—different names; kaya—say.
TRANSLATION
The final pastimes of the Lord, occurring in His last twenty-four years, are called madhya [middle] and antya [final]. All the devotees of the Lord refer to His pastimes according to these divisions.
TEXT 19
tāra madhye chaya vatsara--gamanāgamana
nīlācala-gauḍa-setubandha-vṛndāvana
SYNONYMS
tāra madhye—within that period; chaya vatsara—for six years; gamana-āgamana—going and coming; nīlācala—from Jagannātha Purī; gauḍa—to Bengal; setubandha—and from Cape Comorin; vṛndāvana—to Vṛndāvana-dhāma.
TRANSLATION
For six years of the last twenty-four, Śrī Caitanya Mahāprabhu traveled all over India from Jagannātha Purī to Bengal and from Cape Comorin to Vṛndāvana.
TEXT 20
tāhāṅ yei līlā, tāra 'madhya-līlā' nāma
tāra pāche līlā--'antya-līlā' abhidhāna
SYNONYMS
tāhāṅ—in those places; yei līlā—all the pastimes; tāra—of those; madhya-līlā—the middle pastimes; nāma—named; tāra pāche līlā—all the pastimes after that period; antya-līlā—last pastimes; abhidhāna—the nomenclature.
TRANSLATION
All the pastimes performed by the Lord in those places are known as the madhya-līlā, and whatever pastimes were performed after that are called the antya-līlā.
TEXT 21
'ādi-līlā', 'madhya-līlā', 'antya-līlā' āra
ebe 'madhya-līlāra' kichu kariye vistāra
SYNONYMS
ādi-līlā madhya-līlā antya-līlā āra—therefore there are three periods, namely the ādi-līlā, madhya-līlā and antya-līlā; ebe—now; madhya-līlāra—of the madhya-līlā; kichu—something; kariye—I shall do; vistāra—elaboration.
TRANSLATION
The pastimes of the Lord are therefore divided into three periods-the ādi-līlā, madhya-līlā and antya-līlā. Now I shall very elaborately describe the madhya-līlā.
TEXT 22
aṣṭādaśa-varṣa kevala nīlācale sthiti
āpani ācari' jīve śikhāilā bhakti
SYNONYMS
aṣṭādaśa-varṣa—for eighteen years; kevala—only; nīlācale—in Jagannātha Purī; sthiti—staying; āpani—personally; ācari'-behaving; jīve—unto the living entities; śikhāilā—instructed; bhakti—devotional service.
TRANSLATION
For eighteen continuous years, Lord Śrī Caitanya Mahāprabhu remained at Jagannātha Purī and, through His personal behavior, instructed all living entities in the mode of devotional service.
TEXT 23
tāra madhye chaya vatsara bhakta-gaṇa-saṅge
prema-bhakti pravartāilā nṛtya-gīta-raṅge
SYNONYMS
tāra madhye—within that period; chaya vatsara—for six years; bhakta-gaṇa-saṅge—with all the devotees; prema-bhakti—the loving service of the Lord; pravartāilā—introduced; nṛtya-gīta-raṅge—in the matter of chanting and dancing.
TRANSLATION
Of these eighteen years at Jagannātha Purī, Śrī Caitanya Mahāprabhu spent six years with His many devotees. By chanting and dancing, He introduced the loving service of the Lord.
TEXT 24
nityānanda-gosā�ire pāṭhāila gauḍa-deśe
teṅho gauḍa-deśa bhāsāila prema-rase
SYNONYMS
nityānanda-gosā�ire—Nityānanda Gosvāmī; pāṭhāila—sent; gauḍa-deśe—to Bengal; teṅho—He; gauḍa-deśa—the tract of land known as Gauḍa-deśa, or Bengal; bhāsāila—overflooded; prema-rase—with ecstatic love of Kṛṣṇa.
TRANSLATION
Lord Śrī Caitanya Mahāprabhu sent Nityānanda Prabhu from Jagannātha Purī to Bengal, which was known as Gauḍa-deśa, and Lord Nityānanda Prabhu overflooded this country with the transcendental loving service of the Lord.
TEXT 25
sahajei nityānanda--kṛṣṇa-premoddāma
prabhu-āj�āya kaila yāhāṅ tāhāṅ prema-dāna
SYNONYMS
sahajei—by nature; nityānanda—Lord Nityānanda Prabhu; kṛṣṇa-prema-uddāma—very much inspired in transcendental loving service to Lord Kṛṣṇa; prabhu-āj�āya—by the order of the Lord; kaila—did; yāhāṅ tāhāṅ—anywhere and everywhere; prema-dāna—distribution of that love.
TRANSLATION
Śrī Nityānanda Prabhu is by nature very much inspired in rendering transcendental loving service to Lord Kṛṣṇa. Now, being ordered by Śrī Caitanya Mahāprabhu, He distributed this loving service anywhere and everywhere.
TEXT 26
tāṅhāra caraṇe mora koṭi namaskāra
caitanyera bhakti yeṅho laoyāila saṁsāra
SYNONYMS
tāṅhāra caraṇe—unto His lotus feet; mora—my; koṭi—unlimited; namaskāra—obeisances; caitanyera—of Lord Śrī Caitanya Mahāprabhu; bhakti—the devotional service; yeṅho—one who; laoyāila—caused to take; saṁsāra—the whole world.
TRANSLATION
I offer innumerable obeisances unto the lotus feet of Śrī Nityānanda Prabhu, who is so kind that He spread the service of Śrī Caitanya Mahāprabhu all over the world.
TEXT 27
caitanya-gosā�i yāṅre bale 'baḍa bhāi'
teṅho kahe, mora prabhu--caitanya-gosā�i
SYNONYMS
caitanya-gosā�i—Lord Śrī Caitanya Mahāprabhu; yāṅre—unto whom; bale—says; baḍa bhāi—elder brother; teṅho—He; kahe—says; mora prabhu—My Lord; caitanya-gosā�i—the supreme master, Lord Caitanya Mahāprabhu.
TRANSLATION
Caitanya Mahāprabhu used to address Nityānanda Prabhu as His elder brother, whereas Nityānanda Prabhu addressed Śrī Caitanya Mahāprabhu as His Lord.
TEXT 28
yadyapi āpani haye prabhu balarāma
tathāpi caitanyera kare dāsa-abhimāna
SYNONYMS
yadyapi—although; āpani—personally; haye—is; prabhu—Lord; balarāma—Balarāma; tathāpi—still; caitanyera—of Lord Śrī Caitanya Mahāprabhu; kare—accepts; dāsa-abhimāna—conception as the eternal servant.
TRANSLATION
Although Nityānanda Prabhu is none other than Balarāma Himself, He nonetheless always thinks of Himself as the eternal servant of Lord Śrī Caitanya Mahāprabhu.
TEXT 29
'caitanya' seva, 'caitanya' gāo, lao 'caitanya'-nāma
'caitanye' ye bhakti kare, sei mora prāṇa
SYNONYMS
caitanya seva—serve Śrī Caitanya Mahāprabhu; caitanya gāo—chant about Śrī Caitanya Mahāprabhu; lao—always take; caitanya-nāma—the name of Lord Caitanya Mahāprabhu; caitanye—unto Lord Śrī Caitanya Mahāprabhu; ye—anyone who; bhakti—devotional service; kare—renders; sei—that person; mora—My; prāṇa—life and soul.
TRANSLATION
Nityānanda Prabhu requested everyone to serve Śrī Caitanya Mahāprabhu, chant His glories and utter His name. Nityānanda Prabhu claimed that person to be His life and soul who rendered devotional service unto Śrī Caitanya Mahāprabhu.
TEXT 30
ei mata loke caitanya-bhakti laoyāila
dīna-hīna, nindaka, sabāre nistārila
SYNONYMS
ei mata—in this way; loke—the people in general; caitanya—of Lord Caitanya Mahāprabhu; bhakti—the devotional service; laoyāila—He caused to accept; dīna-hīna—poor fallen souls; nindaka—blasphemers; sabāre—everyone; nistārila—He delivered.
TRANSLATION
In this way, Śrīla Nityānanda Prabhu introduced the cult of Śrī Caitanya Mahāprabhu to everyone without discrimination. Even though the people were fallen souls and blasphemers, they were delivered by this process.
TEXT 31
tabe prabhu vraje pāṭhāila rūpa-sanātana
prabhu-āj�āya dui bhāi āilā vṛndāvana
SYNONYMS
tabe—after this; prabhu—Lord Śrī Caitanya Mahāprabhu; vraje—to Vṛndāvana-dhāma; pāṭhāila—sent; rūpa-sanātana—the two brothers Rūpa Gosvāmī and Sanātana Gosvāmī; prabhu-āj�āya—upon the order of Śrī Caitanya Mahāprabhu; dui bhāi—the two brothers; āilā—came; vṛndāvana—to Vṛndāvana-dhāma.
TRANSLATION
Lord Śrī Caitanya Mahāprabhu then sent the two brothers Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī to Vraja. By His order, they went to Śrī Vṛndāvana-dhāma.
TEXT 32
bhakti pracāriyā sarva-tīrtha prakāśila
madana-gopāla-govindera sevā pracārila
SYNONYMS
bhakti pracāriyā—broadcasting devotional service; sarva-tīrtha—all the places of pilgrimage; prakāśila—discovered; madana-gopāla—of Śrī Rādhā-Madana-mohana; govindera—of Śrī Rādhā-Govindajī; sevā—the service: pracārila—introduced.
TRANSLATION
After going to Vṛndāvana, the brothers preached devotional service and discovered many places of pilgrimage. They specifically initiated the service of Madana-mohana and Govindajī.
TEXT 33
nānā śāstra āni' kailā bhakti-grantha sāra
mūḍha adhama-janere teṅho karilā nistāra
SYNONYMS
nānā śāstra—different types of scriptures; āni'-collecting; kailā—compiled; bhakti-grantha—of books on devotional service; sāra—the essence; mūḍha—rascals; adhama-janere—and fallen souls; teṅho—they; karilā nistāra—delivered.
TRANSLATION
Both Rūpa Gosvāmī and Sanātana Gosvāmī brought various scriptures to Vṛndāvana and collected the essence of these by compiling many scriptures on devotional service. In this way they delivered all rascals and fallen souls.
PURPORT
Śrīla Śrīnivāsa Ācārya has sung:
nānā-śāstra-vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau
lokānāṁ hita-kāriṇau tri-bhuvane mānyau śaraṇyākarau
rādhā-kṛṣṇa-padāravinda-bhajanānandena mattālikau
vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau
The six Gosvāmīs, under the direction of Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī, studied various Vedic scriptures and picked up the essence of them, the devotional service of the Lord. This means that all the Gosvāmīs wrote many scriptures on devotional service with the support of the Vedic literature. Devotional service is not a sentimental activity. The essence of Vedic knowledge is devotional service, as confirmed in the Bhagavad-gītā (15.15): vedaiś ca sarvair aham eva vedyaḥ. All the Vedic literature aims at understanding Kṛṣṇa, and how to understand Kṛṣṇa through devotional service has been explained by Śrīla Rūpa and Sanātana Gosvāmīs, with evidence from all the Vedic scriptures. They have put it so nicely that even a rascal or first-class fool can be delivered by devotional service under the guidance of the Gosvāmīs.
TEXT 34
prabhu āj�āya kaila saba śāstrera vicāra
vrajera nigūḍha bhakti karila pracāra
SYNONYMS
prabhu āj�āya—upon the order of Lord Śrī Caitanya Mahāprabhu; kaila—they did; saba śāstrera—of all scriptures; vicāra—analytical study; vrajera—of Śrī Vṛndāvana-dhāma; nigūḍha—most confidential; bhakti—devotional service; karila—did; pracāra—preaching.
TRANSLATION
The Gosvāmīs carried out the preaching work of devotional service on the basis of an analytical study of all confidential Vedic scriptures. This was in compliance with the order of Śrī Caitanya Mahāprabhu. Thus one can understand the most confidential devotional service of Vṛndāvana.
PURPORT
This proves that bona fide devotional service is based on the conclusions of the Vedic literature. It is not based on the type of sentiment exhibited by the prākṛta-sahajiyās. The prākṛta-sahajiyās do not consult the Vedic literature, and they are debauchees, woman-hunters and smokers of ga�jā. Sometimes they give a theatrical performance and cry for the Lord with tears in their eyes. Of course, all scriptural conclusions are washed off by these tears. The prākṛta-sahajiyās do not realize that they are violating the orders of Śrī Caitanya Mahāprabhu, who specifically said that to understand Vṛndāvana and the pastimes of Vṛndāvana one must have sufficient knowledge of the śāstras (Vedic scriptures). As stated in Śrīmad-Bhāgavatam (1.2.12), bhaktyā śruta-gṛhītayā. This means that devotional service is acquired from Vedic knowledge. Tac chraddadhānāḥ munayaḥ. Devotees who are actually serious attain bhakti, scientific devotional service, by hearing Vedic scriptures (bhaktyā śruta-gṛhītayā). It is not that one should create something out of sentimentality, become a sahajiyā and advocate such concocted devotional service. However, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura considered such sahajiyās to be more favorable than the impersonalists, who are hopelessly atheistic. The impersonalists have no idea of the Supreme Personality of Godhead. The position of the sahajiyās is far better than that of the Māyāvādī sannyāsīs. Although the sahajiyās do not think much of Vedic knowledge, they nonetheless have accepted Lord Kṛṣṇa as the Supreme Lord. Unfortunately, they mislead others from authentic devotional service.
TEXT 35
hari-bhakti-vilāsa, āra bhāgavatāmṛta
daśama-ṭippanī, āra daśama-carita
SYNONYMS
hari-bhakti-vilāsa—the scripture named Hari-bhakti-vilāsa; āra—and; bhāgavatāmṛta—the scripture named Bṛhad-bhāgavatāmṛta; daśama-ṭippanī—comments on the Tenth Canto of Śrīmad-Bhāgavatam; āra—and; daśama-carita—poetry about the Tenth Canto of Śrīmad-Bhāgavatam.
TRANSLATION
Some of the books compiled by Śrīla Sanātana Gosvāmī were the Hari-bhakti-vilāsa, Bṛhad-bhāgavatāmṛta, Daśama-ṭippanī and Daśama-carita.
PURPORT
In the First Wave of the book known as Bhakti-ratnākara, it is said that Sanātana Gosvāmī understood Śrīmad-Bhāgavatam by thorough study and explained it in his commentary known as Vaiṣṇava-toṣaṇī All the knowledge that Śrī Sanātana Gosvāmī and Rūpa Gosvāmī directly acquired from Śrī Caitanya Mahāprabhu was broadcast all over the world by their expert service. Sanātana Gosvāmī gave his Vaiṣṇava-toṣaṇī commentary to Śrīla Jīva Gosvāmī for editing, and Śrīla Jīva Gosvāmī edited this under the name of Laghu-toṣaṇī. Whatever he immediately put down in writing was finished in the year 1476 Śaka (A.D. 1555). Śrīla Jīva Gosvāmī completed Laghu-toṣaṇī in the year Śakābda 1504 (A.D. 1583).
The subject matter of the Hari-bhakti-vilāsa, by Śrī Sanātana Gosvāmī, was collected by Śrīla Gopāla Bhaṭṭa Gosvāmī and is known as a vaiṣṇava-smṛti. This vaiṣṇava-smṛti-grantha was finished in twenty chapters, known as vilāsas. In the first vilāsa there is a description of how a relationship is established between the spiritual master and the disciple, and mantras are explained. In the second vilāsa, the process of initiation is described. In the third vilāsa, the methods of Vaiṣṇava behavior are given, with emphasis on cleanliness, constant remembrance of the Supreme Personality of Godhead, and the chanting of the mantras given by the initiating spiritual master. In the fourth vilāsa are descriptions of saṁskāra, the reformatory method; tilaka, the application of twelve tilakas on twelve places of the body; mudrā, marks on the body; mālā, chanting with beads; and guru-pūjā, worship of the spiritual master. In the fifth vilāsa, one is instructed on how to make a place to sit for meditation, and there are descriptions of breathing exercises, meditation and worship of the śālagrāma-śilā representation of Lord Viṣṇu. In the sixth vilāsa, the required practices for inviting the transcendental form of the Lord and bathing Him are given. In the seventh vilāsa, one is instructed on how to collect flowers used for the worship of Lord Viṣṇu. In the eighth vilāsa, there is a description of the Deity and instructions on how to set up incense, light lamps, make offerings, dance, play music, beat drums, garland the Deity, offer prayers and obeisances and counteract offenses. In the ninth vilāsa, there are descriptions about collecting tulasī leaves, offering oblations to forefathers according to Vaiṣṇava rituals, and offering food. In the tenth vilāsa there are descriptions of the devotees of the Lord (Vaiṣṇavas, or saintly persons). In the eleventh vilāsa, there are elaborate descriptions of Deity worship and the glories of the holy name of the Lord. One is instructed on how to chant the holy name of the Deity, and there are discussions about offenses committed while chanting the holy name, along with methods for getting relief from such offenses. There are also descriptions of the glories of devotional service and the surrendering process. In the twelfth vilāsa, Ekādaśī is described. In the thirteenth vilāsa, fasting is discussed, as well as observance of the Mahā-dvādaśī ceremony. In the fourteenth vilāsa, different duties for different months are outlined. In the fifteenth vilāsa, there are instructions on how to observe Ekādaśī fasting without even drinking water. There are also descriptions of branding the body with the symbols of Viṣṇu, discussions of Cāturmāsya observations during the rainy season, and discussions of Janmāṣṭamī, Pārśvaikādaśī, Śravaṇā-dvādaśī, Rāma-navamī and Vijayā-daśamī. The sixteenth vilāsa discusses duties to be observed in the month of Kārttika (October-November), or the Dāmodara month, or Ūrja, when lamps are offered in the Deity room or above the temple. There are also descriptions of the Govardhana-pūjā and Ratha-yātrā. The seventeenth vilāsa discusses preparations for Deity worship, mahā-mantra chanting and the process of japa. In the eighteenth vilāsa the different forms of Śrī Viṣṇu are described. The nineteenth vilāsa discusses the establishment of the Deity and the rituals observed in bathing the Deity before installation. The twentieth vilāsa discusses the construction of temples, referring to those constructed by the great devotees. The details of the Hari-bhakti-vilāsa-grantha are given by Śrī Kavirāja Gosvāmī in the Madhya-līlā (24.329-345). The descriptions given in those verses by Kṛṣṇadāsa Kavirāja Gosvāmī are actually a description of those portions compiled by Gopāla Bhaṭṭa Gosvāmī. According to Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, the regulative principles of devotional service compiled by Gopāla Bhaṭṭa Gosvāmī do not strictly follow our Vaiṣṇava principles. Actually, Gopāla Bhaṭṭa Gosvāmī collected only a summary of the elaborate descriptions of Vaiṣṇava regulative principles from the Hari-bhakti-vilāsa. It is Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī's opinion, however, that to follow the Hari-bhakti-vilāsa strictly is to actually follow the Vaiṣṇava rituals in perfect order. He claims that the smārta-samāja, which is strictly followed by caste brāhmaṇas, has influenced portions that Gopāla Bhaṭṭa Gosvāmī collected from the original Hari-bhakti-vilāsa. It is therefore very difficult to find out Vaiṣṇava directions from the book of Gopāla Bhaṭṭa Gosvāmī. It is better to consult the commentary made by Sanātana Gosvāmī himself for the Hari-bhakti-vilāsa under the name of Dig-darśinī-ṭīkā. Some say that the same commentary was compiled by Gopīnātha-pūjā Adhikārī, who was engaged in the service of Śrī Rādhā-ramaṇajī and who happened to be one of the disciples of Gopāla Bhaṭṭa Gosvāmī.
Regarding the Bṛhad-bhāgavatāmṛta, there are two parts dealing with the discharge of devotional service. The first part is an analytical study of devotional service, in which there is also a description of different planets, including the earth, the heavenly planets, Brahma-loka and Vaikuṇṭha-loka. There are also descriptions of the devotees, including intimate devotees, most intimate devotees and complete devotees. The second part describes the glories of the spiritual world, known as Goloka-māhātmya-nirūpaṇa, as well as the process of renunciation of the material world. It also describes real knowledge, devotional service, the spiritual world, love of Godhead, attainment of life's destination, and the bliss of the world. In this way there are seven chapters in each part, fourteen chapters in all.
Daśama-ṭippanī is a commentary on the Tenth Canto of Śrīmad-Bhāgavatam. Another name for this commentary is Bṛhad-vaiṣṇava-toṣaṇī-ṭīkā. In the Bhakti-ratnākara, it is said that Daśama-ṭippanī was finished in 1476 Śakābda (A.D. 1555).
TEXT 36
ei saba grantha kaila gosā�i sanātana
rūpa-gosā�i kaila yata, ke karu gaṇana
SYNONYMS
ei saba—all these; grantha—scriptures; kaila—compiled; gosā�i sanātana—Sanātana Gosvāmī; rūpa-gosā�i—Rūpa Gosvāmī; kaila—did; yata—all; ke—who; karu gaṇana—can count.
TRANSLATION
We have already given the names of four books compiled by Sanātana Gosvāmī. Similarly, Śrīla Rūpa Gosvāmī has also compiled many books, which no one can even count.
TEXT 37
pradhāna pradhāna kichu kariye gaṇana
lakṣa granthe kaila vraja-vilāsa varṇana
SYNONYMS
pradhāna pradhāna—the most important ones; kichu—some; kariye—I do; gaṇana—enumeration; lakṣa—hundreds and thousands; granthe—in verses; kaila—did; vraja-vilāsa—of the pastimes of the Lord in Vṛndāvana; varṇana—description.
TRANSLATION
I shall therefore enumerate the chief books compiled by Śrīla Rūpa Gosvāmī. He has described the pastimes of Vṛndāvana in thousands of verses.
TEXT 38
rasāmṛta-sindhu, āra vidagdha-mādhava
ujjvala-nīlamaṇi, āra lalita-mādhava
SYNONYMS
rasāmṛta-sindhu—of the name Bhakti-rasāmṛta-sindhu; āra—and; vidagdha-mādhava—of the name Vidagdha-mādhava; ujjvala-nīlamaṇi—of the name Ujjvala-nīlamaṇi; āra—and; lalita-mādhava—of the name Lalita-mādhava.
TRANSLATION
The books compiled by Śrī Rūpa Gosvāmī include the Bhakti-rasāmṛta-sindhu, Vidagdha-mādhava, Ujjvala-nīlamaṇi and Lalita-mādhava.
TEXTS 39-40
dāna-keli-kaumudī, āra bahu stavāvalī
aṣṭādaśa līlā-cchanda, āra padyāvalī
govinda-virudāvalī, tāhāra lakṣaṇa
mathurā-māhātmya, āra nāṭaka-varṇana
SYNONYMS
dāna-keli-kaumudī—of the name Dāna-keli-kaumudī; āra—and; bahu stavāvalī—many prayers; aṣṭādaśa—eighteen; līlā-cchanda—chronological pastimes; āra—and; padyāvalī—of the name Padyāvalī; govinda-virudāvalī—of the name Govinda-virudāvalī; tāhāra lakṣaṇa—the symptoms of the book; mathurā-māhātmya—the glories of Mathurā; āra nāṭaka-varṇana—and descriptions of drama (Nāṭaka-candrikā).
TRANSLATION
Śrīla Rūpa Gosvāmī also compiled the Dāna-keli-kaumudī, Stavāvalī, Līlā-cchanda, Padyāvalī, Govinda-virudāvalī, Mathurā-māhātmya and Nāṭaka-varṇana.
TEXT 41
laghu-bhāgavatāmṛtādi ke karu gaṇana
sarvatra karila vraja-vilāsa varṇana
SYNONYMS
laghu-bhāgavatāmṛta-ādi—another list, containing Laghu-bhāgavatāmṛta; ke—who; karu gaṇana—can count; sarvatra—everywhere; karila—did; vraja-vilāsa—of the pastimes of Vṛndāvana; varṇana—description.
TRANSLATION
Who can count the rest of the books (headed by the Laghu-bhāgavatāmṛta) written by Śrīla Rūpa Gosvāmī? He has described the pastimes of Vṛndāvana in all of them.
PURPORT
Śrīla Bhaktisiddhānta Sarasvatī has given a description of these books. The Bhakti-rasāmṛta-sindhu is a great book of instruction on how to develop devotional service to Lord Kṛṣṇa and follow the transcendental process. It was finished in the year 1463 Śakābda (A.D. 1542). This book is divided into four parts: pūrva-vibhāga (eastern division), dakṣiṇa-vibhāga (southern division), paścima-vibhāga (western division) and uttara-vibhāga (northern division). In the pūrva-vibhāga, there is a description of the permanent development of devotional service. The general principles of devotional service, the execution of devotional service, ecstasy in devotional service and ultimately the attainment of love of Godhead are described. In this way there are four laharīs (waves) in this division of the ocean of the nectar of devotion.
In the dakṣiṇa-vibhāga (southern division) there is a general description of the mellow (relationship) called bhakti-rasa, which is derived from devotional service. There are also descriptions of the stages known as vibhāva, anubhāva, sāttvika, vyabhicārī and sthāyi-bhāva, all on this high platform of devotional service. Thus there are five waves in the dakṣiṇa-vibhāga division. In the western division (paścima-vibhāga) there is a description of the chief transcendental humors derived from devotional service. These are known as mukhya-bhakti-rasa-nirūpaṇa, or attainment of the chief humors or feelings in the execution of devotional service. In that part there is a description of devotional service in neutrality, further development in love and affection (called servitude), further development in fraternity, further development in parenthood, or parental love, and finally conjugal love between Kṛṣṇa and His devotees. Thus there are five waves in the western division.
In the northern division (uttara-vibhāga) there is a description of the indirect mellows of devotional service-namely, devotional service in laughter, devotional service in wonder, and devotional service in chivalry, pity, anger, dread and ghastliness. There are also mixing of mellows and the transgression of different humors. Thus there are nine waves in this part. This is but a brief outline of the Bhakti-rasāmṛta-sindhu.
The Vidagdha-mādhava is a drama of Lord Kṛṣṇa's pastimes in Vṛndāvana. Śrīla Rūpa Gosvāmī finished this book in the year 1454 Śakābda (A.D. 1533). The first part of this drama is called veṇu-nāda-vilāsa, the second part manmatha-lekha, the third part rādhā-saṅga, the fourth part veṇu-haraṇa, the fifth part rādhā-prasādana, the sixth part śarad-vihāra, and the seventh and last part gaurī-vihāra.
There is also a book called Ujjvala-nīlamaṇi, a transcendental account of loving affairs that includes metaphor, analogy and higher bhakti sentiments. Devotional service in conjugal love is described briefly in the Bhakti-rasāmṛta-sindhu, but it is very elaborately discussed in the Ujjvala-nīlamaṇi. This book describes different types of lovers, their assistants, and those who are very dear to Kṛṣṇa. There is also a description of Śrīmatī Rādhārāṇī and other female lovers, as well as various group leaders. Messengers and the constant associates, as well as others who are very dear to Kṛṣṇa, are all described. The book also relates how love of Kṛṣṇa is awakened and describes the ecstatic situation, the devotional situation, permanent ecstasy, disturbed ecstasy, steady ecstasy, different positions of different dresses, feelings of separation, prior attraction, anger in attraction, varieties of loving affairs, separation from the beloved, meeting with the beloved, and both direct and indirect enjoyment between the lover and the beloved. All this has been very elaborately described.
Similarly, Lalita-mādhava is a description of Kṛṣṇa's pastimes in Dvārakā. These pastimes were made into a drama, and the work was finished in the year 1459 Śakābda. The first part deals with festivities in the evening, the second with the killing of the Śaṅkhacūḍa, the third with maddened Śrīmatī Rādhārāṇī, the fourth with Rādhārāṇī's proceeding toward Kṛṣṇa, the fifth with the achievement of Candrāvalī, the sixth with the achievement of Lalitā, the seventh with the meeting in Nava-vṛndāvana, the eighth with the enjoyment in Nava-vṛndāvana, the ninth with looking over pictures, and the tenth with complete satisfaction of the mind. Thus the entire drama is divided into ten parts.
The Laghu-bhāgavatāmṛta is divided into two parts. The first is called "The Nectar of Kṛṣṇa" and the second "The Nectar of Devotional Service." The importance of Vedic evidence is stressed in the first part, and this is followed by a description of the original form of the Supreme Personality of Godhead as Śrī Kṛṣṇa and descriptions of His pastimes and expansions in svāṁśa (personal forms) and vibhinnāṁśa. According to different absorptions, the incarnations are called āveśa and tad-ekātma. The first incarnation is divided into three puruṣāvatāras-namely, Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. Then there are the three incarnations of the modes of nature-namely, Brahmā, Viṣṇu and Maheśvara (Śiva). All the paraphernalia used in the service of the Lord is transcendental, beyond the three qualities of this material world. There is also a description of twenty-five līlā-avatāras, namely Catuḥ-sana (the Kumāras), Nārada, Varāha, Matsya, Yaj�a, Nara-nārāyaṇa Ṛṣi, Kapila, Dattātreya, Hayagrīva, Haṁsa, Pṛśnigarbha, Ṛṣabha, Pṛthu, Nṛsiṁha, Kūrma, Dhanvantari, Mohinī, Vāmana, Paraśurāma, Dāśarathi, Kṛṣṇa-dvaipāyana, Balarāma, Vāsudeva, Buddha and Kalki. There are also fourteen incarnations of Manu: Yaj�a, Vibhu, Satyasena, Hari, Vaikuṇṭha, Ajita, Vāmana, Sārvabhauma, Ṛṣabha, Viṣvaksena, Dharmasetu, Sudhāmā, Yogeśvara and Bṛhadbhānu. There are also four incarnations for the four yugas, and their colors are described as white, red, blackish and black (sometimes yellow, as in the case of Lord Caitanya Mahāprabhu). There are different types of millenniums and incarnations for those millenniums. The categories called āveśa, prābhava, vaibhava and para constitute different situations for the different incarnations. According to specific pastimes, the names are spiritually empowered. There are also descriptions of the difference between the powerful and the power, and the inconceivable activities of the Supreme Lord.
