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1.1

yasya prasadad ajno ’pi

sadyah sarva-jnatam vrajet

sa sri-caitanya-devo me

bhagavan samprasidatu

SYNONYMS

yasya—of whom; prasadat—by the mercy; ajnah api—even a person who has no knowledge; sadyah—immediately; sarva-jnatam—all knowledge; vrajet—can achieve; sah—that; sri-caitanya-devah—Lord Sri Caitanya Mahaprabhu; me—on me; bhagavan—the Supreme Personality of Godhead; samprasidatu—may He bestow His causeless mercy.

Even a person with no knowledge can immediately acquire all knowledge simply by the benediction of Sri Caitanya Mahaprabhu.

Therefore I am praying to the Lord for His causeless mercy upon me.

1.2

vande sri-krsna-caitanya-

nityanandau sahoditau

gaudodaye puspavantau

citrau san-dau tamo-nudau

SYNONYMS

vande—I offer respectful obeisances; sri-krsna-caitanya—to Lord Sri Krsna Caitanya; nityanandau—and to Lord Nityananda; saha-uditau—simultaneously arisen; gauda-udaye—on the eastern horizon of Gauda; puspavantau—the sun and moon together; citrau—wonderful; sam-dau—bestowing benediction; tamah-nudau—dissipating darkness.

I offer my respectful obeisances unto Sri Krsna Caitanya and Lord Nityananda, who are like the sun and moon.

They have arisen simultaneously on the horizon of Gauda to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all.

1.3

jayatam suratau pangor

mama manda-mater gati

mat-sarvasva-padambhojau

radha-madana-mohanau

SYNONYMS

jayatam—all glory to; su-ratau—most merciful, or attached in conjugal love; pangoh—of one who is lame; mama—of me; manda-mateh—foolish; gati—refuge; mat—my; sarva-sva—everything; pada-ambhojau—whose lotus feet; radha-madana-mohanau—Radharani and Madana-mohana.

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

1.4

divyad-vrndaranya-kalpa-drumadhah-

srimad-ratnagara-simhasana-sthau

srimad-radha-srila-govinda-devau

presthalibhih sevyamanau smarami

SYNONYMS

divyat—shining; vrnda-aranya—in the forest of Vrndavana; kalpa-druma—desire tree; adhah—beneath; srimat—most beautiful; ratna-agara—in a temple of jewels; simha-asana-sthau—sitting on a throne; srimat—very beautiful; radha—Srimati Radharani; srila-govinda-devau—and Sri Govindadeva; prestha-alibhih—by most confidential associates; sevyamanau—being served; smarami—I remember.

In a temple of jewels in Vrndavana, underneath a desire tree, Sri Sri Radha-Govinda, served by Their most confidential associates, sit upon an effulgent throne.

I offer my humble obeisances unto Them.

1.5

sriman rasa-rasarambhi

vamsi-vata-tata-sthitah

karsan venu-svanair gopir

gopinathah sriye ’stu nah

SYNONYMS

sriman—the most beautiful form; rasa—of the rasa dance; rasa-arambhi—the initiator of the mellow; vamsi-vata—the celebrated place named Vamsivata; tata—on the bank of Yamuna; sthitah—being situated; karsan—attracting; venu-svanaih—by the sounds of the flute; gopih—all the gopis; gopi-nathah—the master of all the gopis; sriye—the opulence of love and affection; astu—let there be; nah—upon us.

May Gopinathaji, who attracts all the gopis with the song of His flute and who has begun the most melodious rasa dance on the bank of the Yamuna in Vamsivata, be merciful upon us.

1.6

jaya jaya gauracandra jaya krpa-sindhu

jaya jaya saci-suta jaya dina-bandhu

SYNONYMS

jaya jaya—all glories; gauracandra—to Sri Caitanya Mahaprabhu; jaya—all glories; krpa-sindhu—to the ocean of mercy; jaya jaya—all glories unto You; saci-suta—the son of Saci; jaya—all glories unto You; dina-bandhu—the friend of the fallen.

All glories unto Sri Gaurahari, who is an ocean of mercy! All glories unto You, the son of Sacidevi, for You are the only friend of all fallen souls!

1.7

jaya jaya nityananda jayadvaita-candra

jaya srivasadi jaya gaura-bhakta-vrnda

SYNONYMS

jaya jaya—all glories; nityananda—to Lord Nityananda; jaya advaita-candra—all glories to Advaita Prabhu; jaya—all glories; srivasa-adi—to all the devotees, headed by Srivasa Thakura; jaya gaura-bhakta-vrnda—all glories unto the devotees of Lord Gaurasundara.

All glories unto Lord Nityananda and Advaita Prabhu, and all glories unto all the devotees of Lord Caitanya, headed by Srivasa Thakura!

1.8

purve kahilun adi-lilara sutra-gana

yaha vistariyachena dasa-vrndavana

SYNONYMS

purve—previously; kahilun—I have described; adi-lilara—of the adi-lila; sutra-gana—the synopsis; yaha—which; vistariyachena—has elaborately explained; dasa-vrndavana—Vrndavana dasa Thakura.

I have previously described in synopsis the adi-lila (initial pastimes), which have already been fully described by Vrndavana dasa Thakura.

1.9

ataeva tara ami sutra-matra kailun

ye kichu visesa, sutra-madhyei kahilun

SYNONYMS

ataeva—therefore; tara—of that; ami—I; sutra-matra—only the synopsis; kailun—did; ye kichu—whatever; visesa—specifics; sutra-madhyei kahilun—I have already stated within the synopsis.

I have therefore given only a synopsis of those incidents, and whatever specifics were to be related have already been given in that synopsis.

1.10

ebe kahi sesa-lilara mukhya sutra-gana

prabhura asesa lila na yaya varnana

SYNONYMS

ebe—now; kahi—I describe; sesa-lilara—of the pastimes at the end; mukhya—chief; sutra-gana—synopsis; prabhura—of Lord Caitanya Mahaprabhu; asesa—unlimited; lila—pastimes; na yaya varnana—it is not possible to describe.

To describe the unlimited pastimes of Sri Caitanya Mahaprabhu is not possible, but I now wish to relate the chief incidents and give a synopsis of those pastimes occurring at the end.

1.11-12

tara madhye yei bhaga dasa-vrndavana

’caitanya-mangale’ vistari’ karila varnana

sei bhagera ihan sutra-matra likhiba

tahan ye visesa kichu, ihan vistariba

SYNONYMS

tara madhye—amongst them; yei—which; bhaga—portion; dasa-vrndavana—Srila Vrndavana dasa Thakura; caitanya-mangale—in his book Caitanya-mangala; vistari’-elaborating; karila varnana—has described; sei bhagera—of that portion; ihan—here in this book; sutra-matra—the synopsis only; likhiba—I shall write; tahan—there; ye—whatever; visesa—special details; kichu—something; ihan vistariba—I shall describe elaborately.

I shall describe only in synopsis that portion which Vrndavana dasa Thakura has described very elaborately in his book Caitanya-mangala.

Whatever incidents are outstanding, however, I shall later elaborate.

1.13

caitanya-lilara vyasa--dasa vrndavana

tanra ajnaya karon tanra ucchista carvana

SYNONYMS

caitanya-lilara vyasa—the Vyasadeva, or compiler of the pastimes, of Lord Caitanya Mahaprabhu; dasa vrndavana—Vrndavana dasa Thakura; tanra—of him; ajnaya—upon the order; karon—I do; tanra—his; ucchista—of the remnants of food; carvana—chewing.

Actually the authorized compiler of the pastimes of Sri Caitanya Mahaprabhu is Srila Vrndavana dasa, the incarnation of Vyasadeva.

Only upon his orders am I trying to chew the remnants of food that he has left.

1.14

bhakti kari’ sire dhari tanhara carana

sesa-lilara sutra-gana kariye varnana

SYNONYMS

bhakti kari’-with great devotion; sire—on my head; dhari—I hold; tanhara—his; carana—lotus feet; sesa-lilara—of the pastimes at the end; sutra-gana—the synopsis; kariye—I do; varnana—describe.

Placing his lotus feet upon my head in great devotion, I shall now describe in summary the Lord’s final pastimes.

1.15

cabbisa vatsara prabhura grhe avasthana

tahan ye karila lila--’adi-lila’ nama

SYNONYMS

cabbisa vatsara—for twenty-four years; prabhura—of the Lord; grhe—at home; avasthana—residing; tahan—there; ye—whatever; karila—He performed; lila—pastimes; adi-lila nama—are called adi-lila.

For twenty-four years, Lord Sri Caitanya Mahaprabhu remained at home, and whatever pastimes He performed during that time are called the adi-lila.

1.16

cabbisa vatsara sese yei magha-masa

tara sukla-pakse prabhu karila sannyasa

SYNONYMS

cabbisa vatsara—of those twenty-four years; sese—at the end; yei—which; magha-masa—the month of Magha (January-February); tara—of that month; sukla-pakse—during the fortnight of the waxing moon; prabhu—the Lord; karila—accepted; sannyasa—the renounced order of life.

At the end of His twenty-fourth year, in the month of Magha, during the fortnight of the waxing moon, the Lord accepted the renounced order of life, sannyasa.

1.17

sannyasa kariya cabbisa vatsara avasthana

tahan yei lila, tara ’sesa-lila’ nama

SYNONYMS

sannyasa kariya—after accepting the order of sannyasa; cabbisa vatsara—the twenty-four years; avasthana—remaining in this material world; tahan—in that portion; yei lila—whatever pastimes (were performed); tara—of those pastimes; sesa-lila—the pastimes at the end; nama—named.

After accepting sannyasa, Lord Caitanya remained within this material world for another twenty-four years.

Within this period, whatever pastimes He enacted are called the sesa-lila, or pastimes occurring at the end.

1.18

sesa-lilara ’madhya’ ’antya’,--dui nama haya

lila-bhede vaisnava saba nama-bheda kaya

SYNONYMS

sesa-lilara—of the sesa-lila, or pastimes at the end; madhya—the middle; antya—the final; dui—two; nama—names; haya—are; lila-bhede—by the difference of pastimes; vaisnava—the devotees of the Supreme Lord; saba—all; nama-bheda—different names; kaya—say.

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.

1.19

tara madhye chaya vatsara--gamanagamana

nilacala-gauda-setubandha-vrndavana

SYNONYMS

tara madhye—within that period; chaya vatsara—for six years; gamana-agamana—going and coming; nilacala—from Jagannatha Puri; gauda—to Bengal; setubandha—and from Cape Comorin; vrndavana—to Vrndavana-dhama.

For six years of the last twenty-four, Sri Caitanya Mahaprabhu traveled all over India from Jagannatha Puri to Bengal and from Cape Comorin to Vrndavana.

1.20

tahan yei lila, tara ’madhya-lila’ nama

tara pache lila--’antya-lila’ abhidhana

SYNONYMS

tahan—in those places; yei lila—all the pastimes; tara—of those; madhya-lila—the middle pastimes; nama—named; tara pache lila—all the pastimes after that period; antya-lila—last pastimes; abhidhana—the nomenclature.

All the pastimes performed by the Lord in those places are known as the madhya-lila, and whatever pastimes were performed after that are called the antya-lila.

1.21

’adi-lila’, ’madhya-lila’, ’antya-lila’ ara

ebe ’madhya-lilara’ kichu kariye vistara

SYNONYMS

adi-lila madhya-lila antya-lila ara—therefore there are three periods, namely the adi-lila, madhya-lila and antya-lila; ebe—now; madhya-lilara—of the madhya-lila; kichu—something; kariye—I shall do; vistara—elaboration.

The pastimes of the Lord are therefore divided into three periods-the adi-lila, madhya-lila and antya-lila.

Now I shall very elaborately describe the madhya-lila.

1.22

astadasa-varsa kevala nilacale sthiti

apani acari’ jive sikhaila bhakti

SYNONYMS

astadasa-varsa—for eighteen years; kevala—only; nilacale—in Jagannatha Puri; sthiti—staying; apani—personally; acari’-behaving; jive—unto the living entities; sikhaila—instructed; bhakti—devotional service.

For eighteen continuous years, Lord Sri Caitanya Mahaprabhu remained at Jagannatha Puri and, through His personal behavior, instructed all living entities in the mode of devotional service.

1.23

tara madhye chaya vatsara bhakta-gana-sange

prema-bhakti pravartaila nrtya-gita-range

SYNONYMS

tara madhye—within that period; chaya vatsara—for six years; bhakta-gana-sange—with all the devotees; prema-bhakti—the loving service of the Lord; pravartaila—introduced; nrtya-gita-range—in the matter of chanting and dancing.

Of these eighteen years at Jagannatha Puri, Sri Caitanya Mahaprabhu spent six years with His many devotees.

By chanting and dancing, He introduced the loving service of the Lord.

1.24

nityananda-gosanire pathaila gauda-dese

tenho gauda-desa bhasaila prema-rase

SYNONYMS

nityananda-gosanire—Nityananda Gosvami; pathaila—sent; gauda-dese—to Bengal; tenho—He; gauda-desa—the tract of land known as Gauda-desa, or Bengal; bhasaila—overflooded; prema-rase—with ecstatic love of Krsna.

Lord Sri Caitanya Mahaprabhu sent Nityananda Prabhu from Jagannatha Puri to Bengal, which was known as Gauda-desa, and Lord Nityananda Prabhu overflooded this country with the transcendental loving service of the Lord.

1.25

sahajei nityananda--krsna-premoddama

prabhu-ajnaya kaila yahan tahan prema-dana

SYNONYMS

sahajei—by nature; nityananda—Lord Nityananda Prabhu; krsna-prema-uddama—very much inspired in transcendental loving service to Lord Krsna; prabhu-ajnaya—by the order of the Lord; kaila—did; yahan tahan—anywhere and everywhere; prema-dana—distribution of that love.

Sri Nityananda Prabhu is by nature very much inspired in rendering transcendental loving service to Lord Krsna.

Now, being ordered by Sri Caitanya Mahaprabhu, He distributed this loving service anywhere and everywhere.

1.26

tanhara carane mora koti namaskara

caitanyera bhakti yenho laoyaila samsara

SYNONYMS

tanhara carane—unto His lotus feet; mora—my; koti—unlimited; namaskara—obeisances; caitanyera—of Lord Sri Caitanya Mahaprabhu; bhakti—the devotional service; yenho—one who; laoyaila—caused to take; samsara—the whole world.

I offer innumerable obeisances unto the lotus feet of Sri Nityananda Prabhu, who is so kind that He spread the service of Sri Caitanya Mahaprabhu all over the world.

1.27

caitanya-gosani yanre bale ’bada bhai’

tenho kahe, mora prabhu--caitanya-gosani

SYNONYMS

caitanya-gosani—Lord Sri Caitanya Mahaprabhu; yanre—unto whom; bale—says; bada bhai—elder brother; tenho—He; kahe—says; mora prabhu—My Lord; caitanya-gosani—the supreme master, Lord Caitanya Mahaprabhu.

Caitanya Mahaprabhu used to address Nityananda Prabhu as His elder brother, whereas Nityananda Prabhu addressed Sri Caitanya Mahaprabhu as His Lord.

1.28

yadyapi apani haye prabhu balarama

tathapi caitanyera kare dasa-abhimana

SYNONYMS

yadyapi—although; apani—personally; haye—is; prabhu—Lord; balarama—Balarama; tathapi—still; caitanyera—of Lord Sri Caitanya Mahaprabhu; kare—accepts; dasa-abhimana—conception as the eternal servant.

Although Nityananda Prabhu is none other than Balarama Himself, He nonetheless always thinks of Himself as the eternal servant of Lord Sri Caitanya Mahaprabhu.

1.29

’caitanya’ seva, ’caitanya’ gao, lao ’caitanya’-nama

’caitanye’ ye bhakti kare, sei mora prana

SYNONYMS

caitanya seva—serve Sri Caitanya Mahaprabhu; caitanya gao—chant about Sri Caitanya Mahaprabhu; lao—always take; caitanya-nama—the name of Lord Caitanya Mahaprabhu; caitanye—unto Lord Sri Caitanya Mahaprabhu; ye—anyone who; bhakti—devotional service; kare—renders; sei—that person; mora—My; prana—life and soul.

Nityananda Prabhu requested everyone to serve Sri Caitanya Mahaprabhu, chant His glories and utter His name.

Nityananda Prabhu claimed that person to be His life and soul who rendered devotional service unto Sri Caitanya Mahaprabhu.

1.30

ei mata loke caitanya-bhakti laoyaila

dina-hina, nindaka, sabare nistarila

SYNONYMS

ei mata—in this way; loke—the people in general; caitanya—of Lord Caitanya Mahaprabhu; bhakti—the devotional service; laoyaila—He caused to accept; dina-hina—poor fallen souls; nindaka—blasphemers; sabare—everyone; nistarila—He delivered.

In this way, Srila Nityananda Prabhu introduced the cult of Sri Caitanya Mahaprabhu to everyone without discrimination.

Even though the people were fallen souls and blasphemers, they were delivered by this process.

1.31

tabe prabhu vraje pathaila rupa-sanatana

prabhu-ajnaya dui bhai aila vrndavana

SYNONYMS

tabe—after this; prabhu—Lord Sri Caitanya Mahaprabhu; vraje—to Vrndavana-dhama; pathaila—sent; rupa-sanatana—the two brothers Rupa Gosvami and Sanatana Gosvami; prabhu-ajnaya—upon the order of Sri Caitanya Mahaprabhu; dui bhai—the two brothers; aila—came; vrndavana—to Vrndavana-dhama.

Lord Sri Caitanya Mahaprabhu then sent the two brothers Srila Rupa Gosvami and Srila Sanatana Gosvami to Vraja.

By His order, they went to Sri Vrndavana-dhama.

1.32

bhakti pracariya sarva-tirtha prakasila

madana-gopala-govindera seva pracarila

SYNONYMS

bhakti pracariya—broadcasting devotional service; sarva-tirtha—all the places of pilgrimage; prakasila—discovered; madana-gopala—of Sri Radha-Madana-mohana; govindera—of Sri Radha-Govindaji; seva—the service: pracarila—introduced.

After going to Vrndavana, the brothers preached devotional service and discovered many places of pilgrimage.

They specifically initiated the service of Madana-mohana and Govindaji.

1.33

nana sastra ani’ kaila bhakti-grantha sara

mudha adhama-janere tenho karila nistara

SYNONYMS

nana sastra—different types of scriptures; ani’-collecting; kaila—compiled; bhakti-grantha—of books on devotional service; sara—the essence; mudha—rascals; adhama-janere—and fallen souls; tenho—they; karila nistara—delivered.

Both Rupa Gosvami and Sanatana Gosvami brought various scriptures to Vrndavana and collected the essence of these by compiling many scriptures on devotional service.

In this way they delivered all rascals and fallen souls.

PURPORT

Srila Srinivasa Acarya has sung:

nana-sastra-vicaranaika-nipunau sad-dharma-samsthapakau

lokanam hita-karinau tri-bhuvane manyau saranyakarau

radha-krsna-padaravinda-bhajananandena mattalikau

vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau The six Gosvamis, under the direction of Srila Rupa Gosvami and Srila Sanatana Gosvami, studied various Vedic scriptures and picked up the essence of them, the devotional service of the Lord.

This means that all the Gosvamis 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-gita (15.15): vedais ca sarvair aham eva vedyah.

All the Vedic literature aims at understanding Krsna, and how to understand Krsna through devotional service has been explained by Srila Rupa and Sanatana Gosvamis, 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 Gosvamis.

1.34

prabhu ajnaya kaila saba sastrera vicara

vrajera nigudha bhakti karila pracara

SYNONYMS

prabhu ajnaya—upon the order of Lord Sri Caitanya Mahaprabhu; kaila—they did; saba sastrera—of all scriptures; vicara—analytical study; vrajera—of Sri Vrndavana-dhama; nigudha—most confidential; bhakti—devotional service; karila—did; pracara—preaching.

The Gosvamis 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 Sri Caitanya Mahaprabhu.

Thus one can understand the most confidential devotional service of Vrndavana.

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 prakrta-sahajiyas.

The prakrta-sahajiyas do not consult the Vedic literature, and they are debauchees, woman-hunters and smokers of ganja.

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 prakrta-sahajiyas do not realize that they are violating the orders of Sri Caitanya Mahaprabhu, who specifically said that to understand Vrndavana and the pastimes of Vrndavana one must have sufficient knowledge of the sastras (Vedic scriptures).

As stated in Srimad-Bhagavatam (1.2.12), bhaktya sruta-grhitaya.

This means that devotional service is acquired from Vedic knowledge.

Tac chraddadhanah munayah.

Devotees who are actually serious attain bhakti, scientific devotional service, by hearing Vedic scriptures (bhaktya sruta-grhitaya).

It is not that one should create something out of sentimentality, become a sahajiya and advocate such concocted devotional service.