Śrī Kṛṣṇa is the original Supreme Personality of Godhead, and no one is greater than Him. He is the source of all incarnations. In the Laghu-bhāgavatāmṛta there are descriptions of His partial incarnations, a description of the impersonal Brahman effulgence (actually the bodily effulgence of Śrī Kṛṣṇa), the superexcellence of Śrī Kṛṣṇa's pastimes as an ordinary human being with two hands and so forth. There is nothing to compare with the two-armed form of the Lord. In the spiritual world (vaikuṇṭha-jagat) there is no distinction between the owner of the body and the body itself. In the material world the owner of the body is called the soul, and the body is called a material manifestation. In the Vaikuṇṭha world, however, there is no such distinction. Lord Śrī Kṛṣṇa is unborn, and His appearance as an incarnation is perpetual. Kṛṣṇa's pastimes are divided into two parts-manifest and unmanifest. For example, when Kṛṣṇa takes His birth within this material world, His pastimes are considered to be manifest. However, when He disappears, one should not think that He is finished, for His pastimes are going on in an unmanifest form. Varieties of humors, however, are enjoyed by the devotees and Lord Kṛṣṇa during His manifest pastimes. After all, His pastimes in Mathurā, Vṛndāvana and Dvārakā are eternal and are going on perpetually somewhere in some part of the universe.
TEXT 42
tāṅra bhrātuṣ-putra nāma--śrī-jīva-gosā�i
yata bhakti-grantha kaila, tāra anta nāi
SYNONYMS
tāṅra—his; bhrātuḥ-putra—nephew; nāma—of the name; śrī-jīva-gosā�i—Śrīla Jīva Gosvāmī Prabhupāda; yata—all; bhakti-grantha—books on devotional service; kaila—compiled; tāra—that; anta—end; nāi—there is not.
TRANSLATION
Śrī Rūpa Gosvāmī's nephew, Śrīla Jīva Gosvāmī, has compiled so many books on devotional service that there is no counting them.
TEXT 43
śrī-bhāgavata-sandarbha-nāma grantha-vistāra
bhakti-siddhāntera tāte dekhāiyāchena pāra
SYNONYMS
śrī-bhāgavata-sandarbha-nāma—of the name Bhāgavata-sandarbha; grantha—the book; vistāra—very elaborate; bhakti-siddhāntera—of the conclusions of devotional service; tāte—in that book; dekhāiyāchena—he has shown; pāra—the limit.
TRANSLATION
In Śrī Bhāgavata-sandarbha, Śrīla Jīva Gosvāmī has written conclusively about the ultimate end of devotional service.
PURPORT
The Bhāgavata-sandarbha is also known as Ṣaṭ-sandarbha. In the first part, called Tattva-sandarbha, it is proved that Śrīmad-Bhāgavatam is the most authoritative evidence directly pointing to the Absolute Truth. The second Sandarbha, called Bhagavat-sandarbha, draws a distinction between impersonal Brahman and localized Paramātmā and describes the spiritual world and the domination of the mode of goodness devoid of contamination by the other two material modes. In other words, there is a vivid description of the transcendental position known as śuddha-sattva. Material goodness is apt to be contaminated by the other two material qualities-ignorance and passion-but when one is situated in the śuddha-sattva position, there is no chance for such contamination. It is a spiritual platform of pure goodness. The potency of the Supreme Lord and the living entity is also described, and there is a description of the inconceivable energies and varieties of energies of the Lord. The potencies are divided into categories-internal, external, personal, marginal and so forth. There are also discussions of the eternality of Deity worship, the omnipotence of the Deity, His all-pervasiveness, His giving shelter to everyone, His subtle and gross potencies, His personal manifestations, His expressions of form, quality and pastimes, His transcendental position and His complete form. It is also stated that everything pertaining to the Absolute has the same potency and that the spiritual world, the associates in the spiritual world and the threefold energies of the Lord in the spiritual world are all transcendental. There are further discussions concerning the difference between the impersonal Brahman and the Personality of Godhead, the fullness of the Personality of Godhead, the objective of all Vedic knowledge, the personal potencies of the Lord, and the Personality of Godhead as the original author of Vedic knowledge.
The third Sandarbha is called Paramātma-sandarbha, and in this book there is a description of Paramātmā (the Supersoul) and an explanation of how the Supersoul exists in millions and millions of living entities. There are discussions of the differences between the qualitative incarnations, and discourses concerning the living entities, māyā, the material world, the theory of transformation, the illusory energy, the sameness of this world and the Supersoul, and the truth about this material world. In this connection, the opinions of Śrīdhara Svāmī are given. It is stated that the Supreme Personality of Godhead, although devoid of material qualities, superintends all material activities. There is also a discussion of how the līlā-avatāra incarnations respond to the desires of the devotees and how the Supreme Personality of Godhead is characterized by six opulences.
The fourth Sandarbha is called Kṛṣṇa-sandarbha, and in this book Kṛṣṇa is proved to be the Supreme Personality of Godhead. There are discussions of Kṛṣṇa's pastimes and qualities, His superintendence of the puruṣa-avatāras, and so forth. The opinions of Śrīdhara Svāmī are corroborated. In each and every scripture, the supremacy of Kṛṣṇa is stressed. Baladeva, Saṅkarṣaṇa and other expansions of Kṛṣṇa are emanations of Mahā-Saṅkarṣaṇa. All the incarnations and expansions exist simultaneously in the body of Kṛṣṇa, who is described as two-handed. There are also descriptions of the Goloka planet, Vṛndāvana (the eternal place of Kṛṣṇa), the identity of Goloka and Vṛndāvana, the Yādavas and the cowherd boys (both eternal associates of Kṛṣṇa), the adjustment and equality of the manifest and unmanifest pastimes, Śrī Kṛṣṇa's manifestation in Gokula, the queens of Dvārakā as expansions of the internal potency, and, superior to them, the superexcellent gopīs. There is also a list of the gopīs' names and a discussion of the topmost position of Śrīmatī Rādhārāṇī.
The fifth Sandarbha is called Bhakti-sandarbha, and in this book there is a discussion of how devotional service can be directly executed, and how such service can be adjusted, either directly or indirectly. There is a discussion of the knowledge of all kinds of scripture, the establishment of the Vedic institution of varṇāśrama, bhakti as superior to fruitive activity, and so forth. It is also stated that without devotional service even a brāhmaṇa is condemned. There are discussions of the process of karma-tyāga (the giving of the results of karma to the Supreme Personality of Godhead), and the practices of mystic yoga and philosophical speculation, which are deprecated as simply hard labor. Worship of the demigods is discouraged, and worship of a Vaiṣṇava is considered exalted. No respect is given to the nondevotees. There are discussions of how one can be liberated even in this life (jīvan-mukta), Lord Śiva as a devotee, and how a bhakta and his devotional service are eternally existing. It is stated that through bhakti one can attain all success because for bhakti is transcendental to the material qualities. There is a discussion of how the self is manifest through bhakti. There is also a discussion of the self's bliss, as well as how bhakti, even imperfectly executed, enables one to attain the lotus feet of the Supreme Personality of Godhead. Unmotivated devotional service is highly praised, and an explanation is given of how each devotee can achieve the platform of unmotivated service by association with other devotees. There is a discussion of the differences between the mahā-bhāgavata and the ordinary devotee, the symptoms of philosophical speculation, the symptoms of self-worship, or ahaṅgrahopāsanā, the symptoms of devotional service, the symptoms of imaginary perfection, the acceptance of regulative principles, service to the spiritual master, the mahā-bhāgavata (liberated devotee) and service to him, service to Vaiṣṇavas in general, the principles of hearing, chanting, remembering and serving the lotus feet of the Lord, offenses in worship, offensive effects, prayers, engaging oneself as an eternal servant of the Lord, making friendships with the Lord and surrendering everything for His pleasure. There is also a discussion of rāgānugā-bhakti (spontaneous love of Godhead), of the specific purpose of becoming a devotee of Lord Kṛṣṇa, and a comparative study of other perfectional stages.
The sixth Sandarbha is called Prīti-sandarbha, a thesis on love of Godhead. Here it is stated that through love of Godhead, one becomes perfectly liberated and attains the highest goal of life. A distinction is made between the liberated condition of a personalist and that of an impersonalist, and there is a discussion of liberation during one's lifetime as distinguished from liberation from material bondage. Of all kinds of liberation, liberation in loving service to the Lord is described as the most exalted, and meeting the Supreme Personality of Godhead face to face is shown to be the highest perfection of life. Immediate liberation is contrasted with liberation by a gradual process. Both realization of Brahman and meeting with the Supreme Personality of Godhead are described as liberation within one's lifetime, but meeting with the Supreme Personality of Godhead, both internally and externally, is shown to be superexcellent, above the transcendental realization of the Brahman effulgence. There is a comparative study of liberation as sālokya, sāmīpya and sārūpya. Sāmīpya is better than sālokya. Devotional service is considered to be liberation with greater facilities, and there is a discussion of how to obtain it. There are also discussions of the transcendental state one achieves after attaining the devotional platform, which is the exact position of love of Godhead; the marginal symptoms of transcendental love, and how it is awakened; the distinction between so-called love and transcendental love on the platform of love of Godhead; and different types of humors and mellows enjoyed in relishing the lusty affairs of the gopīs, which are different from mundane affairs, which in turn are symbolical representations of pure love for Kṛṣṇa. There are also discussions of bhakti mixed with philosophical speculation, the superexcellence of the love of the gopīs, the difference between opulent devotional service and loving devotional service, the exalted position of the residents of Gokula, the progressively exalted position of the friends of Kṛṣṇa, the gopas and the gopīs in parental love with Kṛṣṇa, and finally the superexcellence of the love of the gopīs and that of Śrīmatī Rādhārāṇī. There is also a discussion of how spiritual feelings can be present when one simply imitates them and of how such mellows are far superior to the ordinary mellows of mundane love, and there are descriptions of different ecstasies, the awakening of ecstasy, transcendental qualities, the distinction of dhīrodātta, the utmost attractiveness of conjugal love, the ecstatic features, the permanent ecstatic features, the mellows divided in five transcendental features of direct loving service, and indirect loving service, considered in seven divisions. Finally there is a discussion of overlapping of different rasas, and there are discussions of śānta (neutrality), servitorship, taking shelter, parental love, conjugal love, direct transcendental enjoyment and enjoyment in separation, previous attraction and the glories of Śrīmatī Rādhārāṇī.
TEXT 44
gopāla-campū-nāme grantha-mahāśūra
nitya-līlā sthāpana yāhe vraja-rasa-pūra
SYNONYMS
gopāla-campū—Gopāla-campū; nāme—by the name; grantha—the transcendental work of literature; mahā-śūra—most formidable; nitya-līlā—of eternal pastimes; sthāpana—establishment; yāhe—in which; vraja-rasa—the transcendental mellows enjoyed in Vṛndāvana; pūra—complete.
TRANSLATION
The most famous and formidable transcendental literary work is the book named Gopāla-campū. In this book the eternal pastimes of the Lord are established, and the transcendental mellows enjoyed in Vṛndāvana are completely described.
PURPORT
In his Anubhāṣya, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives the following information about the Gopāla-campū. The Gopāla-campū is divided into two parts. The first part is called the eastern wave, and the second part is called the northern wave. In the first part there are thirty-three supplications and in the second part thirty-seven supplications. In the first part, completed in 1510 Śakābda (A.D. 1589), the following subject matters are discussed: (1) Vṛndāvana and Goloka; (2) the killing of the Pūtanā demon, the gopīs' returning home under the instructions of mother Yaśodā, the bathing of Lord Kṛṣṇa and Balarāma, snigdha-kaṇṭha and madhu-kaṇṭha; (3) the dream of mother Yaśodā; (4) the Janmāṣṭamī ceremony; (5) the meeting between Nanda Mahārāja and Vasudeva, and the killing of the Pūtanā demon; (6) the pastimes of awakening from bed, the deliverance of the demon Śakaṭa, and the name-giving ceremony; (7) the killing of the Tṛṇāvarta demon, Lord Kṛṣṇa's eating dirt, Lord Kṛṣṇa's childish naughtiness, and Lord Kṛṣṇa as a thief; (8) churning of the yogurt, Kṛṣṇa's drinking from the breast of mother Yaśodā, the breaking of the yogurt pot, Kṛṣṇa bound with ropes, the deliverance of the two brothers (Yamalārjuna) and the lamentation of mother Yaśodā; (9) entering Śrī Vṛndāvana; (10) the killing of Vatsāsura, Bakāsura and Vyomāsura; (11) the killing of Aghāsura and the bewilderment of Lord Brahmā; (12) the tending of the cows in the forest; (13) taking care of the cows and chastising the Kāliya serpent; (14) the killing of Gardabhāsura (the ass demon), and the praise of Kṛṣṇa; (15) the previous attraction of the gopīs; (16) the killing of Pralambāsura and the eating of the forest fire; (17) the gopīs' attempt to approach Kṛṣṇa. (18) the lifting of Govardhana Hill; (19) bathing Kṛṣṇa with milk; (20) the return of Nanda Mahārāja from the custody of Varuṇa and the vision of Goloka Vṛndāvana by the gopīs; (21) the performance of the rituals in Kātyāyanī-vrata and the worship of the goddess Durgā; (22) the begging of food from the wives of the brāhmaṇas performing sacrifices, (23) the meeting of Kṛṣṇa and the gopīs; (24) Kṛṣṇa's enjoying the company of the gopīs, the disappearance of Rādhā and Kṛṣṇa from the scene, and the search for Them by the gopīs; (25) the reappearance of Kṛṣṇa; (26) the determination of the gopīs; (27) pastimes in the waters of the Yamunā; (28) the deliverance of Nanda Mahārāja from the clutches of the serpent; (29) various pastimes in solitary places; (30) the killing of Śaṅkhacūḍa and the Hori; (31) the killing of Ariṣṭāsura; (32) the killing of the Keśī demon; (33) the appearance of Śrī Nārada Muni and a description of the year in which the book was completed.
In the second part, known as Uttara-campū, the following subject matters are discussed: (1) attraction for Vrajabhūmi; (2) the cruel activities of Akrūra; (3) Kṛṣṇa's departure for Mathurā; (4) a description of the city of Mathurā; (5) the killing of Kaṁsa; (6) Nanda Mahārāja's separation from Kṛṣṇa and Balarāma; (7) Nanda Mahārāja's entrance into Vṛndāvana without Kṛṣṇa and Balarāma; (8) the studies of Kṛṣṇa and Balarāma; (9) how the son of the teacher of Kṛṣṇa and Balarāma was returned; (10) Uddhava's visit to Vṛndāvana; (11) Rādhārāṇī's talking with the messenger bumblebee; (12) the return of Uddhava from Vṛndāvana; (13) the binding of Jarāsandha; (14) the killing of the yavana Jarāsandha; (15) the marriage of Balarāma; (16) the marriage of Rukmiṇī; (17) seven marriages; (18) the killing of Narakāsura, the taking of the pārijāta flower from heaven and Kṛṣṇa's marriage to 16,000 princesses; (19) victory over Bāṇāsura; (20) a description of Balarāma's return to Vraja; (21) the killing of Pauṇḍraka (the imitation Viṣṇu); (22) the killing of Dvivida and thoughts of Hastināpura; (23) departure for Kurukṣetra; (24) how the residents of Vṛndāvana and Dvārakā met at Kurukṣetra; (25) Kṛṣṇa's consultation with Uddhava; (26) the deliverance of the king; (27) the performance of the Rājasūya sacrifice; (28) the killing of Śālva; (29) Kṛṣṇa's considering returning to Vṛndāvana; (30) Kṛṣṇa's revisiting Vṛndāvana; (31) the adjustment of obstructions by Śrīmatī Rādhārāṇī and others; (32) everything completed; (33) the residence of Rādhā and Mādhava; (34) decorating Śrīmatī Rādhārāṇī and Kṛṣṇa; (35) the marriage ceremony of Śrīmatī Rādhārāṇī and Kṛṣṇa; (36) the meeting of Śrīmatī Rādhārāṇī and Kṛṣṇa; and (37) entering Goloka.
TEXT 45
ei mata nānā grantha kariyā prakāśa
goṣṭhī sahite kailā vṛndāvane vāsa
SYNONYMS
ei mata—in this way; nānā—various; grantha—books; kariyā—making; prakāśa—publication; goṣṭhī—family members; sahite—with; kailā—did; vṛndāvane—at Vṛndāvana; vāsa—residence.
TRANSLATION
Thus Śrīla Rūpa Gosvāmī, Sanātana Gosvāmī and their nephew Śrīla Jīva Gosvāmī, as well as practically all of their family members, lived in Vṛndāvana and published important books on devotional service.
TEXT 46
prathama vatsare advaitādi bhakta-gaṇa
prabhure dekhite kaila, nīlādri gamana
SYNONYMS
prathama—the first; vatsare—in the year; advaita-ādi—headed by Advaita Ācārya; bhakta-gaṇa—all the devotees; prabhure—the Lord; dekhite—to see; kaila—did; nīlādri—to Jagannātha Purī; gamana—going.
TRANSLATION
The first year after Śrī Caitanya Mahāprabhu accepted the renounced order of life, all the devotees, headed by Śrī Advaita Prabhu, went to see the Lord at Jagannātha Purī.
TEXT 47
ratha-yātrā dekhi' tāhāṅ rahilā cāri-māsa
prabhu-saṅge nṛtya-gīta parama ullāsa
SYNONYMS
ratha-yātrā—the car festival; dekhi'-seeing; tāhāṅ—there; rahilā—remained; cāri-māsa—four months; prabhu-saṅge—with the Lord; nṛtya-gīta—chanting and dancing; parama—greatest; ullāsa—pleasure.
TRANSLATION
After attending the Ratha-yātrā ceremony at Jagannātha Purī, all the devotees remained there for four months, greatly enjoying the company of Śrī Caitanya Mahāprabhu by performing kīrtana [chanting and dancing].
TEXT 48
vidāya samaya prabhu kahilā sabāre
pratyabda āsibe sabe guṇḍicā dekhibāre
SYNONYMS
vidāya—departing; samaya—at the time; prabhu—the Lord; kahilā—said; sabāre—unto everyone; pratyabda—every year; āsibe—you should come; sabe—all; guṇḍicā—of the name Guṇḍicā; dekhibāre—to see.
TRANSLATION
At the time of departure, the Lord requested all the devotees, "Please come here every year to see the Ratha-yātrā festival of Lord Jagannātha's journey to the Guṇḍicā temple."
PURPORT
There is a temple named Guṇḍicā at Sundarācala. Lord Jagannātha, Baladeva and Subhadrā are pushed in their three carts from the temple in Purī to the Guṇḍicā temple in Sundarācala. In Orissa, this Ratha-yātrā festival is known as Jagannātha's journey to Guṇḍicā. Whereas others speak of it as the Ratha-yātrā festival, the residents of Orissa refer to it as Guṇḍicā-yātrā.
TEXT 49
prabhu-aj�āya bhakta-gaṇa pratyabda āsiyā
guṇḍicā dekhiyā yā'na prabhure miliyā
SYNONYMS
prabhu-aj�āya—upon the order of Lord Śrī Caitanya Mahāprabhu; bhakta-gaṇa—all the devotees; pratyabda—every year; āsiyā—coming there; guṇḍicā—the festival of Guṇḍicā-yātrā; dekhiyā—seeing; yā'na—return; prabhure—the Lord; miliyā—meeting.
TRANSLATION
Following the order of Śrī Caitanya Mahāprabhu, all the devotees used to visit Lord Caitanya Mahāprabhu every year. They would see the Guṇḍicā festival at Jagannātha Purī and then return home after four months.
TEXT 50
viṁśati vatsara aiche kailā gatāgati
anyonye duṅhāra duṅhā vinā nāhi sthiti
SYNONYMS
viṁśati—twenty; vatsara—years; aiche—thus; kailā—did; gata-āgati—going and coming; anyonye—mutually; duṅhāra—of Lord Caitanya and the devotees; duṅhā—the two; vinā—without; nāhi—there is not; sthiti—peace.
TRANSLATION
For twenty consecutive years this meeting took place, and the situation became so intense that the Lord and the devotees could not be happy without meeting one another.
TEXT 51
śeṣa āra yei rahe dvādaśa vatsara
kṛṣṇera viraha-līlā prabhura antara
SYNONYMS
śeṣa—at the end; āra—the balance; yei—whatever; rahe—remains; dvādaśa vatsara—twelve years; kṛṣṇera—of Lord Kṛṣṇa; viraha-līlā—the pastimes of separation; prabhura—the Lord; antara—within.
TRANSLATION
The last twelve years were simply devoted to relishing the pastimes of Kṛṣṇa in separation within the heart of the Lord.
PURPORT
Śrī Kṛṣṇa Caitanya Mahāprabhu enjoyed the position of the gopīs in separation from Kṛṣṇa. When Kṛṣṇa left the gopīs and went to Mathurā, the gopīs cried for Him the rest of their lives, feeling intense separation from Him. This ecstatic feeling of separation was specifically advocated by Lord Caitanya Mahāprabhu through His actual demonstrations.
TEXT 52
nirantara rātri-dina viraha unmāde
hāse, kānde, nāce, gāya parama viṣāde
SYNONYMS
nirantara—without cessation; rātri-dina—night and day; viraha—of separation; unmāde—in madness; hāse—laughs; kānde—cries; nāce—dances; gāya—chants; parama—great; viṣāde—in moroseness.
TRANSLATION
In the attitude of separation, Lord Caitanya Mahāprabhu appeared mad both day and night. Sometimes He laughed, and sometimes He cried; sometimes He danced, and sometimes He chanted in great sorrow.
TEXT 53
ye kāle karena jagannātha daraśana
mane bhāve, kurukṣetre pā�āchi milana
SYNONYMS
ye kāle—at those times; karena—does; jagannātha—Lord Jagannātha; daraśana—visiting; mane—within the mind; bhāve—thinks; kuru-kṣetre—on the field of Kurukṣetra; pā�āchi—I have gotten; milana—meeting.
TRANSLATION
At those times, Śrī Caitanya Mahāprabhu would visit Lord Jagannātha. Then His feelings exactly corresponded to those of the gopīs when they saw Kṛṣṇa at Kurukṣetra after long separation. Kṛṣṇa had come to Kurukṣetra with His brother and sister to visit.
PURPORT
When Kṛṣṇa was performing yaj�a (sacrifice) at Kurukṣetra, He invited all the inhabitants of Vṛndāvana to come see Him. Lord Caitanya's heart was always filled with separation from Kṛṣṇa, but as soon as He had the opportunity to visit the Jagannātha temple, He became fully absorbed in the thoughts of the gopīs who came to see Kṛṣṇa at Kurukṣetra.
TEXT 54
ratha-yātrāya āge yabe karena nartana
tāhāṅ ei pada mātra karaye gāyana
SYNONYMS
ratha-yātrāya—in the car festival; āge—in front; yabe—when; karena—does; nartana—dancing; tāhāṅ—there; ei—this; pada—stanza; mātra—only; karaye—does; gāyana—singing.
TRANSLATION
When Caitanya Mahāprabhu used to dance before the cart during the festival, He always sang the following two lines.
TEXT 55
seita parāṇa-nātha pāinu
yāhā lāgī' madana-dahane jhuri genu
SYNONYMS
seita—that; parāṇa-nātha—Lord of My life; pāinu—I have gotten; yāhā—whom; lāgi'-for; madana-dahane—in the fire of lusty desire; jhuri—burning; genu—I have become.
TRANSLATION
"I have gotten that Lord of My life for whom I was burning in the fire of lusty desires."
PURPORT
In Śrīmad-Bhāgavatam (10.29.15) it is stated:
kāmaṁ krodhaṁ bhayaṁ sneham
aikyaṁ sauhṛdam eva ca
nityaṁ harau vidadhato
yānti tan-mayatām hi te
The word kāma means lusty desire, bhaya means fear, and krodha means anger. If one somehow or other approaches Kṛṣṇa, his life becomes successful. The gopīs approached Kṛṣṇa with lusty desire. Kṛṣṇa was a very beautiful boy, and they wanted to meet and enjoy His company. But this lusty desire is different from that of the material world. It appears like mundane lust, but in actuality it is the highest form of attraction to Kṛṣṇa. Caitanya Mahāprabhu was a sannyāsī; He left home and everything else. He could certainly not be induced by any mundane lusty desires. So when He used the word madana-dahane ("in the fire of lusty desire"), He meant that out of pure love for Kṛṣṇa He was burning in the fire of separation from Kṛṣṇa. Whenever He met Jagannātha, either in the temple or during the Ratha-yātrā, Caitanya Mahāprabhu used to think, "Now I have gotten the Lord of My life and soul."
TEXT 56
ei dhuyā-gāne nācena dvitīya prahara
kṛṣṇa la�ā vraje yāi--e-bhāva antara
SYNONYMS
ei dhuyā-gāne—in the repetition of this song; nācena—He dances; dvitīya prahara—the second period of the day; kṛṣṇa la�ā—taking Kṛṣṇa; vraje yāi—let Me go back to Vṛndāvana; e-bhāva—this ecstasy; antara—within.
TRANSLATION
Lord Caitanya Mahāprabhu used to sing this song [seita parāṇa-nātha] especially during the latter part of the day, and He would think, "Let Me take Kṛṣṇa and go back to Vṛndāvana." This ecstasy was always filling His heart.
PURPORT
Being always absorbed in the ecstasy of Śrīmatī Rādhārāṇī, Śrī Caitanya Mahāprabhu felt the same separation from Kṛṣṇa that Śrīmatī Rādhārāṇī felt when Kṛṣṇa left Vṛndāvana and went to Mathurā. This ecstatic feeling is very helpful in attaining love of God in separation. Śrī Caitanya Mahāprabhu has taught everyone that one should not be overly anxious to see the Lord, but should rather feel separation from Him in ecstasy. It is actually better to feel separation from Him than to desire to see Him face to face. When the gopīs of Vṛndāvana, the residents of Gokula, met Kṛṣṇa at Kurukṣetra during the solar eclipse, they wanted to take Kṛṣṇa back to Vṛndāvana. Śrī Kṛṣṇa Caitanya Mahāprabhu also felt the same ecstasy as soon as He saw Jagannātha in the temple or on the Ratha-yātrā cart. The gopīs of Vṛndāvana did not like the opulence of Dvārakā. They wanted to take Kṛṣṇa to the village of Vṛndāvana and enjoy His company in the groves. This desire was also felt by Śrī Caitanya Mahāprabhu, and He danced in ecstasy before the Ratha-yātrā festival when Lord Jagannātha went to Guṇḍicā.
TEXT 57
ei bhāve nṛtya-madhye paḍe eka śloka
sei ślokera artha keha nāhi bujhe loka
SYNONYMS
ei bhāve—in this ecstasy; nṛtya-madhye—during the dancing; paḍe—recites; eka—one; śloka—verse; sei ślokera—of that verse; artha—the meaning; keha—anyone; nāhi—not; bujhe—understands; loka—person.
TRANSLATION
In that ecstasy, Śrī Caitanya Mahāprabhu recited one verse when dancing in front of Lord Jagannātha. Almost no one could understand the meaning of that verse.
TEXT 58
yaḥ kaumāra-haraḥ sa eva hi varas tā eva caitra-kṣapās
te conmīlita-mālatī-surabhayaḥ prauḍhāḥ kadambānilāḥ
sā caivāsmi tathāpi tatra surata-vyāpāra-līlā-vidhau
revā-rodhasi vetasī-taru-tale cetaḥ samutkaṇṭhate
SYNONYMS
yaḥ—that same person who; kaumāra-haraḥ—the thief of my heart during youth; saḥ—he; eva hi—certainly; varaḥ—lover; tāḥ—these; eva—certainly; caitra-kṣapāḥ—moonlit nights of the month of Caitra; te—those; ca—and; unmīlita—fructified; mālatī—of mālatī flowers; surabhayaḥ—fragrances; prauḍhāḥ—full; kadamba—with the fragrance of the kadamba flower; anilāḥ—the breezes; sā—that one; ca—also; eva—certainly; asmi—I am; tathāpi—still; tatra—there; surata-vyāpāra—in intimate transactions; līlā—of pastimes; vidhau—in the manner; revā—of the river named Revā; rodhasi—on the bank; vetasī—of the name Vetasī; taru-tale—underneath the tree; cetaḥ—my mind; samutkaṇṭhate—is very eager to go.
TRANSLATION
"That very personality who stole away my heart during my youth is now again my master. These are the same moonlit nights of the month of Caitra. The same fragrance of mālatī flowers is there, and the same sweet breezes are blowing from the kadamba forest. In our intimate relationship, I am also the same lover, yet still my mind is not happy here. I am eager to go back to that place on the bank of the Revā under the Vetasī tree. That is my desire."
PURPORT
This verse appears in the Padyāvalī (386), an anthology of verses compiled by Śrīla Rūpa Gosvāmī.
TEXT 59
ei ślokera artha jāne ekale svarūpa
daive se vatsara tāhāṅ giyāchena rūpa
SYNONYMS
ei—this; ślokera—of the verse; artha—the meaning; jāne—knows; ekale—alone; svarūpa—Svarūpa Dāmodara; daive—by chance; se vatsara—that year; tāhāṅ—there; giyāchena—went; rūpa—Śrīla Rūpa Gosvāmī.
TRANSLATION
This verse appears to be the hankering between some ordinary boy and girl, but its actual deep meaning was known only to Svarūpa Dāmodara. By chance, one year Rūpa Gosvāmī was also present there.
TEXT 60
prabhu-mukhe loka śuni' śrī-rūpa-gosā�i
sei ślokera artha-śloka karilā tathāi
SYNONYMS
prabhu-mukhe—in the mouth of Lord Śrī Caitanya Mahāprabhu; śloka—the verse; śuni'-hearing; śrī-rūpa-gosā�i—Śrīla Rūpa Gosvāmī; sei—that; ślokera—of the first verse; artha—giving the meaning; śloka—another verse; karilā—composed; tathāi—immediately.
TRANSLATION
Although the meaning of the verse was known only to Svarūpa Dāmodara, Rūpa Gosvāmī, after hearing it from Śrī Caitanya Mahāprabhu, immediately composed another verse that described the meaning of the original verse.
TEXT 61
śloka kari' eka tāla-patrete likhiyā
āpana vāsāra cāle rākhila gu�jiyā
SYNONYMS
śloka kari'-composing the verse; eka—one; tāla-patrete—on a palm leaf; likhiyā—writing; āpana—his own; vāsāra—of the residence; cāle—on the roof; rākhila—kept; gu�jiyā—pushing.
TRANSLATION
After composing this verse, Rūpa Gosvāmī wrote it on a palm leaf and put it on the roof of the thatched house in which he was living.
TEXT 62
śloka rākhi' gelā samudra-snāna karite
hena-kāle āilā prabhu tāṅhāre milite
SYNONYMS
śloka rākhi'-keeping the verse in that way; gelā—went; samudra-snāna—a bath in the sea; karite—to take; hena-kāle—in the meantime; āilā—came; prabhu—Lord Śrī Caitanya Mahāprabhu; tāṅhāre—him; milite—to meet.
TRANSLATION
After composing this verse and putting it on the roof of his house, Śrīla Rūpa Gosvāmī went to bathe in the sea. In the meantime, Lord Caitanya Mahāprabhu went to his hut to meet him.
TEXT 63
haridāsa ṭhākura āra rūpa-sanātana
jagannātha-mandire nā yā'na tina jana
SYNONYMS
haridāsa ṭhākura—Śrīla Haridāsa Ṭhākura; āra—and; rūpa-sanātana—Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī; jagannātha-mandire—in the temple of Lord Jagannātha; nā—not; yā'na—go; tina jana—three persons.
TRANSLATION
To avoid turmoil, three great personalities-Haridāsa Ṭhākura, Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī-did not enter the temple of Jagannātha.
PURPORT
It is still the practice at the Jagannātha temple not to allow those to enter who do not strictly follow the Vedic culture known as Hinduism. Śrīla Haridāsa Ṭhākura, Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī had had previous intimate connections with Muslims. Haridāsa Ṭhākura had been born in a Muslim family, and Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī, having given up their social status in Hindu society, had been appointed ministers in the Muslim government. They had even changed their names to Sākara Mallika and Dabira Khāsa. Thus they had supposedly been expelled from brāhmaṇa society. Consequently, out of humility they did not enter the temple of Jagannātha, although the personality of Godhead, Jagannātha, in His form of Caitanya Mahāprabhu, personally came to see them every day. Similarly, the members of this Kṛṣṇa consciousness society are sometimes refused entrance into some of the temples in India. We should not feel sorry about this as long as we engage in chanting the Hare Kṛṣṇa mantra. Kṛṣṇa Himself associates with devotees who are chanting His holy name, and there is no need to be unhappy over not being able to enter a certain temple. Such dogmatic prohibitions were not approved by Lord Caitanya Mahāprabhu. Those who were thought unfit to enter the Jagannātha temple were daily visited by Caitanya Mahāprabhu, and this indicates that Caitanya Mahāprabhu did not approve of the prohibitions. To avoid unnecessary turmoil, however, these great personalities would not enter the Jagannātha temple.
TEXT 64
mahāprabhu jagannāthera upala-bhoga dekhiyā
nija-gṛhe yā'na ei tinere miliyā
SYNONYMS
mahāprabhu—Śrī Caitanya Mahāprabhu; jagannāthera—of Lord Jagannātha; upala-bhoga—offering of food on the stone; dekhiyā—after seeing; nija-gṛhe—to His own residence; yā'na—goes; ei—these; tinere—three; miliyā—meeting.
TRANSLATION
Every day Śrī Caitanya Mahāprabhu used to see the upala-bhoga ceremony at the temple of Jagannātha, and after seeing this He used to go visit these three great personalities on His way to His own residence.
PURPORT
Upala-bhoga is a particular type of offering performed just behind the Garuḍa-stamba on a stone slab. That stone slab is called the upala. All food is offered within the temple room just below the altar of Jagannātha. This bhoga, however, was offered on the stone slab within the vision of the public; therefore it is called upala-bhoga.
TEXT 65
ei tina madhye yabe thāke yei jana
tāṅre āsi' āpane mile,--prabhura niyama
SYNONYMS
ei tina madhye—of these three; yabe—when; thāke—remains; yei jana—that person who; tāṅre—to him; āsi'-coming; āpane mile—personally meets; prabhura—of Śrī Caitanya Mahāprabhu; niyama—regular practice.
TRANSLATION
If one of these three was not present, He would meet the others. That was His regular practice.
TEXT 66
daive āsi' prabhu yabe ūrdhvete cāhilā
cāle goṅjā tāla-patre sei śloka pāilā
SYNONYMS
daive—accidentally; āsi'-coming there; prabhu—the Lord; yabe—when; ūrdhvete—on the roof; cāhilā—He looked; cāle—in the roof; goṅjā—pushed; tāla-patre—the palm leaf; sei—that; śloka—verse; pāilā—got.
TRANSLATION
When Śrī Caitanya Mahāprabhu went to the residence of Śrīla Rūpa Gosvāmī, He accidentally saw the palm leaf on the roof, and thus He read the verse composed by him.
TEXT 67
śloka paḍi' āche prabhu āviṣṭa ha-iyā
rūpa-gosā�i āsi' paḍe daṇḍavat ha�ā
SYNONYMS
śloka paḍi'-reading the verse; āche—remained; prabhu—the Lord; āviṣṭa—in an ecstatic mood; ha-iyā—being; rūpa-gosā�i—Śrīla Rūpa Gosvāmī; āsi'-coming; paḍe—fell down; daṇḍavat—like a rod; ha�ā—becoming.
TRANSLATION
After reading the verse, Śrī Caitanya Mahāprabhu went into a ecstatic mood. While He was in that state, Śrīla Rūpa Gosvāmī came and immediately fell down on the floor like a rod.
PURPORT
The word daṇḍa means rod or pole. A rod or pole falls straight; similarly, when one offers obeisances to his superior with all eight aṅgas (parts) of the body, he performs what is called daṇḍavat. Sometimes we only speak of daṇḍavats but actually do not fall down. In any case, daṇḍavat means falling down like a rod before one's superior.
TEXT 68
uṭhi' mahāprabhu tāṅre cāpaḍa māriyā
kahite lāgilā kichu kolete kariyā
SYNONYMS
uṭhi'-standing up; mahāprabhu—Śrī Caitanya Mahāprabhu; tāṅre—unto Rūpa Gosvāmī; cāpaḍa māriyā—slapping; kahite—to say; lāgilā—began; kichu—something; kolete—on the lap; kariyā—taking.
TRANSLATION
When Rūpa Gosvāmī fell down like a rod, Śrī Caitanya Mahāprabhu got up and gave him a slap. Then, taking him on His lap, He began to speak to him.
TEXT 69
mora ślokera abhiprāya nā jāne kona jane
mora manera kathā tumi jānile kemane?
SYNONYMS
mora—My; ślokera—of the verse; abhiprāya—purport; nā—does not; jāne—know; kona—any; jane—person; mora—My; manera—of mind; kathā—the intention; tumi—you; jānile—understood; kemane—how.
TRANSLATION
"No one knows the purport of My verse," Caitanya Mahāprabhu said. "How could you understand My intention?"
TEXT 70
eta bali' tāṇre bahu prasāda kariyā
svarūpa-gosā�ire śloka dekhāila la�ā
SYNONYMS
eta bali'-saying this; tāṅre—unto Rūpa Gosvāmī; bahu—much; prasāda—mercy; kariyā—showing; svarūpa-gosā�ire—unto Svarūpa Gosvāmī; śloka—the verse; dekhāila—showed; la�ā—taking.
TRANSLATION
Saying this, Lord Caitanya Mahāprabhu bestowed various benedictions upon Rūpa Gosvāmī, and taking the verse, He later showed it to Svarūpa Gosvāmī.
TEXT 71
svarūpe puchena prabhu ha-iyā vismite
mora manera kathā rūpa jānila kemate
SYNONYMS
svarūpe—unto Svarūpa Gosvāmī; puchena—inquired; prabhu—the Lord; ha-iyā—becoming; vismite—struck with wonder; mora—My; manera—of the mind; kathā—intention; rūpa—Rūpa Gosvāmī; jānila—understand; kemate—how.
TRANSLATION
Having shown the verse to Svarūpa Dāmodara with great wonder, Caitanya Mahāprabhu asked him how Rūpa Gosvāmī could understand the intentions of His mind.
PURPORT
We had the opportunity to receive a similar blessing from Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī when we presented an essay at his birthday ceremony. He was so much pleased with that essay that he used to call some of his confidential devotees and show it to them. How could we have understood the intentions of Śrīla Prabhupāda?
TEXT 72
svarūpa kahe,--yāte jānila tomāra mana
tāte jāni,--haya tomāra kṛpāra bhājana
SYNONYMS
svarūpa kahe—Svarūpa Dāmodara replied; yāte—since; jānila—he knew; tomāra—Your; mana—intention; tāte—therefore; jāni—I can understand; haya—he is; tomāra—Your; kṛpāra—of the mercy; bhājana—recipient.
TRANSLATION
Śrīla Svarūpa Dāmodara Gosvāmī replied to Lord Caitanya Mahāprabhu, "If Rūpa Gosvāmī can understand Your mind and intentions, he must have Your Lordship's special benediction."
TEXT 73
prabhu kahe,--tāre āmi santuṣṭa ha�ā
āliṅgana kailu sarva-śakti sa�cāriyā
SYNONYMS
prabhu kahe—the Lord said; tāre—him; āmi—I; santuṣṭa ha�ā—being very much satisfied; āliṅgana kailu—embraced; sarva-śakti—all potencies; sa�cāriyā—bestowing.
TRANSLATION
The Lord said, "I was so much pleased with Rūpa Gosvāmī that I embraced him and bestowed upon him all necessary potencies for preaching the bhakti cult.
TEXT 74
yogya pātra haya gūḍha-rasa-vivecane
tumio kahio tāre gūḍha-rasākhyāne
SYNONYMS
yogya—suitable; pātra—recipient; haya—is; gūḍha—confidential; rasa—the mellows; vivecane—in analyzing; tumio—you also; kahio—instruct; tāre—him; gūḍha—confidential; rasa—the mellows; ākhyāne—in describing.
TRANSLATION
"I accept Śrīla Rūpa Gosvāmī as quite fit to understand the confidential mellows of devotional service, and I recommend that you explain devotional service to him further."
TEXT 75
e-saba kahiba āge vistāra kari�ā
saṅkṣepe uddeśa kaila prastāva pāi�ā
SYNONYMS
e-saba—all these; kahiba—I shall narrate; āge—later; vistāra—elaboration; kari�ā—making; saṅkṣepe—in brief; uddeśa—reference; kaila—did; prastāva—opportunity; pāi�ā—getting.
TRANSLATION
I shall describe all these incidents elaborately later on. Now I have given only a brief reference.
TEXT 76
priyaḥ so 'yaṁ kṛṣṇaḥ saha-cari kuru-kṣetra-militas
tathāhaṁ sā rādhā tad idam ubhayoḥ saṅgama-sukham
tathāpy antaḥ-khelan-madhura-muralī-pa�cama-juṣe
mano me kālindī-pulina-vipināya spṛhayati
SYNONYMS
priyaḥ—very dear; saḥ—He; ayam—this; kṛṣṇaḥ—Lord Kṛṣṇa; saha-cari—O My dear friend; kuru-kṣetra-militaḥ—who is met on the field of Kurukṣetra; tathā—also; aham—I; sā—that; rādhā—Rādhārāṇī; tat—that; idam—this; ubhayoḥ—of both of Us; saṅgama-sukham—the happiness of meeting; tathāpi—still; antaḥ—within; khelan—playing; madhura—sweet; muralī—of the flute; pa�cama—the fifth note; juṣe—which delights in; manaḥ—the mind; me—My; kālindī—of the river Yamunā; pulina—on the bank; vipināya—the trees; spṛhayati—desires.
TRANSLATION
[This is a verse spoken by Śrīmatī Rādhārāṇī.] "My dear friend, now I have met My very old and dear friend Kṛṣṇa on this field of Kurukṣetra. I am the same Rādhārāṇī, and now We are meeting together. It is very pleasant, but still I would like to go to the bank of the Yamunā beneath the trees of the forest there. I wish to hear the vibration of His sweet flute playing the fifth note within that forest of Vṛndāvana."
PURPORT
This verse also appears in the Padyāvalī (387), compiled by Śrīla Rūpa Gosvāmī.
TEXT 77
ei ślokera saṅkṣepārtha śuna, bhakta-gaṇa
jagannātha dekhi' yaiche prabhura bhāvana
SYNONYMS
ei—this; ślokera—of the verse; saṅkṣepa-artha—a brief explanation; śuna—hear; bhakta-gaṇa—O devotees; jagannātha—Lord Jagannātha; dekhi'-after seeing; yaiche—just as; prabhura—of Lord Caitanya; bhāvana—the thinking.
TRANSLATION
Now, O devotees, please hear a brief explanation of this verse. Lord Caitanya Mahāprabhu was thinking in this way after having seen the Jagannātha Deity.
TEXT 78
śrī-rādhikā kurukṣetre kṛṣṇera daraśana
yadyapi pāyena, tabu bhāvena aichana
SYNONYMS
śrī-rādhikā—Śrīmatī Rādhārāṇī; kuru-kṣetre—on the field of Kurukṣetra; kṛṣṇera—of Lord Kṛṣṇa; daraśana—meeting; yadyapi—although; pāyena—She gets; tabu—still; bhāvena—thinks; aichana—in this way.
TRANSLATION
The subject of His thoughts was Śrīmatī Rādhārāṇī, who met Kṛṣṇa on the field of Kurukṣetra. Although She met Kṛṣṇa there, She was nonetheless thinking of Him in the following way.
TEXT 79
rāja-veśa, hātī, ghoḍā, manuṣya gahana
kāhāṅ gopa-veśa, kāhāṅ nirjana vṛndāvana
SYNONYMS
rāja-veśa—royal dress; hātī—elephants; ghoḍā—horses; manuṣya—men; gahana—crowds; kāhāṅ—where; gopa-veśa—the dress of a cowherd boy; kāhāṅ—where; nirjana—solitary; vṛndāvana—of the name Vṛndāvana.
TRANSLATION
She thought of Him in the calm and quiet atmosphere of Vṛndāvana, dressed as a cowherd boy. But at Kurukṣetra He was in a royal dress and was accompanied by elephants, horses and crowds of men. Thus the atmosphere was not congenial for Their meeting.
TEXT 80
sei bhāva, sei kṛṣṇa, sei vṛndāvana
yabe pāi, tabe haya vā�chita pūraṇa
SYNONYMS
sei bhāva—that circumstance; sei kṛṣṇa—that Kṛṣṇa; sei vṛndāvana—that Vṛndāvana; yabe pāi—if I get; tabe—then; haya—is; vā�chita—desired object; pūraṇa—fulfilled.
TRANSLATION
Thus meeting with Kṛṣṇa and thinking of the Vṛndāvana atmosphere, Rādhārāṇī longed for Kṛṣṇa to take Her to Vṛndāvana again to fulfill Her desire in that calm atmosphere.
TEXT 81
āhuś ca te nalina-nābha padāravindaṁ
yogeśvarair hṛdi vicintyam agādha-bodhaiḥ
saṁsāra-kūpa-patitottaraṇāvalambaṁ
gehaṁ juṣām api manasy udiyāt sadā naḥ
SYNONYMS
āhuḥ—the gopīs said; ca—and; te—Your; nalina-nābha—O Lord, whose navel is just like a lotus flower; pada-aravindam—lotus feet; yoga-īśvaraiḥ—by the great mystic yogīs; hṛdi—within the heart; vicintyam—to be meditated upon; agādha-bodhaiḥ—who were highly learned philosophers; saṁsāra-kūpa—the dark well of material existence; patita—of those fallen; uttaraṇa—of deliverers; avalambam—the only shelter; geham—family affairs; juṣām—of those engaged; api—although; manasi—in the minds; udiyāt—let be awakened; sadā—always; naḥ—our.
TRANSLATION
The gopīs spoke thus, "Dear Lord, whose navel is just like a lotus flower, Your lotus feet are the only shelter for those who have fallen into the deep well of material existence. Your feet are worshiped and meditated upon by great mystic yogīs and highly learned philosophers. We wish that these lotus feet may also be awakened within our hearts, although we are only ordinary persons engaged in household affairs."
PURPORT
This is a verse from Śrīmad-Bhāgavatam (10.82.48).
TEXT 82
tomāra caraṇa mora vraja-pura-ghare
udaya karaye yadi, tabe vā�chā pūre
SYNONYMS
tomāra—Your; caraṇa—lotus feet; mora—my; vraja-pura-ghare—at the home in Vṛndāvana; udaya—awaken; karaye—I do; yadi—if; tabe—then; vā�chā—desires; pūre—are fulfilled.
TRANSLATION
The gopīs thought, "Dear Lord, if Your lotus feet again come to our home in Vṛndāvana, our desires will be fulfilled."
PURPORT
In his Anubhāṣya, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments: "The gopīs are purely engaged in the service of the Lord without motive. They are not captivated by the opulence of Kṛṣṇa, nor by the understanding that He is the Supreme Personality of Godhead." Naturally the gopīs were inclined to love Kṛṣṇa, for He was an attractive young boy of Vṛndāvana village. Being village girls, they were not very much attracted to the field of Kurukṣetra, where Kṛṣṇa was present with elephants, horses and royal dress. Indeed, they did not very much appreciate Kṛṣṇa in that atmosphere. Kṛṣṇa was not attracted by the opulence or personal beauty of the gopīs but by their pure devotional service. Similarly, the gopīs were attracted to Kṛṣṇa as a cowherd boy, not in sophisticated guise. Lord Kṛṣṇa is inconceivably powerful. To understand Him, great yogīs and saintly persons give up all material engagements and meditate upon Him. Similarly, those who are overly attracted to material enjoyment, to enhancement of material opulence, to family maintenance or to liberation from the entanglements of this material world take shelter of the Supreme Personality of Godhead. But such activities and motivations are unknown to the gopīs; they are not at all expert in executing such auspicious activities. Already transcendentally enlightened, they simply engage their purified senses in the service of the Lord in the remote village of Vṛndāvana. The gopīs are not interested in dry speculation, in the arts, in music, or other conditions of material life. They are bereft of all understanding of material enjoyment and renunciation. Their only desire is to see Kṛṣṇa return and enjoy spiritual, transcendental pastimes with them. The gopīs want Him simply to stay in Vṛndāvana so that they can render service unto Him, for His pleasure. There is not even a tinge of personal sense gratification.
TEXT 83
bhāgavatera śloka-gūḍhārtha viśada kari�ā
rūpa-gosā�i śloka kaila loka bujhāi�ā
SYNONYMS
bhāgavatera—of Śrīmad-Bhāgavatam; śloka—the verse; gūḍha-artha—confidential meaning; viśada—elaborate description; kari�ā—doing; rūpa-gosā�i—Śrīla Rūpa Gosvāmī; śloka—the verse; kaila—compiled; loka—the people in general; bujhāi�ā—making understand.
TRANSLATION
In one verse, Śrīla Rūpa Gosvāmī has explained the confidential meaning of the verse of Śrīmad-Bhāgavatam for the understanding of the general populace.
TEXT 84
yā te līlā-rasa-parimalodgāri-vanyāparītā
dhanyā kṣauṇī vilasati vṛtā māthurī mādhurībhiḥ
tatrāsmābhiś caṭula-paśupī-bhāva-mugdhāntarābhiḥ
saṁvītas tvaṁ kalaya vadanollāsi-veṇur vihāram
SYNONYMS
yā—that; te—Your; līlā-rasa—of the mellows tasted in the pastimes; parimala—the fragrance; udgāri—spreading; vanya-āparītā—filled with forests; dhanyā—glorious; kṣauṇī—the land; vilasati—enjoys; vṛtā—surrounded; māthurī—the Mathurā district; mādhurībhiḥ—by the beauties; tatra—there; asmābhiḥ—by us; caṭula—flickering; paśupī-bhāva—with ecstatic enjoyment as gopīs; mugdha-antarābhiḥ—by those whose hearts are enchanted; saṁvītaḥ—surrounded; tvam—You; kalaya—kindly perform; vadana—on the mouth; ullāsi—playing; veṇuḥ—with the flute; vihāram—playful pastimes.
TRANSLATION
The gopīs continued, "Dear Kṛṣṇa, the fragrance of the mellows of Your pastimes is spread throughout the forests of the glorious land of Vṛndāvana, which is surrounded by the sweetness of the district of Mathurā. In the congenial atmosphere of that wonderful land, You may enjoy Your pastimes, with Your flute dancing on Your lips, and surrounded by us, the gopīs, whose hearts are always enchanted by unpredictable ecstatic emotions."
PURPORT
This is a verse from the Lalita-mādhava (10.38), by Śrīla Rūpa Gosvāmī.
TEXT 85
ei-mata mahāprabhu dekhi' jagannāthe
subhadrā-sahita dekhe, vaṁśī nāhi hāte
SYNONYMS
ei-mata—in this way; mahāprabhu—Śrī Caitanya Mahāprabhu; dekhi'-after seeing; jagannāthe—Lord Jagannātha; subhadrā—Subhadrā; sahita—with; dekhe—He sees; vaṁśī—the flute; nāhi—not; hāte—in the hand.
TRANSLATION
In this way, when Śrī Caitanya Mahāprabhu saw Jagannātha, He saw that the Lord was with His sister Subhadrā and was not holding a flute in His hand.
TEXT 86
tri-bhaṅga-sundara vraje vrajendra-nandana
kāhāṅ pāba, ei vā�chā bāḍe anukṣaṇa
SYNONYMS
tri-bhaṅga—bent in three places; sundara—beautiful; vraje—in Vṛndāvana; vrajendra-nandana—the son of Nanda Mahārāja; kāhāṅ—where; pāba—shall I get; ei—this; vā�chā—desire; bāḍe—increases; anukṣaṇa—incessantly.
TRANSLATION
Absorbed in the ecstasy of the gopīs, Lord Caitanya Mahāprabhu wished to see Lord Jagannātha in His original form as Kṛṣṇa, the son of Nanda Mahārāja, standing in Vṛndāvana and appearing very beautiful, His body curved in three places. His desire to see that form was always increasing.
TEXT 87
rādhikā-unmāda yaiche uddhava-darśane
udghūrṇā-pralāpa taiche prabhura rātri-dine
SYNONYMS
rādhikā-unmāda—the madness of Śrīmatī Rādhārāṇī; yaiche—just like; uddhava-darśane—in seeing Uddhava; udghūrṇā-pralāpa—talking inconsistently in madness; taiche—similarly; prabhura—of Lord Caitanya; rātri-dine—night and day.
TRANSLATION
Just as Śrīmatī Rādhārāṇī talked inconsistently with a bumblebee in the presence of Uddhava, Śrī Caitanya Mahāprabhu in His ecstasy talked crazily and inconsistently day and night.
PURPORT
This unmāda (madness) is not ordinary madness. When Śrī Caitanya Mahāprabhu talked inconsistently, almost like a crazy fellow, He was in the transcendental ecstasy of love. In the highest transcendental ecstasy there is a feeling of being enchanted in the presence of the enchanter. When the enchanter and the enchanted become separated, mohana, or bewilderment, occurs. When so bewildered due to separation, one becomes stunned, and at that time all the bodily symptoms of transcendental ecstasy are manifested. When they are manifest, one appears inconceivably crazy. This is called transcendental madness. In this state, there is imaginative discourse, and one experiences emotions like those of a madman. The madness of Śrīmatī Rādhārāṇī was explained to Kṛṣṇa by Uddhava, who said, "My dear Kṛṣṇa, because of extreme feelings of separation from You, Śrīmatī Rādhārāṇī is sometimes making Her bed in the groves of the forest, sometimes rebuking a bluish cloud, and sometimes wandering about in the dense darkness of the forest. Thus She has become like a crazy woman."
TEXT 88
dvādaśa vatsara śeṣa aiche goṅāila
ei mata śeṣa-līlā tri-vidhāne kaila
SYNONYMS
dvādaśa—twelve; vatsara—years; śeṣa—final; aiche—in that way; goṅāila—passed away; ei mata—in this way; śeṣa-līlā—the last pastimes; tri-vidhāne—in three ways; kaila—executed.
TRANSLATION
The last twelve years of Śrī Caitanya Mahāprabhu were passed in this transcendental craziness. Thus He executed His last pastimes in three ways.
TEXT 89
sannyāsa kari' cabbiśa vatsara kailā ye ye karma
ananta, apāra--tāra ke jānibe marma
SYNONYMS
sannyāsa kari'-after accepting the renounced order; cabbiśa vatsara—twenty-four years; kailā—did; ye ye—whatever; karma—activities; ananta—unlimited; apāra—insurmountable; tāra—of that; ke—who; jānibe—will know; marma—the purport.
TRANSLATION
For the twenty-four years after Śrī Caitanya Mahāprabhu accepted the renounced order, whatever pastimes He executed were unlimited and unfathomable. Who can understand the purport of such pastimes ?
TEXT 90
uddeśa karite kari dig-daraśana
mukhya mukhya līlāra kari sūtra gaṇana
SYNONYMS
uddeśa—indication; karite—to make; kari—I do; dig-daraśana—a general survey; mukhya mukhya—the chief; līlāra—of the pastimes; kari—I do; sūtra—synopsis; gaṇana—enumeration.
TRANSLATION
Just to indicate those pastimes, I am presenting a general survey of the chief pastimes in the form of a synopsis.
TEXT 91
prathama sūtra prabhura sannyāsa-karaṇa
sannyāsa kari' calilā prabhu śrī-vṛndāvana
SYNONYMS
prathama—first; sūtra—synopsis; prabhura—of the Lord; sannyāsa-karaṇa—accepting the sannyāsa order; sannyāsa kari'-after accepting the renounced order; calilā—went; prabhu—the Lord; śrī-vṛndāvana—toward Vṛndāvana.
TRANSLATION
This is the first synopsis: After accepting the sannyāsa order, Caitanya Mahāprabhu proceeded toward Vṛndāvana.
PURPORT
Clearly these statements are a real account of Śrī Caitanya Mahāprabhu's acceptance of the renounced order of life. His acceptance of this renounced order is not at all comparable to the acceptance of sannyāsa by Māyāvādīs. After accepting sannyāsa, Caitanya Mahāprabhu wanted to reach Vṛndāvana. He was unlike the Māyāvādī sannyāsīs, who desire to merge into the existence of the Absolute. For a Vaiṣṇava, acceptance of sannyāsa means getting relief from all material activities and completely devoting oneself to the transcendental loving service of the Lord. This is confirmed by Śrīla Rūpa Gosvāmī (Bhakti-rasāmṛta-sindhu 1.2.255): anāsaktasya viṣayān yathārham upayu�jataḥ nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. For a Vaiṣṇava, the renounced order means completely giving up attachment for material things and engaging nonstop in the transcendental loving service of the Lord. The Māyāvādī sannyāsīs, however, do not know how to engage everything in the service of the Lord. Because they have no devotional training, they think material objects to be untouchable. Brahma satyaṁ jagan mithyā The Māyāvādīs think that the world is false, but the Vaiṣṇava sannyāsīs do not think like this. Vaiṣṇavas say, "Why should the world be false? It is reality, and it is meant for the service of the Supreme Personality of Godhead." For a Vaiṣṇava sannyāsī, renunciation means not accepting anything for personal sense enjoyment. Devotional service means engaging everything for the satisfaction of the Supreme Personality of Godhead.
TEXT 92
premete vihvala bāhya nāhika smaraṇa
rāḍha-deśe tina dina karilā bhramaṇa
SYNONYMS
premete—in ecstatic love of Kṛṣṇa; vihvala—overwhelmed; bāhya—external; nāhika—there is not; smaraṇa—remembrance; rāḍha-deśe—in the Rāḍha countries; tina dina—three days; karilā—did; bhramaṇa—traveling.
TRANSLATION
When proceeding toward Vṛndāvana, Śrī Caitanya Mahāprabhu was overwhelmed with ecstatic love for Kṛṣṇa, and He lost all remembrance of the external world. In this way He traveled continuously for three days in Rāḍha-deśa, the country where the Ganges River does not flow.
TEXT 93
nityānanda prabhu mahāprabhu bhulāiyā
gaṅgā-tīre la�ā āilā 'yamunā' baliyā
SYNONYMS
nityānanda prabhu—Lord Nityānanda Prabhu; mahāprabhu—Śrī Caitanya Mahāprabhu; bhulāiyā—bewildering; gaṅgā-tīre—on the bank of the Ganges; la�ā—taking; āilā—brought; yamunā—the river Yamunā; baliyā—informing.
TRANSLATION
First of all, Lord Nityānanda bewildered Śrī Caitanya Mahāprabhu by bringing Him along the banks of the Ganges, saying that it was the river Yamunā.
TEXT 94
śāntipure ācāryera gṛhe āgamana
prathama bhikṣā kaila tāhāṅ, rātre saṅkīrtana
SYNONYMS
śāntipure—in the city of Śāntipura; ācāryera—of Advaita Ācārya; gṛhe—to the home; āgamana—coming; prathama—first; bhikṣā—accepting alms; kaila—did; tāhāṅ—there; rātre—at night; saṅkīrtana—performance of congregational chanting.