However, Srila Bhaktisiddhanta Sarasvati Thakura considered such sahajiyas 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 sahajiyas is far better than that of the Mayavadi sannyasis.

Although the sahajiyas do not think much of Vedic knowledge, they nonetheless have accepted Lord Krsna as the Supreme Lord.

Unfortunately, they mislead others from authentic devotional service.

1.35

hari-bhakti-vilasa, ara bhagavatamrta

dasama-tippani, ara dasama-carita

SYNONYMS

hari-bhakti-vilasa—the scripture named Hari-bhakti-vilasa; ara—and; bhagavatamrta—the scripture named Brhad-bhagavatamrta; dasama-tippani—comments on the Tenth Canto of Srimad-Bhagavatam; ara—and; dasama-carita—poetry about the Tenth Canto of Srimad-Bhagavatam.

Some of the books compiled by Srila Sanatana Gosvami were the Hari-bhakti-vilasa, Brhad-bhagavatamrta, Dasama-tippani and Dasama-carita.

PURPORT

In the First Wave of the book known as Bhakti-ratnakara, it is said that Sanatana Gosvami understood Srimad-Bhagavatam by thorough study and explained it in his commentary known as Vaisnava-tosani All the knowledge that Sri Sanatana Gosvami and Rupa Gosvami directly acquired from Sri Caitanya Mahaprabhu was broadcast all over the world by their expert service.

Sanatana Gosvami gave his Vaisnava-tosani commentary to Srila Jiva Gosvami for editing, and Srila Jiva Gosvami edited this under the name of Laghu-tosani.

Whatever he immediately put down in writing was finished in the year 1476 Saka (A.D 1555).

Srila Jiva Gosvami completed Laghu-tosani in the year Sakabda 1504 (A.D 1583).

The subject matter of the Hari-bhakti-vilasa, by Sri Sanatana Gosvami, was collected by Srila Gopala Bhatta Gosvami and is known as a vaisnava-smrti.

This vaisnava-smrti-grantha was finished in twenty chapters, known as vilasas.

In the first vilasa there is a description of how a relationship is established between the spiritual master and the disciple, and mantras are explained.

In the second vilasa, the process of initiation is described.

In the third vilasa, the methods of Vaisnava 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 vilasa are descriptions of samskara, the reformatory method; tilaka, the application of twelve tilakas on twelve places of the body; mudra, marks on the body; mala, chanting with beads; and guru-puja, worship of the spiritual master.

In the fifth vilasa, 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 salagrama-sila representation of Lord Visnu.

In the sixth vilasa, the required practices for inviting the transcendental form of the Lord and bathing Him are given.

In the seventh vilasa, one is instructed on how to collect flowers used for the worship of Lord Visnu.

In the eighth vilasa, 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 vilasa, there are descriptions about collecting tulasi leaves, offering oblations to forefathers according to Vaisnava rituals, and offering food.

In the tenth vilasa there are descriptions of the devotees of the Lord (Vaisnavas, or saintly persons).

In the eleventh vilasa, 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 vilasa, Ekadasi is described.

In the thirteenth vilasa, fasting is discussed, as well as observance of the Maha-dvadasi ceremony.

In the fourteenth vilasa, different duties for different months are outlined.

In the fifteenth vilasa, there are instructions on how to observe Ekadasi fasting without even drinking water.

There are also descriptions of branding the body with the symbols of Visnu, discussions of Caturmasya observations during the rainy season, and discussions of Janmastami, Parsvaikadasi, Sravana-dvadasi, Rama-navami and Vijaya-dasami.

The sixteenth vilasa discusses duties to be observed in the month of Karttika (October-November), or the Damodara month, or Urja, when lamps are offered in the Deity room or above the temple.

There are also descriptions of the Govardhana-puja and Ratha-yatra.

The seventeenth vilasa discusses preparations for Deity worship, maha-mantra chanting and the process of japa.

In the eighteenth vilasa the different forms of Sri Visnu are described.

The nineteenth vilasa discusses the establishment of the Deity and the rituals observed in bathing the Deity before installation.

The twentieth vilasa discusses the construction of temples, referring to those constructed by the great devotees.

The details of the Hari-bhakti-vilasa-grantha are given by Sri Kaviraja Gosvami in the Madhya-lila (24.329-345).

The descriptions given in those verses by Krsnadasa Kaviraja Gosvami are actually a description of those portions compiled by Gopala Bhatta Gosvami.

According to Srila Bhaktisiddhanta Sarasvati Thakura, the regulative principles of devotional service compiled by Gopala Bhatta Gosvami do not strictly follow our Vaisnava principles.

Actually, Gopala Bhatta Gosvami collected only a summary of the elaborate descriptions of Vaisnava regulative principles from the Hari-bhakti-vilasa.

It is Srila Bhaktisiddhanta Sarasvati Gosvami’s opinion, however, that to follow the Hari-bhakti-vilasa strictly is to actually follow the Vaisnava rituals in perfect order.

He claims that the smarta-samaja, which is strictly followed by caste brahmanas, has influenced portions that Gopala Bhatta Gosvami collected from the original Hari-bhakti-vilasa.

It is therefore very difficult to find out Vaisnava directions from the book of Gopala Bhatta Gosvami.

It is better to consult the commentary made by Sanatana Gosvami himself for the Hari-bhakti-vilasa under the name of Dig-darsini-tika.

Some say that the same commentary was compiled by Gopinatha-puja Adhikari, who was engaged in the service of Sri Radha-ramanaji and who happened to be one of the disciples of Gopala Bhatta Gosvami.

Regarding the Brhad-bhagavatamrta, 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 Vaikuntha-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-mahatmya-nirupana, 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.

Dasama-tippani is a commentary on the Tenth Canto of Srimad-Bhagavatam.

Another name for this commentary is Brhad-vaisnava-tosani-tika.

In the Bhakti-ratnakara, it is said that Dasama-tippani was finished in 1476 Sakabda (A.D 1555).

1.36

ei saba grantha kaila gosani sanatana

rupa-gosani kaila yata, ke karu ganana

SYNONYMS

ei saba—all these; grantha—scriptures; kaila—compiled; gosani sanatana—Sanatana Gosvami; rupa-gosani—Rupa Gosvami; kaila—did; yata—all; ke—who; karu ganana—can count.

We have already given the names of four books compiled by Sanatana Gosvami.

Similarly, Srila Rupa Gosvami has also compiled many books, which no one can even count.

1.37

pradhana pradhana kichu kariye ganana

laksa granthe kaila vraja-vilasa varnana

SYNONYMS

pradhana pradhana—the most important ones; kichu—some; kariye—I do; ganana—enumeration; laksa—hundreds and thousands; granthe—in verses; kaila—did; vraja-vilasa—of the pastimes of the Lord in Vrndavana; varnana—description.

I shall therefore enumerate the chief books compiled by Srila Rupa Gosvami.

He has described the pastimes of Vrndavana in thousands of verses.

1.38

rasamrta-sindhu, ara vidagdha-madhava

ujjvala-nilamani, ara lalita-madhava

SYNONYMS

rasamrta-sindhu—of the name Bhakti-rasamrta-sindhu; ara—and; vidagdha-madhava—of the name Vidagdha-madhava; ujjvala-nilamani—of the name Ujjvala-nilamani; ara—and; lalita-madhava—of the name Lalita-madhava.

The books compiled by Sri Rupa Gosvami include the Bhakti-rasamrta-sindhu, Vidagdha-madhava, Ujjvala-nilamani and Lalita-madhava.

1.39-40

dana-keli-kaumudi, ara bahu stavavali

astadasa lila-cchanda, ara padyavali

govinda-virudavali, tahara laksana

mathura-mahatmya, ara nataka-varnana

SYNONYMS

dana-keli-kaumudi—of the name Dana-keli-kaumudi; ara—and; bahu stavavali—many prayers; astadasa—eighteen; lila-cchanda—chronological pastimes; ara—and; padyavali—of the name Padyavali; govinda-virudavali—of the name Govinda-virudavali; tahara laksana—the symptoms of the book; mathura-mahatmya—the glories of Mathura; ara nataka-varnana—and descriptions of drama (Nataka-candrika).

Srila Rupa Gosvami also compiled the Dana-keli-kaumudi, Stavavali, Lila-cchanda, Padyavali, Govinda-virudavali, Mathura-mahatmya and Nataka-varnana.

1.41

laghu-bhagavatamrtadi ke karu ganana

sarvatra karila vraja-vilasa varnana

SYNONYMS

laghu-bhagavatamrta-adi—another list, containing Laghu-bhagavatamrta; ke—who; karu ganana—can count; sarvatra—everywhere; karila—did; vraja-vilasa—of the pastimes of Vrndavana; varnana—description.

Who can count the rest of the books (headed by the Laghu-bhagavatamrta) written by Srila Rupa Gosvami? He has described the pastimes of Vrndavana in all of them.

PURPORT

Srila Bhaktisiddhanta Sarasvati has given a description of these books.

The Bhakti-rasamrta-sindhu is a great book of instruction on how to develop devotional service to Lord Krsna and follow the transcendental process.

It was finished in the year 1463 Sakabda (A.D 1542).

This book is divided into four parts: purva-vibhaga (eastern division), daksina-vibhaga (southern division), pascima-vibhaga (western division) and uttara-vibhaga (northern division).

In the purva-vibhaga, 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 laharis (waves) in this division of the ocean of the nectar of devotion.

In the daksina-vibhaga (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 vibhava, anubhava, sattvika, vyabhicari and sthayi-bhava, all on this high platform of devotional service.

Thus there are five waves in the daksina-vibhaga division.

In the western division (pascima-vibhaga) there is a description of the chief transcendental humors derived from devotional service.

These are known as mukhya-bhakti-rasa-nirupana, 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 Krsna and His devotees.

Thus there are five waves in the western division.

In the northern division (uttara-vibhaga) 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-rasamrta-sindhu.

The Vidagdha-madhava is a drama of Lord Krsna’s pastimes in Vrndavana.

Srila Rupa Gosvami finished this book in the year 1454 Sakabda (A.D 1533).

The first part of this drama is called venu-nada-vilasa, the second part manmatha-lekha, the third part radha-sanga, the fourth part venu-harana, the fifth part radha-prasadana, the sixth part sarad-vihara, and the seventh and last part gauri-vihara.

There is also a book called Ujjvala-nilamani, 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-rasamrta-sindhu, but it is very elaborately discussed in the Ujjvala-nilamani.

This book describes different types of lovers, their assistants, and those who are very dear to Krsna.

There is also a description of Srimati Radharani and other female lovers, as well as various group leaders.

Messengers and the constant associates, as well as others who are very dear to Krsna, are all described.

The book also relates how love of Krsna 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-madhava is a description of Krsna’s pastimes in Dvaraka.

These pastimes were made into a drama, and the work was finished in the year 1459 Sakabda.

The first part deals with festivities in the evening, the second with the killing of the Sankhacuda, the third with maddened Srimati Radharani, the fourth with Radharani’s proceeding toward Krsna, the fifth with the achievement of Candravali, the sixth with the achievement of Lalita, the seventh with the meeting in Nava-vrndavana, the eighth with the enjoyment in Nava-vrndavana, 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-bhagavatamrta is divided into two parts.

The first is called “The Nectar of Krsna” 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 Sri Krsna and descriptions of His pastimes and expansions in svamsa (personal forms) and vibhinnamsa.

According to different absorptions, the incarnations are called avesa and tad-ekatma.

The first incarnation is divided into three purusavataras-namely, Maha-Visnu, Garbhodakasayi Visnu and Ksirodakasayi Visnu.

Then there are the three incarnations of the modes of nature-namely, Brahma, Visnu and Mahesvara (Siva).

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 lila-avataras, namely Catuh-sana (the Kumaras), Narada, Varaha, Matsya, Yajna, Nara-narayana Rsi, Kapila, Dattatreya, Hayagriva, Hamsa, Prsnigarbha, Rsabha, Prthu, Nrsimha, Kurma, Dhanvantari, Mohini, Vamana, Parasurama, Dasarathi, Krsna-dvaipayana, Balarama, Vasudeva, Buddha and Kalki.

There are also fourteen incarnations of Manu: Yajna, Vibhu, Satyasena, Hari, Vaikuntha, Ajita, Vamana, Sarvabhauma, Rsabha, Visvaksena, Dharmasetu, Sudhama, Yogesvara and Brhadbhanu.

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 Mahaprabhu).

There are different types of millenniums and incarnations for those millenniums.

The categories called avesa, prabhava, 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.

Sri Krsna is the original Supreme Personality of Godhead, and no one is greater than Him.

He is the source of all incarnations.

In the Laghu-bhagavatamrta there are descriptions of His partial incarnations, a description of the impersonal Brahman effulgence (actually the bodily effulgence of Sri Krsna), the superexcellence of Sri Krsna’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 (vaikuntha-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 Vaikuntha world, however, there is no such distinction.

Lord Sri Krsna is unborn, and His appearance as an incarnation is perpetual.

Krsna’s pastimes are divided into two parts-manifest and unmanifest.

For example, when Krsna 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 Krsna during His manifest pastimes.

After all, His pastimes in Mathura, Vrndavana and Dvaraka are eternal and are going on perpetually somewhere in some part of the universe.

1.42

tanra bhratus-putra nama--sri-jiva-gosani

yata bhakti-grantha kaila, tara anta nai

SYNONYMS

tanra—his; bhratuh-putra—nephew; nama—of the name; sri-jiva-gosani—Srila Jiva Gosvami Prabhupada; yata—all; bhakti-grantha—books on devotional service; kaila—compiled; tara—that; anta—end; nai—there is not.

Sri Rupa Gosvami’s nephew, Srila Jiva Gosvami, has compiled so many books on devotional service that there is no counting them.

1.43

sri-bhagavata-sandarbha-nama grantha-vistara

bhakti-siddhantera tate dekhaiyachena para

SYNONYMS

sri-bhagavata-sandarbha-nama—of the name Bhagavata-sandarbha; grantha—the book; vistara—very elaborate; bhakti-siddhantera—of the conclusions of devotional service; tate—in that book; dekhaiyachena—he has shown; para—the limit.

In Sri Bhagavata-sandarbha, Srila Jiva Gosvami has written conclusively about the ultimate end of devotional service.

PURPORT

The Bhagavata-sandarbha is also known as Sat-sandarbha.

In the first part, called Tattva-sandarbha, it is proved that Srimad-Bhagavatam 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 Paramatma 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 suddha-sattva.

Material goodness is apt to be contaminated by the other two material qualities-ignorance and passion-but when one is situated in the suddha-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 Paramatma-sandarbha, and in this book there is a description of Paramatma (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, maya, 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 Sridhara Svami 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 lila-avatara 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 Krsna-sandarbha, and in this book Krsna is proved to be the Supreme Personality of Godhead.

There are discussions of Krsna’s pastimes and qualities, His superintendence of the purusa-avataras, and so forth.

The opinions of Sridhara Svami are corroborated.

In each and every scripture, the supremacy of Krsna is stressed.

Baladeva, Sankarsana and other expansions of Krsna are emanations of Maha-Sankarsana.

All the incarnations and expansions exist simultaneously in the body of Krsna, who is described as two-handed.

There are also descriptions of the Goloka planet, Vrndavana (the eternal place of Krsna), the identity of Goloka and Vrndavana, the Yadavas and the cowherd boys (both eternal associates of Krsna), the adjustment and equality of the manifest and unmanifest pastimes, Sri Krsna’s manifestation in Gokula, the queens of Dvaraka as expansions of the internal potency, and, superior to them, the superexcellent gopis.

There is also a list of the gopis’ names and a discussion of the topmost position of Srimati Radharani.

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 varnasrama, bhakti as superior to fruitive activity, and so forth.

It is also stated that without devotional service even a brahmana is condemned.

There are discussions of the process of karma-tyaga (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 Vaisnava is considered exalted.

No respect is given to the nondevotees.

There are discussions of how one can be liberated even in this life (jivan-mukta), Lord Siva 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 maha-bhagavata and the ordinary devotee, the symptoms of philosophical speculation, the symptoms of self-worship, or ahangrahopasana, the symptoms of devotional service, the symptoms of imaginary perfection, the acceptance of regulative principles, service to the spiritual master, the maha-bhagavata (liberated devotee) and service to him, service to Vaisnavas 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 raganuga-bhakti (spontaneous love of Godhead), of the specific purpose of becoming a devotee of Lord Krsna, and a comparative study of other perfectional stages.

The sixth Sandarbha is called Priti-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 salokya, samipya and sarupya.

Samipya is better than salokya.

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 gopis, which are different from mundane affairs, which in turn are symbolical representations of pure love for Krsna.

There are also discussions of bhakti mixed with philosophical speculation, the superexcellence of the love of the gopis, 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 Krsna, the gopas and the gopis in parental love with Krsna, and finally the superexcellence of the love of the gopis and that of Srimati Radharani.

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 dhirodatta, 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 santa (neutrality), servitorship, taking shelter, parental love, conjugal love, direct transcendental enjoyment and enjoyment in separation, previous attraction and the glories of Srimati Radharani.

1.44

gopala-campu-name grantha-mahasura

nitya-lila sthapana yahe vraja-rasa-pura

SYNONYMS

gopala-campu—Gopala-campu; name—by the name; grantha—the transcendental work of literature; maha-sura—most formidable; nitya-lila—of eternal pastimes; sthapana—establishment; yahe—in which; vraja-rasa—the transcendental mellows enjoyed in Vrndavana; pura—complete.

The most famous and formidable transcendental literary work is the book named Gopala-campu.

In this book the eternal pastimes of the Lord are established, and the transcendental mellows enjoyed in Vrndavana are completely described.

PURPORT

In his Anubhasya, Srila Bhaktisiddhanta Sarasvati Thakura gives the following information about the Gopala-campu.

The Gopala-campu 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 Sakabda (A.D 1589), the following subject matters are discussed: (1) Vrndavana and Goloka; (2) the killing of the Putana demon, the gopis’ returning home under the instructions of mother Yasoda, the bathing of Lord Krsna and Balarama, snigdha-kantha and madhu-kantha; (3) the dream of mother Yasoda; (4) the Janmastami ceremony; (5) the meeting between Nanda Maharaja and Vasudeva, and the killing of the Putana demon; (6) the pastimes of awakening from bed, the deliverance of the demon Sakata, and the name-giving ceremony; (7) the killing of the Trnavarta demon, Lord Krsna’s eating dirt, Lord Krsna’s childish naughtiness, and Lord Krsna as a thief; (8) churning of the yogurt, Krsna’s drinking from the breast of mother Yasoda, the breaking of the yogurt pot, Krsna bound with ropes, the deliverance of the two brothers (Yamalarjuna) and the lamentation of mother Yasoda; (9) entering Sri Vrndavana; (10) the killing of Vatsasura, Bakasura and Vyomasura; (11) the killing of Aghasura and the bewilderment of Lord Brahma; (12) the tending of the cows in the forest; (13) taking care of the cows and chastising the Kaliya serpent; (14) the killing of Gardabhasura (the ass demon), and the praise of Krsna; (15) the previous attraction of the gopis; (16) the killing of Pralambasura and the eating of the forest fire; (17) the gopis’ attempt to approach Krsna (18) the lifting of Govardhana Hill; (19) bathing Krsna with milk; (20) the return of Nanda Maharaja from the custody of Varuna and the vision of Goloka Vrndavana by the gopis; (21) the performance of the rituals in Katyayani-vrata and the worship of the goddess Durga; (22) the begging of food from the wives of the brahmanas performing sacrifices, (23) the meeting of Krsna and the gopis; (24) Krsna’s enjoying the company of the gopis, the disappearance of Radha and Krsna from the scene, and the search for Them by the gopis; (25) the reappearance of Krsna; (26) the determination of the gopis; (27) pastimes in the waters of the Yamuna; (28) the deliverance of Nanda Maharaja from the clutches of the serpent; (29) various pastimes in solitary places; (30) the killing of Sankhacuda and the Hori; (31) the killing of Aristasura; (32) the killing of the Kesi demon; (33) the appearance of Sri Narada Muni and a description of the year in which the book was completed.