TRANSLATION
After three days, Lord Caitanya Mahāprabhu came to the house of Advaita Ācārya at Śāntipura and accepted alms there. This was His first acceptance of alms. At night He performed congregational chanting there.
PURPORT
It appears that in His transcendental ecstasy, Śrī Caitanya Mahāprabhu forgot to eat for three continuous days. He was then misled by Nityānanda Prabhu, who said that the river Ganges was the Yamunā. Because the Lord was in the ecstasy of going to Vṛndāvana, He was engladdened to see the Yamunā, although in actuality the river was the Ganges. In this way the Lord was brought to the house of Advaita Prabhu at Śāntipura after three days, and He accepted food there. As long as the Lord remained there, He saw His mother, Śacīdevī, and every night executed congregational chanting with all the devotees.
TEXT 95
mātā bhakta-gaṇera tāhāṅ karila milana
sarva samādhāna kari' kaila nīlādri-gamana
SYNONYMS
mātā—the mother; bhakta-gaṇera—of the devotees; tāhāṅ—in that place; karila—did; milana—meeting; sarva—all; samādhāna—adjustments; kari'-executing; kaila—did; nīlādri-gamana—going to Jagannātha Purī.
TRANSLATION
At the house of Advaita Prabhu, He met His mother as well as all the devotees from Māyāpura. He adjusted everything and then went to Jagannātha Purī.
PURPORT
Śrī Caitanya Mahāprabhu knew very well that His acceptance of sannyāsa was a thunderbolt for His mother. He therefore called for His mother and the devotees from Māyāpura, and by the arrangement of Śrī Advaita Ācārya, He met them for the last time after His acceptance of sannyāsa. His mother was overwhelmed with grief when she saw that He was clean-shaven. There was no longer any beautiful hair on His head. Mother Śacī was pacified by all the devotees, and Lord Caitanya Mahāprabhu asked her to cook for Him because He was very hungry, not having taken anything for three days. His mother immediately agreed, and forgetting everything else, she cooked for Śrī Caitanya Mahāprabhu during all the days she was at the house of Śrī Advaita Prabhu. Then, after a few days, Śrī Caitanya Mahāprabhu requested His mother's permission to go to Jagannātha Purī. At His mother's request, He made Jagannātha Purī His headquarters after His acceptance of sannyāsa. Thus everything was adjusted, and with His mother's permission Śrī Caitanya Mahāprabhu proceeded toward Jagannātha Purī.
TEXT 96
pathe nānā līlā-rasa, deva-daraśana
mādhava-purīra kathā, gopāla-sthāpana
SYNONYMS
pathe—on the way; nānā—various; līlā-rasa—transcendental pastimes; deva-daraśana—visiting the temples; mādhava-purīra—of Mādhavendra Purī; kathā—incidents; gopāla—of Gopāla; sthāpana—the installation.
TRANSLATION
On the way toward Jagannātha Purī, Caitanya Mahāprabhu performed many other pastimes. He visited various temples and heard the story about Mādhavendra Purī and the installation of Gopāla.
PURPORT
This Mādhava Purī is Mādhavendra Purī. Another Mādhava Purī is Mādhavācārya, who was the spiritual master of a devotee in the line of Gadādhara Paṇḍita and who wrote a book known as Śrī Maṅgala-bhāṣya. Mādhavācārya, however, is different from Mādhavendra Purī, who is mentioned in this verse.
TEXT 97
kṣīra-curi-kathā, sākṣi-gopāla-vivaraṇa
nityānanda kaila prabhura daṇḍa-bha�jana
SYNONYMS
kṣīra-curi-kathā—the narration of the stealing of the condensed milk; sākṣi-gopāla-vivaraṇa—the description of witness Gopāla; nityānanda—Nityānanda Prabhu; kaila—did; prabhura—of the Lord; daṇḍa-bha�jana—breaking the sannyāsa rod.
TRANSLATION
From Nityānanda Prabhu, Lord Caitanya Mahāprabhu heard the story of Kṣīra-curī Gopinātha and of the witness Gopāla. Then Nityānanda Prabhu broke the sannyāsa rod belonging to Lord Caitanya Mahāprabhu.
PURPORT
This Kṣīra-curī Gopinātha is situated about five miles away from the Bāleśvara station on the Northeastern Railway, formerly known as the Bengal Māyāpura Railway. This station is situated a few miles away from the famous Kargapura junction station. Sometimes the charge of the temple was given to Śyāmasundara Adhikārī from Gopīvallabhapura, which lies on the border of the district of Medinīpura. Śyāmasundara Adhikārī was a descendant of Rasikānanda Murāri, the chief disciple of Śyāmānanda Gosvāmī.
A few miles before the Jagannātha Purī station is a small station called Sākṣi-gopāla. Near this station is a village named Satyavādī, where the temple of Sākṣi-gopāla is situated.
TEXT 98
kruddha ha�ā ekā gelā jagannātha dekhite
dekhiyā mūrcchita ha�ā paḍilā bhūmite
SYNONYMS
kruddha—angry; ha�ā—becoming; ekā—alone; gelā—went; jagannātha—Lord Jagannātha; dekhite—to see; dekhiyā—after seeing Jagannātha; mūrcchita—senseless; ha�ā—becoming; paḍilā—fell down; bhūmite—on the ground.
TRANSLATION
After His sannyāsa rod was broken by Nityānanda Prabhu, Caitanya Mahāprabhu apparently became very angry and left His company to travel alone to the Jagannātha temple. When Caitanya Mahāprabhu entered the Jagannātha temple and saw Lord Jagannātha, He immediately lost His senses and fell down on the ground.
TEXT 99
sārvabhauma la�ā gelā āpana-bhavana
tṛtīya prahare prabhura ha-ila cetana
SYNONYMS
sarvabhauma—Sārvabhauma Bhaṭṭācārya; la�ā—taking; gelā—went; āpana-bhavana—to his own house; tṛtīya prahare—in the afternoon; prabhura—of Lord Caitanya Mahāprabhu; ha-ila—there was; cetana—consciousness.
TRANSLATION
After Lord Caitanya Mahāprabhu saw Lord Jagannātha in the temple and fell down unconscious, Sārvabhauma Bhaṭṭācārya took Him to his home. The Lord remained unconscious until the afternoon, when He finally regained His consciousness.
TEXT 100
nityānanda, jagadānanda, dāmodara, mukunda
pāche āsi' mili' sabe pāila ānanda
SYNONYMS
nityānanda—of the name Nityānanda; jagadānanda—of the name Jagadānanda; dāmodara—of the name Dāmodara; mukunda—of the name Mukunda; pāche āsi'-coming; mili'-meeting; sabe—all; pāila—got; ānanda—pleasure
TRANSLATION
The Lord had left Nityānanda's company and had gone alone to the Jagannātha temple, but later Nityānanda, Jagadānanda, Dāmodara and Mukunda came to see Him, and after seeing Him they were very pleased.
TEXT 101
tabe sārvabhaume prabhu prasāda karila
āpana-īśvara-mūrti tāṅre dekhāila
SYNONYMS
tabe—at that time; sārvabhaume—unto Sārvabhauma Bhaṭṭācārya; prabhu—Lord Śrī Caitanya Mahāprabhu; prasāda karila—bestowed mercy; āpana—His own; īśvara-mūrti—original form as the Lord; tāṅre—unto him; dekhāila—showed.
TRANSLATION
After this incident, Lord Caitanya Mahāprabhu bestowed His mercy upon Sārvabhauma Bhaṭṭācārya by showing him His original form as the Lord.
TEXT 102
tabe ta' karilā prabhu dakṣiṇa gamana
kūrma-kṣetre kaila vāsudeva vimocana
SYNONYMS
tabe ta'-thereafter; karilā—did; prabhu—Lord Caitanya Mahāprabhu; dakṣiṇa—to southern India; gamana—traveling; kūrma-kṣetre—at the pilgrimage site known as Kūrma-kṣetra; kaila—did; vāsudeva—of the name Vāsudeva; vimocana—deliverance.
TRANSLATION
After bestowing mercy upon Sārvabhauma Bhaṭṭācārya, the Lord started for southern India. When He came to Kūrma-kṣetra, He delivered a person named Vāsudeva.
TEXT 103                                                                                                                                              jiyaḍa-nṛsiṁhe kaila nṛsiṁha-stavana
pathe-pathe grāme-grāme nāma-pravartana
SYNONYMS
jiyaḍa-nṛsiṁhe—the place of pilgrimage known as Jiyaḍa-nṛsiṁha; kaila—did; nṛsiṁha—to Nṛsiṁha; stavana—praying; pathe-pathe—on the way; grāme-grāme—every village; nāma-pravartana—introduction of the holy name of the Lord.
TRANSLATION
After visiting Kūrma-kṣetra, the Lord visited the South Indian temple of Jiyaḍa-nṛsiṁha and offered His prayers to Lord Nṛsiṁhadeva. On His way, He introduced the chanting of the Hare Kṛṣṇa mahā-mantra in every village.
TEXT 104
godāvarī-tīra-vane vṛndāvana-bhrama
rāmānanda rāya saha tāhā�i milana
SYNONYMS
godāvarī-tīra—on the bank of the river Godāvarī; vane—in the forest; vṛndāvana-bhrama—mistook as Vṛndāvana; rāmānanda rāya—of the name Rāmānanda Rāya; saha—with; tāhā�i—there; milana—meeting.
TRANSLATION
Once the Lord mistook the forest on the bank of the river Godāvarī to be Vṛndāvana. In that place He happened to meet Rāmānanda Rāya.
TEXT 105
trimalla-tripadī-sthāna kaila daraśana
sarvatra karila kṛṣṇa-nāma pracāraṇa
SYNONYMS
trimalla—a place named Trimalla; tripadī—or Tirupati; sthāna—the pace; kaila—did; daraśana—visit; sarvatra—everywhere: karila—did; kṛṣṇa-nāma—the holy name of Lord Kṛṣṇa; pracāraṇa—preaching.
TRANSLATION
He visited the place known as Trimalla, or Tirupati, and there He extensively preached the chanting of the Lord's holy name.
PURPORT
This holy place is situated in the district of Tā�jor, South India. The temple of Tripadī is situated in the valley of Veṅkaṭācala (Veṅkaṭa Mountain) and contains a Deity of Lord Rāmacandra. On top of Veṅkaṭācala is the famous temple of Bālājī.
TEXT 106
tabe ta' pāṣaṇḍī-gaṇe karila dalana
ahovala-nṛsiṁhādi kaila daraśana
SYNONYMS
tabe ta'-thereafter; pāṣaṇḍī-gaṇe—unto the atheists; karila—did; dalana—subduing; ahovala-nṛsiṁha-ādi—Nṛsiṁhadeva, named Ahovala or at Ahovala; kaila—did; daraśana—visit.
TRANSLATION
After visiting the temple of Trimalla, or Tripadī, Śrī Caitanya Mahāprabhu had to subdue some atheists. He then visited the temple of Ahovala-nṛsiṁha.
PURPORT
This Ahovala temple is situated in Dākṣiṇātya, in the district of Karṇula, within the subdivision of Sārbela. Throughout the whole district this very famous temple is much appreciated by the people. There are eight other temples also, and all of them together are called the Nava-nṛsiṁha temples. There is much wonderful architecture and artistic engraving work in these temples. However, as stated in the local gazette, the Karṇula Manual, the work is not complete.
TEXT 107
śrī-raṅga-kṣetra āilā kāverīra tīra
śrī-raṅga dekhiyā preme ha-ilā asthira
SYNONYMS
śrī-raṅga-kṣetra—to the place where the temple of Raṅganātha is situated; āilā—came; kāverīra—of the river Kāverī; tīra—the bank; śrī-raṅga dekhiyā—after seeing this temple; preme—in love of Godhead; ha-ilā—became; asthira—agitated.
TRANSLATION
When Śrī Caitanya Mahāprabhu came to the land of Śrī Raṅga-kṣetra, on the bank of the Kāverī, He visited the temple of Śrī Raṅganātha and was there overwhelmed in the ecstasy of love of Godhead.
TEXT 108
trimalla bhaṭṭera ghare kaila prabhu vāsa
tāhā�i rahilā prabhu varṣā cāri māsa
SYNONYMS
trimalla bhaṭṭera—of Trimalla Bhaṭṭa; ghare—at the house; kaila—did; prabhu—the Lord; vāsa—residence; tāhā�i—there; rahilā—lived; prabhu—the Lord; varṣā—the rainy season; cāri—four; māsa—months.
TRANSLATION
Śrī Caitanya Mahāprabhu lived at the house of Trimalla Bhaṭṭa for the four months of the rainy season.
TEXT 109
śrī-vaiṣṇava trimalla-bhaṭṭa--parama paṇḍita
gosā�ira pāṇḍitya-preme ha-ilā vismita
SYNONYMS
śrī-vaiṣṇava trimalla-bhaṭṭa—Trimalla Bhaṭṭa was a Śrī Vaiṣṇava; parama—highly; paṇḍita—learned scholar; gosā�ira—of Lord Caitanya Mahāprabhu; pāṇḍitya—scholarship; preme—as well as in the love of Godhead; ha-ilā—was; vismita—astonished.
TRANSLATION
Śrī Trimalla Bhaṭṭa was both a member of the Śrī Vaiṣṇava community and a learned scholar; therefore when he saw Caitanya Mahāprabhu, who was both a great scholar and a great devotee of the Lord, he was very much astonished.
TEXT 110
cāturmāsya tāṅhā prabhu śrī-vaiṣṇavera sane
goṅāila nṛtya-gīta-kṛṣṇa-saṅkīrtane
SYNONYMS
cāturmāsya—observance of the four months ot the rainy season; tāṅhā—there; prabhu—the Lord; śrī-vaiṣṇavera sane—with the Śrī Vaiṣṇavas; goṅāila—passed; nṛtya—dancing; gīta—singing; kṛṣṇa-saṅkīrtane—in chanting the holy name of Lord Kṛṣṇa.
TRANSLATION
Lord Śrī Caitanya Mahāprabhu passed the Cāturmāsya months with the Śrī Vaiṣṇavas, dancing and singing, and also chanting the holy name of the Lord.
TEXT 111
cāturmāsya-ante punaḥ dakṣiṇa gamana
paramānanda-purī saha tāhā�i milana
SYNONYMS
cāturmāsya-ante—at the end of Cāturmāsya; punaḥ—again; dakṣiṇa gamana—traveling in South India; paramānanda-purī—of the name Paramānanda Purī; saha—with; tāhā�i—there; milana—meeting.
TRANSLATION
After the end of Cāturmāsya, Lord Caitanya Mahāprabhu continued traveling throughout South India. At that time He met Paramānanda Purī.
TEXT 112
tabe bhaṭṭathāri haite kṛṣṇa-dāsera uddhāra
rāma-japī vipra-mukhe kṛṣṇa-nāma pracāra
SYNONYMS
tabe—after this; bhaṭṭa-thāri—a Bhaṭṭathāri; haite—from; kṛṣṇa-dāsera—of Kṛṣṇadāsa; uddhāra—the deliverance; rāma-japī—chanters of the name of Lord Rāma; vipra-mukhe—unto brāhmaṇas; kṛṣṇa-nāma—the name of Lord Kṛṣṇa; pracāra—preaching.
TRANSLATION
After this, Kṛṣṇadāsa, the servant of Lord Caitanya Mahāprabhu, was delivered from the clutches of a Bhaṭṭathāri. Caitanya Mahāprabhu then preached that Lord Kṛṣṇa's name should also be chanted by brāhmaṇas who were accustomed to chanting Lord Rāma's name.
PURPORT
In the Mālābāra district, a section of the brāhmaṇas are known as Nambudari brāhmaṇas, and the Bhaṭṭathāris are their priests. Bhaṭṭathāris know many tantric black arts, such as the art of killing a person, of bringing him under submission, and of destroying or devastating him. They are very expert in these black arts, and one such Bhaṭṭathāri bewildered the personal servant of Śrī Caitanya Mahāprabhu while the servant accompanied the Lord in His travels through South India. Somehow or other Śrī Caitanya Mahāprabhu delivered this Kṛṣṇadāsa from the clutches of the Bhaṭṭathāri. Śrī Caitanya Mahāprabhu is well known as Patita-pāvana, the savior of all fallen souls, and He proved this in His behavior toward His personal servant, Kṛṣṇadāsa, whom He saved. Sometimes the word Bhaṭṭathāri is misspelled in Bengal as Bhaṭṭamāri.
TEXT 113
śrī-raṅga-purī saha tāhā�i milana
rāma-dāsa viprera kaila duḥkha-vimocana
SYNONYMS
śrī-raṅga-purī—of the name Śrī Raṅga-purī; saha—with; tāhā�i—there; milana—meeting; rāma-dāsa—of the name Rāmadāsa; viprera—of the brāhmaṇa; kaila—did; duḥkha-vimocana—deliverance from all sufferings.
TRANSLATION
Śrī Caitanya Mahāprabhu then met Śrī Raṅgapurī and mitigated all the sufferings of a brāhmaṇa named Rāmadāsa.
TEXT 114
tattva-vādī saha kaila tattvera vicāra
āpanāke hīna-buddhi haila tāṅ-sabāra
SYNONYMS
tattva-vādī—a section of the Madhvācārya-sampradāya; saha—with; kaila—did; tattvera—of the Absolute Truth; vicāra—discussion; āpanāke—themselves; hīna-buddhi—consideration as inferior in quality; haila—was; tāṅ-sabāra—of all the opposing parties.
TRANSLATION
Caitanya Mahāprabhu also had a discussion with the Tattvavādī community, and the Tattvavādīs felt themselves to be inferior Vaiṣṇavas.
PURPORT
The Tattvavādī sect belongs to Madhvācārya's Vaiṣṇava community, but its behavior differs from the strict Madhvācārya Vaiṣṇava principles. There is one monastery named Uttararāḍhī, and its commander is named Raghuvarya Tīrtha Madhvācārya.
TEXT 115
ananta, puruṣottama, śrī-janārdana
padmanābha, vāsudeva kaila daraśana
SYNONYMS
ananta—Anantadeva; puruṣottama—of the name Puruṣottama; śrī-janārdana—of the name Śrī Janārdana; padma-nābha—of the name Padmanābha; vāsudeva—of the name Vāsudeva; kaila—did; daraśana—visit.
TRANSLATION
Śrī Caitanya Mahāprabhu then visited the Viṣṇu temples of Anantadeva, Puruṣottama, Śrī Janārdana, Padmanābha and Vāsudeva.
PURPORT
A temple of Ananta Padmanābha Viṣṇu is situated in the Trivandrum district. This temple is very famous in those quarters. Another Viṣṇu temple, named Śrī Janārdana, is situated about twenty-six miles north of the Trivandrum district, near the railway station called Varkālā.
TEXT 116
tabe prabhu kaila sapta-tāla vimocana
setubandhe snāna, rāmeśvara daraśana
SYNONYMS
tabe—thereafter; prabhu—the Lord; kaila—did; sapta-tāla-vimocana—deliverance of the Sapta-tāla trees; setubandhe—at Cape Comorin; snāna—bathing; rāmeśvara—temple of Rāmeśvara; daraśana—visit.
TRANSLATION
After that, Lord Caitanya Mahāprabhu delivered the celebrated Sapta-tāla trees, took His bath at Setubandha Rāmeśvara and visited the temple of Lord Śiva known as Rāmeśvara.
PURPORT
It is said that the Sapta-tāla trees arevery old, massive palm trees. There was once a fight between Vāliand his brother Sugrīva, and Lord Rāmacandra took the side of Sugrīva and killed Vāli, keeping Himself behind one of these celebrated trees. When Lord Caitanya Mahāprabhu toured south India, He embraced these trees, which were delivered and directly promoted to Vaikuṇṭha.
TEXT 117
tāhā�i karila kūrma-purāṇa śravaṇa
māyā-sītā nileka rāvaṇa, tāhāte likhana
SYNONYMS
tāhā�i—there; karila—did; kūrma-purāṇa—of the Kūrma Purāṇa; śravaṇa—hearing; māyā-sītā—a false Sītā; nileka—kidnapped; rāvaṇa—by Rāvaṇa; tāhāte—in that book; likhana—it is stated.
TRANSLATION
At Rāmeśvara, Śrī Caitanya Mahāprabhu had a chance to read the Kūrma Purāṇa, in which He discovered that the form of Sītā kidnapped by Rāvaṇa was not that of the real Sītā but a mere shadow representation.
PURPORT
The Kūrma Purāṇa states that this shadowy Sītā was placed into a fire as a test of chastity. It was Māyā-sītā who entered the fire and the real Sītā who came out of the fire.
TEXT 118
śuniyā prabhura ānandita haila mana
rāma-dāsa viprera kathā ha-ila smaraṇa
SYNONYMS
śuniyā—hearing this; prabhura—of Lord Caitanya Mahāprabhu; ānandita—very happy; haila—became; mana—the mind; rāma-dāsa—of the name Rāmadāsa; viprera—with the brāhmaṇa; kathā—of the conversation; ha-ila—was; smaraṇa—remembrance.
TRANSLATION
Śrī Caitanya Mahāprabhu was very glad to read about the false Sītā, and He remembered His meeting with Rāmadāsa Vipra, who was very sorry that mother Sītā had been kidnapped by Rāvaṇa.
TEXT 119
sei purātana patra āgraha kari' nila
rāmadāse dekhāiyā duḥkha khaṇḍāila
SYNONYMS
sei—that; purātana—old; patra—page; āgraha—with great enthusiasm; kari'-doing; nila—took; rāma-dāse—to the brāhmaṇa Rāmadāsa; dekhāiyā—showing; duḥkha—unhappiness; khaṇḍāila—mitigated.
TRANSLATION
Indeed, Lord Caitanya Mahāprabhu eagerly tore this page from the Kūrma Purāṇa, although the book was very old, and He later showed it to Rāmadāsa Vipra, whose unhappiness was mitigated.
TEXT 120
brahma-saṁhitā, karṇāmṛta, dui puṅthi pā�ā
dui pustaka la�ā āilā uttama jāni�ā
SYNONYMS
brahma-saṁhitā—the book named Brahma-saṁhitā; karṇāmṛta—the book named Kṛṣṇa-karṇāmṛta; dui—two; puṅthi—scriptures; pā�ā—obtaining; dui—two; pustaka—books; la�ā—carrying; āilā—came back; uttama—very good; jāni�ā—knowing.
TRANSLATION
Śrī Caitanya Mahāprabhu also found two other books-namely, Brahma-saṁhitā and Kṛṣṇa-karṇāmṛta. Knowing these books to be excellent, He took them to present to His devotees.
PURPORT
In the olden days there were no presses, and all the important scriptures were handwritten and kept in large temples. Caitanya Mahāprabhu found Brahma-saṁhitā and Kṛṣṇa-karṇāmṛta in handwritten texts, and knowing them to be very authoritative, He took them with Him to present to His devotees. Of course, He obtained the permission of the temple commander. Now both Brahma-saṁhitā and Kṛṣṇa-karṇāmṛta are available in print with commentaries by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura.
TEXT 121
punarapi nīlācale gamana karila
bhakta-gaṇe meliyā snāna-yātrā dekhila
SYNONYMS
punarapi—again; nīlācale—to Jagannātha Purī; gamana—going back; karila—did; bhakta-gaṇe—all the devotees; meliyā—meeting; snāna-yātrā—the bathing ceremony of Lord Jagannātha; dekhila—saw.
TRANSLATION
After collecting these books, Śrī Caitanya Mahāprabhu returned to Jagannātha Purī. At that time, the bathing ceremony of Jagannātha was taking place, and He saw it.
TEXT 122
anavasare jagannāthera nā pā�ā daraśana
virahe ālālanātha karilā gamana
SYNONYMS
anavasare—during the absence; jagannāthera—of Lord Jagannātha; nā—not; pā�ā—getting; daraśana—visit; virahe—in separation; ālālanātha—of the place named Ālālanātha; karilā—did; gamana—going.
TRANSLATION
When Jagannātha was absent from the temple, Caitanya Mahāprabhu, who could not see Him, felt separation and left Jagannātha Purī to go to a place known as Ālālanātha.
PURPORT
Ālālanātha is also known as Brahmagiri. This place is about fourteen miles from Jagannātha Purī and is also on the beach. There is a temple of Jagannātha there. At the present moment a police station and post office are situated there because so many people come to see the temple.
The word anavasara is used when Śrī Jagannāthajī cannot be seen in the temple. After the bathing ceremony (snāna-yātrā), Lord Jagannātha apparently becomes sick. He is therefore removed to His private apartment, where no one can see Him. Actually, during this period renovations are made on the body of the Jagannātha Deity. This is called nava-yauvana. During the Ratha-yātrā ceremony, Lord Jagannātha once again comes before the public. Thus for fifteen days after the bathing ceremony, Lord Jagannātha is not visible to any visitors.
TEXT 123
bhakta-sane dina kata tāhā�i rahilā
gauḍera bhakta āise, samācāra pāilā
SYNONYMS
bhakta-sane—with the devotees; dina kata—some days; tāhā�i—there at Ālālanātha; rahilā—remained; gauḍera—of Bengal; bhakta—devotees; āise—come; samācāra—news; pāilā—He got.
TRANSLATION
Śrī Caitanya Mahāprabhu remained for some days at Ālālanātha. In the meantime, Caitanya Mahāprabhu received news that all the devotees from Bengal were coming to Jagannātha Purī.
TEXT 124
nityānanda-sārvabhauma āgraha kari�ā
nīlācale āilā mahāprabhuke la-i�ā
SYNONYMS
nityānanda—Lord Nityānanda Prabhu; sārvabhauma—Sārvabhauma Bhaṭṭācārya; āgraha kari�ā—showing great eagerness; nīlācale—to Jagannātha Purī; āilā—returned; mahāprabhuke—Śrī Caitanya Mahāprabhu; la-i�ā—taking.
TRANSLATION
When the devotees from Bengal arrived at Jagannātha Purī, both Nityānanda Prabhu and Sārvabhauma Bhaṭṭācārya greatly endeavored to take Śrī Caitanya Mahāprabhu back to Jagannātha Purī.
TEXT 125
virahe vihvala prabhu nā jāne rātri-dine
hena-kāle āilā gauḍera bhakta-gaṇe
SYNONYMS
virahe—in separation; vihvala—overwhelmed; prabhu—Lord Śrī Caitanya Mahāprabhu; nā—not; jāne—knows; rātri-dine—day and night; hena-kāle—at this time; āilā—arrived; gauḍera—of Bengal; bhakta-gaṇe—all the devotees.
TRANSLATION
When Lord Caitanya Mahāprabhu finally left Ālālanātha to return to Jagannātha Purī, He was overwhelmed both day and night due to separation from Jagannātha. His lamentation knew no bounds. During this time, all the devotees from different parts of Bengal, and especially from Navadvīpa, arrived in Jagannātha Purī.
TEXT 126
sabe mili' yukti kari' kīrtana ārambhila
kīrtana-āveśe prabhura mana sthira haila
SYNONYMS
sabe mili'-meeting all together; yukti kari'-after due consideration; kīrtana—congregational chanting of the holy name; ārambhila—began; kīrtana-āveśe—in the ecstasy of kīrtana; prabhura—of Lord Caitanya Mahāprabhu; mana—the mind; sthira—pacified; haila—became.
TRANSLATION
After due consideration, all the devotees began chanting the holy name congregationally. Lord Caitanya's mind was thus pacified by the ecstasy of the chanting.
PURPORT
Being absolute, Lord Jagannātha is identical in person, form, picture, kīrtana and all other circumstances. Therefore when Caitanya Mahāprabhu heard the chanting of the holy name of the Lord, He was pacified. Previously, He had been feeling very morose due to separation from Jagannātha. The conclusion is that whenever a kīrtana of pure devotees takes place, the Lord is immediately present. By chanting the holy names of the Lord, we associate with the Lord personally.
TEXT 127
pūrve yabe prabhu rāmānandere mililā
nīlācale āsibāre tāṅre āj�ā dilā
SYNONYMS
pūrve—before this; yabe—while; prabhu—Lord Śrī Caitanya Mahāprabhu; rāmānandere—Śrī Rāmānanda Rāya; mililā—met; nīlācale—to Jagannātha Purī; āsibāre—to come; tāṅre—him; āj�ā dilā—ordered.
TRANSLATION
Previously, when Śrī Caitanya Mahāprabhu had been touring South India, He had met Rāmānanda Rāya on the banks of the Godāvarī. At that time it had been decided that Rāmānanda Rāya would resign from his post as governor and return to Jagannātha Purī to live with Śrī Caitanya Mahāprabhu.
TEXT 128
rāja-āj�ā la�ā teṅho āilā kata dine
rātri-dine kṛṣṇa-kathā rāmānanda-sane
SYNONYMS
rāja-āj�ā—the permission of the King, Pratāparudra; la�ā—getting; teṅho—Rāmānanda Rāya; āilā—returned; kata dine—in some days; rātri-dine—day and night; kṛṣṇa-kathā—talks of Lord Kṛṣṇa and His pastimes; rāmānanda-sane—in the company of Rāmānanda Rāya.
TRANSLATION
Upon the order of Śrī Caitanya Mahāprabhu, Śrī Rāmānanda Rāya took leave of the King and returned to Jagannātha Purī. After he arrived, Śrī Caitanya Mahāprabhu very much enjoyed talking with him both day and night about Lord Kṛṣṇa and His pastimes.
TEXT 129
kāśī-miśre kṛpā, pradyumna miśrādi-milana
paramānanda-purī-govinda-kāśīśvarāgamana
SYNONYMS
kāśī-miśre kṛpā—His mercy to Kāśī Miśra; pradyumna miśra-ādi-milana—meeting with Pradyumna Miśra and others; paramānanda-purī—of the name Paramānanda Purī; govinda—of the name Govinda; kāśīśvara—of the name Kāśīśvara; āgamana—coming.