In the second part, known as Uttara-campu, the following subject matters are discussed: (1) attraction for Vrajabhumi; (2) the cruel activities of Akrura; (3) Krsna’s departure for Mathura; (4) a description of the city of Mathura; (5) the killing of Kamsa; (6) Nanda Maharaja’s separation from Krsna and Balarama; (7) Nanda Maharaja’s entrance into Vrndavana without Krsna and Balarama; (8) the studies of Krsna and Balarama; (9) how the son of the teacher of Krsna and Balarama was returned; (10) Uddhava’s visit to Vrndavana; (11) Radharani’s talking with the messenger bumblebee; (12) the return of Uddhava from Vrndavana; (13) the binding of Jarasandha; (14) the killing of the yavana Jarasandha; (15) the marriage of Balarama; (16) the marriage of Rukmini; (17) seven marriages; (18) the killing of Narakasura, the taking of the parijata flower from heaven and Krsna’s marriage to 16,000 princesses; (19) victory over Banasura; (20) a description of Balarama’s return to Vraja; (21) the killing of Paundraka (the imitation Visnu); (22) the killing of Dvivida and thoughts of Hastinapura; (23) departure for Kuruksetra; (24) how the residents of Vrndavana and Dvaraka met at Kuruksetra; (25) Krsna’s consultation with Uddhava; (26) the deliverance of the king; (27) the performance of the Rajasuya sacrifice; (28) the killing of Salva; (29) Krsna’s considering returning to Vrndavana; (30) Krsna’s revisiting Vrndavana; (31) the adjustment of obstructions by Srimati Radharani and others; (32) everything completed; (33) the residence of Radha and Madhava; (34) decorating Srimati Radharani and Krsna; (35) the marriage ceremony of Srimati Radharani and Krsna; (36) the meeting of Srimati Radharani and Krsna; and (37) entering Goloka.

1.45

ei mata nana grantha kariya prakasa

gosthi sahite kaila vrndavane vasa

SYNONYMS

ei mata—in this way; nana—various; grantha—books; kariya—making; prakasa—publication; gosthi—family members; sahite—with; kaila—did; vrndavane—at Vrndavana; vasa—residence.

Thus Srila Rupa Gosvami, Sanatana Gosvami and their nephew Srila Jiva Gosvami, as well as practically all of their family members, lived in Vrndavana and published important books on devotional service.

1.46

prathama vatsare advaitadi bhakta-gana

prabhure dekhite kaila, niladri gamana

SYNONYMS

prathama—the first; vatsare—in the year; advaita-adi—headed by Advaita Acarya; bhakta-gana—all the devotees; prabhure—the Lord; dekhite—to see; kaila—did; niladri—to Jagannatha Puri; gamana—going.

The first year after Sri Caitanya Mahaprabhu accepted the renounced order of life, all the devotees, headed by Sri Advaita Prabhu, went to see the Lord at Jagannatha Puri.

1.47

ratha-yatra dekhi’ tahan rahila cari-masa

prabhu-sange nrtya-gita parama ullasa

SYNONYMS

ratha-yatra—the car festival; dekhi’-seeing; tahan—there; rahila—remained; cari-masa—four months; prabhu-sange—with the Lord; nrtya-gita—chanting and dancing; parama—greatest; ullasa—pleasure.

After attending the Ratha-yatra ceremony at Jagannatha Puri, all the devotees remained there for four months, greatly enjoying the company of Sri Caitanya Mahaprabhu by performing kirtana (chanting and dancing).

1.48

vidaya samaya prabhu kahila sabare

pratyabda asibe sabe gundica dekhibare

SYNONYMS

vidaya—departing; samaya—at the time; prabhu—the Lord; kahila—said; sabare—unto everyone; pratyabda—every year; asibe—you should come; sabe—all; gundica—of the name Gundica; dekhibare—to see.

At the time of departure, the Lord requested all the devotees, “Please come here every year to see the Ratha-yatra festival of Lord Jagannatha’s journey to the Gundica temple.”

PURPORT

There is a temple named Gundica at Sundaracala.

Lord Jagannatha, Baladeva and Subhadra are pushed in their three carts from the temple in Puri to the Gundica temple in Sundaracala.

In Orissa, this Ratha-yatra festival is known as Jagannatha’s journey to Gundica.

Whereas others speak of it as the Ratha-yatra festival, the residents of Orissa refer to it as Gundica-yatra.

1.49

prabhu-ajnaya bhakta-gana pratyabda asiya

gundica dekhiya ya’na prabhure miliya

SYNONYMS

prabhu-ajnaya—upon the order of Lord Sri Caitanya Mahaprabhu; bhakta-gana—all the devotees; pratyabda—every year; asiya—coming there; gundica—the festival of Gundica-yatra; dekhiya—seeing; ya’na—return; prabhure—the Lord; miliya—meeting.

Following the order of Sri Caitanya Mahaprabhu, all the devotees used to visit Lord Caitanya Mahaprabhu every year.

They would see the Gundica festival at Jagannatha Puri and then return home after four months.

1.50

vimsati vatsara aiche kaila gatagati

anyonye dunhara dunha vina nahi sthiti

SYNONYMS

vimsati—twenty; vatsara—years; aiche—thus; kaila—did; gata-agati—going and coming; anyonye—mutually; dunhara—of Lord Caitanya and the devotees; dunha—the two; vina—without; nahi—there is not; sthiti—peace.

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.

1.51

sesa ara yei rahe dvadasa vatsara

krsnera viraha-lila prabhura antara

SYNONYMS

sesa—at the end; ara—the balance; yei—whatever; rahe—remains; dvadasa vatsara—twelve years; krsnera—of Lord Krsna; viraha-lila—the pastimes of separation; prabhura—the Lord; antara—within.

The last twelve years were simply devoted to relishing the pastimes of Krsna in separation within the heart of the Lord.

PURPORT

Sri Krsna Caitanya Mahaprabhu enjoyed the position of the gopis in separation from Krsna.

When Krsna left the gopis and went to Mathura, the gopis cried for Him the rest of their lives, feeling intense separation from Him.

This ecstatic feeling of separation was specifically advocated by Lord Caitanya Mahaprabhu through His actual demonstrations.

1.52

nirantara ratri-dina viraha unmade

hase, kande, nace, gaya parama visade

SYNONYMS

nirantara—without cessation; ratri-dina—night and day; viraha—of separation; unmade—in madness; hase—laughs; kande—cries; nace—dances; gaya—chants; parama—great; visade—in moroseness.

In the attitude of separation, Lord Caitanya Mahaprabhu appeared mad both day and night.

Sometimes He laughed, and sometimes He cried; sometimes He danced, and sometimes He chanted in great sorrow.

1.53

ye kale karena jagannatha darasana

mane bhave, kuruksetre panachi milana

SYNONYMS

ye kale—at those times; karena—does; jagannatha—Lord Jagannatha; darasana—visiting; mane—within the mind; bhave—thinks; kuru-ksetre—on the field of Kuruksetra; panachi—I have gotten; milana—meeting.

At those times, Sri Caitanya Mahaprabhu would visit Lord Jagannatha.

Then His feelings exactly corresponded to those of the gopis when they saw Krsna at Kuruksetra after long separation.

Krsna had come to Kuruksetra with His brother and sister to visit.

PURPORT

When Krsna was performing yajna (sacrifice) at Kuruksetra, He invited all the inhabitants of Vrndavana to come see Him.

Lord Caitanya’s heart was always filled with separation from Krsna, but as soon as He had the opportunity to visit the Jagannatha temple, He became fully absorbed in the thoughts of the gopis who came to see Krsna at Kuruksetra.

1.54

ratha-yatraya age yabe karena nartana

tahan ei pada matra karaye gayana

SYNONYMS

ratha-yatraya—in the car festival; age—in front; yabe—when; karena—does; nartana—dancing; tahan—there; ei—this; pada—stanza; matra—only; karaye—does; gayana—singing.

When Caitanya Mahaprabhu used to dance before the cart during the festival, He always sang the following two lines.

1.55

seita parana-natha painu

yaha lagi’ madana-dahane jhuri genu

SYNONYMS

seita—that; parana-natha—Lord of My life; painu—I have gotten; yaha—whom; lagi’-for; madana-dahane—in the fire of lusty desire; jhuri—burning; genu—I have become “I have gotten that Lord of My life for whom I was burning in the fire of lusty desires.”

PURPORT

In Srimad-Bhagavatam (10.29.15) it is stated:

kamam krodham bhayam sneham

aikyam sauhrdam eva ca

nityam harau vidadhato

yanti tan-mayatam hi te The word kama means lusty desire, bhaya means fear, and krodha means anger.

If one somehow or other approaches Krsna, his life becomes successful.

The gopis approached Krsna with lusty desire.

Krsna 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 Krsna.

Caitanya Mahaprabhu was a sannyasi; 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 Krsna He was burning in the fire of separation from Krsna.

1.56

ei dhuya-gane nacena dvitiya prahara

krsna lana vraje yai--e-bhava antara

SYNONYMS

ei dhuya-gane—in the repetition of this song; nacena—He dances; dvitiya prahara—the second period of the day; krsna lana—taking Krsna; vraje yai—let Me go back to Vrndavana; e-bhava—this ecstasy; antara—within.

Lord Caitanya Mahaprabhu used to sing this song (seita parana-natha) especially during the latter part of the day, and He would think, “Let Me take Krsna and go back to Vrndavana.” This ecstasy was always filling His heart.

PURPORT

Being always absorbed in the ecstasy of Srimati Radharani, Sri Caitanya Mahaprabhu felt the same separation from Krsna that Srimati Radharani felt when Krsna left Vrndavana and went to Mathura.

This ecstatic feeling is very helpful in attaining love of God in separation.

Sri Caitanya Mahaprabhu 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 gopis of Vrndavana, the residents of Gokula, met Krsna at Kuruksetra during the solar eclipse, they wanted to take Krsna back to Vrndavana.

Sri Krsna Caitanya Mahaprabhu also felt the same ecstasy as soon as He saw Jagannatha in the temple or on the Ratha-yatra cart.

The gopis of Vrndavana did not like the opulence of Dvaraka.

They wanted to take Krsna to the village of Vrndavana and enjoy His company in the groves.

This desire was also felt by Sri Caitanya Mahaprabhu, and He danced in ecstasy before the Ratha-yatra festival when Lord Jagannatha went to Gundica.

1.57

ei bhave nrtya-madhye pade eka sloka

sei slokera artha keha nahi bujhe loka

SYNONYMS

ei bhave—in this ecstasy; nrtya-madhye—during the dancing; pade—recites; eka—one; sloka—verse; sei slokera—of that verse; artha—the meaning; keha—anyone; nahi—not; bujhe—understands; loka—person.

In that ecstasy, Sri Caitanya Mahaprabhu recited one verse when dancing in front of Lord Jagannatha.

Almost no one could understand the meaning of that verse.

1.58

yah kaumara-harah sa eva hi varas ta eva caitra-ksapas

te conmilita-malati-surabhayah praudhah kadambanilah

sa caivasmi tathapi tatra surata-vyapara-lila-vidhau

reva-rodhasi vetasi-taru-tale cetah samutkanthate

SYNONYMS

yah—that same person who; kaumara-harah—the thief of my heart during youth; sah—he; eva hi—certainly; varah—lover; tah—these; eva—certainly; caitra-ksapah—moonlit nights of the month of Caitra; te—those; ca—and; unmilita—fructified; malati—of malati flowers; surabhayah—fragrances; praudhah—full; kadamba—with the fragrance of the kadamba flower; anilah—the breezes; sa—that one; ca—also; eva—certainly; asmi—I am; tathapi—still; tatra—there; surata-vyapara—in intimate transactions; lila—of pastimes; vidhau—in the manner; reva—of the river named Reva; rodhasi—on the bank; vetasi—of the name Vetasi; taru-tale—underneath the tree; cetah—my mind; samutkanthate—is very eager to go “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 malati 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 Reva under the Vetasi tree.

That is my desire.”

PURPORT

This verse appears in the Padyavali (386), an anthology of verses compiled by Srila Rupa Gosvami.

1.59

ei slokera artha jane ekale svarupa

daive se vatsara tahan giyachena rupa

SYNONYMS

ei—this; slokera—of the verse; artha—the meaning; jane—knows; ekale—alone; svarupa—Svarupa Damodara; daive—by chance; se vatsara—that year; tahan—there; giyachena—went; rupa—Srila Rupa Gosvami.

This verse appears to be the hankering between some ordinary boy and girl, but its actual deep meaning was known only to Svarupa Damodara.

By chance, one year Rupa Gosvami was also present there.

1.60

prabhu-mukhe loka suni’ sri-rupa-gosani

sei slokera artha-sloka karila tathai

SYNONYMS

prabhu-mukhe—in the mouth of Lord Sri Caitanya Mahaprabhu; sloka—the verse; suni’-hearing; sri-rupa-gosani—Srila Rupa Gosvami; sei—that; slokera—of the first verse; artha—giving the meaning; sloka—another verse; karila—composed; tathai—immediately.

Although the meaning of the verse was known only to Svarupa Damodara, Rupa Gosvami, after hearing it from Sri Caitanya Mahaprabhu, immediately composed another verse that described the meaning of the original verse.

1.61

sloka kari’ eka tala-patrete likhiya

apana vasara cale rakhila gunjiya

SYNONYMS

sloka kari’-composing the verse; eka—one; tala-patrete—on a palm leaf; likhiya—writing; apana—his own; vasara—of the residence; cale—on the roof; rakhila—kept; gunjiya—pushing.

After composing this verse, Rupa Gosvami wrote it on a palm leaf and put it on the roof of the thatched house in which he was living.

1.62

sloka rakhi’ gela samudra-snana karite

hena-kale aila prabhu tanhare milite

SYNONYMS

sloka rakhi’-keeping the verse in that way; gela—went; samudra-snana—a bath in the sea; karite—to take; hena-kale—in the meantime; aila—came; prabhu—Lord Sri Caitanya Mahaprabhu; tanhare—him; milite—to meet.

After composing this verse and putting it on the roof of his house, Srila Rupa Gosvami went to bathe in the sea.

In the meantime, Lord Caitanya Mahaprabhu went to his hut to meet him.

1.63

haridasa thakura ara rupa-sanatana

jagannatha-mandire na ya’na tina jana

SYNONYMS

haridasa thakura—Srila Haridasa Thakura; ara—and; rupa-sanatana—Srila Rupa Gosvami and Srila Sanatana Gosvami; jagannatha-mandire—in the temple of Lord Jagannatha; na—not; ya’na—go; tina jana—three persons.

To avoid turmoil, three great personalities-Haridasa Thakura, Srila Rupa Gosvami and Srila Sanatana Gosvami-did not enter the temple of Jagannatha.

PURPORT

It is still the practice at the Jagannatha temple not to allow those to enter who do not strictly follow the Vedic culture known as Hinduism.

Srila Haridasa Thakura, Srila Rupa Gosvami and Srila Sanatana Gosvami had had previous intimate connections with Muslims.

Haridasa Thakura had been born in a Muslim family, and Srila Rupa Gosvami and Srila Sanatana Gosvami, having given up their social status in Hindu society, had been appointed ministers in the Muslim government.

They had even changed their names to Sakara Mallika and Dabira Khasa.

Thus they had supposedly been expelled from brahmana society.

Consequently, out of humility they did not enter the temple of Jagannatha, although the personality of Godhead, Jagannatha, in His form of Caitanya Mahaprabhu, personally came to see them every day.

Similarly, the members of this Krsna 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 Krsna mantra.

Krsna 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 Mahaprabhu.

Those who were thought unfit to enter the Jagannatha temple were daily visited by Caitanya Mahaprabhu, and this indicates that Caitanya Mahaprabhu did not approve of the prohibitions.

To avoid unnecessary turmoil, however, these great personalities would not enter the Jagannatha temple.

1.64

mahaprabhu jagannathera upala-bhoga dekhiya

nija-grhe ya’na ei tinere miliya

SYNONYMS

mahaprabhu—Sri Caitanya Mahaprabhu; jagannathera—of Lord Jagannatha; upala-bhoga—offering of food on the stone; dekhiya—after seeing; nija-grhe—to His own residence; ya’na—goes; ei—these; tinere—three; miliya—meeting.

Every day Sri Caitanya Mahaprabhu used to see the upala-bhoga ceremony at the temple of Jagannatha, 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 Garuda-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 Jagannatha.

This bhoga, however, was offered on the stone slab within the vision of the public; therefore it is called upala-bhoga.

1.65

ei tina madhye yabe thake yei jana

tanre asi’ apane mile,--prabhura niyama

SYNONYMS

ei tina madhye—of these three; yabe—when; thake—remains; yei jana—that person who; tanre—to him; asi’-coming; apane mile—personally meets; prabhura—of Sri Caitanya Mahaprabhu; niyama—regular practice.

If one of these three was not present, He would meet the others.

That was His regular practice.

1.66

daive asi’ prabhu yabe urdhvete cahila

cale gonja tala-patre sei sloka paila

SYNONYMS

daive—accidentally; asi’-coming there; prabhu—the Lord; yabe—when; urdhvete—on the roof; cahila—He looked; cale—in the roof; gonja—pushed; tala-patre—the palm leaf; sei—that; sloka—verse; paila—got.

When Sri Caitanya Mahaprabhu went to the residence of Srila Rupa Gosvami, He accidentally saw the palm leaf on the roof, and thus He read the verse composed by him.

1.67

sloka padi’ ache prabhu avista ha-iya

rupa-gosani asi’ pade dandavat hana

SYNONYMS

sloka padi’-reading the verse; ache—remained; prabhu—the Lord; avista—in an ecstatic mood; ha-iya—being; rupa-gosani—Srila Rupa Gosvami; asi’-coming; pade—fell down; dandavat—like a rod; hana—becoming.

After reading the verse, Sri Caitanya Mahaprabhu went into a ecstatic mood.

While He was in that state, Srila Rupa Gosvami came and immediately fell down on the floor like a rod.

PURPORT

The word danda means rod or pole.

A rod or pole falls straight; similarly, when one offers obeisances to his superior with all eight angas (parts) of the body, he performs what is called dandavat.

Sometimes we only speak of dandavats but actually do not fall down.

In any case, dandavat means falling down like a rod before one’s superior.

1.68

uthi’ mahaprabhu tanre capada mariya

kahite lagila kichu kolete kariya

SYNONYMS

uthi’-standing up; mahaprabhu—Sri Caitanya Mahaprabhu; tanre—unto Rupa Gosvami; capada mariya—slapping; kahite—to say; lagila—began; kichu—something; kolete—on the lap; kariya—taking.

When Rupa Gosvami fell down like a rod, Sri Caitanya Mahaprabhu got up and gave him a slap.

Then, taking him on His lap, He began to speak to him.

1.69

mora slokera abhipraya na jane kona jane

mora manera katha tumi janile kemane?

SYNONYMS

mora—My; slokera—of the verse; abhipraya—purport; na—does not; jane—know; kona—any; jane—person; mora—My; manera—of mind; katha—the intention; tumi—you; janile—understood; kemane—how “No one knows the purport of My verse,” Caitanya Mahaprabhu said “How could you understand My intention?”

1.70

eta bali’ tanre bahu prasada kariya

svarupa-gosanire sloka dekhaila lana

SYNONYMS

eta bali’-saying this; tanre—unto Rupa Gosvami; bahu—much; prasada—mercy; kariya—showing; svarupa-gosanire—unto Svarupa Gosvami; sloka—the verse; dekhaila—showed; lana—taking.

Saying this, Lord Caitanya Mahaprabhu bestowed various benedictions upon Rupa Gosvami, and taking the verse, He later showed it to Svarupa Gosvami.

1.71

svarupe puchena prabhu ha-iya vismite

mora manera katha rupa janila kemate

SYNONYMS

svarupe—unto Svarupa Gosvami; puchena—inquired; prabhu—the Lord; ha-iya—becoming; vismite—struck with wonder; mora—My; manera—of the mind; katha—intention; rupa—Rupa Gosvami; janila—understand; kemate—how.

Having shown the verse to Svarupa Damodara with great wonder, Caitanya Mahaprabhu asked him how Rupa Gosvami could understand the intentions of His mind.

PURPORT

We had the opportunity to receive a similar blessing from Srila Bhaktisiddhanta Sarasvati Gosvami 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.

1.72

svarupa kahe,--yate janila tomara mana

tate jani,--haya tomara krpara bhajana

SYNONYMS

svarupa kahe—Svarupa Damodara replied; yate—since; janila—he knew; tomara—Your; mana—intention; tate—therefore; jani—I can understand; haya—he is; tomara—Your; krpara—of the mercy; bhajana—recipient.

Srila Svarupa Damodara Gosvami replied to Lord Caitanya Mahaprabhu, “If Rupa Gosvami can understand Your mind and intentions, he must have Your Lordship’s special benediction.”

1.73

prabhu kahe,--tare ami santusta hana

alingana kailu sarva-sakti sancariya

SYNONYMS

prabhu kahe—the Lord said; tare—him; ami—I; santusta hana—being very much satisfied; alingana kailu—embraced; sarva-sakti—all potencies; sancariya—bestowing.

The Lord said, "I was so much pleased with Rupa Gosvami that I embraced him and bestowed upon him all necessary potencies for preaching the bhakti cult.

1.74

yogya patra haya gudha-rasa-vivecane

tumio kahio tare gudha-rasakhyane

SYNONYMS

yogya—suitable; patra—recipient; haya—is; gudha—confidential; rasa—the mellows; vivecane—in analyzing; tumio—you also; kahio—instruct; tare—him; gudha—confidential; rasa—the mellows; akhyane—in describing “I accept Srila Rupa Gosvami as quite fit to understand the confidential mellows of devotional service, and I recommend that you explain devotional service to him further.”

1.75

e-saba kahiba age vistara karina

sanksepe uddesa kaila prastava paina

SYNONYMS

e-saba—all these; kahiba—I shall narrate; age—later; vistara—elaboration; karina—making; sanksepe—in brief; uddesa—reference; kaila—did; prastava—opportunity; paina—getting.

I shall describe all these incidents elaborately later on.

Now I have given only a brief reference.

1.76

priyah so ’yam krsnah saha-cari kuru-ksetra-militas

tathaham sa radha tad idam ubhayoh sangama-sukham

tathapy antah-khelan-madhura-murali-pancama-juse

mano me kalindi-pulina-vipinaya sprhayati

SYNONYMS

priyah—very dear; sah—He; ayam—this; krsnah—Lord Krsna; saha-cari—O My dear friend; kuru-ksetra-militah—who is met on the field of Kuruksetra; tatha—also; aham—I; sa—that; radha—Radharani; tat—that; idam—this; ubhayoh—of both of Us; sangama-sukham—the happiness of meeting; tathapi—still; antah—within; khelan—playing; madhura—sweet; murali—of the flute; pancama—the fifth note; juse—which delights in; manah—the mind; me—My; kalindi—of the river Yamuna; pulina—on the bank; vipinaya—the trees; sprhayati—desires.

TRANSLATION (This is a verse spoken by Srimati Radharani.) “My dear friend, now I have met My very old and dear friend Krsna on this field of Kuruksetra.

I am the same Radharani, and now We are meeting together.

It is very pleasant, but still I would like to go to the bank of the Yamuna 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 Vrndavana.”

PURPORT

This verse also appears in the Padyavali (387), compiled by Srila Rupa Gosvami.

1.77

ei slokera sanksepartha suna, bhakta-gana

jagannatha dekhi’ yaiche prabhura bhavana

SYNONYMS

ei—this; slokera—of the verse; sanksepa-artha—a brief explanation; suna—hear; bhakta-gana—O devotees; jagannatha—Lord Jagannatha; dekhi’-after seeing; yaiche—just as; prabhura—of Lord Caitanya; bhavana—the thinking.

Now, O devotees, please hear a brief explanation of this verse.

Lord Caitanya Mahaprabhu was thinking in this way after having seen the Jagannatha Deity.

1.78

sri-radhika kuruksetre krsnera darasana

yadyapi payena, tabu bhavena aichana

SYNONYMS

sri-radhika—Srimati Radharani; kuru-ksetre—on the field of Kuruksetra; krsnera—of Lord Krsna; darasana—meeting; yadyapi—although; payena—She gets; tabu—still; bhavena—thinks; aichana—in this way.

The subject of His thoughts was Srimati Radharani, who met Krsna on the field of Kuruksetra.

Although She met Krsna there, She was nonetheless thinking of Him in the following way.

1.79

raja-vesa, hati, ghoda, manusya gahana

kahan gopa-vesa, kahan nirjana vrndavana

SYNONYMS

raja-vesa—royal dress; hati—elephants; ghoda—horses; manusya—men; gahana—crowds; kahan—where; gopa-vesa—the dress of a cowherd boy; kahan—where; nirjana—solitary; vrndavana—of the name Vrndavana.

She thought of Him in the calm and quiet atmosphere of Vrndavana, dressed as a cowherd boy.

But at Kuruksetra 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.

1.80

sei bhava, sei krsna, sei vrndavana

yabe pai, tabe haya vanchita purana

SYNONYMS

sei bhava—that circumstance; sei krsna—that Krsna; sei vrndavana—that Vrndavana; yabe pai—if I get; tabe—then; haya—is; vanchita—desired object; purana—fulfilled.

Thus meeting with Krsna and thinking of the Vrndavana atmosphere, Radharani longed for Krsna to take Her to Vrndavana again to fulfill Her desire in that calm atmosphere.

1.81

ahus ca te nalina-nabha padaravindam

yogesvarair hrdi vicintyam agadha-bodhaih

samsara-kupa-patitottaranavalambam

geham jusam api manasy udiyat sada nah

SYNONYMS

ahuh—the gopis said; ca—and; te—Your; nalina-nabha—O Lord, whose navel is just like a lotus flower; pada-aravindam—lotus feet; yoga-isvaraih—by the great mystic yogis; hrdi—within the heart; vicintyam—to be meditated upon; agadha-bodhaih—who were highly learned philosophers; samsara-kupa—the dark well of material existence; patita—of those fallen; uttarana—of deliverers; avalambam—the only shelter; geham—family affairs; jusam—of those engaged; api—although; manasi—in the minds; udiyat—let be awakened; sada—always; nah—our.

The gopis 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 yogis 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 Srimad-Bhagavatam (10.82.48).

1.82

tomara carana mora vraja-pura-ghare

udaya karaye yadi, tabe vancha pure

SYNONYMS

tomara—Your; carana—lotus feet; mora—my; vraja-pura-ghare—at the home in Vrndavana; udaya—awaken; karaye—I do; yadi—if; tabe—then; vancha—desires; pure—are fulfilled.

The gopis thought, “Dear Lord, if Your lotus feet again come to our home in Vrndavana, our desires will be fulfilled.”

PURPORT

In his Anubhasya, Srila Bhaktisiddhanta Sarasvati Thakura comments: “The gopis are purely engaged in the service of the Lord without motive.

They are not captivated by the opulence of Krsna, nor by the understanding that He is the Supreme Personality of Godhead.” Naturally the gopis were inclined to love Krsna, for He was an attractive young boy of Vrndavana village.

Being village girls, they were not very much attracted to the field of Kuruksetra, where Krsna was present with elephants, horses and royal dress.

Indeed, they did not very much appreciate Krsna in that atmosphere.

Krsna was not attracted by the opulence or personal beauty of the gopis but by their pure devotional service.

Similarly, the gopis were attracted to Krsna as a cowherd boy, not in sophisticated guise.

Lord Krsna is inconceivably powerful.

To understand Him, great yogis 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 gopis; 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 Vrndavana.

The gopis 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 Krsna return and enjoy spiritual, transcendental pastimes with them.

The gopis want Him simply to stay in Vrndavana so that they can render service unto Him, for His pleasure.

There is not even a tinge of personal sense gratification.

1.83

bhagavatera sloka-gudhartha visada karina

rupa-gosani sloka kaila loka bujhaina

SYNONYMS

bhagavatera—of Srimad-Bhagavatam; sloka—the verse; gudha-artha—confidential meaning; visada—elaborate description; karina—doing; rupa-gosani—Srila Rupa Gosvami; sloka—the verse; kaila—compiled; loka—the people in general; bujhaina—making understand.

In one verse, Srila Rupa Gosvami has explained the confidential meaning of the verse of Srimad-Bhagavatam for the understanding of the general populace.

1.84

ya te lila-rasa-parimalodgari-vanyaparita

dhanya ksauni vilasati vrta mathuri madhuribhih

tatrasmabhis catula-pasupi-bhava-mugdhantarabhih

samvitas tvam kalaya vadanollasi-venur viharam

SYNONYMS

ya—that; te—Your; lila-rasa—of the mellows tasted in the pastimes; parimala—the fragrance; udgari—spreading; vanya-aparita—filled with forests; dhanya—glorious; ksauni—the land; vilasati—enjoys; vrta—surrounded; mathuri—the Mathura district; madhuribhih—by the beauties; tatra—there; asmabhih—by us; catula—flickering; pasupi-bhava—with ecstatic enjoyment as gopis; mugdha-antarabhih—by those whose hearts are enchanted; samvitah—surrounded; tvam—You; kalaya—kindly perform; vadana—on the mouth; ullasi—playing; venuh—with the flute; viharam—playful pastimes.

The gopis continued, “Dear Krsna, the fragrance of the mellows of Your pastimes is spread throughout the forests of the glorious land of Vrndavana, which is surrounded by the sweetness of the district of Mathura.

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 gopis, whose hearts are always enchanted by unpredictable ecstatic emotions.”

PURPORT

This is a verse from the Lalita-madhava (10.38), by Srila Rupa Gosvami.

1.85

ei-mata mahaprabhu dekhi’ jagannathe

subhadra-sahita dekhe, vamsi nahi hate

SYNONYMS

ei-mata—in this way; mahaprabhu—Sri Caitanya Mahaprabhu; dekhi’-after seeing; jagannathe—Lord Jagannatha; subhadra—Subhadra; sahita—with; dekhe—He sees; vamsi—the flute; nahi—not; hate—in the hand.

In this way, when Sri Caitanya Mahaprabhu saw Jagannatha, He saw that the Lord was with His sister Subhadra and was not holding a flute in His hand.

1.86

tri-bhanga-sundara vraje vrajendra-nandana

kahan paba, ei vancha bade anuksana

SYNONYMS

tri-bhanga—bent in three places; sundara—beautiful; vraje—in Vrndavana; vrajendra-nandana—the son of Nanda Maharaja; kahan—where; paba—shall I get; ei—this; vancha—desire; bade—increases; anuksana—incessantly.

Absorbed in the ecstasy of the gopis, Lord Caitanya Mahaprabhu wished to see Lord Jagannatha in His original form as Krsna, the son of Nanda Maharaja, standing in Vrndavana and appearing very beautiful, His body curved in three places.

His desire to see that form was always increasing.

1.87

radhika-unmada yaiche uddhava-darsane

udghurna-pralapa taiche prabhura ratri-dine

SYNONYMS

radhika-unmada—the madness of Srimati Radharani; yaiche—just like; uddhava-darsane—in seeing Uddhava; udghurna-pralapa—talking inconsistently in madness; taiche—similarly; prabhura—of Lord Caitanya; ratri-dine—night and day.

Just as Srimati Radharani talked inconsistently with a bumblebee in the presence of Uddhava, Sri Caitanya Mahaprabhu in His ecstasy talked crazily and inconsistently day and night.

PURPORT

This unmada (madness) is not ordinary madness.

When Sri Caitanya Mahaprabhu 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 Srimati Radharani was explained to Krsna by Uddhava, who said, “My dear Krsna, because of extreme feelings of separation from You, Srimati Radharani 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.

1.88

dvadasa vatsara sesa aiche gonaila

ei mata sesa-lila tri-vidhane kaila

SYNONYMS

dvadasa—twelve; vatsara—years; sesa—final; aiche—in that way; gonaila—passed away; ei mata—in this way; sesa-lila—the last pastimes; tri-vidhane—in three ways; kaila—executed.

The last twelve years of Sri Caitanya Mahaprabhu were passed in this transcendental craziness.

Thus He executed His last pastimes in three ways.

1.89

sannyasa kari’ cabbisa vatsara kaila ye ye karma

ananta, apara--tara ke janibe marma

SYNONYMS

sannyasa kari’-after accepting the renounced order; cabbisa vatsara—twenty-four years; kaila—did; ye ye—whatever; karma—activities; ananta—unlimited; apara—insurmountable; tara—of that; ke—who; janibe—will know; marma—the purport.

For the twenty-four years after Sri Caitanya Mahaprabhu accepted the renounced order, whatever pastimes He executed were unlimited and unfathomable.

Who can understand the purport of such pastimes ?

1.90

uddesa karite kari dig-darasana

mukhya mukhya lilara kari sutra ganana

SYNONYMS

uddesa—indication; karite—to make; kari—I do; dig-darasana—a general survey; mukhya mukhya—the chief; lilara—of the pastimes; kari—I do; sutra—synopsis; ganana—enumeration.

Just to indicate those pastimes, I am presenting a general survey of the chief pastimes in the form of a synopsis.

1.91

prathama sutra prabhura sannyasa-karana

sannyasa kari’ calila prabhu sri-vrndavana

SYNONYMS

prathama—first; sutra—synopsis; prabhura—of the Lord; sannyasa-karana—accepting the sannyasa order; sannyasa kari’-after accepting the renounced order; calila—went; prabhu—the Lord; sri-vrndavana—toward Vrndavana.

This is the first synopsis: After accepting the sannyasa order, Caitanya Mahaprabhu proceeded toward Vrndavana.

PURPORT

Clearly these statements are a real account of Sri Caitanya Mahaprabhu’s acceptance of the renounced order of life.

His acceptance of this renounced order is not at all comparable to the acceptance of sannyasa by Mayavadis.

After accepting sannyasa, Caitanya Mahaprabhu wanted to reach Vrndavana.

He was unlike the Mayavadi sannyasis, who desire to merge into the existence of the Absolute.

For a Vaisnava, acceptance of sannyasa means getting relief from all material activities and completely devoting oneself to the transcendental loving service of the Lord.

This is confirmed by Srila Rupa Gosvami (Bhakti-rasamrta-sindhu 1.2.255): anasaktasya visayan yatharham upayunjatah nirbandhah krsna-sambandhe yuktam vairagyam ucyate.

For a Vaisnava, the renounced order means completely giving up attachment for material things and engaging nonstop in the transcendental loving service of the Lord.

The Mayavadi sannyasis, 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 satyam jagan mithya The Mayavadis think that the world is false, but the Vaisnava sannyasis do not think like this.

Vaisnavas 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 Vaisnava sannyasi, renunciation means not accepting anything for personal sense enjoyment.

Devotional service means engaging everything for the satisfaction of the Supreme Personality of Godhead.

1.92

premete vihvala bahya nahika smarana

radha-dese tina dina karila bhramana

SYNONYMS

premete—in ecstatic love of Krsna; vihvala—overwhelmed; bahya—external; nahika—there is not; smarana—remembrance; radha-dese—in the Radha countries; tina dina—three days; karila—did; bhramana—traveling.

When proceeding toward Vrndavana, Sri Caitanya Mahaprabhu was overwhelmed with ecstatic love for Krsna, and He lost all remembrance of the external world.

In this way He traveled continuously for three days in Radha-desa, the country where the Ganges River does not flow.

1.93

nityananda prabhu mahaprabhu bhulaiya

ganga-tire lana aila ’yamuna’ baliya

SYNONYMS

nityananda prabhu—Lord Nityananda Prabhu; mahaprabhu—Sri Caitanya Mahaprabhu; bhulaiya—bewildering; ganga-tire—on the bank of the Ganges; lana—taking; aila—brought; yamuna—the river Yamuna; baliya—informing.

First of all, Lord Nityananda bewildered Sri Caitanya Mahaprabhu by bringing Him along the banks of the Ganges, saying that it was the river Yamuna.

1.94

santipure acaryera grhe agamana

prathama bhiksa kaila tahan, ratre sankirtana

SYNONYMS

santipure—in the city of Santipura; acaryera—of Advaita Acarya; grhe—to the home; agamana—coming; prathama—first; bhiksa—accepting alms; kaila—did; tahan—there; ratre—at night; sankirtana—performance of congregational chanting.

After three days, Lord Caitanya Mahaprabhu came to the house of Advaita Acarya at Santipura 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, Sri Caitanya Mahaprabhu forgot to eat for three continuous days.

He was then misled by Nityananda Prabhu, who said that the river Ganges was the Yamuna.

Because the Lord was in the ecstasy of going to Vrndavana, He was engladdened to see the Yamuna, although in actuality the river was the Ganges.

In this way the Lord was brought to the house of Advaita Prabhu at Santipura after three days, and He accepted food there.

As long as the Lord remained there, He saw His mother, Sacidevi, and every night executed congregational chanting with all the devotees.

1.95

mata bhakta-ganera tahan karila milana

sarva samadhana kari’ kaila niladri-gamana

SYNONYMS

mata—the mother; bhakta-ganera—of the devotees; tahan—in that place; karila—did; milana—meeting; sarva—all; samadhana—adjustments; kari’-executing; kaila—did; niladri-gamana—going to Jagannatha Puri.

At the house of Advaita Prabhu, He met His mother as well as all the devotees from Mayapura.

He adjusted everything and then went to Jagannatha Puri.

PURPORT

Sri Caitanya Mahaprabhu knew very well that His acceptance of sannyasa was a thunderbolt for His mother.

He therefore called for His mother and the devotees from Mayapura, and by the arrangement of Sri Advaita Acarya, He met them for the last time after His acceptance of sannyasa.

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 Saci was pacified by all the devotees, and Lord Caitanya Mahaprabhu 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 Sri Caitanya Mahaprabhu during all the days she was at the house of Sri Advaita Prabhu.

Then, after a few days, Sri Caitanya Mahaprabhu requested His mother’s permission to go to Jagannatha Puri.

At His mother’s request, He made Jagannatha Puri His headquarters after His acceptance of sannyasa.

Thus everything was adjusted, and with His mother’s permission Sri Caitanya Mahaprabhu proceeded toward Jagannatha Puri.

1.96

pathe nana lila-rasa, deva-darasana

madhava-purira katha, gopala-sthapana

SYNONYMS

pathe—on the way; nana—various; lila-rasa—transcendental pastimes; deva-darasana—visiting the temples; madhava-purira—of Madhavendra Puri; katha—incidents; gopala—of Gopala; sthapana—the installation.

On the way toward Jagannatha Puri, Caitanya Mahaprabhu performed many other pastimes.

He visited various temples and heard the story about Madhavendra Puri and the installation of Gopala.

PURPORT

This Madhava Puri is Madhavendra Puri.

Another Madhava Puri is Madhavacarya, who was the spiritual master of a devotee in the line of Gadadhara Pandita and who wrote a book known as Sri Mangala-bhasya.

Madhavacarya, however, is different from Madhavendra Puri, who is mentioned in this verse.

1.97

ksira-curi-katha, saksi-gopala-vivarana

nityananda kaila prabhura danda-bhanjana

SYNONYMS

ksira-curi-katha—the narration of the stealing of the condensed milk; saksi-gopala-vivarana—the description of witness Gopala; nityananda—Nityananda Prabhu; kaila—did; prabhura—of the Lord; danda-bhanjana—breaking the sannyasa rod.

From Nityananda Prabhu, Lord Caitanya Mahaprabhu heard the story of Ksira-curi Gopinatha and of the witness Gopala.

Then Nityananda Prabhu broke the sannyasa rod belonging to Lord Caitanya Mahaprabhu.

PURPORT

This Ksira-curi Gopinatha is situated about five miles away from the Balesvara station on the Northeastern Railway, formerly known as the Bengal Mayapura Railway.

This station is situated a few miles away from the famous Kargapura junction station.

Sometimes the charge of the temple was given to Syamasundara Adhikari from Gopivallabhapura, which lies on the border of the district of Medinipura.

Syamasundara Adhikari was a descendant of Rasikananda Murari, the chief disciple of Syamananda Gosvami.

A few miles before the Jagannatha Puri station is a small station called Saksi-gopala.

Near this station is a village named Satyavadi, where the temple of Saksi-gopala is situated.

1.98

kruddha hana eka gela jagannatha dekhite

dekhiya murcchita hana padila bhumite

SYNONYMS

kruddha—angry; hana—becoming; eka—alone; gela—went; jagannatha—Lord Jagannatha; dekhite—to see; dekhiya—after seeing Jagannatha; murcchita—senseless; hana—becoming; padila—fell down; bhumite—on the ground.

After His sannyasa rod was broken by Nityananda Prabhu, Caitanya Mahaprabhu apparently became very angry and left His company to travel alone to the Jagannatha temple.

When Caitanya Mahaprabhu entered the Jagannatha temple and saw Lord Jagannatha, He immediately lost His senses and fell down on the ground.

1.99

sarvabhauma lana gela apana-bhavana

trtiya prahare prabhura ha-ila cetana

SYNONYMS

sarvabhauma—Sarvabhauma Bhattacarya; lana—taking; gela—went; apana-bhavana—to his own house; trtiya prahare—in the afternoon; prabhura—of Lord Caitanya Mahaprabhu; ha-ila—there was; cetana—consciousness.

After Lord Caitanya Mahaprabhu saw Lord Jagannatha in the temple and fell down unconscious, Sarvabhauma Bhattacarya took Him to his home.

The Lord remained unconscious until the afternoon, when He finally regained His consciousness.

1.100

nityananda, jagadananda, damodara, mukunda

pache asi’ mili’ sabe paila ananda

SYNONYMS

nityananda—of the name Nityananda; jagadananda—of the name Jagadananda; damodara—of the name Damodara; mukunda—of the name Mukunda; pache asi’-coming; mili’-meeting; sabe—all; paila—got; ananda—pleasure

The Lord had left Nityananda’s company and had gone alone to the Jagannatha temple, but later Nityananda, Jagadananda, Damodara and Mukunda came to see Him, and after seeing Him they were very pleased.

1.101

tabe sarvabhaume prabhu prasada karila

apana-isvara-murti tanre dekhaila

SYNONYMS

tabe—at that time; sarvabhaume—unto Sarvabhauma Bhattacarya; prabhu—Lord Sri Caitanya Mahaprabhu; prasada karila—bestowed mercy; apana—His own; isvara-murti—original form as the Lord; tanre—unto him; dekhaila—showed.