TRANSLATION
After Rāmānanda Rāya's arrival, Śrī Caitanya Mahāprabhu bestowed His mercy upon Kāśī Miśra and met Pradyumna Miśra and others. At that time three personalities-Paramānanda Purī, Govinda and Kāśīśvara-came to see Lord Caitanya at Jagannātha Purī.
TEXT 130
dāmodara-svarūpa-milane parama ānanda
śikhi-māhiti-milana, rāya bhavānanda
SYNONYMS
dāmodara-svarūpa—Svarūpa Dāmodara; milane—in meeting; parama—great; ānanda—pleasure; śikhi-māhiti—of the name Śikhi Māhiti; milana—meeting; rāya bhavānanda—Bhavānanda, the father of Rāmānanda Rāya.
TRANSLATION
Eventually there was a meeting with Svarūpa Dāmodara Gosvāmī, and the Lord became very greatly pleased. Then there was a meeting with Śikhi Māhiti and with Bhavānanda Rāya, the father of Rāmānanda Rāya.
TEXT 131
gauḍa ha-ite sarva vaiṣṇavera āgamana
kulīna-grāma-vāsi-saṅge prathama milana
SYNONYMS
gauḍa ha-ite—from Bengal; sarva—all; vaiṣṇavera—of the Vaiṣṇavas; āgamana—appearance; kulīna-grāma-vāsi—the residents of Kulīna-grāma; saṅge—with them; prathama—first; milana—meeting.
TRANSLATION
All the devotees from Bengal gradually began arriving at Jagannātha Purī. At this time, the residents of Kulīna-grāma also came to see Śrī Caitanya Mahāprabhu for the first time.
TEXT 132
narahari dāsa ādi yata khaṇḍa-vāsī
śivānanda-sena-saṅge mililā sabe āsi'
SYNONYMS
narahari dāsa—of the name Narahari dāsa; ādi—heading the list; yata—all; khaṇḍa-vāsī—devotees of the place known as Khaṇḍa; śivānanda-sena—of the name Śivānanda Sena; saṅge—with; mililā—He met; sabe—all; āsi'-coming there.
TRANSLATION
Eventually Narahari dāsa and other inhabitants of Khaṇḍa, along with Śivānanda Sena, all arrived, and Śrī Caitanya Mahāprabhu met them.
TEXT 133
snāna-yātrā dekhi' prabhu saṅge bhakta-gaṇa
sabā la�ā kailā prabhu guṇḍicā mārjana
SYNONYMS
snāna-yātrā—the bathing ceremony; dekhi'-seeing; prabhu—Lord Caitanya Mahāprabhu; saṅge—with Him; bhakta-gaṇa—the devotees; sabā—all; la�ā—taking; kailā—did; prabhu—Lord Caitanya Mahāprabhu; guṇḍicā mārjana—washing and cleaning the Guṇḍicā temple.
TRANSLATION
After seeing the bathing ceremony of Lord Jagannātha, Śrī Caitanya Mahāprabhu washed and cleaned Śrī Guṇḍicā temple with the assistance of many devotees.
TEXT 134
sabā-saṅge ratha-yātrā kaila daraśana
ratha-agre nṛtya kari' udyāne gamana
SYNONYMS
sabā-saṅge—with all of them; ratha-yātrā—the car festival; kaila—did; daraśana—seeing; ratha-agre—in front of the car; nṛtya—dancing; kari'-doing; udyāne—in the garden; gamana—going.
TRANSLATION
After this, Lord Caitanya Mahāprabhu and all the devotees saw the Ratha-yātrā, the car festival ceremony. Caitanya Mahāprabhu Himself danced in front of the car, and after dancing He entered a garden.
TEXT 135
pratāparudrere kṛpā kaila sei sthāne
gauḍīyā-bhakte āj�ā dila vidāyera dine
SYNONYMS
pratāparudrere—unto King Pratāparudra; kṛpā—mercy; kaila—did; sei sthāne—in that garden; gauḍīyā-bhakte—to all the devotees of Bengal; āj�ā—the order; dila—gave; vidāyera—of departure; dine—on the day.
TRANSLATION
In that garden, Lord Caitanya Mahāprabhu bestowed His mercy upon King Pratāparudra. Afterwards, when the Bengali devotees were about to return home, the Lord gave separate orders to almost every one of them.
TEXT 136
pratyabda āsibe ratha-yātrā-daraśane
ei chale cāhe bhakta-gaṇera milane
SYNONYMS
prati-abda—every year; āsibe—you should all come; ratha-yātrā—the car festival; daraśane—to see; ei chale—under this plea; cāhe—desires; bhakta-gaṇera—of all the devotees; milane—the meeting.
TRANSLATION
Śrī Caitanya Mahāprabhu desired to meet all the devotees of Bengal every year. Therefore He ordered them to come to see the Ratha-yātrā festival every year.
TEXT 137
sārvabhauma-ghare prabhura bhikṣā-paripāṭī
ṣāṭhīra mātā kahe, yāte rāṇḍī ha-uk ṣāṭhī
SYNONYMS
sārvabhauma-ghare—at the house of Sārvabhauma Bhaṭṭācārya; prabhura—of the Lord; bhikṣā—eating; paripāṭī—sumptuously; ṣāṭhīra mātā—the mother of Ṣāṭhī, who was the daughter of Sārvabhauma Bhaṭṭācārya; kahe—says; yāte—by which; rāṇḍī—widow; ha-uk—let her become; ṣāṭhī—Ṣāṭhī, the daughter.
TRANSLATION
Śrī Caitanya Mahāprabhu was invited to dine at the house of Sārvabhauma Bhaṭṭācārya. While He was eating sumptuously, the son-in-law of Sārvabhauma Bhaṭṭācārya [the husband of his daughter Ṣāṭhī] criticized Him. Because of this, Ṣāṭhī's mother cursed him by praying that Ṣāṭhī would become a widow. In other words, she cursed her son-in-law to die.
TEXT 138
varṣāntare advaitādi bhaktera āgamana
prabhure dekhite sabe karilā gamana
SYNONYMS
varṣa-antare—at the end of the year; advaita-ādi—headed by Advaita Ācārya; bhaktera—of all the devotees; āgamana—coming to Jagannātha Purī; prabhure—the Lord; dekhite—to see; sabe—all of them; karilā—did; gamana—going to Jagannātha Purī.
TRANSLATION
At the end of the year, all the devotees from Bengal, headed by Advaita Ācārya, again came to see the Lord. Indeed, there was a great rush of devotees to Jagannātha Purī.
TEXT 139
ānande sabāre niyā dena vāsa-sthāna
śivānanda sena kare sabāra pālana
SYNONYMS
ānande—in great pleasure; sabāre—all the devotees; niyā—taking; dena—gives; vāsa-sthāna—residential quarters; śivānanda sena—of the name Śivānanda Sena; kare—does; sabāra—of all; pālana—maintenance.
TRANSLATION
When all the devotees from Bengal arrived, Śrī Caitanya Mahāprabhu allotted them residential quarters, and Śivānanda Sena was put in charge of their maintenance.
TEXT 140
śivānandera saṅge āilā kukkura bhāgyavān
prabhura caraṇa dekhi' kaila antardhāna
SYNONYMS
śivānandera saṅge—with Śivānanda Sena; āilā—came; kukkura—a dog; bhāgyavān—fortunate; prabhura—of the Lord; caraṇa—the lotus feet; dekhi'-seeing; kaila—did; antardhāna—disappearing.
TRANSLATION
A dog accompanied Śivānanda Sena and the devotees, and that dog was so fortunate that after seeing the lotus feet of Lord Caitanya Mahāprabhu, it was liberated and went back home, back to Godheand.
TEXT 141
pathe sārvabhauma saha sabāra milana
sārvabhauma bhaṭṭācāryera kāśīte gamana
SYNONYMS
pathe—on the way; sārvabhauma—Sārvabhauma Bhaṭṭācārya; saha—with; sabāra—of everyone; milana—meeting; sārvabhauma bhaṭṭācāryera—of the devotee named Sārvabhauma Bhaṭṭācārya; kāśīte—to Vārāṇasī; gamana—going.
TRANSLATION
Everyone met Sārvabhauma Bhaṭṭācārya on his way to Vārāṇasī.
TEXT 142
prabhure mililā sarva vaiṣṇava āsiyā
jala-krīḍā kaila prabhu sabāre la-iyā
SYNONYMS
prabhure—Lord Caitanya Mahāprabhu; mililā—met; sarva—all; vaiṣṇava—devotees; āsiyā—arriving at Jagannātha Purī; jala-krīḍā—sporting in the water; kaila—performed; prabhu—the Lord; sabāre—all the devotees; la-iyā—taking.
TRANSLATION
After arriving at Jagannātha Purī, all the Vaiṣṇavas met with Śrī Caitanya Mahāprabhu. Later, Śrī Caitanya Mahāprabhu sported in the water, taking all the devotees with Him.
TEXT 143
sabā la�ā kaila guṇḍicā-gṛha-sammārjana
ratha-yātrā-daraśane prabhura nartana
SYNONYMS
sabā la�ā—taking all of them; kaila—performed; guṇḍicā-gṛha-sammārjana—washing of the Guṇḍicā temple; ratha-yātrā—the car festival; daraśane—in seeing; prabhura—of the Lord; nartana—dancing.
TRANSLATION
First the Lord washed the temple of Guṇḍicā very thoroughly. Then everyone saw the Ratha-yātrā festival and the Lord's dancing before the car.
TEXT 144
upavane kaila prabhu vividha vilāsa
prabhura abhiṣeka kaila vipra kṛṣṇadāsa
SYNONYMS
upavane—in the garden by the road; kaila—performed; prabhu—Lord Caitanya Mahāprabhu; vividha—varieties of; vilāsa—pastimes; prabhura—of Lord Caitanya Mahāprabhu; abhiṣeka—bathing; kaila—did; vipra—the brāhmaṇa; kṛṣṇadāsa—of the name Kṛṣṇadāsa.
TRANSLATION
In the garden along the road from the Jagannātha temple to Guṇḍicā, Lord Caitanya Mahāprabhu performed various pastimes. A brāhmaṇa named Kṛṣṇadāsa performed the bathing ceremony of Lord Śrī Caitanya Mahāprabhu.
TEXT 145
guṇḍicāte nṛtya-ante kaila jala-keli
herā-pa�camīte dekhila lakṣmī-devīra kelī
SYNONYMS
guṇḍicāte—in the neighborhood of the Guṇḍicā temple; nṛtya-ante—after dancing; kaila—performed; jala-keli—sporting in the water; herā-pa�camīte—on the day of Herā-pa�camī; dekhila—saw; lakṣmī-devīra—of the goddess of fortune; kelī—activities.
TRANSLATION
After dancing in the Guṇḍicā temple, the Lord sported in the water with His devotees, and on Herā-pa�camī day they all saw the activities of the goddess of fortune, Lakṣmīdevī.
TEXT 146
kṛṣṇa-janma-yātrāte prabhu gopa-veśa hailā
dadhi-bhāra vahi' tabe laguḍa phirāilā
SYNONYMS
kṛṣṇa-janma-yātrāte—on the birthday ceremony of Lord Kṛṣṇa; prabhu—Lord Caitanya Mahāprabhu; gopa-veśa—dressed like a cowherd boy; hailā—was; dadhi-bhāra—a balance for pots of yogurt; vahi'-carrying; tabe—at that time; laguḍa—a rod; phirāilā—wheeled about.
TRANSLATION
On Janmāṣṭamī, Lord Kṛṣṇa's birthday, Śrī Caitanya Mahāprabhu dressed Himself as a cowherd boy. At that time He carried a balance with pots of yogurt and wheeled a rod about.
TEXT 147
gauḍera bhakta-gaṇe tabe karila vidāya
saṅgera bhakta la�ā kare kīrtana sadāya
SYNONYMS
gauḍera—of Gauḍa-deśa (Bengal); bhakta-gaṇe—to the devotees; tabe—then; karila—gave; vidāya—farewell; saṅgera—of constant companionship; bhakta—devotees; la�ā—taking; kare—performs; kīrtana—congregational chanting; sadāya—always.
TRANSLATION
After this, Śrī Caitanya Mahāprabhu bade farewell to all the devotees from Gauḍa-deśa [Bengal] and continued chanting with His intimate devotees who constantly remained with Him.
TEXT 148
vṛndāvana yāite kaila gauḍere gamana
pratāparudra kaila pathe vividha sevana
SYNONYMS
vṛndāvana yāite—to go to Vṛndāvana; kaila—did; gauḍere—to Bengal; gamana—going; pratāparudra—King Pratāparudra; kaila—performed; pathe—on the road; vividha—various; sevana—services.
TRANSLATION
To visit Vṛndāvana, the Lord went to Gauḍa-deśa [Bengal]. On the way, King Pratāparudra performed a variety of service to please the Lord.
TEXT 149
purī-gosā�i-saṅge vastra-pradāna-prasaṅga
rāmānanda rāya āilā bhadraka paryanta
SYNONYMS
purī-gosā�i-saṅge—with Purī Gosvāmī; vastra-pradāna-prasaṅga—incidents of exchanging cloth; rāmānanda rāya—of the name Rāmānanda Rāya; āilā—came; bhadraka—a place of the name Bhadraka; paryanta—as far as.
TRANSLATION
On the way to Vṛndāvana via Bengal, there was an incident wherein some cloth was exchanged with Purī Gosā�i. Śrī Rāmānada Rāya accompanied the Lord as far as the city of Bhadraka.
TEXT 150
āsi' vidyā-vācaspatira gṛhete rahilā
prabhure dekhite loka-saṅghaṭṭa ha-ilā
SYNONYMS
āsi'-coming to Bengal; vidyā-vācaspatira—of Vidyā-vācaspati; gṛhete—at the home; rahilā—remained; prabhure—unto Lord Caitanya Mahāprabhu; dekhite—to see; loka-saṅghaṭṭa—crowds of men; ha-ilā—there were.
TRANSLATION
When Śrī Caitanya Mahāprabhu reached Vidyānagara, Bengal, on the way to Vṛndāvana, He stopped at the house of Vidyā-vācaspati, who was the brother of Sārvabhauma Bhaṭṭācārya. When Lord Caitanya Mahāprabhu suddenly arrived at his house, great crowds of people gathered.
TEXT 151
pa�ca-dina dekhe loka nāhika viśrāma
loka-bhaye rātre prabhu āilā kuliyā-grāma
SYNONYMS
pa�ca-dina—continuously for five days; dekhe—see; loka—people; nāhika—there is not; viśrāma—rest; loka-bhaye—on account of fearing the crowds of men; rātre—at night; prabhu—the Lord; āilā—went; kuliyā-grāma—to the place known as Kuliyā.
TRANSLATION
For five consecutive days all the people gathered to see the Lord, and still there was no rest. Out of fear of the crowd, Lord Caitanya Mahāprabhu left at night and went to the town of Kuliyā [present-day Navadvīpa].
PURPORT
If one considers the statements of the Caitanya-bhāgavata along with the description by Locana dāsa Ṭhākura, it is clear that present-day Navadvīpa was formerly known as Kuliyā-grāma. While at Kuliyā-grāma, Śrī Caitanya Mahāprabhu bestowed His favor upon Devānanda Paṇḍita and delivered Gopāla Cāpala and many others who had previously committed offenses at His lotus feet. At that time, to go from Vidyānagara to Kuliyā-grāma one had to cross a branch of the Ganges. All of those old places still exist. Cināḍāṅgā was formerly situated in Kuliyā-grāma, which is now known as Kolera Ga�ja.
TEXT 152
kuliyā-grāmete prabhura śuniyā āgamana
koṭi koṭi loka āsi' kaila daraśana
SYNONYMS
kuliyā-grāmete—in that place known as Kuliyā-grāma; prabhura—of the Lord; śuniyā—hearing; āgamana—about the arrival; koṭi koṭi—hundreds of thousands; loka—of people; āsi'-coming; kaila—took; daraśana—audience.
TRANSLATION
Hearing of the Lord's arrival in Kuliyā-grāma, may hundreds and thousands of people came to see Him.
TEXT 153
kuliyā-grāme kaila devānandere prasāda
gopāla-viprere kṣamāila śrīvāsāparādha
SYNONYMS
kuliyā-grāme—in that village known as Kuliyā-grāma; kaila—showed; devānandere prasāda—mercy to Devānanda Paṇḍita; gopāla-viprere—and to the brāhmaṇa known as Gopāla Cāpala; kṣamāila—excused; śrīvāsa-aparādha—the offense to the lotus feet of Śrīvāsa Ṭhākura.
TRANSLATION
The specific acts performed by Śrī Caitanya Mahāprabhu at this time were His showing favor to Devānanda Paṇḍita and excusing the brāhmaṇa known as Gopāla Cāpala from the offense he had committed at the lotus feet of Śrīvāsa Ṭhākura.
TEXT 154
pāṣaṇḍī nindaka āsi' paḍilā caraṇe
aparādha kṣami' tāre dila kṛṣṇa-preme
SYNONYMS
pāṣaṇḍī—atheists; nindaka—blasphemers; āsi'-coming there; paḍilā—fell down; caraṇe—at the lotus feet of the Lord; aparādha kṣami'-excusing them of their offenses; tāre—unto them; dila—gave; kṛṣṇa-preme—love of Kṛṣṇa.
TRANSLATION
Many atheists and blasphemers came and fell at the lotus feet of the Lord, and the Lord in return excused them and gave them love of Kṛṣṇa.
TEXT 155
vṛndāvana yābena prabhu śuni' nṛsiṁhānanda
patha sājāila mane pāiyā ānanda
SYNONYMS
vṛndāvana—to Vṛndāvana; yābena—will go; prabhu—the Lord; śuni'-hearing; nṛsiṁhānanda—of the name Nṛsiṁhānanda; patha—the way; sājāila—decorated; mane—within the mind; pāiyā—getting; ānanda—pleasure.
TRANSLATION
When Śrī Nṛsiṁhānanda Brahmacārī heard that Lord Caitanya Mahāprabhu would go to Vṛndāvana, he became very pleased and mentally began decorating the way there.
TEXT 156
kuliyā nagara haite patha ratne bāndhāila
nivṛnta puṣpa-śayyā upare pātila
SYNONYMS
kuliyā nagara—the city of Kuliyā; haite—from; patha—way; ratne—with jewels; bāndhāila—constructed; nivṛnta—stemless; puṣpa-śayyā—flower bed; upare—on top; pātila—laid down.
TRANSLATION
First Nṛsiṁhānanda Brahmacārī contemplated a broad road starting from the city of Kuliyā. He bedecked the road with jewels, upon which he then laid a bed of stemless flowers.
TEXT 157
pathe dui dike puṣpa-bakulera śreṇī
madhye madhye dui-pāśe divya puṣkariṇī
SYNONYMS
pathe—on the road; dui dike—on both sides; puṣpa-bakulera—of bakula flower trees; śreṇī—rows; madhye madhye—in the middle; dui-pāśe—on both sides; divya—transcendental; puṣkariṇī—lakes.
TRANSLATION
He mentally decorated both sides of the road with bakula flower trees, and at intervals on both sides he placed lakes of a transcendental nature.
TEXT 158
ratna-bāṅdhā ghāṭa, tāhe praphulla kamala
nānā pakṣi-kolāhala, sudhā-sama jala
SYNONYMS
ratna-bāṅdhā—constructed with jewels; ghāṭa—bathing places; tāhe—there; praphulla—fully blossoming; kamala—lotus flowers; nānā—various; pakṣi—of birds; kolāhala—vibrations; sudhā—nectar; sama—like; jala—water.
TRANSLATION
These lakes had bathing places constructed with jewels, and they were filled with blossoming lotus flowers. There were various birds chirping, and the water was exactly like nectar.
TEXT 159
śītala samīra vahe nānā gandha la�ā
'kānāira nāṭaśālā' paryanta la-ila bāndhi�ā
SYNONYMS
śītala—very cool; samīra—breezes; vahe—blowing; nānā—various; gandha—fragrances; la�ā—carrying; kānāira nāṭa-śālā—the place named Kānāi Nāṭaśālā; paryanta—as far as; la-ila—carried; bāndhi�ā—constructing.
TRANSLATION
The entire road was surcharged with many cool breezes, which carried the fragrances from various flowers. He carried the construction of this road as far as Kānāi Nāṭaśālā.
PURPORT
Kānāi Nāṭaśālā is about 202 miles from Calcutta on the Loop line of the Eastern Railway. The railway station is named Tālajhāḍi, and after one gets off at that station, he has to go about two miles to find Kānāi Nāṭaśālā.
TEXT 160
āge mana nāhi cale, nā pāre bāndhite
patha-bāndhā nā yāya, nṛsiṁha hailā vismite
SYNONYMS
āge—beyond this; mana—the mind; nāhi—does not; cale—go; nā—is not; pāre—able; bāndhite—to construct the road; patha-bāndhā—construction of the road; nā yāya—is not possible; nṛsiṁha—Nṛsiṁhānanda Brahmacārī; hailā—became; vismite—astonished.
TRANSLATION
Within the mind of Nṛsiṁhānanda Brahmacārī, the road could not be constructed beyond Kānāi Nāṭaśālā. He could not understand why the road's construction could not be completed, and thus he was astonished.
TEXT 161
niścaya kariyā kahi, śuna, bhakta-gaṇa
ebāra nā yābena prabhu śrī-vṛndāvana
SYNONYMS
niścaya—assurance; kariyā—making; kahi—I say; śuna—please hear; bhakta-gaṇa—my dear devotees; ebāra—this time; nā—not; yābena—will go; prabhu—Lord Caitanya Mahāprabhu; śrī-vṛndāvana—to Vṛndāvana.
TRANSLATION
With great assurance he then told the devotees that Lord Caitanya would not go to Vṛndāvana at that time.
PURPORT
Śrīla Nṛsiṁhānanda Brahmacārī was a great devotee of Lord Caitanya Mahāprabhu; therefore when he heard that from Kuliyā Śrī Caitanya Mahāprabhu was going to Vṛndāvana, although he had no material wealth he began to construct within his mind a very attractive path or road for Caitanya Mahāprabhu to traverse. Some of the description of this path is given above. But even mentally he could not construct the road beyond Kānāi Nāṭaśālā. Therefore he concluded that Caitanya Mahāprabhu would not go to Vṛndāvana at that time.
For a pure devotee, it is the same whether he materially constructs a path or constructs one within his mind. This is because the Supreme Personality of Godhead, Janārdana, is bhāva-grāhī, or appreciative of the sentiment. For Him a path made with actual jewels and a path made of mental jewels are the same. Though subtle, mind is also matter, so any path-indeed, anything for the service of the Lord, whether in gross matter or in subtle matter-is accepted equally by the Supreme Personality of Godhead. The Lord accepts the attitude of His devotee and sees how much he is prepared to serve Him. The devotee is at liberty to serve the Lord either in gross matter or in subtle matter. The important point is that the service be in relation with the Supreme Personality of Godheand. This is confirmed in the Bhagavad-gītā (9.26):
patraṁ puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
aśnāmi prayatātmanaḥ
"If one offers Me with love and devotion a leaf, a flower, a fruit or water, I will accept it." The real ingredient is bhakti (devotion). Pure devotion is uncontaminated by the modes of material nature. Ahaituky apratihatā: unconditional devotional service cannot be checked by any material condition. This means that one does not have to be very rich to serve the Supreme Personality of Godhead. Even the poorest man can equally serve the Supreme Personality of Godhead if he has pure devotion. If there is no ulterior motive, devotional service cannot be checked by any material condition.
TEXT 162
'kānā�ira nāṭaśālā' haite āsiba phiri�ā
jānibe paścāt, kahilu niścaya kari�ā
SYNONYMS
kānā�ira nāṭa-śālā—the place of the name Kānāi Nāṭaśālā; haite—from; āsiba—will come; phiri�ā—returning; jānibe—you will know; paścāt—later; kahilu—I say; niścaya—assurance; kari�ā—making.
TRANSLATION
Nṛsiṁhānanda Brahmacārī said, "The Lord will go to Kānāi Nāṭaśālā and then will return. All of you will come to know of this later, but I now say this with great assurance."
TEXT 163
gosā�i kuliyā haite calilā vṛndāvana
saṅge sahasreka loka yata bhakta-gaṇa
SYNONYMS
gosā�i—Lord Caitanya Mahāprabhu; kuliyā haite—from Kuliyā; calilā—proceeded; vṛndāvana—toward Vṛndāvana; saṅge—with Him; sahasreka—thousands; loka—of people; yata—all; bhakta-gaṇa—the devotees.
TRANSLATION
When Lord Caitanya Mahāprabhu began to proceed from Kuliyā toward Vṛndāvana, thousands of men were with Him, and all of them were devotees.
TEXT 164
yāhāṅ yāya prabhu, tāhāṅ koṭi-saṅkhya loka
dekhite āise, dekhi' khaṇḍe duḥkha-śoka
SYNONYMS
yāhāṅ—wherever; yāya—goes; prabhu—the Lord; tāhāṅ—everywhere; koṭi-saṅkhya loka—an unlimited number of people; dekhite āise—come to see Him; dekhi'-after seeing; khaṇḍe—removes; duḥkha—unhappiness; śoka—lamentation.
TRANSLATION
Wherever the Lord visited, crowds of innumerable people came to see Him. When they saw Him, all their unhappiness and lamentation disappeared.
TEXT 165
yāhāṅ yāhāṅ prabhura caraṇa paḍaye calite
se mṛttikā laya loka, garta haya pathe
SYNONYMS
yāhāṅ yāhāṅ—wherever; prabhura—of the Lord; caraṇa—lotus feet; paḍaye—touch; calite—while walking; se—that; mṛttikā—dirt; laya—take; loka—the people; garta—a hole; haya—there becomes; pathe—on the road.
TRANSLATION
Wherever the Lord touched the ground with His lotus feet, people immediately came and gathered the dirt. Indeed, they gathered so much that many holes were created in the road.
TEXT 166
aiche cali, āilā prabhu 'rāmakeli' grāma
gauḍera nikaṭa grāma ati anupāma
SYNONYMS
aiche—in that way; cali—walking; āilā—came; prabhu—Lord Śrī Caitanya Mahāprabhu; rāmakeli grāma—to the village of the name Rāmakeli; gauḍera—Bengal; nikaṭa—near; grāma—the village; ati—very; anupāma—exquisite.
TRANSLATION
Lord Caitanya Mahāprabhu eventually arrived at a village named Rāmakeli. This village is situated on the border of Bengal and is very exquisite.
PURPORT
Rāmakeli-grāma is situated on the banks of the Ganges on the border of Bengal. Śrīla Rūpa and Sanātana Gosvāmīs had their residences in this village.
TEXT 167
tāhāṅ nṛtya kare prabhu preme acetana
koṭi koṭi loka āise dekhite caraṇa
SYNONYMS
tāhāṅ—there; nṛtya—dancing; kare—performed; prabhu—Lord Caitanya Mahāprabhu; preme—in love of Godhead; acetana—unconscious; koṭi koṭi—innumerable; loka—people; āise—came; dekhite—to see; caraṇa—His lotus feet.
TRANSLATION
While performing saṅkīrtana in Rāmakeli-grāma, the Lord danced and sometimes lost consciousness due to love of God. While at Rāmakeli-grāma, an unlimited number of people came to see His lotus feet.
TEXT 168
gauḍeśvara yavana-rājā prabhāva śuni�ā
kahite lāgila kichu vismita ha�ā
SYNONYMS
gauḍa-īśvara—King of Bengal; yavana-rājā—Muslim king; prabhāva—influence; śuni�ā—hearing; kahite—to say; lāgila—began; kichu—something; vismita—astonished; ha�ā—becoming.
TRANSLATION
When the Muslim King of Bengal heard of Caitanya Mahāprabhu's influence in attracting innumerable people, he became very astonished and began to speak as follows.
PURPORT
At that time the Muslim king of Bengal was Nawab Hussain Shah Bādasāha.
TEXT 169
vinā dāne eta loka yāṅra pāche haya
sei ta' gosā�ā, ihā jāniha niścaya
SYNONYMS
vinā—without; dāne—charity; eta—so many; loka—persons; yāṅra—whom; pāche—after; haya—become; sei ta'-He certainly; gosā�ā—a prophet; ihā—this; jāniha—know; niścaya—surely.
TRANSLATION
"Such a person, who is followed by so many people without giving them charity, must be a prophet. I can surely understand this fact."
TEXT 170
kājī, yavana ihāra nā kariha hiṁsana
āpana-icchāya buluna, yāhāṅ uṅhāra mana
SYNONYMS
kājī—magistrate; yavana—Muslim; ihāra—of Him; nā—do not; kariha—make; hiṁsana—jealousy; āpana-icchāya—at His own will; buluna—let Him go; yāhāṅ—wherever; uṅhāra—of Him; mana—mind.
TRANSLATION
The Muslim King ordered the magistrate, "Do not disturb this Hindu prophet out of jealousy. Let Him do His own will wherever He likes."
PURPORT
Even a Muslim king could understand Śrī Caitanya Mahāprabhu's transcendental position as a prophet; therefore he ordered the local magistrate not to disturb Him but to let Him do whatever He liked.
TEXT 171
keśava-chatrīre rājā vārtā puchila
prabhura mahimā chatrī uḍāiyā dila
SYNONYMS
keśava-chatrīre—from the person named Keśava Chatrī; rājā—the King; vārtā—news; puchila—inquired; prabhura—of the Lord; mahimā—glories; chatrī—Keśava Chatrī; uḍāiyā—attaching no importance; dila—gave.
TRANSLATION
When the Muslim King asked his assistant, Keśava Chatrī, for news of the influence of Śrī Caitanya Mahāprabhu, Keśava Chatrī, although knowing everything about Caitanya Mahāprabhu, tried to avoid the conversation by not giving any importance to Caitanya Mahāprabhu's activities.
PURPORT
Keśava Chatrī became a diplomat when questioned about Śrī Caitanya Mahāprabhu. Although he knew everything about Him, he was afraid that the Muslim King might become His enemy. He gave no importance to the Lord's activities so that the Muslim King would take Him to be an ordinary man and would not give Him any trouble.