After this incident, Lord Caitanya Mahaprabhu bestowed His mercy upon Sarvabhauma Bhattacarya by showing him His original form as the Lord.

1.102

tabe ta’ karila prabhu daksina gamana

kurma-ksetre kaila vasudeva vimocana

SYNONYMS

tabe ta’-thereafter; karila—did; prabhu—Lord Caitanya Mahaprabhu; daksina—to southern India; gamana—traveling; kurma-ksetre—at the pilgrimage site known as Kurma-ksetra; kaila—did; vasudeva—of the name Vasudeva; vimocana—deliverance.

After bestowing mercy upon Sarvabhauma Bhattacarya, the Lord started for southern India.

When He came to Kurma-ksetra, He delivered a person named Vasudeva.

1.103

jiyada-nrsimhe kaila nrsimha-stavana

pathe-pathe grame-grame nama-pravartana

SYNONYMS

jiyada-nrsimhe—the place of pilgrimage known as Jiyada-nrsimha; kaila—did; nrsimha—to Nrsimha; stavana—praying; pathe-pathe—on the way; grame-grame—every village; nama-pravartana—introduction of the holy name of the Lord.

After visiting Kurma-ksetra, the Lord visited the South Indian temple of Jiyada-nrsimha and offered His prayers to Lord Nrsimhadeva.

On His way, He introduced the chanting of the Hare Krsna maha-mantra in every village.

1.104

godavari-tira-vane vrndavana-bhrama

ramananda raya saha tahani milana

SYNONYMS

godavari-tira—on the bank of the river Godavari; vane—in the forest; vrndavana-bhrama—mistook as Vrndavana; ramananda raya—of the name Ramananda Raya; saha—with; tahani—there; milana—meeting.

Once the Lord mistook the forest on the bank of the river Godavari to be Vrndavana.

In that place He happened to meet Ramananda Raya.

1.105

trimalla-tripadi-sthana kaila darasana

sarvatra karila krsna-nama pracarana

SYNONYMS

trimalla—a place named Trimalla; tripadi—or Tirupati; sthana—the pace; kaila—did; darasana—visit; sarvatra—everywhere: karila—did; krsna-nama—the holy name of Lord Krsna; pracarana—preaching.

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 Tanjor, South India.

The temple of Tripadi is situated in the valley of Venkatacala (Venkata Mountain) and contains a Deity of Lord Ramacandra.

On top of Venkatacala is the famous temple of Balaji.

1.106

tabe ta’ pasandi-gane karila dalana

ahovala-nrsimhadi kaila darasana

SYNONYMS

tabe ta’-thereafter; pasandi-gane—unto the atheists; karila—did; dalana—subduing; ahovala-nrsimha-adi—Nrsimhadeva, named Ahovala or at Ahovala; kaila—did; darasana—visit.

After visiting the temple of Trimalla, or Tripadi, Sri Caitanya Mahaprabhu had to subdue some atheists.

He then visited the temple of Ahovala-nrsimha.

PURPORT

This Ahovala temple is situated in Daksinatya, in the district of Karnula, within the subdivision of Sarbela.

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-nrsimha temples.

There is much wonderful architecture and artistic engraving work in these temples.

However, as stated in the local gazette, the Karnula Manual, the work is not complete.

1.107

sri-ranga-ksetra aila kaverira tira

sri-ranga dekhiya preme ha-ila asthira

SYNONYMS

sri-ranga-ksetra—to the place where the temple of Ranganatha is situated; aila—came; kaverira—of the river Kaveri; tira—the bank; sri-ranga dekhiya—after seeing this temple; preme—in love of Godhead; ha-ila—became; asthira—agitated.

When Sri Caitanya Mahaprabhu came to the land of Sri Ranga-ksetra, on the bank of the Kaveri, He visited the temple of Sri Ranganatha and was there overwhelmed in the ecstasy of love of Godhead.

1.108

trimalla bhattera ghare kaila prabhu vasa

tahani rahila prabhu varsa cari masa

SYNONYMS

trimalla bhattera—of Trimalla Bhatta; ghare—at the house; kaila—did; prabhu—the Lord; vasa—residence; tahani—there; rahila—lived; prabhu—the Lord; varsa—the rainy season; cari—four; masa—months.

Sri Caitanya Mahaprabhu lived at the house of Trimalla Bhatta for the four months of the rainy season.

1.109

sri-vaisnava trimalla-bhatta--parama pandita

gosanira panditya-preme ha-ila vismita

SYNONYMS

sri-vaisnava trimalla-bhatta—Trimalla Bhatta was a Sri Vaisnava; parama—highly; pandita—learned scholar; gosanira—of Lord Caitanya Mahaprabhu; panditya—scholarship; preme—as well as in the love of Godhead; ha-ila—was; vismita—astonished.

Sri Trimalla Bhatta was both a member of the Sri Vaisnava community and a learned scholar; therefore when he saw Caitanya Mahaprabhu, who was both a great scholar and a great devotee of the Lord, he was very much astonished.

1.110

caturmasya tanha prabhu sri-vaisnavera sane

gonaila nrtya-gita-krsna-sankirtane

SYNONYMS

caturmasya—observance of the four months ot the rainy season; tanha—there; prabhu—the Lord; sri-vaisnavera sane—with the Sri Vaisnavas; gonaila—passed; nrtya—dancing; gita—singing; krsna-sankirtane—in chanting the holy name of Lord Krsna.

Lord Sri Caitanya Mahaprabhu passed the Caturmasya months with the Sri Vaisnavas, dancing and singing, and also chanting the holy name of the Lord.

1.111

caturmasya-ante punah daksina gamana

paramananda-puri saha tahani milana

SYNONYMS

caturmasya-ante—at the end of Caturmasya; punah—again; daksina gamana—traveling in South India; paramananda-puri—of the name Paramananda Puri; saha—with; tahani—there; milana—meeting.

After the end of Caturmasya, Lord Caitanya Mahaprabhu continued traveling throughout South India.

At that time He met Paramananda Puri.

1.112

tabe bhattathari haite krsna-dasera uddhara

rama-japi vipra-mukhe krsna-nama pracara

SYNONYMS

tabe—after this; bhatta-thari—a Bhattathari; haite—from; krsna-dasera—of Krsnadasa; uddhara—the deliverance; rama-japi—chanters of the name of Lord Rama; vipra-mukhe—unto brahmanas; krsna-nama—the name of Lord Krsna; pracara—preaching.

After this, Krsnadasa, the servant of Lord Caitanya Mahaprabhu, was delivered from the clutches of a Bhattathari.

Caitanya Mahaprabhu then preached that Lord Krsna’s name should also be chanted by brahmanas who were accustomed to chanting Lord Rama’s name.

PURPORT

In the Malabara district, a section of the brahmanas are known as Nambudari brahmanas, and the Bhattatharis are their priests.

Bhattatharis 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 Bhattathari bewildered the personal servant of Sri Caitanya Mahaprabhu while the servant accompanied the Lord in His travels through South India.

Somehow or other Sri Caitanya Mahaprabhu delivered this Krsnadasa from the clutches of the Bhattathari.

Sri Caitanya Mahaprabhu is well known as Patita-pavana, the savior of all fallen souls, and He proved this in His behavior toward His personal servant, Krsnadasa, whom He saved.

Sometimes the word Bhattathari is misspelled in Bengal as Bhattamari.

1.113

sri-ranga-puri saha tahani milana

rama-dasa viprera kaila duhkha-vimocana

SYNONYMS

sri-ranga-puri—of the name Sri Ranga-puri; saha—with; tahani—there; milana—meeting; rama-dasa—of the name Ramadasa; viprera—of the brahmana; kaila—did; duhkha-vimocana—deliverance from all sufferings.

Sri Caitanya Mahaprabhu then met Sri Rangapuri and mitigated all the sufferings of a brahmana named Ramadasa.

1.114

tattva-vadi saha kaila tattvera vicara

apanake hina-buddhi haila tan-sabara

SYNONYMS

tattva-vadi—a section of the Madhvacarya-sampradaya; saha—with; kaila—did; tattvera—of the Absolute Truth; vicara—discussion; apanake—themselves; hina-buddhi—consideration as inferior in quality; haila—was; tan-sabara—of all the opposing parties.

Caitanya Mahaprabhu also had a discussion with the Tattvavadi community, and the Tattvavadis felt themselves to be inferior Vaisnavas.

PURPORT

The Tattvavadi sect belongs to Madhvacarya’s Vaisnava community, but its behavior differs from the strict Madhvacarya Vaisnava principles.

There is one monastery named Uttararadhi, and its commander is named Raghuvarya Tirtha Madhvacarya.

1.115

ananta, purusottama, sri-janardana

padmanabha, vasudeva kaila darasana

SYNONYMS

ananta—Anantadeva; purusottama—of the name Purusottama; sri-janardana—of the name Sri Janardana; padma-nabha—of the name Padmanabha; vasudeva—of the name Vasudeva; kaila—did; darasana—visit.

Sri Caitanya Mahaprabhu then visited the Visnu temples of Anantadeva, Purusottama, Sri Janardana, Padmanabha and Vasudeva.

PURPORT

A temple of Ananta Padmanabha Visnu is situated in the Trivandrum district.

This temple is very famous in those quarters.

Another Visnu temple, named Sri Janardana, is situated about twenty-six miles north of the Trivandrum district, near the railway station called Varkala.

1.116

tabe prabhu kaila sapta-tala vimocana

setubandhe snana, ramesvara darasana

SYNONYMS

tabe—thereafter; prabhu—the Lord; kaila—did; sapta-tala-vimocana—deliverance of the Sapta-tala trees; setubandhe—at Cape Comorin; snana—bathing; ramesvara—temple of Ramesvara; darasana—visit.

After that, Lord Caitanya Mahaprabhu delivered the celebrated Sapta-tala trees, took His bath at Setubandha Ramesvara and visited the temple of Lord Siva known as Ramesvara.

PURPORT

It is said that the Sapta-tala trees arevery old, massive palm trees.

There was once a fight between Valiand his brother Sugriva, and Lord Ramacandra took the side of Sugriva and killed Vali, keeping Himself behind one of these celebrated trees.

When Lord Caitanya Mahaprabhu toured south India, He embraced these trees, which were delivered and directly promoted to Vaikuntha.

1.117

tahani karila kurma-purana sravana

maya-sita nileka ravana, tahate likhana

SYNONYMS

tahani—there; karila—did; kurma-purana—of the Kurma Purana; sravana—hearing; maya-sita—a false Sita; nileka—kidnapped; ravana—by Ravana; tahate—in that book; likhana—it is stated.

At Ramesvara, Sri Caitanya Mahaprabhu had a chance to read the Kurma Purana, in which He discovered that the form of Sita kidnapped by Ravana was not that of the real Sita but a mere shadow representation.

PURPORT

The Kurma Purana states that this shadowy Sita was placed into a fire as a test of chastity.

It was Maya-sita who entered the fire and the real Sita who came out of the fire.

1.118

suniya prabhura anandita haila mana

rama-dasa viprera katha ha-ila smarana

SYNONYMS

suniya—hearing this; prabhura—of Lord Caitanya Mahaprabhu; anandita—very happy; haila—became; mana—the mind; rama-dasa—of the name Ramadasa; viprera—with the brahmana; katha—of the conversation; ha-ila—was; smarana—remembrance.

Sri Caitanya Mahaprabhu was very glad to read about the false Sita, and He remembered His meeting with Ramadasa Vipra, who was very sorry that mother Sita had been kidnapped by Ravana.

1.119

sei puratana patra agraha kari’ nila

ramadase dekhaiya duhkha khandaila

SYNONYMS

sei—that; puratana—old; patra—page; agraha—with great enthusiasm; kari’-doing; nila—took; rama-dase—to the brahmana Ramadasa; dekhaiya—showing; duhkha—unhappiness; khandaila—mitigated.

Indeed, Lord Caitanya Mahaprabhu eagerly tore this page from the Kurma Purana, although the book was very old, and He later showed it to Ramadasa Vipra, whose unhappiness was mitigated.

1.120

brahma-samhita, karnamrta, dui punthi pana

dui pustaka lana aila uttama janina

SYNONYMS

brahma-samhita—the book named Brahma-samhita; karnamrta—the book named Krsna-karnamrta; dui—two; punthi—scriptures; pana—obtaining; dui—two; pustaka—books; lana—carrying; aila—came back; uttama—very good; janina—knowing.

Sri Caitanya Mahaprabhu also found two other books-namely, Brahma-samhita and Krsna-karnamrta.

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 Mahaprabhu found Brahma-samhita and Krsna-karnamrta 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-samhita and Krsna-karnamrta are available in print with commentaries by Srila Bhaktisiddhanta Sarasvati Thakura.

1.121

punarapi nilacale gamana karila

bhakta-gane meliya snana-yatra dekhila

SYNONYMS

punarapi—again; nilacale—to Jagannatha Puri; gamana—going back; karila—did; bhakta-gane—all the devotees; meliya—meeting; snana-yatra—the bathing ceremony of Lord Jagannatha; dekhila—saw.

After collecting these books, Sri Caitanya Mahaprabhu returned to Jagannatha Puri.

At that time, the bathing ceremony of Jagannatha was taking place, and He saw it.

1.122

anavasare jagannathera na pana darasana

virahe alalanatha karila gamana

SYNONYMS

anavasare—during the absence; jagannathera—of Lord Jagannatha; na—not; pana—getting; darasana—visit; virahe—in separation; alalanatha—of the place named Alalanatha; karila—did; gamana—going.

When Jagannatha was absent from the temple, Caitanya Mahaprabhu, who could not see Him, felt separation and left Jagannatha Puri to go to a place known as Alalanatha.

PURPORT

Alalanatha is also known as Brahmagiri.

This place is about fourteen miles from Jagannatha Puri and is also on the beach.

There is a temple of Jagannatha 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 Sri Jagannathaji cannot be seen in the temple.

After the bathing ceremony (snana-yatra), Lord Jagannatha 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 Jagannatha Deity.

This is called nava-yauvana.

During the Ratha-yatra ceremony, Lord Jagannatha once again comes before the public.

Thus for fifteen days after the bathing ceremony, Lord Jagannatha is not visible to any visitors.

1.123

bhakta-sane dina kata tahani rahila

gaudera bhakta aise, samacara paila

SYNONYMS

bhakta-sane—with the devotees; dina kata—some days; tahani—there at Alalanatha; rahila—remained; gaudera—of Bengal; bhakta—devotees; aise—come; samacara—news; paila—He got.

Sri Caitanya Mahaprabhu remained for some days at Alalanatha.

In the meantime, Caitanya Mahaprabhu received news that all the devotees from Bengal were coming to Jagannatha Puri.

1.124

nityananda-sarvabhauma agraha karina

nilacale aila mahaprabhuke la-ina

SYNONYMS

nityananda—Lord Nityananda Prabhu; sarvabhauma—Sarvabhauma Bhattacarya; agraha karina—showing great eagerness; nilacale—to Jagannatha Puri; aila—returned; mahaprabhuke—Sri Caitanya Mahaprabhu; la-ina—taking.

When the devotees from Bengal arrived at Jagannatha Puri, both Nityananda Prabhu and Sarvabhauma Bhattacarya greatly endeavored to take Sri Caitanya Mahaprabhu back to Jagannatha Puri.

1.125

virahe vihvala prabhu na jane ratri-dine

hena-kale aila gaudera bhakta-gane

SYNONYMS

virahe—in separation; vihvala—overwhelmed; prabhu—Lord Sri Caitanya Mahaprabhu; na—not; jane—knows; ratri-dine—day and night; hena-kale—at this time; aila—arrived; gaudera—of Bengal; bhakta-gane—all the devotees.

When Lord Caitanya Mahaprabhu finally left Alalanatha to return to Jagannatha Puri, He was overwhelmed both day and night due to separation from Jagannatha.

His lamentation knew no bounds.

During this time, all the devotees from different parts of Bengal, and especially from Navadvipa, arrived in Jagannatha Puri.

1.126

sabe mili’ yukti kari’ kirtana arambhila

kirtana-avese prabhura mana sthira haila

SYNONYMS

sabe mili’-meeting all together; yukti kari’-after due consideration; kirtana—congregational chanting of the holy name; arambhila—began; kirtana-avese—in the ecstasy of kirtana; prabhura—of Lord Caitanya Mahaprabhu; mana—the mind; sthira—pacified; haila—became.

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 Jagannatha is identical in person, form, picture, kirtana and all other circumstances.

Therefore when Caitanya Mahaprabhu heard the chanting of the holy name of the Lord, He was pacified.

Previously, He had been feeling very morose due to separation from Jagannatha.

The conclusion is that whenever a kirtana of pure devotees takes place, the Lord is immediately present.

By chanting the holy names of the Lord, we associate with the Lord personally.

1.127

purve yabe prabhu ramanandere milila

nilacale asibare tanre ajna dila

SYNONYMS

purve—before this; yabe—while; prabhu—Lord Sri Caitanya Mahaprabhu; ramanandere—Sri Ramananda Raya; milila—met; nilacale—to Jagannatha Puri; asibare—to come; tanre—him; ajna dila—ordered.

Previously, when Sri Caitanya Mahaprabhu had been touring South India, He had met Ramananda Raya on the banks of the Godavari.

At that time it had been decided that Ramananda Raya would resign from his post as governor and return to Jagannatha Puri to live with Sri Caitanya Mahaprabhu.

1.128

raja-ajna lana tenho aila kata dine

ratri-dine krsna-katha ramananda-sane

SYNONYMS

raja-ajna—the permission of the King, Prataparudra; lana—getting; tenho—Ramananda Raya; aila—returned; kata dine—in some days; ratri-dine—day and night; krsna-katha—talks of Lord Krsna and His pastimes; ramananda-sane—in the company of Ramananda Raya.

Upon the order of Sri Caitanya Mahaprabhu, Sri Ramananda Raya took leave of the King and returned to Jagannatha Puri.

After he arrived, Sri Caitanya Mahaprabhu very much enjoyed talking with him both day and night about Lord Krsna and His pastimes.

1.129

kasi-misre krpa, pradyumna misradi-milana

paramananda-puri-govinda-kasisvaragamana

SYNONYMS

kasi-misre krpa—His mercy to Kasi Misra; pradyumna misra-adi-milana—meeting with Pradyumna Misra and others; paramananda-puri—of the name Paramananda Puri; govinda—of the name Govinda; kasisvara—of the name Kasisvara; agamana—coming.

After Ramananda Raya’s arrival, Sri Caitanya Mahaprabhu bestowed His mercy upon Kasi Misra and met Pradyumna Misra and others.

At that time three personalities-Paramananda Puri, Govinda and Kasisvara-came to see Lord Caitanya at Jagannatha Puri.

1.130

damodara-svarupa-milane parama ananda

sikhi-mahiti-milana, raya bhavananda

SYNONYMS

damodara-svarupa—Svarupa Damodara; milane—in meeting; parama—great; ananda—pleasure; sikhi-mahiti—of the name Sikhi Mahiti; milana—meeting; raya bhavananda—Bhavananda, the father of Ramananda Raya.

Eventually there was a meeting with Svarupa Damodara Gosvami, and the Lord became very greatly pleased.

Then there was a meeting with Sikhi Mahiti and with Bhavananda Raya, the father of Ramananda Raya.

1.131

gauda ha-ite sarva vaisnavera agamana

kulina-grama-vasi-sange prathama milana

SYNONYMS

gauda ha-ite—from Bengal; sarva—all; vaisnavera—of the Vaisnavas; agamana—appearance; kulina-grama-vasi—the residents of Kulina-grama; sange—with them; prathama—first; milana—meeting.

All the devotees from Bengal gradually began arriving at Jagannatha Puri.

At this time, the residents of Kulina-grama also came to see Sri Caitanya Mahaprabhu for the first time.

1.132

narahari dasa adi yata khanda-vasi

sivananda-sena-sange milila sabe asi’

SYNONYMS

narahari dasa—of the name Narahari dasa; adi—heading the list; yata—all; khanda-vasi—devotees of the place known as Khanda; sivananda-sena—of the name Sivananda Sena; sange—with; milila—He met; sabe—all; asi’-coming there.

Eventually Narahari dasa and other inhabitants of Khanda, along with Sivananda Sena, all arrived, and Sri Caitanya Mahaprabhu met them.

1.133

snana-yatra dekhi’ prabhu sange bhakta-gana

saba lana kaila prabhu gundica marjana

SYNONYMS

snana-yatra—the bathing ceremony; dekhi’-seeing; prabhu—Lord Caitanya Mahaprabhu; sange—with Him; bhakta-gana—the devotees; saba—all; lana—taking; kaila—did; prabhu—Lord Caitanya Mahaprabhu; gundica marjana—washing and cleaning the Gundica temple.

After seeing the bathing ceremony of Lord Jagannatha, Sri Caitanya Mahaprabhu washed and cleaned Sri Gundica temple with the assistance of many devotees.

1.134

saba-sange ratha-yatra kaila darasana

ratha-agre nrtya kari’ udyane gamana

SYNONYMS

saba-sange—with all of them; ratha-yatra—the car festival; kaila—did; darasana—seeing; ratha-agre—in front of the car; nrtya—dancing; kari’-doing; udyane—in the garden; gamana—going.

After this, Lord Caitanya Mahaprabhu and all the devotees saw the Ratha-yatra, the car festival ceremony.

Caitanya Mahaprabhu Himself danced in front of the car, and after dancing He entered a garden.

1.135

prataparudrere krpa kaila sei sthane

gaudiya-bhakte ajna dila vidayera dine

SYNONYMS

prataparudrere—unto King Prataparudra; krpa—mercy; kaila—did; sei sthane—in that garden; gaudiya-bhakte—to all the devotees of Bengal; ajna—the order; dila—gave; vidayera—of departure; dine—on the day.

In that garden, Lord Caitanya Mahaprabhu bestowed His mercy upon King Prataparudra.

Afterwards, when the Bengali devotees were about to return home, the Lord gave separate orders to almost every one of them.

1.136

pratyabda asibe ratha-yatra-darasane

ei chale cahe bhakta-ganera milane

SYNONYMS

prati-abda—every year; asibe—you should all come; ratha-yatra—the car festival; darasane—to see; ei chale—under this plea; cahe—desires; bhakta-ganera—of all the devotees; milane—the meeting.

Sri Caitanya Mahaprabhu desired to meet all the devotees of Bengal every year.

Therefore He ordered them to come to see the Ratha-yatra festival every year.

1.137

sarvabhauma-ghare prabhura bhiksa-paripati

sathira mata kahe, yate randi ha-uk sathi

SYNONYMS

sarvabhauma-ghare—at the house of Sarvabhauma Bhattacarya; prabhura—of the Lord; bhiksa—eating; paripati—sumptuously; sathira mata—the mother of Sathi, who was the daughter of Sarvabhauma Bhattacarya; kahe—says; yate—by which; randi—widow; ha-uk—let her become; sathi—Sathi, the daughter.

Sri Caitanya Mahaprabhu was invited to dine at the house of Sarvabhauma Bhattacarya.

While He was eating sumptuously, the son-in-law of Sarvabhauma Bhattacarya (the husband of his daughter Sathi) criticized Him.

Because of this, Sathi’s mother cursed him by praying that Sathi would become a widow.

In other words, she cursed her son-in-law to die.

1.138

varsantare advaitadi bhaktera agamana

prabhure dekhite sabe karila gamana

SYNONYMS

varsa-antare—at the end of the year; advaita-adi—headed by Advaita Acarya; bhaktera—of all the devotees; agamana—coming to Jagannatha Puri; prabhure—the Lord; dekhite—to see; sabe—all of them; karila—did; gamana—going to Jagannatha Puri.

At the end of the year, all the devotees from Bengal, headed by Advaita Acarya, again came to see the Lord.

Indeed, there was a great rush of devotees to Jagannatha Puri.

1.139

anande sabare niya dena vasa-sthana

sivananda sena kare sabara palana

SYNONYMS

anande—in great pleasure; sabare—all the devotees; niya—taking; dena—gives; vasa-sthana—residential quarters; sivananda sena—of the name Sivananda Sena; kare—does; sabara—of all; palana—maintenance.

When all the devotees from Bengal arrived, Sri Caitanya Mahaprabhu allotted them residential quarters, and Sivananda Sena was put in charge of their maintenance.

1.140

sivanandera sange aila kukkura bhagyavan

prabhura carana dekhi’ kaila antardhana

SYNONYMS

sivanandera sange—with Sivananda Sena; aila—came; kukkura—a dog; bhagyavan—fortunate; prabhura—of the Lord; carana—the lotus feet; dekhi’-seeing; kaila—did; antardhana—disappearing.

A dog accompanied Sivananda Sena and the devotees, and that dog was so fortunate that after seeing the lotus feet of Lord Caitanya Mahaprabhu, it was liberated and went back home, back to Godheand.

1.141

pathe sarvabhauma saha sabara milana

sarvabhauma bhattacaryera kasite gamana

SYNONYMS

pathe—on the way; sarvabhauma—Sarvabhauma Bhattacarya; saha—with; sabara—of everyone; milana—meeting; sarvabhauma bhattacaryera—of the devotee named Sarvabhauma Bhattacarya; kasite—to Varanasi; gamana—going.

Everyone met Sarvabhauma Bhattacarya on his way to Varanasi.

1.142

prabhure milila sarva vaisnava asiya

jala-krida kaila prabhu sabare la-iya

SYNONYMS

prabhure—Lord Caitanya Mahaprabhu; milila—met; sarva—all; vaisnava—devotees; asiya—arriving at Jagannatha Puri; jala-krida—sporting in the water; kaila—performed; prabhu—the Lord; sabare—all the devotees; la-iya—taking.

After arriving at Jagannatha Puri, all the Vaisnavas met with Sri Caitanya Mahaprabhu.

Later, Sri Caitanya Mahaprabhu sported in the water, taking all the devotees with Him.

1.143

saba lana kaila gundica-grha-sammarjana

ratha-yatra-darasane prabhura nartana

SYNONYMS

saba lana—taking all of them; kaila—performed; gundica-grha-sammarjana—washing of the Gundica temple; ratha-yatra—the car festival; darasane—in seeing; prabhura—of the Lord; nartana—dancing.

First the Lord washed the temple of Gundica very thoroughly.

Then everyone saw the Ratha-yatra festival and the Lord’s dancing before the car.

1.144

upavane kaila prabhu vividha vilasa

prabhura abhiseka kaila vipra krsnadasa

SYNONYMS

upavane—in the garden by the road; kaila—performed; prabhu—Lord Caitanya Mahaprabhu; vividha—varieties of; vilasa—pastimes; prabhura—of Lord Caitanya Mahaprabhu; abhiseka—bathing; kaila—did; vipra—the brahmana; krsnadasa—of the name Krsnadasa.

In the garden along the road from the Jagannatha temple to Gundica, Lord Caitanya Mahaprabhu performed various pastimes.

A brahmana named Krsnadasa performed the bathing ceremony of Lord Sri Caitanya Mahaprabhu.

1.145

gundicate nrtya-ante kaila jala-keli

hera-pancamite dekhila laksmi-devira keli

SYNONYMS

gundicate—in the neighborhood of the Gundica temple; nrtya-ante—after dancing; kaila—performed; jala-keli—sporting in the water; hera-pancamite—on the day of Hera-pancami; dekhila—saw; laksmi-devira—of the goddess of fortune; keli—activities.

After dancing in the Gundica temple, the Lord sported in the water with His devotees, and on Hera-pancami day they all saw the activities of the goddess of fortune, Laksmidevi.

1.146

krsna-janma-yatrate prabhu gopa-vesa haila

dadhi-bhara vahi’ tabe laguda phiraila

SYNONYMS

krsna-janma-yatrate—on the birthday ceremony of Lord Krsna; prabhu—Lord Caitanya Mahaprabhu; gopa-vesa—dressed like a cowherd boy; haila—was; dadhi-bhara—a balance for pots of yogurt; vahi’-carrying; tabe—at that time; laguda—a rod; phiraila—wheeled about.

On Janmastami, Lord Krsna’s birthday, Sri Caitanya Mahaprabhu dressed Himself as a cowherd boy.

At that time He carried a balance with pots of yogurt and wheeled a rod about.

1.147

gaudera bhakta-gane tabe karila vidaya

sangera bhakta lana kare kirtana sadaya

SYNONYMS

gaudera—of Gauda-desa (Bengal); bhakta-gane—to the devotees; tabe—then; karila—gave; vidaya—farewell; sangera—of constant companionship; bhakta—devotees; lana—taking; kare—performs; kirtana—congregational chanting; sadaya—always.

After this, Sri Caitanya Mahaprabhu bade farewell to all the devotees from Gauda-desa (Bengal) and continued chanting with His intimate devotees who constantly remained with Him.

1.148

vrndavana yaite kaila gaudere gamana

prataparudra kaila pathe vividha sevana

SYNONYMS

vrndavana yaite—to go to Vrndavana; kaila—did; gaudere—to Bengal; gamana—going; prataparudra—King Prataparudra; kaila—performed; pathe—on the road; vividha—various; sevana—services.

To visit Vrndavana, the Lord went to Gauda-desa (Bengal).

On the way, King Prataparudra performed a variety of service to please the Lord.

1.149

puri-gosani-sange vastra-pradana-prasanga

ramananda raya aila bhadraka paryanta

SYNONYMS

puri-gosani-sange—with Puri Gosvami; vastra-pradana-prasanga—incidents of exchanging cloth; ramananda raya—of the name Ramananda Raya; aila—came; bhadraka—a place of the name Bhadraka; paryanta—as far as.

On the way to Vrndavana via Bengal, there was an incident wherein some cloth was exchanged with Puri Gosani.

Sri Ramanada Raya accompanied the Lord as far as the city of Bhadraka.

1.150

asi’ vidya-vacaspatira grhete rahila

prabhure dekhite loka-sanghatta ha-ila

SYNONYMS

asi’-coming to Bengal; vidya-vacaspatira—of Vidya-vacaspati; grhete—at the home; rahila—remained; prabhure—unto Lord Caitanya Mahaprabhu; dekhite—to see; loka-sanghatta—crowds of men; ha-ila—there were.

When Sri Caitanya Mahaprabhu reached Vidyanagara, Bengal, on the way to Vrndavana, He stopped at the house of Vidya-vacaspati, who was the brother of Sarvabhauma Bhattacarya.

When Lord Caitanya Mahaprabhu suddenly arrived at his house, great crowds of people gathered.

1.151

panca-dina dekhe loka nahika visrama

loka-bhaye ratre prabhu aila kuliya-grama

SYNONYMS

panca-dina—continuously for five days; dekhe—see; loka—people; nahika—there is not; visrama—rest; loka-bhaye—on account of fearing the crowds of men; ratre—at night; prabhu—the Lord; aila—went; kuliya-grama—to the place known as Kuliya.

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 Mahaprabhu left at night and went to the town of Kuliya (present-day Navadvipa).

PURPORT

If one considers the statements of the Caitanya-bhagavata along with the description by Locana dasa Thakura, it is clear that present-day Navadvipa was formerly known as Kuliya-grama.

While at Kuliya-grama, Sri Caitanya Mahaprabhu bestowed His favor upon Devananda Pandita and delivered Gopala Capala and many others who had previously committed offenses at His lotus feet.

At that time, to go from Vidyanagara to Kuliya-grama one had to cross a branch of the Ganges.

All of those old places still exist.

Cinadanga was formerly situated in Kuliya-grama, which is now known as Kolera Ganja.

1.152

kuliya-gramete prabhura suniya agamana

koti koti loka asi’ kaila darasana

SYNONYMS

kuliya-gramete—in that place known as Kuliya-grama; prabhura—of the Lord; suniya—hearing; agamana—about the arrival; koti koti—hundreds of thousands; loka—of people; asi’-coming; kaila—took; darasana—audience.

Hearing of the Lord’s arrival in Kuliya-grama, may hundreds and thousands of people came to see Him.

1.153

kuliya-grame kaila devanandere prasada

gopala-viprere ksamaila srivasaparadha

SYNONYMS

kuliya-grame—in that village known as Kuliya-grama; kaila—showed; devanandere prasada—mercy to Devananda Pandita; gopala-viprere—and to the brahmana known as Gopala Capala; ksamaila—excused; srivasa-aparadha—the offense to the lotus feet of Srivasa Thakura.

The specific acts performed by Sri Caitanya Mahaprabhu at this time were His showing favor to Devananda Pandita and excusing the brahmana known as Gopala Capala from the offense he had committed at the lotus feet of Srivasa Thakura.

1.154

pasandi nindaka asi’ padila carane

aparadha ksami’ tare dila krsna-preme

SYNONYMS

pasandi—atheists; nindaka—blasphemers; asi’-coming there; padila—fell down; carane—at the lotus feet of the Lord; aparadha ksami’-excusing them of their offenses; tare—unto them; dila—gave; krsna-preme—love of Krsna.

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 Krsna.

1.155

vrndavana yabena prabhu suni’ nrsimhananda

patha sajaila mane paiya ananda

SYNONYMS

vrndavana—to Vrndavana; yabena—will go; prabhu—the Lord; suni’-hearing; nrsimhananda—of the name Nrsimhananda; patha—the way; sajaila—decorated; mane—within the mind; paiya—getting; ananda—pleasure.

When Sri Nrsimhananda Brahmacari heard that Lord Caitanya Mahaprabhu would go to Vrndavana, he became very pleased and mentally began decorating the way there.

1.156

kuliya nagara haite patha ratne bandhaila

nivrnta puspa-sayya upare patila

SYNONYMS

kuliya nagara—the city of Kuliya; haite—from; patha—way; ratne—with jewels; bandhaila—constructed; nivrnta—stemless; puspa-sayya—flower bed; upare—on top; patila—laid down.

First Nrsimhananda Brahmacari contemplated a broad road starting from the city of Kuliya.

He bedecked the road with jewels, upon which he then laid a bed of stemless flowers.

1.157

pathe dui dike puspa-bakulera sreni

madhye madhye dui-pase divya puskarini

SYNONYMS

pathe—on the road; dui dike—on both sides; puspa-bakulera—of bakula flower trees; sreni—rows; madhye madhye—in the middle; dui-pase—on both sides; divya—transcendental; puskarini—lakes.

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.

1.158

ratna-bandha ghata, tahe praphulla kamala

nana paksi-kolahala, sudha-sama jala

SYNONYMS

ratna-bandha—constructed with jewels; ghata—bathing places; tahe—there; praphulla—fully blossoming; kamala—lotus flowers; nana—various; paksi—of birds; kolahala—vibrations; sudha—nectar; sama—like; jala—water.

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.

1.159

sitala samira vahe nana gandha lana

’kanaira natasala’ paryanta la-ila bandhina

SYNONYMS

sitala—very cool; samira—breezes; vahe—blowing; nana—various; gandha—fragrances; lana—carrying; kanaira nata-sala—the place named Kanai Natasala; paryanta—as far as; la-ila—carried; bandhina—constructing.

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 Kanai Natasala.

PURPORT

Kanai Natasala is about 202 miles from Calcutta on the Loop line of the Eastern Railway.

The railway station is named Talajhadi, and after one gets off at that station, he has to go about two miles to find Kanai Natasala.

1.160

age mana nahi cale, na pare bandhite

patha-bandha na yaya, nrsimha haila vismite

SYNONYMS

age—beyond this; mana—the mind; nahi—does not; cale—go; na—is not; pare—able; bandhite—to construct the road; patha-bandha—construction of the road; na yaya—is not possible; nrsimha—Nrsimhananda Brahmacari; haila—became; vismite—astonished.

Within the mind of Nrsimhananda Brahmacari, the road could not be constructed beyond Kanai Natasala.

He could not understand why the road’s construction could not be completed, and thus he was astonished.

1.161

niscaya kariya kahi, suna, bhakta-gana

ebara na yabena prabhu sri-vrndavana

SYNONYMS

niscaya—assurance; kariya—making; kahi—I say; suna—please hear; bhakta-gana—my dear devotees; ebara—this time; na—not; yabena—will go; prabhu—Lord Caitanya Mahaprabhu; sri-vrndavana—to Vrndavana.

With great assurance he then told the devotees that Lord Caitanya would not go to Vrndavana at that time.

PURPORT

Srila Nrsimhananda Brahmacari was a great devotee of Lord Caitanya Mahaprabhu; therefore when he heard that from Kuliya Sri Caitanya Mahaprabhu was going to Vrndavana, although he had no material wealth he began to construct within his mind a very attractive path or road for Caitanya Mahaprabhu to traverse.

Some of the description of this path is given above.

But even mentally he could not construct the road beyond Kanai Natasala.

Therefore he concluded that Caitanya Mahaprabhu would not go to Vrndavana 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, Janardana, is bhava-grahi, 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-gita (9.26):

patram puspam phalam toyam

yo me bhaktya prayacchati

tad aham bhakty-upahrtam

asnami prayatatmanah “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 apratihata: 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.

1.162

’kananira natasala’ haite asiba phirina

janibe pascat, kahilu niscaya karina

SYNONYMS

kananira nata-sala—the place of the name Kanai Natasala; haite—from; asiba—will come; phirina—returning; janibe—you will know; pascat—later; kahilu—I say; niscaya—assurance; karina—making.

Nrsimhananda Brahmacari said, “The Lord will go to Kanai Natasala and then will return.

All of you will come to know of this later, but I now say this with great assurance.”

1.163

gosani kuliya haite calila vrndavana

sange sahasreka loka yata bhakta-gana

SYNONYMS

gosani—Lord Caitanya Mahaprabhu; kuliya haite—from Kuliya; calila—proceeded; vrndavana—toward Vrndavana; sange—with Him; sahasreka—thousands; loka—of people; yata—all; bhakta-gana—the devotees.

When Lord Caitanya Mahaprabhu began to proceed from Kuliya toward Vrndavana, thousands of men were with Him, and all of them were devotees.

1.164

yahan yaya prabhu, tahan koti-sankhya loka

dekhite aise, dekhi’ khande duhkha-soka

SYNONYMS

yahan—wherever; yaya—goes; prabhu—the Lord; tahan—everywhere; koti-sankhya loka—an unlimited number of people; dekhite aise—come to see Him; dekhi’-after seeing; khande—removes; duhkha—unhappiness; soka—lamentation.

Wherever the Lord visited, crowds of innumerable people came to see Him.

When they saw Him, all their unhappiness and lamentation disappeared.

1.165

yahan yahan prabhura carana padaye calite

se mrttika laya loka, garta haya pathe

SYNONYMS

yahan yahan—wherever; prabhura—of the Lord; carana—lotus feet; padaye—touch; calite—while walking; se—that; mrttika—dirt; laya—take; loka—the people; garta—a hole; haya—there becomes; pathe—on the road.

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.

1.166

aiche cali, aila prabhu ’ramakeli’ grama

gaudera nikata grama ati anupama

SYNONYMS

aiche—in that way; cali—walking; aila—came; prabhu—Lord Sri Caitanya Mahaprabhu; ramakeli grama—to the village of the name Ramakeli; gaudera—Bengal; nikata—near; grama—the village; ati—very; anupama—exquisite.

Lord Caitanya Mahaprabhu eventually arrived at a village named Ramakeli.

This village is situated on the border of Bengal and is very exquisite.

PURPORT

Ramakeli-grama is situated on the banks of the Ganges on the border of Bengal.

Srila Rupa and Sanatana Gosvamis had their residences in this village.

1.167

tahan nrtya kare prabhu preme acetana

koti koti loka aise dekhite carana

SYNONYMS

tahan—there; nrtya—dancing; kare—performed; prabhu—Lord Caitanya Mahaprabhu; preme—in love of Godhead; acetana—unconscious; koti koti—innumerable; loka—people; aise—came; dekhite—to see; carana—His lotus feet.

While performing sankirtana in Ramakeli-grama, the Lord danced and sometimes lost consciousness due to love of God.

While at Ramakeli-grama, an unlimited number of people came to see His lotus feet.

1.168

gaudesvara yavana-raja prabhava sunina

kahite lagila kichu vismita hana

SYNONYMS

gauda-isvara—King of Bengal; yavana-raja—Muslim king; prabhava—influence; sunina—hearing; kahite—to say; lagila—began; kichu—something; vismita—astonished; hana—becoming.

When the Muslim King of Bengal heard of Caitanya Mahaprabhu’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 Badasaha.

1.169

vina dane eta loka yanra pache haya

sei ta’ gosana, iha janiha niscaya

SYNONYMS

vina—without; dane—charity; eta—so many; loka—persons; yanra—whom; pache—after; haya—become; sei ta’-He certainly; gosana—a prophet; iha—this; janiha—know; niscaya—surely “Such a person, who is followed by so many people without giving them charity, must be a prophet.

I can surely understand this fact.”

1.170

kaji, yavana ihara na kariha himsana

apana-icchaya buluna, yahan unhara mana

SYNONYMS

kaji—magistrate; yavana—Muslim; ihara—of Him; na—do not; kariha—make; himsana—jealousy; apana-icchaya—at His own will; buluna—let Him go; yahan—wherever; unhara—of Him; mana—mind.

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 Sri Caitanya Mahaprabhu’s transcendental position as a prophet; therefore he ordered the local magistrate not to disturb Him but to let Him do whatever He liked.

1.171

kesava-chatrire raja varta puchila

prabhura mahima chatri udaiya dila

SYNONYMS

kesava-chatrire—from the person named Kesava Chatri; raja—the King; varta—news; puchila—inquired; prabhura—of the Lord; mahima—glories; chatri—Kesava Chatri; udaiya—attaching no importance; dila—gave.