TEXT 172
bhikhārī sannyāsī kare tīrtha paryaṭana
tāṅre dekhibāre āise dui cāri jana
SYNONYMS
bhikhāri—beggar; sannyāsī—mendicant; kare—does; tīrtha—of holy places; paryaṭana—touring; tāṅre—Him; dekhibṁre—to see; ṁise—come; dui cṁri jana—only a few people.
TRANSLATION
Keśava Chatrī informed the Muslim King that Caitanya Mahāprabhu was a mendicant touring different places of pilgrimage and that, as such, only a few people came to see Him.
TEXT 173
yavane tomāra ṭhā�i karaye lāgāni
tāṅra hiṁsāya lābha nāhi, haya āra hāni
SYNONYMS
yavane—your Muslim servant; tomāra—your; ṭhā�i—place; karaye—does; lāgāni—instigation; tāṅra—of Him; hiṁsāya—to become jealous; lābha nāhi—there is no profit; haya—there is; āra—rather; hāni—loss.
TRANSLATION
Keśava Chatrī said, "Out of jealousy your Muslim servant plots against Him. I think that you should not be very interested in Him, for there is no profit in it. Rather, there is simply loss."
TEXT 174
rājāre prabodhi' keśava brāhmaṇa pāṭhā�ā
calibāra tare prabhure pāṭhāila kahi�ā
SYNONYMS
rājāre—unto the King; prabodhi'-pacifying; keśava—of the name Keśava Chatrī; brāhmaṇa—one brāhmaṇa; pāṭhā�ā—sending there; calibāra tare—for the sake of leaving; prabhura—unto the Lord; pāṭhāila—sent; kahi�ā—telling.
TRANSLATION
After pacifying the King in this way, Keśava Chatrī sent a brāhmaṇa messenger to Lord Caitanya Mahāprabhu, requesting Him to leave without delay.
TEXT 175
dabira khāsere rājā puchila nibhṛte
gosā�ira mahimā teṅho lāgila kahite
SYNONYMS
dabira khāsere—of the name Dabira Khāsa (then the name of Śrīla Rūpa Gosvāmī); rājā—the King; puchila—inquired; nibhṛte—in privacy; gosā�ira—of Lord Caitanya Mahāprabhu; mahimā—glories; teṅho—he; lāgila—began; kahite—to speak.
TRANSLATION
In private, the King inquired from Dabira Khāsa [Śrīla Rūpa Gosvāmī], who began to speak about the glories of the Lord.
TEXT 176
ye tomāre rājya dila, ye tomāra gosā�ā
tomāra deśe tomāra bhāgye janmilā āsi�ā
SYNONYMS
ye—that one who; tomāre—unto you; rājya—kingdom; dila—gave; ye—the one who; tomāra—your; gosā�ā—prophet; tomāra deśe—in your country; tomāra bhāgye—on account of your good fortune; janmilā—took birth; āsi�ā—coming.
TRANSLATION
Śrīla Rūpa Gosvāmī said, "The Supreme Personality of Godhead, who gave you this kingdom and whom you accept as a prophet, has taken birth in your country due to your good fortune.
TEXT 177
tomāra maṅgala vā�che, kārya-siddhi haya
ihāra āśīrvāde tomāra sarvatra-i jaya
SYNONYMS
tomāra—your; maṅgala—good fortune; vā�che—He desires; kārya—of business; siddhi—the perfection; haya—is; ihāra—of Him; āśīrvāde—by the blessings; tomāra—your; sarvatra-i—everywhere; jaya—victory.
TRANSLATION
"This prophet always desires your good fortune. By His grace, all your business is successful. By His blessings, you will attain victory everywhere.
TEXT 178
more kena pucha, tumi pucha āpana-mana
tumi narādhipa hao viṣṇu-aṁśa sama
SYNONYMS
more—unto me; kena—why; pucha—you inquire; tumi—you; pucha—inquire; āpana-mana—your own mind; tumi—you; nara-adhipa—King of the people; hao—you are; viṣṇu-aṁśa sama—representative of the Supreme Personality of Godhead.
TRANSLATION
"Why are you questioning me? Better that you question your own mind. Because you are the King of the people, you are the representative of the Supreme Personality of Godhead. Therefore you can understand this better than I."
TEXT 179
tomāra citte caitanyere kaiche haya j�āna
tomāra citte yei laya, sei ta' pramāṇa
SYNONYMS
tomāra citte—in your mind; caitanyere—of Lord Caitanya Mahāprabhu; kaiche—how; haya—there is; j�āna—knowledge; tomāra—your; citte—mind; yei—whatever; laya—takes; sei ta' pramāṇa—that is evidence.
TRANSLATION
Thus Śrīla Rūpa Gosvāmī informed the King about his mind as a way of knowing Śrī Caitanya Mahāprabhu. He assured the King that whatever occurred in his mind could be considered evidence.
TEXT 180
rājā kahe, śuna, mora mane yei laya
sākṣāt īśvara ihaṅ nāhika saṁśaya
SYNONYMS
rājā kahe—the King replied; śuna—hear; mora—my; mane—mind; yei—what; laya—takes; sākṣāt—personally; īśvara—the Supreme Personality; ihaṅ—He; nāhika—there is not; saṁśaya—doubt.
TRANSLATION
The King replied, "I consider Śrī Caitanya Mahāprabhu to be the Supreme Personality of Godhead. There is no doubt about it."
TEXT 181
eta kahi' rājā gelā nija abhyantare
tabe dabira khāsa āilā āpanāra ghare
SYNONYMS
eta kahi'-saying this; rājā—the King; gelā—went; nija—own; abhyantare—to the private house; tabe—at that time; dabira khāsa—Śrīla Rūpa Gosvāmī; āilā—returned; āpanāra—his own; ghare—to the residence.
TRANSLATION
After having this conversation with Rūpa Gosvāmī, the King entered his private house. Rūpa Gosvāmī, then known as Dabira Khāsa, also returned to his residence.
PURPORT
A monarch is certainly a representative of the Supreme Personality of Godhead. As stated in the Bhagavad-gītā, sarva-loka-maheśvaram: the Supreme Personality of Godhead is the proprietor of all planetary systems. In each and every planet there must be some king, governmental head or executive. Such a person is supposed to be the representative of Lord Viṣṇu. On behalf of the Supreme Personality of Godhead, he must see to the interests of all the people. Therefore Lord Viṣṇu, as Paramātmā, gives the king all intelligence to execute governmental affairs. Śrīla Rūpa Gosvāmī therefore asked the King what was in his mind concerning Śrī Caitanya Mahāprabhu and indicated that whatever the King thought about Him was correct.
TEXT 182
ghare āsi' dui bhāi yukati kari�ā
prabhu dekhibāre cale veśa lukā�ā
SYNONYMS
ghare āsi'-after returning home; dui bhāi—two brothers; yukati—arguments; kari�ā—making; prabhu—Lord Caitanya Mahāprabhu; dekhibāre—to see; cale—go; veśa—dress; lukā�ā—hiding.
TRANSLATION
After returning to his residence, Dabira Khāsa and his brother decided after much consideration to go see the Lord incognito.
TEXT 183
ardha-rātre dui bhāi āilā prabhu-sthāne
prathame mililā nityānanda-haridāsa sane
SYNONYMS
ardha-rātre—in the dead of night; dui bhāi—the two brothers; āilā—came; prabhu-sthāne—to the place of Lord Caitanya; prathame—first; mililā—met; nityānanda-haridāsa—Lord Nityānanda and Haridāsa Ṭhākura; sane—with.
TRANSLATION
Thus in the dead of night the two brothers, Dabira Khāsa and Sākara Mallika, went to see Śrī Caitanya Mahāprabhu incognito. First they met Nityānanda Prabhu and Haridāsa Ṭhākura.
TEXT 184
tāṅrā dui-jana jānāilā prabhura gocare
rūpa, sākara-mallika āilā tomā' dekhibāre
SYNONYMS
tāṅrā—they; dui-jana—two persons; jānāilā—informed; prabhura—of Lord Caitanya Mahāprabhu; gocare—in the presence; rūpa—Rūpa Gosvāmī; sākara-mallika—and Sanātana Gosvāmī; āilā—have come; tomā'-You; dekhibāre—to see.
TRANSLATION
Śrī Nityānanda Prabhu and Haridāsa Ṭhākura told Lord Caitanya Mahāprabhu that two personalities-Śrī Rūpa and Sanātana-had come to see Him.
PURPORT
Sākara Mallika was the name of Sanātana Gosvāmī, and Dabira Khāsa was the name of Rūpa Gosvāmī. They were recognized by these names in the service of the Muslim King; therefore these are Muslim names. As officials, the brothers adopted all kinds of Muslim customs.
TEXT 185
dui guccha tṛṇa duṅhe daśane dhari�ā
gale vastra bāndhi' paḍe daṇḍavat ha�ā
SYNONYMS
dui—two; guccha—bunches; tṛṇa—of straw; duṅhe—both of them; daśane—in the teeth; dhari�ā—catching; gale—on the neck; vastra—cloth; bāndhi'-binding; paḍe—fall; daṇḍavat—like rods; ha�ā—becoming.
TRANSLATION
In great humility, both brothers took bunches of straw between their teeth and, each binding a cloth around his neck, fell down like rods before the Lord.
TEXT 186
dainya rodana kare, ānande vihvala
prabhu kahe,--uṭha, uṭha, ha-ila maṅgala
SYNONYMS
dainya—humility; rodana—crying; kare—perform; ānande—in ecstasy; vihvala—overwhelmed; prabhu kahe—the Lord said; uṭha uṭha—stand up, stand up; ha-ila maṅgala—all auspiciousness unto you.
TRANSLATION
Upon seeing Lord Caitanya Mahāprabhu, the two brothers were overwhelmed with joy, and out of humility they began to cry. Lord Caitanya Mahāprabhu asked them to get up and assured them of all good fortune.
TEXT 187
uṭhi' dui bhāi tabe dante tṛṇa dhari'
dainya kari' stuti kare karayoḍa kari
SYNONYMS
uṭhi'-standing up; dui—two; bhāi—brothers; tabe—then; dante—in the teeth; tṛṇa—straw; dhari'-holding; dainya kari'-in all humbleness; stuti kare—offer prayers; kara-yoḍa—folded hands; kari'-making.
TRANSLATION
The two brothers got up, and again taking straw between their teeth, they humbly offered their prayers with folded hands.
TEXT 188
jaya jaya śrī-kṛṣṇa-caitanya dayā-maya
patita-pāvana jaya, jaya mahāśaya
SYNONYMS
jaya jaya—all glories; śrī-kṛṣṇa-caitanya—unto Lord Śrī Caitanya Mahāprabhu; dayā-maya—the most merciful; patita-pāvana—the savior of the fallen souls; jaya—glories; jaya—glories; mahāśaya—to the great personality.
TRANSLATION
"All glories to Śrī Kṛṣṇa Caitanya Mahāprabhu, the most merciful savior of the fallen souls! All glories to the Supreme Personality!
TEXT 189
nīca-jāti, nīca-saṅgī, kari nīca kāja
tomāra agrete prabhu kahite vāsi lāja
SYNONYMS
nīca-jāti—classified among the fallen; nīca-saṅgī—associated with fallen souls; kari—we perform; nīca—abominable; kāja—work; tomāra—of You; agrete—in front; prabhu—O Lord; kahite—to say; vāsi—we feel; lāja—ashamed.
TRANSLATION
"Sir, we belong to the lowest class of men, and our associates and employment are also of the lowest type. Therefore we cannot introduce ourselves to You. We feel very much ashamed, standing here before You.
PURPORT
Although the two brothers, Rūpa and Sanātana (at that time Dabira Khāsa and Sākara Mallika), presented themselves as being born in a low family, they nonetheless belonged to a most respectable brāhmaṇa family that was originally from Karṇāta. Thus they actually belonged to the brāhmaṇa caste. Unfortunately, because of being associated with the Muslim governmental service, their customs and behavior resembled those of the Muslims. Therefore they presented themselves as nīca-jāti. The word jāti means birth. According to śāstra, there are three kinds of birth. The first birth is from the womb of the mother, the second birth is the acceptance of the reformatory method, and the third birth is acceptance by the spiritual master (initiation). One becomes abominable by adopting an abominable profession or by associating with people who are naturally abominable. Rūpa and Sanātana, as Dabira Khāsa and Sākara Mallika, associated with Muslims, who were naturally opposed to brahminical culture and cow protection. In Śrīmad-Bhāgavatam (Seventh Canto) it is stated that every person belongs to a certain classification. A person is identifiable by the special symptoms mentioned in the śāstras. By one's symptoms, one is known to belong to a certain caste. Both Dabira Khāsa and Sākara Mallika belonged to the brāhmaṇa caste, but because they were employed by Muslims, their original habits degenerated into those of the Muslim community. Since the symptoms of brahminical culture were almost nil, they identified themselves with the lowest caste. In the Bhakti-ratnākara it is clearly stated that because Sākara Mallika and Dabira Khāsa associated with lower-class men, they introduced themselves as belonging to the lower classes. Actually, however, they had been born in respectable brāhmaṇa families.
TEXT 190
mat-tulyo nāsti pāpātmā
nāparādhī ca kaścana
parihāre 'pi lajjā me
kiṁ bruve puruṣottama
SYNONYMS
mat—me; tulyaḥ—like; na asti—there is not; pāpa-ātmā—sinful man; na aparādhī—nor an offender; ca—also; kaścana—anyone; parihāre—in begging pardon; api—even; lajjā—ashamed; me—of me; kim—what; bruve—I shall say; puruṣa-uttama—O Supreme Personality of Godhead.
TRANSLATION
"Dear Lord, let us inform you that no one is more sinful than us, nor is there any offender like us. Even if we wanted to mention our sinful activities, we would immediately become ashamed. And what to speak of giving them up!"
PURPORT
This verse is from the Bhakti-rasāmṛta-sindhu (1.2.154), by Śrīla Rūpa Gosvāmī.
TEXT 191
patita-pāvana-hetu tomāra avatāra
āmā-ba-i jagate, patita nāhi āra
SYNONYMS
patita-pāvana—deliverance of the fallen; hetu—for the matter of; tomāra—Your; avatāra—incarnation; āmā-ba-i—than us; jagate—in this world; patita—fallen; nāhi—there is not; āra—more.
TRANSLATION
Both brothers submitted, "Dear Lord, You have incarnated to deliver the fallen souls. You should consider that in this world there is none so fallen as us.
TEXT 192
jagāi-mādhāi dui karile uddhāra
tāhāṅ uddhārite śrama nahila tomāra
SYNONYMS
jagāi-mādhāi—the two brothers Jagāi and Mādhāi; dui—two; karile—You did; uddhāra—deliverance; tāhāṅ—there; uddhārite—to deliver; śrama—exertion; nahila—there was not; tomāra—of You.
TRANSLATION
"You have delivered the two brothers Jagāi and Mādhāi, but to deliver them You did not have to exert Yourself very much.
TEXT 193
brāhmaṇa-jāti tārā, navadvīpe ghara
nīca-sevā nāhi kare, nahe nīcera kūrpara
SYNONYMS
brāhmaṇa-jāti—born in a brāhmaṇa family; tārā—they; navadvīpe—the holy place of Navadvīpa-dhāma; ghara—their house; nīca-sevā—service to degraded persons; nāhi—not; kare—do; nahe—not; nīcera—of low persons; kūrpara—an instrument.
TRANSLATION
"The brothers Jagāi and Mādhāi belonged to the brāhmaṇa caste, and their residence was in the holy place of Navadvīpa. They never served low-class persons, nor were they instruments to abominable activities.
TEXT 194
sabe eka doṣa tāra, haya pāpācāra
pāpa-rāśi dahe nāmābhāsei tomāra
SYNONYMS
sabe—in all; eka—one only; doṣa—fault; tāra—of them; haya—they are; pāpa-ācāra—attached to sinful activities; pāpa-rāśi—volumes of sinful activities; dahe—become burned; nāma-ābhāsei—simply by the dim reflection of chanting the holy name; tomāra—of Your Lordship.
TRANSLATION
"Jagāi and Mādhāi had but one fault-they were addicted to sinful activity. However, volumes of sinful activity can be burned to ashes simply by a dim reflection of the chanting of Your holy name.
PURPORT
Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī presented themselves as being lower than the two brothers Jagāi and Mādhāi, who were delivered by Śrī Caitanya Mahāprabhu. When Rūpa and Sanātana compared themselves to Jagāi and Mādhāi, they found themselves inferior because the Lord had no trouble in delivering two drunken brothers. This was so because, despite the fact that they were addicted to sinful activity, in other ways their life was brilliant. They belonged to the brāhmaṇa caste of Navadvīpa, and such brāhmaṇas were pious by nature. Although they had been addicted to some sinful activities due to bad association, those unwanted things could vanish simply because of the chanting of the holy name of the Lord. Another point for Jagāi and Mādhāi was that, as members of a brāhmaṇa family, they did not accept service under anyone. The śāstras strictly forbid a brāhmaṇa to accept service under anyone. The idea is that by accepting a master, one accepts the occupation of a dog. In other words, a dog cannot thrive without having a master, and for the sake of pleasing the master, dogs offend many people. They bark at innocent people just to please the master. Similarly, when one is a servant, he has to perform abominable activities according to the orders of the master. Therefore, when Dabira Khāsa and Sākara Mallika compared their position to that of Jagāi and Mādhāi, they found Jagāi and Mādhāi's position far better. Jagāi and Mādhāi never accepted the service of a low-class person; nor were they forced to execute abominable activities under the order of a low-class master. Jagāi and Mādhāi chanted the name of Śrī Caitanya Mahāprabhu by way of blasphemy, but because they simply chanted His name, they immediately became free from the reactions of sinful activities. Thus later they were saved.
TEXT 195
tomāra nāma la�ā tomāra karila nindana
sei nāma ha-ila tāra muktira kāraṇa
SYNONYMS
tomāra—Your; nāma—holy name; la�ā—taking; tomāra—of You; karila—did; nindana—blaspheming; sei—that; nāma—holy name; ha-ila—became; tāra—of them; muktira—of deliverance; kāraṇa—the cause.
TRANSLATION
"Jagāi and Mādhāi uttered Your holy name by way of blaspheming You. Fortunately, that holy name became the cause of their deliverance.
TEXT 196
jagāi-mādhāi haite koṭī koṭī guṇa
adhama patita pāpī āmi dui jana
SYNONYMS
jagāi-mādhāi—of the name Jagāi and Mādhāi; haite—than; koṭī koṭī—millions and millions; guṇa—of times; adhama—degraded; patita—fallen; pāpī—sinful; āmi—we; dui—two; jana—persons.
TRANSLATION
"We two are millions and millions of times inferior to Jagāi and Mādhāi. We are more degraded, fallen and sinful than they.
TEXT 197
mleccha-jāti, mleccha-sevī, kari mleccha-karma
go-brāhmaṇa-drohi-saṅge āmāra saṅgama
SYNONYMS
mleccha-jāti—belonging to the meat-eater caste; mleccha-sevī—servants of the meat-eaters; kari—we execute; mleccha-karma—the work of meat-eaters; go—cows; brāhmaṇa—brāhmaṇas; drohi—those inimical to; saṅge—with; āmāra—our; saṅgama—association.
TRANSLATION
"Actually we belong to the caste of meat-eaters because we are servants of meat-eaters. Indeed, our activities are exactly like those of the meat-eaters. Because we always associate with such people, we are inimical toward the cows and brāhmaṇas."
PURPORT
There are two kinds of meat-eaters-one who is born in a family of meat-eaters and one who has learned to associate with meat-eaters. From Śrīla Rūpa and Sanātana Gosvāmīs (formerly Dabira Khāsa and Sākara Mallika) we can learn how one attains the character of a meat-eater simply by associating with meat-eaters. At the present moment in India the presidential offices are occupied by many so-called brāhmaṇas, but the state maintains slaughterhouses for killing cows and makes propaganda against Vedic civilization. The first principle of Vedic civilization is the avoidance of meat-eating and intoxication. Presently in India, intoxication and meat-eating are encouraged, and the so-called learned brāhmaṇas presiding over this state of affairs have certainly become degraded according to the standard given herein by Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī. These so-called brāhmaṇas give sanction to slaughterhouses for the sake of a fat salary, and they do not protest these abominable activities. By deprecating the principles of Vedic civilization and supporting cow-killing, they are immediately degraded to the platform of mlecchas and yavanas. A mleccha is a meat-eater, and a yavana is one who has deviated from Vedic culture. Unfortunately, such mlecchas and yavanas are in executive power. How, then, can there be peace and prosperity in the state? The king or the president must be the representative of the Supreme Personality of Godhead. When Mahārāja Yudhiṣṭhira accepted the rule of Bhārata-varṣa (formerly this entire planet, including all the seas and land), he took sanction from authorities like Bhīṣmadeva and Lord Kṛṣṇa. He thus ruled the entire world according to religious principles. At the present moment, however, heads of state do not care for religious principles. If irreligious people vote on an issue, even though it be against the principles of the śāstras, the bills will be passed. The president and heads of state become sinful by agreeing to such abominable activities. Sanātana and Rūpa Gosvāmīs pleaded guilty to such activities; they therefore classified themselves among the mlecchas, although born in a brāhmaṇa family.
TEXT 198
mora karma, mora hāte-galāya bāndhiyā
ku-viṣaya-viṣṭhā-garte diyāche phelāiyā
SYNONYMS
mora—our; karma—activities; mora—our; hāte—on the hand; galāya—on the neck; bāndhiyā—binding; ku-viṣaya—of abominable objects of sense gratification; viṣṭhā—of the stool; garte—in the ditch; diyāche phelāiyā—have been thrown.
TRANSLATION
The two brothers, Sākara Mallika and Dabira Khāsa, very humbly submitted that due to their abominable activities they were now bound by the neck and hands and had been thrown into a ditch filled with abominable stoollike objects of material sense enjoyment.
PURPORT
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has explained ku-viṣaya garta as follows: "Because of the activities of the senses, we become subjected to many sense gratificatory processes and are thus entangled by the laws of material nature. This entanglement is called viṣaya. When the sense gratificatory processes are executed by pious activity, they are called su-viṣaya. The word su means 'good,' and viṣaya means 'sense objects.' When the sense gratificatory activities are performed under sinful conditions, they are called ku-viṣaya, bad sense enjoyment. In either case, either ku-viṣaya or su-viṣaya, these are material activities. As such, they are compared to stool. In other words, such things are to be avoided. To become free from su-viṣaya and ku-viṣaya, one must engage himself in the transcendental loving service of Kṛṣṇa, the Supreme Personality of Godhead. The activities of devotional service are free from the contamination of material qualities. Therefore, to be free from the reactions of su-viṣaya and ku-viṣaya, one must take to Kṛṣṇa consciousness. In that way, one will save himself from contamination." In this connection, Śrīla Narottama dāsa Ṭhākura has sung:
karma-kāṇḍa, j�āna-kāṇḍa, kevala viṣera bhāṇḍa
amṛta baliyā yeba khāya
nānā yoni sadā phire, kadarya bhakṣaṇa kare
tāra janma adhaḥ-pāte yāya
Su-viṣaya and ku-viṣaya both fall under the category of karma-kāṇḍa. There is another kāṇḍa (platform of activity), called j�āna-kāṇḍa, or philosophical speculation about the effects of ku-viṣaya and su-viṣaya with the intention to find out the means of deliverance from material entanglement. On the platform of j�āna-kāṇḍa, one may give up the objects of ku-viṣaya and su-viṣaya. But that is not the perfection of life. Perfection is transcendental to both j�āna-kāṇḍa and karma-kāṇḍa; it is on the platform of devotional service. If we do not take to devotional service in Kṛṣṇa consciousness, we have to remain within this material world and endure the repetition of birth and death due to the effects of j�āna-kāṇḍa and karma-kāṇḍa. Therefore Narottama dāsa Ṭhākura says:
nānā yoni sadā phire, kadarya bhakṣaṇa kare
tāra janma adhaḥ-pāte yāya
"One travels throughout various species of life and eats all kinds of nonsense. Thus he spoils his existence." A man in material existence and attached to ku-viṣaya or su-viṣaya is in the same position as that of a worm in stool. After all, whether it be moist or dry, stool is stool. Similarly, material activities may be either pious or impious, but because they are all material, they are compared to stool. Worms cannot get out of stool by their own endeavor; similarly, those who are overly attached to material existence cannot get out of materialism and suddenly become Kṛṣṇa conscious. Attachment is there. As explained by Prahlāda Mahārāja in Śrīmad-Bhāgavatam (7.5.30):
matir na kṛṣṇe parataḥ svato vā
mitho 'bhipadyeta gṛha-vratānām
adānta-gobhir viśatāṁ tamisraṁ
punaḥ-punaś-carvita-carvaṇānām
"Those who have made up their minds to remain in this material world and enjoy sense gratification cannot become Kṛṣṇa conscious. Because of their attachment to material activity, they cannot attain liberation, either by the instructions of superior persons or by their own endeavor or by passing resolutions in big conferences. Because their senses are uncontrolled, they gradually descend to the darkest regions of material existence to repeat the same process of birth and death in desirable or undesirable species of life."
TEXT 199
āmā uddhārite balī nāhi tri-bhuvane
patita-pāvana tumi--sabe tomā vine
SYNONYMS
āmā—us; uddhārite—to deliver; balī—powerful; nāhi—there is not; tri-bhuvane—within the three worlds; patita-pāvana—deliverer of the fallen; tumi—You; sabe—only; tomā—You; vine—except.
TRANSLATION
"No one within the three worlds is sufficiently powerful to deliver us. You are the only savior of the fallen souls; therefore there is no one but You.
TEXT 200
āmā uddhāriyā yadi dekhāo nija-bala
'patita-pāvana' nāma tabe se saphala
SYNONYMS
āmā—us; uddhāriyā—by delivering; yadi—if; dekhāo—You show; nija-bala—Your own strength; patita-pāvana—savior of the fallen; nāma—this name; tabe—then; se—that; sa-phala—successful.
TRANSLATION
"If You simply deliver us by Your transcendental strength, then certainly Your name will be known as Patita-pāvana, the savior of the fallen souls.
TEXT 201
satya eka bāta kahoṅ, śuna, dayā-maya
mo-vinu dayāra pātra jagate nā haya
SYNONYMS
satya—truthful; eka—one; bāta—word; kahoṅ—we say; śuna—please hear; dayā-maya—O all-merciful Lord; mo-vinu—except for us; dayāra—of mercy; pātra—objects; jagate—in the world; nā—not; haya—there is.
TRANSLATION
"Let us speak one word that is very true. Plainly hear us, O merciful one. There is no other object of mercy within the three worlds but us.
TEXT 202
more dayā kari' kara sva-dayā saphala
akhila brahmāṇḍa dekhuka tomāra dayā-bala
SYNONYMS
more—to us; dayā—mercy; kari'-showing; kara—make; sva-dayā—Your own mercy; sa-phala—successful; akhila—throughout; brahmāṇḍa—the universe; dekhuka—let it be seen; tomāra—Your; dayā-bala—power of mercy.
TRANSLATION
"We are the most fallen; therefore by showing us Your mercy, Your mercy is most successful. Let the power of Your mercy be exhibited throughout the entire universe!
TEXT 203
na mṛṣā paramārtham eva me
śṛṇu vij�āpanam ekam agrataḥ
yadi me na dayiṣyase tadā
dayanīyas tava nātha durlabhaḥ
SYNONYMS
na—not; mṛṣā—untruth; parama-artham—full of meaning; eva—certainly; me—my; śṛṇu—kindly hear; vij�āpanam—submission; ekam—one; agrataḥ—first; yadi—if; me—unto me; na dayiṣyase—You will not show mercy; tadā—then; dayanīyaḥ—candidate for mercy; tava—Your; nātha—O Lord; durlabhaḥ—difficult to find.
TRANSLATION
" 'Let us submit one piece of information before You, dear Lord. It is not at all false but is full of meaning. It is this: If You are not merciful upon us, then it will be very, very difficult to find more suitable candidates for Your mercy.'
PURPORT
This verse is from the Stotra-ratna (47), by Śrī Yāmunācārya.
TEXT 204
āpane ayogya dekhi' mane pāṅ kṣobha
tathāpi tomāra guṇe upajaya lobha
SYNONYMS
āpane—ourselves; ayogya—most unfit; dekhi'-seeing; mane—within the mind; pāṅ—get; kṣobha—lamentation; tathāpi—still; tomāra—Your; guṇe—in transcendental qualities; upajaya—there is; lobha—attraction.
TRANSLATION
"We are very depressed at being unfit candidates for Your mercy. Yet since we have heard of Your transcendental qualities, we are very much attracted to You.
TEXT 205
vāmana yaiche cāṅda dharite cāhe kare
taiche ei vā�chā mora uṭhaye antare
SYNONYMS
vāmana—a dwarf; yaiche—as; cāṅda—the moon; dharite—to capture; cāhe—wants; kare—does; taiche—similarly; ei—this; vā�chā—desire; mora—our; uṭhaye—awakens; antare—within the mind.
TRANSLATION
"Indeed, we are like a dwarf who wants to capture the moon. Although we are completely unfit, a desire to receive Your mercy is awakening within our minds.
TEXT 206
bhavantam evānucaran nirantaraḥ
praśānta-niḥśeṣa-mano-rathāntaraḥ
kadāham aikāntika-nitya-kiṅkaraḥ
praharṣayiṣyāmi sanātha-jīvitam
SYNONYMS
bhavantam—You; eva—certainly; anucaran—serving; nirantaraḥ—always; praśānta—pacified; niḥśeṣa—all; manaḥ-ratha—desires; antaraḥ—other; kadā—when; aham—I; aikāntika—exclusive; nitya—eternal; kiṅkaraḥ—servant; praharṣayiṣyāmi—I shall become joyful; sa-nātha—with a fitting master; jīvitam—living.
TRANSLATION
" 'By serving You constantly, one is freed from all material desires and is completely pacified. When shall I engage as Your permanent eternal servant and always feel joyful to have such a fitting master?' "                                                                                                        PURPORT
In His teachings to Sanātana Gosvāmī, Śrī Caitanya Mahāprabhu has declared every living entity to be an eternal servitor of the Supreme Personality of Godhead. This is the constitutional position of all living entities. Just as a dog or servant is very satisfied to get a competent, perfect master, or as a child is completely satisfied to possess a competent father, so the living entity is satisfied by completely engaging in the service of the Supreme Lord. He thereby knows that he has a competent master to save him from all kinds of danger. Unless the living entity comes to the guaranteed protection of the Supreme Lord, He is full of anxiety. This life of anxiety is called material existence. To be completely satisfied and devoid of anxiety, one must come to the position of eternally rendering service to the Supreme Lord. This verse is also from the Stotra-ratna (43) by Śrī Yāmunācārya.
TEXT 207
śuni' mahāprabhu kahe,--śuna, dabira-khāsa
tumi dui bhāi--mora purātana dāsa
SYNONYMS
śuni'-hearing this; mahāprabhu—Lord Caitanya Mahāprabhu; kahe—says; śuna—please hear; dabira khāsa—Dabira Khāsa; tumi—you; dui bhāi—two brothers; mora—My; purātana—old; dāsa—servants.
TRANSLATION
After hearing the prayer of Dabira Khāsa and Sākara Mallika, Śrī Caitanya Mahāprabhu said, "My dear Dabira Khāsa, you two brothers are My old servants.
TEXT 208
āji haite duṅhāra nāma 'rūpa' 'sanātana'
dainya chāḍa, tomāra dainye phāṭe mora mana
SYNONYMS
āji haite—from this day; duṅhāra—of both of you; nāma—these names; rūpa—Śrī Rūpa; sanātana—Śrī Sanātana; dainya chāḍa—give up your humility; tomāra—your; dainye—humility; phāṭe—breaks; mora—My; mana—heart.
TRANSLATION
"My dear Sākara Mallika, from this day your names will be changed to Śrīla Rūpa and Śrīla Sanātana. Now please abandon your humility, for My heart is breaking to see you so humble.
PURPORT
Actually this is Śrī Caitanya Mahāprabhu's initiation of Dabira Khāsa and Sākara Mallika. They approached the Lord with all humility, and the Lord accepted them as old servants, as eternal servants, and He changed their names. It is to be understood from this that it is essential for a disciple to change his name after initiation.
śaṅkha-cakrādy-ūrdhva-puṇḍra-
dhāraṇādy-ātma-lakṣaṇam
tan nāma-karaṇaṁ caiva
vaiṣṇavatvam ihocyate
"After initiation, the disciple's name must be changed to indicate that he is a servant of Lord Viṣṇu. The disciple should also immediately begin marking his body with tilaka (ūrdhva-puṇḍra), especially his forehead. These are spiritual marks, symptoms of a perfect Vaiṣṇava." This is a verse from the Padma Purāṇa, Uttara-khaṇḍa. A member of the sahajiyā-sampradāya does not change his name; therefore he cannot be accepted as a Gauḍīya Vaiṣṇava. If a person does not change his name after initiation, it is to be understood that he will continue in his bodily conception of life.
TEXT 209
dainya-patrī likhi' more pāṭhāle bāra bāra
sei patrī-dvārā jāni tomāra vyavahāra
SYNONYMS
dainya-patrī—humble letters; likhi'-writing; more—unto Me; pāṭhāle—you sent; bāra bāra—again and again; sei—those; patrī-dvārā—by the letters; jāni—I can understand; tomāra—your; vyavahāra—behavior.
TRANSLATION
"You have written several letters showing your humility. I can understand your behavior from those letters.
TEXT 210
tomāra hṛdaya āmi jāni patrī-dvāre
tomā śikhāite śloka pāṭhāila tomāre
SYNONYMS
tomāra—your; hṛdaya—hearts; āmi—I; jāni—understand; patrī-dvāre—by those letters; tomā—you; śikhāite—to instruct; śloka—a verse; pāṭhāila—I sent; tomāre—unto you.
TRANSLATION
"By your letters, I could understand your heart. Therefore, in order to teach you, I sent you one verse, which reads as follows.
TEXT 211
para-vyasaninī nārī
vyagrāpi gṛha-karmasu
tad evāsvādayaty antar
nava-saṅga-rasāyanam
SYNONYMS
para-vyasaninī—attached to another man; nārī—a woman; vyagrā api—although zealous; gṛha-karmasu—in household affairs; tat eva—that only; āsvādayati—tastes; antaḥ—within herself; nava-saṅga—of new association; rasa-ayanam—mellow.
TRANSLATION
" 'If a woman is attached to a man other than her husband, she will appear very busy in carrying out her household affairs, but within her heart she is always relishing feelings of association with her paramour.'
TEXT 212
gauḍa-nikaṭa āsite nāhi mora prayojana
tomā-duṅhā dekhite mora ihāṅ āgamana
SYNONYMS
gauḍa-nikaṭa—to Bengal; āsite—to come; nāhi—there was none; mora—My; prayojana—necessity; tomā—you; duṅhā—two; dekhite—to see; mora—My; ihāṅ—here; āgamana—coming.
TRANSLATION
"I really had no business in coming to Bengal, but I have come just to see you two brothers.
TEXT 213
ei mora manera kathā keha nāhi jāne
sabe bale, kene āilā rāma-keli-grāme
SYNONYMS
ei—this; mora—My; manera—of the mind; kathā—intentions; keha—anyone; nāhi—not; jāne—knows; sabe—everyone; bale—says; kene—why; āilā—You came; rāmakeli-grāme—to this village named Rāmakeli.
TRANSLATION
"Everyone is asking why I have come to this village of Rāmakeli. No one knows My intentions.
TEXT 214
bhāla haila, dui bhāi āilā mora sthāne
ghare yāha, bhaya kichu nā kariha mane
SYNONYMS
bhāla haila—it was very good; dui bhāi—you two brothers; āilā—came; mora—My; sthāne—to the place; ghare—home; yāha—go; bhaya—fear; kichu—any; nā—do not; kariha—have; mane—within the mind.
TRANSLATION
"It is very good that you two brothers have come to see Me. Now you can go home. Do not fear anything.
TEXT 215
janme janme tumi dui--kiṅkara āmāra
acirāte kṛṣṇa tomāya karibe uddhāra
SYNONYMS
janme janme—birth after birth; tumi—you; dui—two; kiṅkara—servants; āmāra—My; acirāte—very soon; kṛṣṇa—Lord Kṛṣṇa; tomāya—of both of you; karibe—will do; uddhāra—deliverance.
TRANSLATION
"Birth after birth you have been My eternal servants. I am sure that Kṛṣṇa will deliver you very soon."
TEXT 216
eta bali duṅhāra śire dharila dui hāte
dui bhāi prabhu-pada nila nija māthe
SYNONYMS
eta bali—saying this; duṅhāra śire—on the heads of both of them; dharila—placed; dui—two; hāte—hands; dui bhāi—the two brothers; prabhu-pada—the lotus feet of the Lord; nila—took; nija māthe—on their own heads.
TRANSLATION
The Lord then placed His two hands on the heads of both of them, and in return they immediately placed the lotus feet of the Lord on their heads.
TEXT 217
doṅhā āliṅgiyā prabhu balila bhakta-gaṇe
sabe kṛpā kari' uddhāraha dui jane
SYNONYMS
doṅhā—both of them; āliṅgiyā—embracing; prabhu—the Lord; balila—said; bhakta-gaṇe—unto the devotees; sabe—all of you; kṛpā—mercy; kari'-showing; uddhāraha—deliver; dui—the two; jane—persons.
TRANSLATION
After this, the Lord embraced both of them and requested all of the devotees present to be merciful upon them and deliver them.
TEXT 218
dui jane prabhura kṛpā dekhi' bhakta-gaṇe
'hari' 'hari' bale sabe ānandita-mane
SYNONYMS
dui jane—unto the two persons; prabhura—of the Lord; kṛpā—the mercy; dekhi'-seeing; bhakta-gaṇe—all the devotees; hari hari—the holy name of the Lord; bale—chant; sabe—all; ānandita—cheerful; mane—in the mind.
TRANSLATION
When all of the devotees saw the mercy of the Lord upon the two brothers, they were very much gladdened, and they began to chant the holy name of the Lord, "Hari! Hari!"
PURPORT
Śrīla Narottama dāsa Ṭhākura says, chāḍiyā vaiṣṇava sevā nistāra pāyeche kebā: unless one serves a Vaiṣṇava, he cannot be delivered. The spiritual master initiates the disciple to deliver him, and if the disciple executes the order of the spiritual master and does not offend other Vaiṣṇavas, his path is clear. Consequently Śrī Caitanya Mahāprabhu requested all the Vaiṣṇavas present to show mercy toward the two brothers, Rūpa and Sanātana, who had just been initiated by the Lord. When a Vaiṣṇava sees that another Vaiṣṇava is a recipient of the Lord's mercy, he becomes very happy. Vaiṣṇavas are not envious. If a Vaiṣṇava, by the mercy of the Lord, is empowered by Him to distribute the Lord's holy name all over the world, other Vaiṣṇavas become very joyful-that is, if they are truly Vaiṣṇavas. One who is envious of the success of a Vaiṣṇava is certainly not a Vaiṣṇava himself, but an ordinary mundane man. Envy and jealousy are manifested by mundane people, not by Vaiṣṇavas. Why should a Vaiṣṇava be envious of another Vaiṣṇava who is successful in spreading the holy name of the Lord? An actual Vaiṣṇava is very pleased to accept another Vaiṣṇava who is bestowing the Lord's mercy. A mundane person in the dress of a Vaiṣṇava should not be respected but rejected. This is enjoined in the śāstra (upekṣā). The word upekṣā means neglect. One should neglect an envious person. A preacher's duty is to love the Supreme Personality of Godhead, make friendships with Vaiṣṇavas, show mercy to the innocent and reject or neglect those who are envious or jealous. There are many jealous people in the dress of Vaiṣṇavas in this Kṛṣṇa consciousness movement, and they should be completely neglected. There is no need to serve a jealous person who is in the dress of a Vaiṣṇava. When Narottama dāsa Ṭhākura says chāḍiyā vaiṣṇava sevā nistāra payeche kebā, he is indicating an actual Vaiṣṇava, not an envious or jealous person in the dress of a Vaiṣṇava.
TEXT 219
nityānanda, haridāsa, śrīvāsa, gadādhara
mukunda, jagadānanda, murāri, vakreśvara
SYNONYMS
nityānanda—Lord Nityānanda; haridāsa—Haridāsa Ṭhākura; śrīvāsa—Śrīvāsa Ṭhākura; gadādhara—Gadādhara Paṇḍita; mukunda—Mukunda; jagadānanda—Jagadānanda; murāri—Murāri; vakreśvara—Vakreśvara.
TRANSLATION
All the Vaiṣṇava associates of the Lord were present, including Nityānanda, Haridāsa Ṭhākura, Śrīvāsa Ṭhākura, Gadādhara Paṇḍita, Mukunda, Jagadānanda, Murāri and Vakreśvara.
TEXT 220
sabāra caraṇe dhari, paḍe dui bhāi
sabe bale,--dhanya tumi, pāile gosā�i
SYNONYMS
sabāra—of all of them; caraṇe—the lotus feet; dhari—touching; paḍe—fall down; dui bhāi—the two brothers; sabe bale—all the Vaiṣṇavas say; dhanya tumi—you are so fortunate; pāile gosā�i—you have gotten the shelter of the lotus feet of Lord Caitanya Mahāprabhu.
TRANSLATION
In accordance with the instructions of Śrī Caitanya Mahāprabhu, the two brothers, Rūpa and Sanātana, immediately touched the lotus feet of these Vaiṣṇavas, who all became very happy and congratulated the two brothers for having received the mercy of the Lord.
PURPORT
This behavior is indicative of real Vaiṣṇavas. When they saw that Rūpa and Sanātana were fortunate enough to receive the mercy of the Lord, they were so pleased that they all congratulated the two brothers. A jealous person in the dress of a Vaiṣṇava is not at all happy to see the success of another Vaiṣṇava in receiving the Lord's mercy. Unfortunately in this Age of Kali there are many mundane persons in the dress of Vaiṣṇavas, and Śrīla Bhaktivinoda Ṭhākura has described them as disciples of Kali. He says, kali-celā. He indicates that there is another Vaiṣṇava, a pseudoVaiṣṇava with tilaka on his nose and kaṇṭhī beads around his neck. Such a pseudoVaiṣṇava associates with money and women and is jealous of successful Vaiṣṇavas. Although passing for a Vaiṣṇava, his only business is earning money in the dress of a Vaiṣṇava. Bhaktivinoda Ṭhākura therefore says that such a pseudoVaiṣṇava is not a Vaiṣṇava at all but a disciple of Kali-yuga. A disciple of Kali cannot become an ācārya by the decision of some high court. Mundane votes have no jurisdiction to elect a Vaiṣṇava ācārya. A Vaiṣṇava ācārya is self-effulgent, and there is no need for any court judgment. A false ācārya may try to override a Vaiṣṇava by a high-court decision, but Bhaktivinoda Ṭhākura says that he is nothing but a disciple of Kali-yuga.
TEXT 221
sabā-pāśa āj�ā māgi' calana-samaya
prabhu-pade kahe kichu kariyā vinaya
SYNONYMS
sabā—all of them; pāśa—from; āj�ā—order; māgi'-taking; calana-samaya—at the time of departure; prabhu-pade—at the lotus feet of the Lord; kahe—say; kichu—something; kariyā—doing; vinaya—submission.
TRANSLATION
After begging the permission of all the Vaiṣṇavas present, the two brothers, at the time of their departure, humbly submitted something at the lotus feet of the Lord.
TEXT 222
ihāṅ haite cala, prabhu, ihāṅ nāhi kāya
yadyapi tomāre bhakti kare gauḍa-rāja
SYNONYMS
ihāṅ haite—from this place; cala—please depart; prabhu—dear Lord; ihāṅ—in this place; nāhi kāya—there is no other business; yadyapi—although; tomāre—unto You; bhakti—respect; kare—shows; gauḍa-rāja—the King of Bengal.
TRANSLATION
They said, "Dear Lord, although the King of Bengal, Nawab Hussain Shah, is very respectful toward You, You have no other business here. Kindly depart from this place.
TEXT 223
tathāpi yavana jāti, nā kari pratīti
tīrtha-yātrāya eta saṅghaṭṭa bhāla nahe rīti
SYNONYMS
tathāpi—still; yavana jāti—by caste a Muslim; nā—does not; kari—do; pratīti—confidence; tīrtha-yātrāya—in going for a pilgrimage; eta—so; saṅghaṭṭa—crowd; bhāla—good; nahe—not; rīti—etiquette.
TRANSLATION
"Although the King is respectful toward You, he still belongs to the yavana class and should not be believed. We think that there is no need for such a great crowd to accompany You on Your pilgrimage to Vṛndāvana.
TEXT 224
yāra saṅge cale ei loka lakṣa-koṭi
vṛndāvana-yātrāra e nahe paripāṭī
SYNONYMS
yāra—of whom; saṅge—in the company; cale—follow; ei—these; loka—people; lakṣa-koṭi—hundreds and thousands; vṛndāvana-yātrāra—of going to Vṛndāvana; e—this; nahe—not; paripāṭī—method.
TRANSLATION
"Dear Lord, You are going to Vṛndāvana with hundreds and thousands of people following You, and this is not a fitting way to go on a pilgrimage."
PURPORT
Sometimes, for business purposes, large crowds of men are taken to different places of pilgrimage, and money is collected from them. That is a very lucrative business, but Rūpa and Sanātana Gosvāmīs, expressing their opinion in the presence of Lord Caitanya Mahāprabhu, disapproved of such crowded pilgrimages. Actually when Lord Caitanya visited Vṛndāvana, He visited it alone and accepted a servant only at His devotees' request. He never visited Vṛndāvana with crowds of people for a commercial purpose.
TEXT 225
yadyapi vastutaḥ prabhura kichu nāhi bhaya
tathāpi laukika-līlā, loka-ceṣṭā-maya
SYNONYMS
yadyapi—although; vastutaḥ—in fact; prabhura—of the Lord; kichu—any; nāhi—there is not; bhaya—fear; tathāpi—still; laukika-līlā—general pastimes; loka-ceṣṭā-maya—consisting of popular behavior.
TRANSLATION
Although Śrī Caitanya Mahāprabhu was Śrī Kṛṣṇa Himself, the Supreme Lord, and was therefore not at all fearful, He still acted like a human being to teach neophytes how to act.
TEXT 226
eta bali' caraṇa vandi' gelā dui-jana
prabhura sei grāma haite calite haila mana
SYNONYMS
eta bali'-saying this; caraṇa vandi'-offering prayers to the lotus feet of Lord Caitanya; gelā—went back; dui-jana—the two brothers; prabhura—of Śrī Caitanya Mahāprabhu; sei—that; grāma—village; haite—from; calite—to go; haila—there was; mana—the mind.
TRANSLATION
Having spoken thus, the two brothers offered prayers to the lotus feet of the Lord and returned to their homes. Lord Caitanya Mahāprabhu then desired to leave that village.
TEXT 227
prāte cali' āilā prabhu 'kānāira nāṭaśālā'
dekhila sakala tāhāṅ kṛṣṇa-caritra-līlā
SYNONYMS
prāte—in the morning; cali'-departing; āilā—came; prabhu—the Lord; kānāira nāṭaśālā—to the place of the name Kānāi Nāṭaśālā; dekhila—saw; sakala—all; tāhāṅ—there; kṛṣṇa-caritra-līlā—the pastimes of Kṛṣṇa.
TRANSLATION
In the morning, the Lord left and went to a place known as Kānāi Nāṭaśālā. While there, He saw may pastimes of Lord Kṛṣṇa.
PURPORT
In those days in Bengal there were many places known as Kānāi Nāṭaśālā, where pictures of the pastimes of Lord Kṛṣṇa were kept. People used to go there to see them. This is called kṛṣṇa-caritra-līlā. In Bengal there are still many places called hari-sabhā, which indicates a place where local people gather to chant the Hare Kṛṣṇa mahā-mantra and discuss the pastimes of Lord Kṛṣṇa. The word kānāi means "Lord Kṛṣṇa's," and nāṭaśālā indicates a place where pastimes are demonstrated. So those places which at the present moment are called hari-sabhā may previously have been known as Kānāi Nāṭaśālā.
TEXT 228
sei rātre prabhu tāhāṅ cinte mane mana
saṅge saṅghaṭṭa bhāla nahe, kaila sanātana
SYNONYMS
sei rātre—that night; prabhu—the Lord; tāhāṅ—there; cinte—thinks; mane—within His mind; mana—the mind; saṅge—with Him; saṅghaṭṭa—crowds of men; bhāla nahe—is not good; kaila sanātana—Sanātana has so spoken.
TRANSLATION
That night the Lord considered Sanātana Gosvāmī's proposal that He should not go to Vṛndāvana followed by so many people.
TEXT 229
mathurā yāiba āmi eta loka saṅge
kichu sukha nā pāiba, habe rasa-bhaṅge
SYNONYMS
mathurā—the holy place of the name Mathurā; yāiba—shall go; āmi—I; eta—so many; loka—people; saṅge—with; kichu—any; sukha—happiness; nā—not; pāiba—I shall get; habe—there will be; rasa-bhaṅge—a disturbance in the atmosphere.
TRANSLATION
The Lord thought, "If I go to Mathurā with such crowds behind Me, it would not be a very happy situation, for the atmosphere would be disturbed."
PURPORT
Śrī Caitanya Mahāprabhu confirms that visiting a holy place like Vṛndāvana with so many people is simply disturbing. He would not find the happiness He desired by visiting such holy places in that way.
TEXT 230
ekākī yāiba, kimvā saṅge eka jana
tabe se śobhaye vṛndāvanere gamana
SYNONYMS
ekākī—alone; yāiba—I shall go; kimvā—or; saṅge—with; eka—one; jana—person; tabe—then only; se—that; śobhaye—becomes beautiful; vṛndāvanere—to Vṛndāvana; gamana—going.
TRANSLATION
The Lord concluded that He would go alone to Vṛndāvana or, at most, would take only one person as His companion. In that way, going to Vṛndāvana would be very pleasant.
TEXT 231
eta cinti prātaḥ-kāle gaṅgā-snāna kari'
'nīlācale yāba' bali' calilā gaurahari
SYNONYMS
eta cinti—thus thinking; prātaḥ-kāle—in the morning; gaṅgā-snāna—bathing in the Ganges; kari'-performing; nīlācale yāba—I shall go to Nīlācala (Jagannātha Purī); bali'-saying; calilā—started; gaurahari—Śrī Caitanya Mahāprabhu.
TRANSLATION
Thinking like this, the Lord took His morning bath in the Ganges and started for Nīlācala, saying "I shall go there."
TEXT 232
ei mata cali' cali' āilā śāntipure
dina pāṅca-sāta rahilā ācāryera ghare
SYNONYMS
ei mata—in this way; cali' cali'-walking; āilā—came; śāntipure—to Śāntipura; dina pāṅca-sāta—five or seven days; rahilā—remained; ācāryera ghare—at the house of Advaita Ācārya.
TRANSLATION
Walking and walking, Śrī Caitanya Mahāprabhu arrived at Śāntipura and remained at the house of Advaita Ācārya for five to seven days.
TEXT 233
śacī-devī āni' tāṅre kaila namaskāra
sāta dina tāṅra ṭhā�i bhikṣā-vyavahāra
SYNONYMS
śacī-devī—mother Śacīdevī; āni'-calling her; tāṅre—unto Lord Caitanya Mahāprabhu; kaila—did; namaskāra—obeisances; sāta dina—seven days; tāṅra ṭhā�i—from Śacīdevī; bhikṣā-vyavahāra—accepting meals.
TRANSLATION
Taking this opportunity, Śrī Advaita Ācārya Prabhu sent for mother Śacīdevī, and she remained at His house for seven days to prepare the meals for Śrī Caitanya Mahāprabhu.
TEXT 234
tāṅra āj�ā la�ā punaḥ karilā gamane
vinaya kariyā vidāya dila bhakta-gaṇe
SYNONYMS
tāṅra āj�ā la�ā—taking the permission of mother Śacīdevī; punaḥ—again; karilā—did; gamane—starting; vinaya kariyā—by submitting pleasing words; vidāya—farewell; dila—gave; bhakta-gaṇe—to all the devotees.
TRANSLATION
Taking permission from His mother, Lord Caitanya Mahāprabhu started for Jagannātha Purī. When the devotees followed Him, He humbly begged them to remain and bade them all farewell.
TEXT 235
janā dui saṅge āmi yāba nīlācale
āmāre milibā āsi' ratha-yātrā-kāle
SYNONYMS
janā—persons; dui—two; saṅge—with; āmi—I; yāba—shall go; nīlācale—to Jagannātha Purī; āmāre—Me; milibā—will meet; āsi'-coming there; ratha-yātrā-kāle—during the time of the car festival.
TRANSLATION
Śrī Caitanya Mahāprabhu, although requesting all the devotees to go back, allowed two people to follow Him. He requested all the devotees to come to Jagannātha Purī and meet Him during the car festival.
TEXT 236
balabhadra bhaṭṭācārya, āra paṇḍita dāmodara
dui-jana-saṅge prabhu āilā nīlācala
SYNONYMS
balabhadra bhaṭṭācārya—of the name Balabhadra Bhaṭṭācārya; āra—and; paṇḍita dāmodara—Dāmodara Paṇḍita; dui-jana—two persons; saṅge—with; prabhu—the Lord; āilā—went back; nīlācala—to Jagannātha Purī.
TRANSLATION
The two persons who accompanied Śrī Caitanya Mahāprabhu to Jagannātha Purī [Nīlācala] were Balabhadra Bhaṭṭācārya and Dāmodara Paṇḍita.
TEXT 237
dina kata tāhāṅ rahi' calilā vṛndāvana
lukā�ā calilā rātre, nā jāne kona jana
SYNONYMS
dina kata—a few days; tāhāṅ—at Jagannātha Purī; rahi'-remaining; calilā—started; vṛndāvana—for Vṛndāvana; lukā�ā—keeping secret; calilā—started; rātre—at night; nā jāne—did not know; kona—some; jana—person.
TRANSLATION
After remaining at Jagannātha Purī for a few days, the Lord secretly started for Vṛndāvana at night. He did this without anyone's knowledge.
TEXT 238
balabhadra bhaṭṭācārya rahe mātra saṅge
jhārikhaṇḍa-pathe kāśī āilā mahā-raṅge
SYNONYMS
balabhadra bhaṭṭācārya—of the name Balabhadra Bhaṭṭācārya; rahe—remains; mātra—only; saṅge—with Him; jhāri-khaṇḍa-pathe—on the way through Jhārikhaṇḍa (Madhya Pradesh); kāśī—in Benares; āilā—arrived; mahā-raṅge—with great delight.
TRANSLATION
When Śrī Caitanya Mahāprabhu left Jagannātha Purī for Vṛndāvana, only Balabhadra Bhaṭṭācārya was with Him. Thus He traveled on the path through Jhārikhaṇḍa and arrived in Benares with great delight.
TEXT 239
dina cāra kāśīte rahi' gelā vṛndāvana
mathurā dekhiyā dekhe dvādaśa kānana
SYNONYMS
dina cāra—only four days; kāśīte—at Benares; rahi'-remaining; gelā—started for; vṛndāvana—the holy place Vṛndāvana; mathurā—the holy place Mathurā; dekhiyā—after seeing; dekhe—visits; dvādaśa—twelve; kānana—forests.
TRANSLATION
Śrī Caitanya Mahāprabhu stayed at Benares only four days and then left for Vṛndāvana. After seeing the town of Mathurā, He visited the twelve forests.
PURPORT
Those who visit the Vṛndāvana area today also generally visit twelve places, known as the twelve forests. They start at Mathurā, where there is Kāmya-vana. From there they go to Tāla-vana, Tamāla-vana, Madhu-vana, Kusuma-vana, Bhāṇḍīra-vana, Bilva-vana, Bhadra-vana, Khadira-vana, Loha-vana, Kumuda-vana and Gokula-mahāvana.
TEXT 240
līlā-sthala dekhi' preme ha-ilā asthira
balabhadra kaila tāṅre mathurāra bāhira
SYNONYMS
līlā-sthala—all the holy places of Lord Kṛṣṇa's pastimes; dekhi'-visiting; preme—in great ecstasy; ha-ilā—became; asthira—agitated; balabhadra—of the name Balabhadra; kaila—assisted; tāṅre—Lord Caitanya Mahāprabhu; mathurāra—of the town of Mathurā; bāhira—outside.
TRANSLATION
When Śrī Caitanya Mahāprabhu visited all twelve places of Śrī Kṛṣṇa's pastimes, He became very agitated because of ecstasy. Balabhadra Bhaṭṭācārya somehow or other got Him out of Mathurā.
TEXT 241
gaṅgā-tīra-pathe la�ā prayāge āilā
śrī-rūpa āsi' prabhuke tathāi mililā
SYNONYMS
gaṅgā-tīra-pathe—the path on the bank of the Ganges; la�ā—taking; prayāge—in Allahabad; āilā—arrived; śrī-rūpa—of the name Śrī Rūpa; āsi'-coming there; prabhuke—Lord Śrī Caitanya Mahāprabhu; tathāi—there; mililā—met.
TRANSLATION
After leaving Mathurā, the Lord began to walk along a path on the bank of the Ganges, and finally He reached the holy place named Prayāga [Allahabad]. It was there that Śrīla Rūpa Gosvāmī came and met the Lord.
TEXT 242
daṇḍavat kari' rūpa bhūmite paḍilā
parama ānande prabhu āliṅgana dilā
SYNONYMS
daṇḍavat kari'-offering obeisances; rūpa—Śrīla Rūpa Gosvāmī; bhūmite—on the ground; paḍilā—fell; parama—great; ānande—in delight; prabhu—the Lord; āliṅgana—embracing; dilā—gave.
TRANSLATION
At Prayāga, Rūpa Gosvāmī fell down on the ground to offer obeisances to the Lord, and the Lord embraced him with great delight.
TEXT 243
śrī-rūpe śikṣā karāi' pāṭhāilā vṛndāvana
āpane karilā vārāṇasī āgamana
SYNONYMS
śrī-rūpe śikṣā karāi'-teaching Śrīla Rūpa Gosvāmī; pāṭhāilā—sent; vṛndāvana—toward Vṛndāvana; āpane—Himself; karilā—did; vārāṇasī—to Benares; āgamana—coming.
TRANSLATION
After instructing Śrīla Rūpa Gosvāmī at Prayāga at the Daśāśvamedha-ghāṭa, Caitanya Mahāprabhu ordered him to go to Vṛndāvana. The Lord then returned to Vārāṇasī.
TEXT 244
kāśīte prabhuke āsi' mililā sanātana
dui māsa rahi' tāṅre karāilā śikṣaṇa
SYNONYMS
kāśīte—at Vārāṇasī; prabhuke—the Lord; āsi'-arriving; mililā—met; sanātana—of the name Sanātana Gosvāmī; dui—two; māsa—months; rahi'-remaining; tāṅre—unto him; karāilā—did; śikṣaṇa—instruction.
TRANSLATION
When Lord Caitanya Mahāprabhu arrived at Vārāṇasī, Sanātana Gosvāmī met Him there. The Lord remained there for two months and instructed Sanātana Gosvāmī perfectly.
TEXT 245
mathurā pāṭhāilā tāṅre diyā bhakti-bala
sannyāsīre kṛpā kari' gelā nīlācala
SYNONYMS
mathurā—to Mathurā; pāṭhāilā—sent; tāṅre—him; diyā—giving; bhakti-bala—the strength of devotion; sannyāsīre—unto the Māyāvādī sannyāsīs; kṛpā—mercy; kari'-giving; gelā—went back; nīlācala—to Jagannātha Purī.