When the Muslim King asked his assistant, Kesava Chatri, for news of the influence of Sri Caitanya Mahaprabhu, Kesava Chatri, although knowing everything about Caitanya Mahaprabhu, tried to avoid the conversation by not giving any importance to Caitanya Mahaprabhu’s activities.

PURPORT

Kesava Chatri became a diplomat when questioned about Sri Caitanya Mahaprabhu.

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.

1.172

bhikhari sannyasi kare tirtha paryatana

tanre dekhibare aise dui cari jana

SYNONYMS

bhikhari—beggar; sannyasi—mendicant; kare—does; tirtha—of holy places; paryatana—touring; tanre—Him; dekhibmre—to see; mise—come; dui cmri jana—only a few people.

Kesava Chatri informed the Muslim King that Caitanya Mahaprabhu was a mendicant touring different places of pilgrimage and that, as such, only a few people came to see Him.

1.173

yavane tomara thani karaye lagani

tanra himsaya labha nahi, haya ara hani

SYNONYMS

yavane—your Muslim servant; tomara—your; thani—place; karaye—does; lagani—instigation; tanra—of Him; himsaya—to become jealous; labha nahi—there is no profit; haya—there is; ara—rather; hani—loss.

Kesava Chatri 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.”

1.174

rajare prabodhi’ kesava brahmana pathana

calibara tare prabhure pathaila kahina

SYNONYMS

rajare—unto the King; prabodhi’-pacifying; kesava—of the name Kesava Chatri; brahmana—one brahmana; pathana—sending there; calibara tare—for the sake of leaving; prabhura—unto the Lord; pathaila—sent; kahina—telling.

After pacifying the King in this way, Kesava Chatri sent a brahmana messenger to Lord Caitanya Mahaprabhu, requesting Him to leave without delay.

1.175

dabira khasere raja puchila nibhrte

gosanira mahima tenho lagila kahite

SYNONYMS

dabira khasere—of the name Dabira Khasa (then the name of Srila Rupa Gosvami); raja—the King; puchila—inquired; nibhrte—in privacy; gosanira—of Lord Caitanya Mahaprabhu; mahima—glories; tenho—he; lagila—began; kahite—to speak.

In private, the King inquired from Dabira Khasa (Srila Rupa Gosvami), who began to speak about the glories of the Lord.

1.176

ye tomare rajya dila, ye tomara gosana

tomara dese tomara bhagye janmila asina

SYNONYMS

ye—that one who; tomare—unto you; rajya—kingdom; dila—gave; ye—the one who; tomara—your; gosana—prophet; tomara dese—in your country; tomara bhagye—on account of your good fortune; janmila—took birth; asina—coming.

Srila Rupa Gosvami 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.

1.177

tomara mangala vanche, karya-siddhi haya

ihara asirvade tomara sarvatra-i jaya

SYNONYMS

tomara—your; mangala—good fortune; vanche—He desires; karya—of business; siddhi—the perfection; haya—is; ihara—of Him; asirvade—by the blessings; tomara—your; sarvatra-i—everywhere; jaya—victory "This prophet always desires your good fortune.

By His grace, all your business is successful.

By His blessings, you will attain victory everywhere.

1.178

more kena pucha, tumi pucha apana-mana

tumi naradhipa hao visnu-amsa sama

SYNONYMS

more—unto me; kena—why; pucha—you inquire; tumi—you; pucha—inquire; apana-mana—your own mind; tumi—you; nara-adhipa—King of the people; hao—you are; visnu-amsa sama—representative of the Supreme Personality of Godhead “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.”

1.179

tomara citte caitanyere kaiche haya jnana

tomara citte yei laya, sei ta’ pramana

SYNONYMS

tomara citte—in your mind; caitanyere—of Lord Caitanya Mahaprabhu; kaiche—how; haya—there is; jnana—knowledge; tomara—your; citte—mind; yei—whatever; laya—takes; sei ta’ pramana—that is evidence.

Thus Srila Rupa Gosvami informed the King about his mind as a way of knowing Sri Caitanya Mahaprabhu.

He assured the King that whatever occurred in his mind could be considered evidence.

1.180

raja kahe, suna, mora mane yei laya

saksat isvara ihan nahika samsaya

SYNONYMS

raja kahe—the King replied; suna—hear; mora—my; mane—mind; yei—what; laya—takes; saksat—personally; isvara—the Supreme Personality; ihan—He; nahika—there is not; samsaya—doubt.

The King replied, “I consider Sri Caitanya Mahaprabhu to be the Supreme Personality of Godhead.

There is no doubt about it.”

1.181

eta kahi’ raja gela nija abhyantare

tabe dabira khasa aila apanara ghare

SYNONYMS

eta kahi’-saying this; raja—the King; gela—went; nija—own; abhyantare—to the private house; tabe—at that time; dabira khasa—Srila Rupa Gosvami; aila—returned; apanara—his own; ghare—to the residence.

After having this conversation with Rupa Gosvami, the King entered his private house.

Rupa Gosvami, then known as Dabira Khasa, also returned to his residence.

PURPORT

A monarch is certainly a representative of the Supreme Personality of Godhead.

As stated in the Bhagavad-gita, sarva-loka-mahesvaram: 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 Visnu.

On behalf of the Supreme Personality of Godhead, he must see to the interests of all the people.

Therefore Lord Visnu, as Paramatma, gives the king all intelligence to execute governmental affairs.

Srila Rupa Gosvami therefore asked the King what was in his mind concerning Sri Caitanya Mahaprabhu and indicated that whatever the King thought about Him was correct.

1.182

ghare asi’ dui bhai yukati karina

prabhu dekhibare cale vesa lukana

SYNONYMS

ghare asi’-after returning home; dui bhai—two brothers; yukati—arguments; karina—making; prabhu—Lord Caitanya Mahaprabhu; dekhibare—to see; cale—go; vesa—dress; lukana—hiding.

After returning to his residence, Dabira Khasa and his brother decided after much consideration to go see the Lord incognito.

1.183

ardha-ratre dui bhai aila prabhu-sthane

prathame milila nityananda-haridasa sane

SYNONYMS

ardha-ratre—in the dead of night; dui bhai—the two brothers; aila—came; prabhu-sthane—to the place of Lord Caitanya; prathame—first; milila—met; nityananda-haridasa—Lord Nityananda and Haridasa Thakura; sane—with.

Thus in the dead of night the two brothers, Dabira Khasa and Sakara Mallika, went to see Sri Caitanya Mahaprabhu incognito.

First they met Nityananda Prabhu and Haridasa Thakura.

1.184

tanra dui-jana janaila prabhura gocare

rupa, sakara-mallika aila toma’ dekhibare

SYNONYMS

tanra—they; dui-jana—two persons; janaila—informed; prabhura—of Lord Caitanya Mahaprabhu; gocare—in the presence; rupa—Rupa Gosvami; sakara-mallika—and Sanatana Gosvami; aila—have come; toma’-You; dekhibare—to see.

Sri Nityananda Prabhu and Haridasa Thakura told Lord Caitanya Mahaprabhu that two personalities-Sri Rupa and Sanatana-had come to see Him.

PURPORT

Sakara Mallika was the name of Sanatana Gosvami, and Dabira Khasa was the name of Rupa Gosvami.

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.

1.185

dui guccha trna dunhe dasane dharina

gale vastra bandhi’ pade dandavat hana

SYNONYMS

dui—two; guccha—bunches; trna—of straw; dunhe—both of them; dasane—in the teeth; dharina—catching; gale—on the neck; vastra—cloth; bandhi’-binding; pade—fall; dandavat—like rods; hana—becoming.

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.

1.186

dainya rodana kare, anande vihvala

prabhu kahe,--utha, utha, ha-ila mangala

SYNONYMS

dainya—humility; rodana—crying; kare—perform; anande—in ecstasy; vihvala—overwhelmed; prabhu kahe—the Lord said; utha utha—stand up, stand up; ha-ila mangala—all auspiciousness unto you.

Upon seeing Lord Caitanya Mahaprabhu, the two brothers were overwhelmed with joy, and out of humility they began to cry.

Lord Caitanya Mahaprabhu asked them to get up and assured them of all good fortune.

1.187

uthi’ dui bhai tabe dante trna dhari’

dainya kari’ stuti kare karayoda kari

SYNONYMS

uthi’-standing up; dui—two; bhai—brothers; tabe—then; dante—in the teeth; trna—straw; dhari’-holding; dainya kari’-in all humbleness; stuti kare—offer prayers; kara-yoda—folded hands; kari’-making.

The two brothers got up, and again taking straw between their teeth, they humbly offered their prayers with folded hands.

1.188

jaya jaya sri-krsna-caitanya daya-maya

patita-pavana jaya, jaya mahasaya

SYNONYMS

jaya jaya—all glories; sri-krsna-caitanya—unto Lord Sri Caitanya Mahaprabhu; daya-maya—the most merciful; patita-pavana—the savior of the fallen souls; jaya—glories; jaya—glories; mahasaya—to the great personality "All glories to Sri Krsna Caitanya Mahaprabhu, the most merciful savior of the fallen souls! All glories to the Supreme Personality!

1.189

nica-jati, nica-sangi, kari nica kaja

tomara agrete prabhu kahite vasi laja

SYNONYMS

nica-jati—classified among the fallen; nica-sangi—associated with fallen souls; kari—we perform; nica—abominable; kaja—work; tomara—of You; agrete—in front; prabhu—O Lord; kahite—to say; vasi—we feel; laja—ashamed "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, Rupa and Sanatana (at that time Dabira Khasa and Sakara Mallika), presented themselves as being born in a low family, they nonetheless belonged to a most respectable brahmana family that was originally from Karnata.

Thus they actually belonged to the brahmana 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 nica-jati.

The word jati means birth.

According to sastra, 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.

Rupa and Sanatana, as Dabira Khasa and Sakara Mallika, associated with Muslims, who were naturally opposed to brahminical culture and cow protection.

In Srimad-Bhagavatam (Seventh Canto) it is stated that every person belongs to a certain classification.

A person is identifiable by the special symptoms mentioned in the sastras.

By one’s symptoms, one is known to belong to a certain caste.

Both Dabira Khasa and Sakara Mallika belonged to the brahmana 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-ratnakara it is clearly stated that because Sakara Mallika and Dabira Khasa associated with lower-class men, they introduced themselves as belonging to the lower classes.

Actually, however, they had been born in respectable brahmana families.

1.190

mat-tulyo nasti papatma

naparadhi ca kascana

parihare ’pi lajja me

kim bruve purusottama

SYNONYMS

mat—me; tulyah—like; na asti—there is not; papa-atma—sinful man; na aparadhi—nor an offender; ca—also; kascana—anyone; parihare—in begging pardon; api—even; lajja—ashamed; me—of me; kim—what; bruve—I shall say; purusa-uttama—O Supreme Personality of Godhead “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-rasamrta-sindhu (1.2.154), by Srila Rupa Gosvami.

1.191

patita-pavana-hetu tomara avatara

ama-ba-i jagate, patita nahi ara

SYNONYMS

patita-pavana—deliverance of the fallen; hetu—for the matter of; tomara—Your; avatara—incarnation; ama-ba-i—than us; jagate—in this world; patita—fallen; nahi—there is not; ara—more.

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.

1.192

jagai-madhai dui karile uddhara

tahan uddharite srama nahila tomara

SYNONYMS

jagai-madhai—the two brothers Jagai and Madhai; dui—two; karile—You did; uddhara—deliverance; tahan—there; uddharite—to deliver; srama—exertion; nahila—there was not; tomara—of You "You have delivered the two brothers Jagai and Madhai, but to deliver them You did not have to exert Yourself very much.

1.193

brahmana-jati tara, navadvipe ghara

nica-seva nahi kare, nahe nicera kurpara

SYNONYMS

brahmana-jati—born in a brahmana family; tara—they; navadvipe—the holy place of Navadvipa-dhama; ghara—their house; nica-seva—service to degraded persons; nahi—not; kare—do; nahe—not; nicera—of low persons; kurpara—an instrument "The brothers Jagai and Madhai belonged to the brahmana caste, and their residence was in the holy place of Navadvipa.

They never served low-class persons, nor were they instruments to abominable activities.

1.194

sabe eka dosa tara, haya papacara

papa-rasi dahe namabhasei tomara

SYNONYMS

sabe—in all; eka—one only; dosa—fault; tara—of them; haya—they are; papa-acara—attached to sinful activities; papa-rasi—volumes of sinful activities; dahe—become burned; nama-abhasei—simply by the dim reflection of chanting the holy name; tomara—of Your Lordship "Jagai and Madhai 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

Srila Rupa Gosvami and Sanatana Gosvami presented themselves as being lower than the two brothers Jagai and Madhai, who were delivered by Sri Caitanya Mahaprabhu.

When Rupa and Sanatana compared themselves to Jagai and Madhai, 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 brahmana caste of Navadvipa, and such brahmanas 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 Jagai and Madhai was that, as members of a brahmana family, they did not accept service under anyone.

The sastras strictly forbid a brahmana 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 Khasa and Sakara Mallika compared their position to that of Jagai and Madhai, they found Jagai and Madhai’s position far better.

Jagai and Madhai 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.

Jagai and Madhai chanted the name of Sri Caitanya Mahaprabhu 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.

1.195

tomara nama lana tomara karila nindana

sei nama ha-ila tara muktira karana

SYNONYMS

tomara—Your; nama—holy name; lana—taking; tomara—of You; karila—did; nindana—blaspheming; sei—that; nama—holy name; ha-ila—became; tara—of them; muktira—of deliverance; karana—the cause "Jagai and Madhai uttered Your holy name by way of blaspheming You.

Fortunately, that holy name became the cause of their deliverance.

1.196

jagai-madhai haite koti koti guna

adhama patita papi ami dui jana

SYNONYMS

jagai-madhai—of the name Jagai and Madhai; haite—than; koti koti—millions and millions; guna—of times; adhama—degraded; patita—fallen; papi—sinful; ami—we; dui—two; jana—persons "We two are millions and millions of times inferior to Jagai and Madhai.

We are more degraded, fallen and sinful than they.

1.197

mleccha-jati, mleccha-sevi, kari mleccha-karma

go-brahmana-drohi-sange amara sangama

SYNONYMS

mleccha-jati—belonging to the meat-eater caste; mleccha-sevi—servants of the meat-eaters; kari—we execute; mleccha-karma—the work of meat-eaters; go—cows; brahmana—brahmanas; drohi—those inimical to; sange—with; amara—our; sangama—association “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 brahmanas.”

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 Srila Rupa and Sanatana Gosvamis (formerly Dabira Khasa and Sakara 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 brahmanas, 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 brahmanas presiding over this state of affairs have certainly become degraded according to the standard given herein by Srila Rupa Gosvami and Sanatana Gosvami.

These so-called brahmanas 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 Maharaja Yudhisthira accepted the rule of Bharata-varsa (formerly this entire planet, including all the seas and land), he took sanction from authorities like Bhismadeva and Lord Krsna.

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 sastras, the bills will be passed.

The president and heads of state become sinful by agreeing to such abominable activities.

Sanatana and Rupa Gosvamis pleaded guilty to such activities; they therefore classified themselves among the mlecchas, although born in a brahmana family.

1.198

mora karma, mora hate-galaya bandhiya

ku-visaya-vistha-garte diyache phelaiya

SYNONYMS

mora—our; karma—activities; mora—our; hate—on the hand; galaya—on the neck; bandhiya—binding; ku-visaya—of abominable objects of sense gratification; vistha—of the stool; garte—in the ditch; diyache phelaiya—have been thrown.

The two brothers, Sakara Mallika and Dabira Khasa, 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

Srila Bhaktisiddhanta Sarasvati Thakura has explained ku-visaya 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 visaya.

When the sense gratificatory processes are executed by pious activity, they are called su-visaya.

The word su means ’good,’ and visaya means ’sense objects.’ When the sense gratificatory activities are performed under sinful conditions, they are called ku-visaya, bad sense enjoyment.

In either case, either ku-visaya or su-visaya, 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-visaya and ku-visaya, one must engage himself in the transcendental loving service of Krsna, 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-visaya and ku-visaya, one must take to Krsna consciousness.

In that way, one will save himself from contamination.” In this connection, Srila Narottama dasa Thakura has sung:

karma-kanda, jnana-kanda, kevala visera bhanda

amrta baliya yeba khaya

nana yoni sada phire, kadarya bhaksana kare

tara janma adhah-pate yaya

Su-visaya and ku-visaya both fall under the category of karma-kanda.

There is another kanda (platform of activity), called jnana-kanda, or philosophical speculation about the effects of ku-visaya and su-visaya with the intention to find out the means of deliverance from material entanglement.

On the platform of jnana-kanda, one may give up the objects of ku-visaya and su-visaya.

But that is not the perfection of life.

Perfection is transcendental to both jnana-kanda and karma-kanda; it is on the platform of devotional service.

If we do not take to devotional service in Krsna consciousness, we have to remain within this material world and endure the repetition of birth and death due to the effects of jnana-kanda and karma-kanda.

Therefore Narottama dasa Thakura says:

nana yoni sada phire, kadarya bhaksana kare

tara janma adhah-pate yaya “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-visaya or su-visaya 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 Krsna conscious.

Attachment is there.

As explained by Prahlada Maharaja in Srimad-Bhagavatam (7.5.30):

matir na krsne paratah svato va

mitho ’bhipadyeta grha-vratanam

adanta-gobhir visatam tamisram

punah-punas-carvita-carvananam “Those who have made up their minds to remain in this material world and enjoy sense gratification cannot become Krsna 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.”

1.199

ama uddharite bali nahi tri-bhuvane

patita-pavana tumi--sabe toma vine

SYNONYMS

ama—us; uddharite—to deliver; bali—powerful; nahi—there is not; tri-bhuvane—within the three worlds; patita-pavana—deliverer of the fallen; tumi—You; sabe—only; toma—You; vine—except "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.

1.200

ama uddhariya yadi dekhao nija-bala

’patita-pavana’ nama tabe se saphala

SYNONYMS

ama—us; uddhariya—by delivering; yadi—if; dekhao—You show; nija-bala—Your own strength; patita-pavana—savior of the fallen; nama—this name; tabe—then; se—that; sa-phala—successful "If You simply deliver us by Your transcendental strength, then certainly Your name will be known as Patita-pavana, the savior of the fallen souls.

1.201

satya eka bata kahon, suna, daya-maya

mo-vinu dayara patra jagate na haya

SYNONYMS

satya—truthful; eka—one; bata—word; kahon—we say; suna—please hear; daya-maya—O all-merciful Lord; mo-vinu—except for us; dayara—of mercy; patra—objects; jagate—in the world; na—not; haya—there is "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.

1.202

more daya kari’ kara sva-daya saphala

akhila brahmanda dekhuka tomara daya-bala

SYNONYMS

more—to us; daya—mercy; kari’-showing; kara—make; sva-daya—Your own mercy; sa-phala—successful; akhila—throughout; brahmanda—the universe; dekhuka—let it be seen; tomara—Your; daya-bala—power of mercy "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!

1.203

na mrsa paramartham eva me

srnu vijnapanam ekam agratah

yadi me na dayisyase tada

dayaniyas tava natha durlabhah

SYNONYMS

na—not; mrsa—untruth; parama-artham—full of meaning; eva—certainly; me—my; srnu—kindly hear; vijnapanam—submission; ekam—one; agratah—first; yadi—if; me—unto me; na dayisyase—You will not show mercy; tada—then; dayaniyah—candidate for mercy; tava—Your; natha—O Lord; durlabhah—difficult to find " ’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 Sri Yamunacarya.

1.204

apane ayogya dekhi’ mane pan ksobha

tathapi tomara gune upajaya lobha

SYNONYMS

apane—ourselves; ayogya—most unfit; dekhi’-seeing; mane—within the mind; pan—get; ksobha—lamentation; tathapi—still; tomara—Your; gune—in transcendental qualities; upajaya—there is; lobha—attraction "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.

1.205

vamana yaiche canda dharite cahe kare

taiche ei vancha mora uthaye antare

SYNONYMS

vamana—a dwarf; yaiche—as; canda—the moon; dharite—to capture; cahe—wants; kare—does; taiche—similarly; ei—this; vancha—desire; mora—our; uthaye—awakens; antare—within the mind "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.

1.206

bhavantam evanucaran nirantarah

prasanta-nihsesa-mano-rathantarah

kadaham aikantika-nitya-kinkarah

praharsayisyami sanatha-jivitam

SYNONYMS

bhavantam—You; eva—certainly; anucaran—serving; nirantarah—always; prasanta—pacified; nihsesa—all; manah-ratha—desires; antarah—other; kada—when; aham—I; aikantika—exclusive; nitya—eternal; kinkarah—servant; praharsayisyami—I shall become joyful; sa-natha—with a fitting master; jivitam—living “ ’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 Sanatana Gosvami, Sri Caitanya Mahaprabhu 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 Sri Yamunacarya.