TRANSLATION
After fully instructing Sanātana Gosvāmī, Śrī Caitanya Mahāprabhu sent him to Mathurā with empowered devotional service. In Benares He also bestowed His mercy upon the Māyāvādī sannyāsīs. He then returned to Nīlācala [Jagannātha Purī].
TEXT 246
chaya vatsara aiche prabhu karilā vilāsa
kabhu iti-uti, kabhu kṣetra-vāsa
SYNONYMS
chaya vatsara—six years; aiche—in that way; prabhu—the Lord; karilā—did; vilāsa—pastimes; kabhu—sometimes; iti-uti—here and there; kabhu—sometimes; kṣetra-vāsa—residing at Jagannātha Purī.
TRANSLATION
The Lord traveled all over India for six years. He was sometimes here and sometimes there performing His transcendental pastimes, and sometimes He remained at Jagannātha Purī.
TEXT 247
ānande bhakta-saṅge sadā kīrtana-vilāsa
jagannātha-daraśana, premera vilāsa
SYNONYMS
ānande—in great delight; bhakta-saṅge—with devotees; sadā—always; kīrtana—of chanting; vilāsa—enjoyment; jagannātha—Lord Jagannātha; daraśana—visiting; premera—of ecstasy; vilāsa—pastimes.
TRANSLATION
While at Jagannātha Purī, the Lord passed His time in great joy by performing saṅkīrtana and visiting the temple of Jagannātha in great ecstasy.
TEXT 248
madhya-līlāra kailuṅ ei sūtra-vivaraṇa
antya-līlāra sūtra ebe śuna, bhakta-gaṇa
SYNONYMS
madhya-līlāra—of the madhya-līlā, the middle portion of His pastimes; kailuṅ—I have made; ei—this; sūtra—synopsis; vivaraṇa—description; antya-līlāra—of the pastimes at the end, known as antya-līlā; sūtra—synopsis; ebe—now; śuna—hear; bhakta-gaṇa—all devotees.
TRANSLATION
Thus I have given a synopsis of the madhya-līlā, the middle pastimes of the Lord. Now, O devotees, kindly hear the synopsis of the final pastimes of the Lord, known as antya-līlā.
TEXT 249
vṛndāvana haite yadi nīlācale āilā
āṭhāra varṣa tāhāṅ vāsa, kāhāṅ nāhi gelā
SYNONYMS
vṛndāvana haite—from Vṛndāvana; yadi—though; nīlācale—to Jagannātha Purī; āilā—came back; āṭhāra—eighteen; varṣa—years; tāhāṅ—at Jagannātha Purī; vāsa—residence; kāhāṅ—anywhere; nāhi—not; gelā—went.
TRANSLATION
When the Lord returned to Jagannātha Purī from Vṛndāvana, He remained there and did not go anywhere else for eighteen years.
TEXT 250
prativarṣa āisena tāhāṅ gauḍera bhakta-gaṇa
cāri māsa rahe prabhura saṅge sammilana
SYNONYMS
prativarṣa—each year; āisena—visit; tāhāṅ—there; gauḍera—of Bengal; bhakta-gaṇa—all the devotees; cāri—four; māsa—months; rahe—remain; prabhura—Lord Caitanya Mahāprabhu; saṅge—with; sammilana—meeting.
TRANSLATION
During those eighteen years, all the devotees of Bengal used to visit Him at Jagannātha Purī every year. They would remain there for four continuous months and enjoy the company of the Lord.
TEXT 251
nirantara nṛtya-gīta kīrtana-vilāsa
ācaṇḍāle prema-bhakti karilā prakāśa
SYNONYMS
nirantara—without stopping; nṛtya-gīta—chanting and dancing; kīrtana—of saṅkīrtana; vilāsa—enjoyment; ā-caṇḍāle—to everyone, even to the lowest person; prema-bhakti—love of Godhead; karilā—did; prakāśa—manifestation.
TRANSLATION
At Jagannātha Purī, Śrī Caitanya Mahāprabhu performed chanting and dancing unceasingly. Thus He enjoyed the pastime of saṅkīrtana. He manifested His causeless mercy, pure love of God, to everyone, including the lowest man.
TEXT 252
paṇḍita-gosā�i kaila nīlācale vāsa
vakreśvara, dāmodara, śaṅkara, haridāsa
SYNONYMS
paṇḍita-gosā�i—Gadādhara Paṇḍita; kaila—did; nīlācale—at Jagannātha Purī; vāsa—living; vakreśvara—of the name Vakreśvara; dāmodara—Dāmodara Paṇḍita; śaṅkara—of the name Śaṅkara; haridāsa—Haridāsa Ṭhākura.
TRANSLATION
Residing with the Lord at Jagannātha Purī were Paṇḍita Gosā�i and other devotees, such as Vakreśvara, Dāmodara, Śaṅkara and Haridāsa Ṭhākura.
TEXT 253
jagadānanda, bhagavān, govinda, kāsīśvara
paramānanda-purī, āra svarūpa-dāmodara
SYNONYMS
jagadānanda—of the name Jagadānanda; bhagavān—of the name Bhagavān; govinda—of the name Govinda; kāsīśvara—of the name Kāsīśvara; paramānanda-purī—of the name Paramānanda Purī; āra svarūpa-dāmodara—and Svarūpa Dāmodara, His secretary.
TRANSLATION
Jagadānanda, Bhagavān, Govinda, Kāśīśvara, Paramānanda Purī and Svarūpa Dāmodara were other devotees who also lived with the Lord.
TEXT 254
kṣetra-vāsī rāmānanda rāya prabhṛti
prabhu-saṅge ei saba kaila nitya-sthiti
SYNONYMS
kṣetra-vāsī—residents of Jagannātha Purī; rāmānanda rāya—of the name Rāmānanda Rāya; prabhṛti—and others; prabhu-saṅge—with the Lord; ei saba—all of them; kaila—did; nitya-sthiti—permanently living.
TRANSLATION
Śrīla Rāmānanda Rāya and other devotees who were residents of Jagannātha Purī also remained permanently with the Lord.
TEXTS 255-256
advaita, nityānanda, mukunda, śrīvāsa
vidyānidhi, vāsudeva, murāri,--yata dāsa
prativarṣe āise saṅge rahe cāri-māsa
tāṅ-sabā la�ā prabhura vividha vilāsa
SYNONYMS
advaita—of the name Advaita; nityānanda—of the name Nityānanda; mukunda—of the name Mukunda; śrīvāsa—of the name Śrīvāsa; vidyānidhi—of the name Vidyānidhi; vāsudeva—of the name Vāsudeva; murāri—of the name Murāri; yata dāsa—all servitors of the Lord; prativarṣe—each year; āise—go there; saṅge—in association; rahe—remain; cāri-māsa—four months; tāṅ-sabā—all of them; la�ā—taking; prabhura—of the Lord; vividha—various; vilāsa—pastimes.
TRANSLATION
Other devotees of the Lord-headed by Advaita Ācārya, Nityānanda Prabhu, Mukunda, Śrīvāsa, Vidyānidhi, Vāsudeva and Murāri-used to visit Jagannātha Purī and remain with the Lord for four continuous months. The Lord enjoyed various pastimes in their company.
TEXT 257
haridāsera siddhi-prāpti,--adbhuta se saba
āpani mahāprabhu yāṅra kaila mahotsava
SYNONYMS
haridāsera—of Ṭhākura Haridāsa; siddhi-prāpti—passing away; adbhuta—wonderful; se—those; saba—all incidents; āpani—personally; mahāprabhu—Śrī Caitanya Mahāprabhu; yāṅra—whose; kaila—performed; mahā-utsava—festival.
TRANSLATION
At Jagannātha Purī, Haridāsa Ṭhākura passed away. The incident was very wonderful because the Lord Himself performed the festival of Ṭhākura Haridāsa's departure.
TEXT 258
tabe rūpa-gosā�ira punar-āgamana
tāṅhāra hṛdaye kaila prabhu śakti-sa�cāraṇa
SYNONYMS
tabe—thereafter; rūpa-gosā�ira—of Śrīla Rūpa Gosvāmī; punaḥ-āgamana—again coming there; tāṅhāra—of him; hṛdaye—in the heart; kaila—did; prabhu—the Lord; śakti-sa�cāraṇa—invoking of transcendental power.
TRANSLATION
At Jagannātha Purī Śrīla Rūpa Gosvāmī met the Lord again, and the Lord invested his heart with all transcendental power.
TEXT 259
tabe choṭa haridāse prabhu kaila daṇḍa
dāmodara-paṇḍita kaila prabhuke vākya-daṇḍa
SYNONYMS
tabe—thereafter; choṭa haridāse—unto Junior Haridāsa; prabhu—the Lord; kaila—did; daṇḍa—punishment; dāmodara-paṇḍita—of the name Dāmodara Paṇḍita; kaila—did; prabhuke—unto the Lord; vākya-daṇḍa—chastisement as a warning.
TRANSLATION
After this, the Lord punished Junior Haridāsa, and Dāmodara Paṇḍita gave some warning to the Lord.
PURPORT
Actually Dāmodara Paṇḍita was the eternal servant of the Lord. He could not punish the Lord at any time, nor had he any desire to, but He did give some warning to the Lord so that others would not blaspheme Him. Of course, He should have known that the Lord is the Supreme Personality of Godhead and is free to act in any way. There is no need to warn Him, and such an action is not very much appreciated by advanced devotees.
TEXT 260
tabe sanātana-gosā�ira punar-āgamana
jyaiṣṭha-māse prabhu tāṅre kaila parīkṣaṇa
SYNONYMS
tabe—thereafter; sanātana-gosā�ira—of Sanātana Gosvāmī; punaḥ-āgamana—again coming; jyaiṣṭha-māse—in the month of Jyaiṣṭha (May-June); prabhu—the Lord; tāṅre—him; kaila—did; parīkṣaṇa—examination.
TRANSLATION
Thereafter Sanātana Gosvāmī met the Lord again, and the Lord tested him in scorching heat during the month of Jyaiṣṭha.
TEXT 261
tuṣṭa ha�ā prabhu tāṅre pāṭhāilā vṛndāvana
advaitera haste prabhura adbhuta bhojana
SYNONYMS
tuṣṭa ha�ā—being very much pleased; prabhu—the Lord; tāṅre—him; pāṭhāilā—sent back; vṛndāvana—to Vṛndāvana; advaitera—of Advaita Ācārya; haste—in the hands; prabhura—of the Lord; adbhuta—wonderful; bhojana—feasting.
TRANSLATION
Being pleased, the Lord sent Sanātana Gosvāmī back to Vṛndāvana. After that, He was fed wonderfully by the hands of Śrī Advaita Ācārya.
TEXT 262
nityānanda-saṅge yukti kariyā nibhṛte
tāṅre pāṭhāilā gauḍe prema pracārite
SYNONYMS
nityānanda-saṅge—with Nityānanda Prabhu; yukti—discussion; kariyā—making; nibhṛte—in privacy; tāṅre—Him; pāṭhāilā—sent; gauḍe—to Bengal; prema—love of Godhead; pracārite—to preach.
TRANSLATION
After sending Sanātana Gosvāmī back to Vṛndāvana, the Lord privately consulted with Śrī Nityānanda Prabhu. He then sent Him to Bengal to preach love of Godhead.
TEXT 263
tabe ta' vallabha bhaṭṭa prabhure mililā
kṛṣṇa-nāmera artha prabhu tāṅhāre kahilā
SYNONYMS
tabe ta'-thereafter; vallabha bhaṭṭa—of the name Vallabha Bhaṭṭa; prabhure—Lord Śrī Caitanya Mahāprabhu; mililā—met; kṛṣṇa-nāmera—of the holy name of Kṛṣṇa; artha—import; prabhu—the Lord; tāṅhāre—unto him; kahilā—explained.
TRANSLATION
Soon afterward, Vallabha Bhaṭṭa met the Lord at Jagannātha Purī, and the Lord explained to him the import of the holy name of Kṛṣṇa.
PURPORT
This Vallabha Bhaṭṭa is the head of the Vaiṣṇava sampradāya known as the Vallabhācārya-sampradāya in western India. There is a long story about Vallabha Ācārya narrated in the Caitanya-caritāmṛta, specifically in the Seventh Chapter of Antya-līlā and the Nineteenth Chapter of Madhya-līlā. Lord Caitanya Mahāprabhu visited the house of Vallabha Ācārya on the other side of Prayāga, in a place known as Ādāila-grāma. Later, Vallabha Bhaṭṭa saw Caitanya Mahāprabhu at Jagannātha Purī to explain his commentary on Śrīmad-Bhāgavatam. He was very proud of his writings, but Śrī Caitanya Mahāprabhu corrected him, telling him that a Vaiṣṇava should be humble and follow in the footsteps of his predecessors. The Lord told him that his pride in being superior to Śrīdhara Svāmī was not at all befitting a Vaiṣṇava.
TEXT 264
pradyumna miśrere prabhu rāmānanda-sthāne
kṛṣṇa-kathā śunāila kahi' tāṅra guṇe
SYNONYMS
pradyumna miśrere—of the name Pradyumna Miśra; prabhu—Lord Caitanya Mahāprabhu; rāmānanda-sthāne—at the place of Rāmānanda Rāya; kṛṣṇa-kathā—topics of Lord Śrī Kṛṣṇa; śunāila—caused to hear; kahi'-explaining; tāṅra—of Rāmānanda Rāya; guṇe—the transcendental qualities.
TRANSLATION
After explaining the transcendental qualities of Rāmānanda Rāya, the Lord sent Pradyumna Miśra to the residence of Rāmānanda Rāya, and Pradyumna Miśra learned kṛṣṇa-kathā from him.
TEXT 265
gopīnātha paṭṭanāyaka--rāmānanda-bhrātā
rājā māritechila, prabhu haila trātā
SYNONYMS
gopīnātha paṭṭanāyaka—of the name Gopīnātha Paṭṭanāyaka; rāmānanda-bhrātā—the brother of Śrī Rāmānanda Rāya; rājā—the King; māritechila—condemned to death; prabhu—Lord Caitanya Mahāprabhu; haila—became; trātā—the deliverer.
TRANSLATION
After this, Lord Caitanya Mahāprabhu saved Gopīnātha Paṭṭanāyaka, the younger brother of Rāmānanda Rāya, from being condemned to death by the King.
TEXT 266
rāmacandra-purī-bhaye bhikṣā ghāṭāilā
vaiṣṇavera duḥkha dekhi' ardheka rākhilā
SYNONYMS
rāmacandra-purī-bhaye—due to fear of Rāmacandra Purī; bhikṣā—the proportion of eating; ghāṭāilā—decreased; vaiṣṇavera—of all the Vaiṣṇavas; duḥkha—unhappiness; dekhi'-understanding; ardheka—half of the portion; rākhilā—kept.
TRANSLATION
Rāmacandra Purī criticized Lord Caitanya Mahāprabhu's eating; therefore the Lord reduced His eating to a minimum. However, when all the Vaiṣṇavas became very sorry, the Lord increased His portion to half as much as usual.
TEXT 267
brahmāṇḍa-bhitare haya caudda bhuvana
caudda-bhuvane vaise yata jīva-gaṇa
SYNONYMS
brahmāṇḍa-bhitare—within the universe; haya—there are; caudda bhuvana—fourteen planetary systems; caudda-bhuvane—in those fourteen planetary systems; vaise—reside; yata—as many as there are; jīva-gaṇa—living entities.
TRANSLATION
There are fourteen planetary systems within the universe, and all living entities reside in those planetary systems.
TEXT 268
manuṣyera veśa dhari' yātrikera chale
prabhura darśana kare āsi' nīlācale
SYNONYMS
manuṣyera—of human beings; veśa dhari'-dressing themselves; yātrikera chale—as if pilgrims; prabhura—of Lord Caitanya Mahāprabhu; darśana kare—visit; āsi'-coming; nīlācale—to Jagannātha Purī.
TRANSLATION
Dressing like human beings on pilgrimage, they all used to come to Jagannātha Purī to visit Śrī Caitanya Mahāprabhu.
TEXT 269
eka-dina śrīvāsādi yata bhakta-gaṇa
mahāprabhura guṇa gā�ā karena kīrtana
SYNONYMS
eka-dina—one day; śrīvāsa-ādi—Śrīvāsa Ṭhākura and others; yata—all; bhakta-gaṇa—devotees; mahāprabhura—of Lord Caitanya Mahāprabhu; guṇa—qualities; gā�ā—describing; karena—perform; kīrtana—chanting.
TRANSLATION
One day all the devotees, headed by Śrīvāsa Ṭhākura, were chanting the transcendental qualities of Śrī Caitanya Mahāprabhu.
TEXT 270
śuni' bhakta-gaṇe kahe sa-krodha vacane
kṛṣṇa-nāma-guṇa chāḍi, ki kara kīrtane
SYNONYMS
śuni'-hearing this; bhakta-gaṇe—to all the devotees; kahe—the Lord says; sa-krodha vacane—talking in an angry mood; kṛṣṇa-nāma-guṇa chāḍi—leaving aside the transcendental qualities and the name of the Lord; ki kara kīrtane—what kind of chanting are you performing.
TRANSLATION
Not liking the chanting of His transcendental qualities, Śrī Caitanya Mahāprabhu chastised them as if He were angry. "What kind of chanting is this?" He asked. "Are you leaving aside the chanting of the holy name of the Lord?"
TEXT 271
auddhatya karite haila sabākāra mana
svatantra ha-iyā sabe nāśā 'be bhuvana
SYNONYMS
auddhatya—impudence; karite—to do; haila—was; sabākāra—of all of you; mana—the mind; svatantra—independent; ha-iyā—becoming; sabe—all of you; nāśā 'be—will spoil; bhuvana—the whole world.
TRANSLATION
Thus Śrī Caitanya Mahāprabhu chastised all the devotees, telling them not to show impudence and spoil the entire world by becoming independent.
PURPORT
Śrī Caitanya Mahāprabhu warned all His followers not to become independent or impudent. Unfortunately, after the disappearance of Lord Caitanya Mahāprabhu, many apa-sampradāyas (so-called followers) invented many ways not approved by the ācāryas. Bhaktivinoda Ṭhākura has described them as the āula, bāula, kartābhajā, neḍā, daraveśa, sāni sahajiyā, sakhībhekī, smārta, jāta-gosā�i, ativāḍī, cūḍādhārī and gaurāṅga-nāgarī.
The āula-sampradāya, bāula-sampradāya and others invented their own ways of understanding Lord Caitanya's philosophy, without following in the footsteps of the ācāryas. Śrī Caitanya Mahāprabhu Himself indicates herein that all such attempts would simply spoil the spirit of His cult.
TEXT 272
daśa-dike koṭī koṭī loka hena kāle
jaya kṛṣṇa-caitanya' bali' kare kolāhale
SYNONYMS
daśa-dike—in the ten directions; koṭī koṭī—many thousands of men; loka—people; hena kāle—at this time; jaya kṛṣṇa-caitanya—all glories to Lord Caitanya Mahāprabhu; bali'-loudly crying; kare—make; kolāhale—a tumultuous sound.
TRANSLATION
When Śrī Caitanya Mahāprabhu was apparently in a angry mood and chastising His devotees, many thousands of people outside loudly cried in a tumultuous voice, "All glories to Śrī Caitanya Mahāprabhu!"
TEXT 273
jaya jaya mahāprabhu--vrajendra-kumāra
jagat tārite prabhu, tomāra avatāra
SYNONYMS
jaya jaya mahāprabhu—all glories to Lord Caitanya Mahāprabhu; vrajendra-kumāra—originally Lord Kṛṣṇa, the son of Mahārāja Nanda; jagat—the whole world; tārite—to deliver; prabhu—the Lord; tomāra—Your; avatāra—incarnation.
TRANSLATION
All the people began to call very loudly, "All glories to Śrī Caitanya Mahāprabhu, who is the son of Mahārāja Nanda! Now You have appeared in order to deliver the whole world!
TEXT 274
bahu-dūra haite āinu ha�ā baḍa ārta
daraśana diyā prabhu karaha kṛtārtha
SYNONYMS
bahu-dūra—a long distance; haite—from; āinu—we have come; ha�ā—becoming; baḍa—very much; ārta—aggrieved; daraśana—audience; diyā—giving; prabhu—O Lord; karaha—kindly show; kṛta-artha—favor.
TRANSLATION
"O Lord, we are very unhappy. We have come a long distance to see You. Please be merciful and show us Your favor."
TEXT 275
śuniyā lokera dainya dravilā hṛdaya
bāhire āsi' daraśana dilā dayā-maya
SYNONYMS
śuniyā—hearing; lokera—of the people; dainya—humility; dravilā—became softened; hṛdaya—the heart; bāhire—outside; āsi'-coming; daraśana—audience; dilā—gave; dayā-maya—the merciful.
TRANSLATION
When the Lord heard the humble petition made by the people, his heart softened. Being very merciful, He immediately came out and gave audience to all of them.
TEXT 276
bāhu tuli' bale prabhu bala' 'hari' 'hari'
uṭhila--śrī-hari-dhvani catur-dik bhari'
SYNONYMS
bāhu tuli'-raising the arms; bale—says; prabhu—the Lord; bala'-speak; hari hari—the holy name of the Lord, Hari; uṭhila—arose; śrī-hari-dhvani—vibration of the sound Hari; catuḥ-dik—the four directions; bhari'-filling.
TRANSLATION
Raising His arms, the Lord asked everyone to chant loudly the vibration of the holy name of Lord Hari. There immediately arose a great stir, and the vibration of "Hari!" filled all directions.
TEXT 277
prabhu dekhi' preme loka ānandita mana
prabhuke īśvara bali' karaye stavana
SYNONYMS
prabhu dekhi'-seeing the Lord; preme—in ecstasy; loka—all people; ānandita—joyous; mana—the mind; prabhuke—the Lord; īśvara—as the Supreme Lord; bali'-accepting; karaye—did; stavana—prayer.
TRANSLATION
Seeing the Lord, everyone became joyful out of love. Everyone accepted the Lord as the Supreme, and thus they offered their prayers.
TEXT 278
stava śuni' prabhuke kahena śrīnivāsa
ghare gupta hao, kene bāhire prakāśa
SYNONYMS
stava—prayers; śuni'-hearing; prabhuke—unto the Lord; kahena—says; śrīnivāsa—Śrīvāsa Ṭhākura; ghare—at home; gupta—covered; hao—You are; kene—why; bāhire—outside; prakāśa—manifested.
TRANSLATION
While the people were offering their prayers unto the Lord, Śrīvāsa Ṭhākura sarcastically said to the Lord, "At home, You wanted to be covered. Why have You exposed Yourself outside?"
TEXT 279
ke śikhāla ei loke, kahe kon bāta
ihā-sabāra mukha ḍhāka diyā nija hāta
SYNONYMS
ke—who; śikhāla—taught; ei—these; loke—people; kahe—they say; kon—what; bāta—topics; ihā—of them; sabāra—of all; mukha—the mouths; ḍhāka—just cover; diyā—with; nija-Your own; hāta—hand.
TRANSLATION
Śrīvāsa Ṭhākura continued, "Who has taught these people? What are they saying? Now You can cover their mouths with Your own hand.
TEXT 280
sūrya yaiche udaya kari' cāhe lukāite
bujhite nā pāri taiche tomāra carite
SYNONYMS
sūrya—the sun; yaiche—just like; udaya—appearance; kari'-making; cāhe—wants; lukāite—to hide; bujhite—to understand; nā—not; pāri—able; taiche—similarly; tomāra—Your; carite—in the character.
TRANSLATION
"It is as if the sun, after rising, wanted to hide itself. We cannot understand such characteristics in Your behavior."
TEXT 281
prabhu kahena,--śrīnivāsa, chāḍa viḍambanā
sabe meli' kara mora kateka lā�canā
SYNONYMS
prabhu—the Lord; kahena—says; śrīnivāsa—My dear Śrīnivāsa; chāḍa—give up; viḍambanā—all these jokes; sabe—all of you; meli'-together; kara—do; mora—of Me; kateka—so much; lā�canā—humiliation.
TRANSLATION
The Lord replied, "My dear Śrīnivāsa, please stop joking. You have all combined together to humiliate Me in this way."
TEXT 282
eta bali' loke kari' śubha-dṛṣṭi dāna
abhyantare gelā, lokera pūrṇa haila kāma
SYNONYMS
eta bali'-thus saying; loke—unto the people; kari'-doing; śubha-dṛṣṭi—auspicious glance; dāna—charity; abhyantare—within the room; gelā—went; lokera—of all the people; pūrṇa—fulfilled; haila—was; kāma—the desire.
TRANSLATION
Thus speaking, the Lord entered His room after glancing auspiciously upon the people out of charity. In this way the desires of the people were completely fulfilled.
TEXT 283
raghunātha-dāsa nityānanda-pāśe gelā
ciḍā-dadhi-mahotsava tāhāṅi karilā
SYNONYMS
raghunātha-dāsa—of the name Raghunātha dāsa; nityānanda—Lord Nityānanda; pāśe—near; gelā—went; ciḍā—chipped rice; dadhi—curd; mahotsava—festival; tāhāṅi—there; karilā—performed.
TRANSLATION
At this time, Raghunātha dāsa approached Śrī Nityānanda Prabhu and, according to His order, prepared a feast and distributed prasāda composed of chipped rice and curd.
PURPORT
There is a special preparation in Bengal wherein chipped rice is mixed with curd and sometimes with sandeśa and mango. It is a very palatable food offered to the Deity and then distributed to the public. Raghunātha dāsa Gosvāmī, who was a householder at this time, met Nityānanda Prabhu. According to His advice, he executed this festival of dadhi-ciḍā-prasāda.
TEXT 284
tāṅra āj�ā la�ā gelā prabhura caraṇe
tāṅra prabhu tāṅre samarpilā svarūpera sthāne
SYNONYMS
tāṅra—His; āj�ā—order; la�ā—taking; gelā—approached; prabhura—of Caitanya Mahāprabhu; caraṇe—the lotus feet; prabhu—the Lord; tāṅre—him; samarpilā—handed over; svarūpera—of Svarūpa Dāmodara; sthāne—to the place.
TRANSLATION
Later, Śrīla Raghunātha dāsa Gosvāmī left home and took shelter of Śrī Caitanya Mahāprabhu at Jagannātha Purī. At that time, the Lord received him and placed him under the care of Svarūpa Dāmodara for spiritual enlightenment.
PURPORT
In this regard, Śrīla Raghunātha dāsa Gosvāmī writes in Vilāpa-kusumā�jali (5):
yo māṁ dustara-geha-nirjala-mahā-kūpād apāra-klamāt
sadyaḥ sāndra-dayāmbudhiḥ prakṛtitaḥ svairīkṛpā-rajjubhiḥ
uddhṛtyātma-saroja-nindi-caraṇa-prāntaṁ prapadya svayaṁ
śrī-dāmodara-sac cakāra tam ahaṁ caitanya-candraṁ bhaje
"Let me offer my respectful obeisances unto the lotus feet of Śrī Caitanya Mahāprabhu, who, by His unreserved mercy, kindly saved me from household life, which is exactly like a blind well without water, and placed me in the ocean of transcendental joy under the care of Svarūpa Dāmodara Gosvāmī."
TEXT 285
brahmānanda-bhāratīra ghucāila carmāmbara
ei mata līlā kaila chaya vatsara
SYNONYMS
brahmānanda-bhāratīra—of Brahmānanda Bhāratī; ghucāila—vanquished; carma-ambara—dress of skin; ei mata—in this way; līlā—pastimes; kaila—performed; chaya vatsara—six years.
TRANSLATION
Later, Śrī Caitanya Mahāprabhu stopped Brahmānanda Bhāratī's habit of wearing deerskin. The Lord thus enjoyed His pastimes continuously for six years, experiencing varieties of transcendental bliss.
TEXT 286
ei ta' kahila madhya-līlāra sūtra-gaṇa
śeṣa dvādaśa vatsarera śuna vivaraṇa
SYNONYMS
ei ta'-thus; kahila—explained; madhya-līlāra—of the middle pastimes; sūtra-gaṇa—a synopsis; śeṣa—last; dvādaśa—twelve; vatsarera—of the years; śuna—hear; vivaraṇa—the description.
TRANSLATION
I have thus given a synopsis of the madhya-līlā. Now please hear the pastimes the Lord performed during the last twelve years.
PURPORT
Thus Śrīla Kavirāja Gosvāmī, strictly following in the footsteps of Śrī Vyāsadeva, gives a synopsis of the līlās of Caitanya-caritāmṛta. He has given such a description at the end of each canto. In the Ādi-līlā he outlined the pastimes of the Lord in the five stages of boyhood, leaving the details of the description to Śrīla Vṛndāvana dāsa Ṭhākura. Now in this chapter the pastimes that took place at the end of the Lord's life are summarized. These are described in the Madhya-līlā and Antya-līlā. The rest of the pastimes have been described in a synopsis in the Second Chapter of the Madhya-līlā. In this way the author has gradually described both the madhya-līlā and the antya-līlā.
TEXT 287
śrī-rūpa-raghunātha-pade yāra āśa
caitanya-caritāmṛta kahe kṛṣṇadāsa
SYNONYMS
śrī-rūpa—Śrīla Rūpa Gosvāmī; raghunātha—Śrīla Raghunātha dāsa Gosvāmī; pade—at the lotus feet; yāra—whose; āśa—expectation; caitanya-caritāmṛta—the book named Caitanya-caritāmṛta; kahe—describes; kṛṣṇadāsa—Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.
TRANSLATION
Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.
Thus end the Bhaktivedanta purports to Śrī Caitanya-caritāmṛta, Madhya-līlā, First Chapter, summarizing the later pastimes of Lord Śrī Caitanya Mahāprabhu.