1.207

suni’ mahaprabhu kahe,--suna, dabira-khasa

tumi dui bhai--mora puratana dasa

SYNONYMS

suni’-hearing this; mahaprabhu—Lord Caitanya Mahaprabhu; kahe—says; suna—please hear; dabira khasa—Dabira Khasa; tumi—you; dui bhai—two brothers; mora—My; puratana—old; dasa—servants.

After hearing the prayer of Dabira Khasa and Sakara Mallika, Sri Caitanya Mahaprabhu said, "My dear Dabira Khasa, you two brothers are My old servants.

1.208

aji haite dunhara nama ’rupa’ ’sanatana’

dainya chada, tomara dainye phate mora mana

SYNONYMS

aji haite—from this day; dunhara—of both of you; nama—these names; rupa—Sri Rupa; sanatana—Sri Sanatana; dainya chada—give up your humility; tomara—your; dainye—humility; phate—breaks; mora—My; mana—heart "My dear Sakara Mallika, from this day your names will be changed to Srila Rupa and Srila Sanatana.

Now please abandon your humility, for My heart is breaking to see you so humble.

PURPORT

Actually this is Sri Caitanya Mahaprabhu’s initiation of Dabira Khasa and Sakara 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 sankha-cakrady-urdhva-pundra-

dharanady-atma-laksanam

tan nama-karanam caiva

vaisnavatvam ihocyate “After initiation, the disciple’s name must be changed to indicate that he is a servant of Lord Visnu.

The disciple should also immediately begin marking his body with tilaka (urdhva-pundra), especially his forehead.

These are spiritual marks, symptoms of a perfect Vaisnava.” This is a verse from the Padma Purana, Uttara-khanda.

A member of the sahajiya-sampradaya does not change his name; therefore he cannot be accepted as a Gaudiya Vaisnava.

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.

1.209

dainya-patri likhi’ more pathale bara bara

sei patri-dvara jani tomara vyavahara

SYNONYMS

dainya-patri—humble letters; likhi’-writing; more—unto Me; pathale—you sent; bara bara—again and again; sei—those; patri-dvara—by the letters; jani—I can understand; tomara—your; vyavahara—behavior "You have written several letters showing your humility.

I can understand your behavior from those letters.

1.210

tomara hrdaya ami jani patri-dvare

toma sikhaite sloka pathaila tomare

SYNONYMS

tomara—your; hrdaya—hearts; ami—I; jani—understand; patri-dvare—by those letters; toma—you; sikhaite—to instruct; sloka—a verse; pathaila—I sent; tomare—unto you "By your letters, I could understand your heart.

Therefore, in order to teach you, I sent you one verse, which reads as follows.

1.211

para-vyasanini nari

vyagrapi grha-karmasu

tad evasvadayaty antar

nava-sanga-rasayanam

SYNONYMS

para-vyasanini—attached to another man; nari—a woman; vyagra api—although zealous; grha-karmasu—in household affairs; tat eva—that only; asvadayati—tastes; antah—within herself; nava-sanga—of new association; rasa-ayanam—mellow " ’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.’

1.212

gauda-nikata asite nahi mora prayojana

toma-dunha dekhite mora ihan agamana

SYNONYMS

gauda-nikata—to Bengal; asite—to come; nahi—there was none; mora—My; prayojana—necessity; toma—you; dunha—two; dekhite—to see; mora—My; ihan—here; agamana—coming "I really had no business in coming to Bengal, but I have come just to see you two brothers.

1.213

ei mora manera katha keha nahi jane

sabe bale, kene aila rama-keli-grame

SYNONYMS

ei—this; mora—My; manera—of the mind; katha—intentions; keha—anyone; nahi—not; jane—knows; sabe—everyone; bale—says; kene—why; aila—You came; ramakeli-grame—to this village named Ramakeli "Everyone is asking why I have come to this village of Ramakeli.

No one knows My intentions.

1.214

bhala haila, dui bhai aila mora sthane

ghare yaha, bhaya kichu na kariha mane

SYNONYMS

bhala haila—it was very good; dui bhai—you two brothers; aila—came; mora—My; sthane—to the place; ghare—home; yaha—go; bhaya—fear; kichu—any; na—do not; kariha—have; mane—within the mind "It is very good that you two brothers have come to see Me.

Now you can go home.

Do not fear anything.

1.215

janme janme tumi dui--kinkara amara

acirate krsna tomaya karibe uddhara

SYNONYMS

janme janme—birth after birth; tumi—you; dui—two; kinkara—servants; amara—My; acirate—very soon; krsna—Lord Krsna; tomaya—of both of you; karibe—will do; uddhara—deliverance “Birth after birth you have been My eternal servants.

I am sure that Krsna will deliver you very soon.”

1.216

eta bali dunhara sire dharila dui hate

dui bhai prabhu-pada nila nija mathe

SYNONYMS

eta bali—saying this; dunhara sire—on the heads of both of them; dharila—placed; dui—two; hate—hands; dui bhai—the two brothers; prabhu-pada—the lotus feet of the Lord; nila—took; nija mathe—on their own heads.

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.

1.217

donha alingiya prabhu balila bhakta-gane

sabe krpa kari’ uddharaha dui jane

SYNONYMS

donha—both of them; alingiya—embracing; prabhu—the Lord; balila—said; bhakta-gane—unto the devotees; sabe—all of you; krpa—mercy; kari’-showing; uddharaha—deliver; dui—the two; jane—persons.

After this, the Lord embraced both of them and requested all of the devotees present to be merciful upon them and deliver them.

1.218

dui jane prabhura krpa dekhi’ bhakta-gane

’hari’ ’hari’ bale sabe anandita-mane

SYNONYMS

dui jane—unto the two persons; prabhura—of the Lord; krpa—the mercy; dekhi’-seeing; bhakta-gane—all the devotees; hari hari—the holy name of the Lord; bale—chant; sabe—all; anandita—cheerful; mane—in the mind.

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

Srila Narottama dasa Thakura says, chadiya vaisnava seva nistara payeche keba: unless one serves a Vaisnava, 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 Vaisnavas, his path is clear.

Consequently Sri Caitanya Mahaprabhu requested all the Vaisnavas present to show mercy toward the two brothers, Rupa and Sanatana, who had just been initiated by the Lord.

When a Vaisnava sees that another Vaisnava is a recipient of the Lord’s mercy, he becomes very happy.

Vaisnavas are not envious.

If a Vaisnava, by the mercy of the Lord, is empowered by Him to distribute the Lord’s holy name all over the world, other Vaisnavas become very joyful-that is, if they are truly Vaisnavas.

One who is envious of the success of a Vaisnava is certainly not a Vaisnava himself, but an ordinary mundane man.

Envy and jealousy are manifested by mundane people, not by Vaisnavas.

Why should a Vaisnava be envious of another Vaisnava who is successful in spreading the holy name of the Lord? An actual Vaisnava is very pleased to accept another Vaisnava who is bestowing the Lord’s mercy.

A mundane person in the dress of a Vaisnava should not be respected but rejected.

This is enjoined in the sastra (upeksa).

The word upeksa means neglect.

One should neglect an envious person.

A preacher’s duty is to love the Supreme Personality of Godhead, make friendships with Vaisnavas, show mercy to the innocent and reject or neglect those who are envious or jealous.

There are many jealous people in the dress of Vaisnavas in this Krsna consciousness movement, and they should be completely neglected.

There is no need to serve a jealous person who is in the dress of a Vaisnava.

When Narottama dasa Thakura says chadiya vaisnava seva nistara payeche keba, he is indicating an actual Vaisnava, not an envious or jealous person in the dress of a Vaisnava.

1.219

nityananda, haridasa, srivasa, gadadhara

mukunda, jagadananda, murari, vakresvara

SYNONYMS

nityananda—Lord Nityananda; haridasa—Haridasa Thakura; srivasa—Srivasa Thakura; gadadhara—Gadadhara Pandita; mukunda—Mukunda; jagadananda—Jagadananda; murari—Murari; vakresvara—Vakresvara.

All the Vaisnava associates of the Lord were present, including Nityananda, Haridasa Thakura, Srivasa Thakura, Gadadhara Pandita, Mukunda, Jagadananda, Murari and Vakresvara.

1.220

sabara carane dhari, pade dui bhai

sabe bale,--dhanya tumi, paile gosani

SYNONYMS

sabara—of all of them; carane—the lotus feet; dhari—touching; pade—fall down; dui bhai—the two brothers; sabe bale—all the Vaisnavas say; dhanya tumi—you are so fortunate; paile gosani—you have gotten the shelter of the lotus feet of Lord Caitanya Mahaprabhu.

In accordance with the instructions of Sri Caitanya Mahaprabhu, the two brothers, Rupa and Sanatana, immediately touched the lotus feet of these Vaisnavas, 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 Vaisnavas.

When they saw that Rupa and Sanatana 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 Vaisnava is not at all happy to see the success of another Vaisnava in receiving the Lord’s mercy.

Unfortunately in this Age of Kali there are many mundane persons in the dress of Vaisnavas, and Srila Bhaktivinoda Thakura has described them as disciples of Kali.

He says, kali-cela.

He indicates that there is another Vaisnava, a pseudoVaisnava with tilaka on his nose and kanthi beads around his neck.

Such a pseudoVaisnava associates with money and women and is jealous of successful Vaisnavas.

Although passing for a Vaisnava, his only business is earning money in the dress of a Vaisnava.

Bhaktivinoda Thakura therefore says that such a pseudoVaisnava is not a Vaisnava at all but a disciple of Kali-yuga.

A disciple of Kali cannot become an acarya by the decision of some high court.

Mundane votes have no jurisdiction to elect a Vaisnava acarya.

A Vaisnava acarya is self-effulgent, and there is no need for any court judgment.

A false acarya may try to override a Vaisnava by a high-court decision, but Bhaktivinoda Thakura says that he is nothing but a disciple of Kali-yuga.

1.221

saba-pasa ajna magi’ calana-samaya

prabhu-pade kahe kichu kariya vinaya

SYNONYMS

saba—all of them; pasa—from; ajna—order; magi’-taking; calana-samaya—at the time of departure; prabhu-pade—at the lotus feet of the Lord; kahe—say; kichu—something; kariya—doing; vinaya—submission.

After begging the permission of all the Vaisnavas present, the two brothers, at the time of their departure, humbly submitted something at the lotus feet of the Lord.

1.222

ihan haite cala, prabhu, ihan nahi kaya

yadyapi tomare bhakti kare gauda-raja

SYNONYMS

ihan haite—from this place; cala—please depart; prabhu—dear Lord; ihan—in this place; nahi kaya—there is no other business; yadyapi—although; tomare—unto You; bhakti—respect; kare—shows; gauda-raja—the King of Bengal.

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.

1.223

tathapi yavana jati, na kari pratiti

tirtha-yatraya eta sanghatta bhala nahe riti

SYNONYMS

tathapi—still; yavana jati—by caste a Muslim; na—does not; kari—do; pratiti—confidence; tirtha-yatraya—in going for a pilgrimage; eta—so; sanghatta—crowd; bhala—good; nahe—not; riti—etiquette "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 Vrndavana.

1.224

yara sange cale ei loka laksa-koti

vrndavana-yatrara e nahe paripati

SYNONYMS

yara—of whom; sange—in the company; cale—follow; ei—these; loka—people; laksa-koti—hundreds and thousands; vrndavana-yatrara—of going to Vrndavana; e—this; nahe—not; paripati—method “Dear Lord, You are going to Vrndavana 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 Rupa and Sanatana Gosvamis, expressing their opinion in the presence of Lord Caitanya Mahaprabhu, disapproved of such crowded pilgrimages.

Actually when Lord Caitanya visited Vrndavana, He visited it alone and accepted a servant only at His devotees’ request.

He never visited Vrndavana with crowds of people for a commercial purpose.

1.225

yadyapi vastutah prabhura kichu nahi bhaya

tathapi laukika-lila, loka-cesta-maya

SYNONYMS

yadyapi—although; vastutah—in fact; prabhura—of the Lord; kichu—any; nahi—there is not; bhaya—fear; tathapi—still; laukika-lila—general pastimes; loka-cesta-maya—consisting of popular behavior.

Although Sri Caitanya Mahaprabhu was Sri Krsna Himself, the Supreme Lord, and was therefore not at all fearful, He still acted like a human being to teach neophytes how to act.

1.226

eta bali’ carana vandi’ gela dui-jana

prabhura sei grama haite calite haila mana

SYNONYMS

eta bali’-saying this; carana vandi’-offering prayers to the lotus feet of Lord Caitanya; gela—went back; dui-jana—the two brothers; prabhura—of Sri Caitanya Mahaprabhu; sei—that; grama—village; haite—from; calite—to go; haila—there was; mana—the mind.

Having spoken thus, the two brothers offered prayers to the lotus feet of the Lord and returned to their homes.

Lord Caitanya Mahaprabhu then desired to leave that village.

1.227

prate cali’ aila prabhu ’kanaira natasala’

dekhila sakala tahan krsna-caritra-lila

SYNONYMS

prate—in the morning; cali’-departing; aila—came; prabhu—the Lord; kanaira natasala—to the place of the name Kanai Natasala; dekhila—saw; sakala—all; tahan—there; krsna-caritra-lila—the pastimes of Krsna.

In the morning, the Lord left and went to a place known as Kanai Natasala.

While there, He saw may pastimes of Lord Krsna.

PURPORT

In those days in Bengal there were many places known as Kanai Natasala, where pictures of the pastimes of Lord Krsna were kept.

People used to go there to see them.

This is called krsna-caritra-lila.

In Bengal there are still many places called hari-sabha, which indicates a place where local people gather to chant the Hare Krsna maha-mantra and discuss the pastimes of Lord Krsna.

The word kanai means “Lord Krsna’s,” and natasala indicates a place where pastimes are demonstrated.

So those places which at the present moment are called hari-sabha may previously have been known as Kanai Natasala.

1.228

sei ratre prabhu tahan cinte mane mana

sange sanghatta bhala nahe, kaila sanatana

SYNONYMS

sei ratre—that night; prabhu—the Lord; tahan—there; cinte—thinks; mane—within His mind; mana—the mind; sange—with Him; sanghatta—crowds of men; bhala nahe—is not good; kaila sanatana—Sanatana has so spoken.

That night the Lord considered Sanatana Gosvami’s proposal that He should not go to Vrndavana followed by so many people.

1.229

mathura yaiba ami eta loka sange

kichu sukha na paiba, habe rasa-bhange

SYNONYMS

mathura—the holy place of the name Mathura; yaiba—shall go; ami—I; eta—so many; loka—people; sange—with; kichu—any; sukha—happiness; na—not; paiba—I shall get; habe—there will be; rasa-bhange—a disturbance in the atmosphere.

The Lord thought, “If I go to Mathura with such crowds behind Me, it would not be a very happy situation, for the atmosphere would be disturbed.”

PURPORT

Sri Caitanya Mahaprabhu confirms that visiting a holy place like Vrndavana with so many people is simply disturbing.

He would not find the happiness He desired by visiting such holy places in that way.

1.230

ekaki yaiba, kimva sange eka jana

tabe se sobhaye vrndavanere gamana

SYNONYMS

ekaki—alone; yaiba—I shall go; kimva—or; sange—with; eka—one; jana—person; tabe—then only; se—that; sobhaye—becomes beautiful; vrndavanere—to Vrndavana; gamana—going.

The Lord concluded that He would go alone to Vrndavana or, at most, would take only one person as His companion.

In that way, going to Vrndavana would be very pleasant.

1.231

eta cinti pratah-kale ganga-snana kari’

’nilacale yaba’ bali’ calila gaurahari

SYNONYMS

eta cinti—thus thinking; pratah-kale—in the morning; ganga-snana—bathing in the Ganges; kari’-performing; nilacale yaba—I shall go to Nilacala (Jagannatha Puri); bali’-saying; calila—started; gaurahari—Sri Caitanya Mahaprabhu.

Thinking like this, the Lord took His morning bath in the Ganges and started for Nilacala, saying “I shall go there.”

1.232

ei mata cali’ cali’ aila santipure

dina panca-sata rahila acaryera ghare

SYNONYMS

ei mata—in this way; cali’ cali’-walking; aila—came; santipure—to Santipura; dina panca-sata—five or seven days; rahila—remained; acaryera ghare—at the house of Advaita Acarya.

Walking and walking, Sri Caitanya Mahaprabhu arrived at Santipura and remained at the house of Advaita Acarya for five to seven days.

1.233

saci-devi ani’ tanre kaila namaskara

sata dina tanra thani bhiksa-vyavahara

SYNONYMS

saci-devi—mother Sacidevi; ani’-calling her; tanre—unto Lord Caitanya Mahaprabhu; kaila—did; namaskara—obeisances; sata dina—seven days; tanra thani—from Sacidevi; bhiksa-vyavahara—accepting meals.

Taking this opportunity, Sri Advaita Acarya Prabhu sent for mother Sacidevi, and she remained at His house for seven days to prepare the meals for Sri Caitanya Mahaprabhu.

1.234

tanra ajna lana punah karila gamane

vinaya kariya vidaya dila bhakta-gane

SYNONYMS

tanra ajna lana—taking the permission of mother Sacidevi; punah—again; karila—did; gamane—starting; vinaya kariya—by submitting pleasing words; vidaya—farewell; dila—gave; bhakta-gane—to all the devotees.

Taking permission from His mother, Lord Caitanya Mahaprabhu started for Jagannatha Puri.

When the devotees followed Him, He humbly begged them to remain and bade them all farewell.

1.235

jana dui sange ami yaba nilacale

amare miliba asi’ ratha-yatra-kale

SYNONYMS

jana—persons; dui—two; sange—with; ami—I; yaba—shall go; nilacale—to Jagannatha Puri; amare—Me; miliba—will meet; asi’-coming there; ratha-yatra-kale—during the time of the car festival.

Sri Caitanya Mahaprabhu, although requesting all the devotees to go back, allowed two people to follow Him.

He requested all the devotees to come to Jagannatha Puri and meet Him during the car festival.

1.236

balabhadra bhattacarya, ara pandita damodara

dui-jana-sange prabhu aila nilacala

SYNONYMS

balabhadra bhattacarya—of the name Balabhadra Bhattacarya; ara—and; pandita damodara—Damodara Pandita; dui-jana—two persons; sange—with; prabhu—the Lord; aila—went back; nilacala—to Jagannatha Puri.

The two persons who accompanied Sri Caitanya Mahaprabhu to Jagannatha Puri (Nilacala) were Balabhadra Bhattacarya and Damodara Pandita.

1.237

dina kata tahan rahi’ calila vrndavana

lukana calila ratre, na jane kona jana

SYNONYMS

dina kata—a few days; tahan—at Jagannatha Puri; rahi’-remaining; calila—started; vrndavana—for Vrndavana; lukana—keeping secret; calila—started; ratre—at night; na jane—did not know; kona—some; jana—person.

After remaining at Jagannatha Puri for a few days, the Lord secretly started for Vrndavana at night.

He did this without anyone’s knowledge.

1.238

balabhadra bhattacarya rahe matra sange

jharikhanda-pathe kasi aila maha-range

SYNONYMS

balabhadra bhattacarya—of the name Balabhadra Bhattacarya; rahe—remains; matra—only; sange—with Him; jhari-khanda-pathe—on the way through Jharikhanda (Madhya Pradesh); kasi—in Benares; aila—arrived; maha-range—with great delight.

When Sri Caitanya Mahaprabhu left Jagannatha Puri for Vrndavana, only Balabhadra Bhattacarya was with Him.

Thus He traveled on the path through Jharikhanda and arrived in Benares with great delight.

1.239

dina cara kasite rahi’ gela vrndavana

mathura dekhiya dekhe dvadasa kanana

SYNONYMS

dina cara—only four days; kasite—at Benares; rahi’-remaining; gela—started for; vrndavana—the holy place Vrndavana; mathura—the holy place Mathura; dekhiya—after seeing; dekhe—visits; dvadasa—twelve; kanana—forests.

Sri Caitanya Mahaprabhu stayed at Benares only four days and then left for Vrndavana.

After seeing the town of Mathura, He visited the twelve forests.

PURPORT

Those who visit the Vrndavana area today also generally visit twelve places, known as the twelve forests.

They start at Mathura, where there is Kamya-vana.

From there they go to Tala-vana, Tamala-vana, Madhu-vana, Kusuma-vana, Bhandira-vana, Bilva-vana, Bhadra-vana, Khadira-vana, Loha-vana, Kumuda-vana and Gokula-mahavana.

1.240

lila-sthala dekhi’ preme ha-ila asthira

balabhadra kaila tanre mathurara bahira

SYNONYMS

lila-sthala—all the holy places of Lord Krsna’s pastimes; dekhi’-visiting; preme—in great ecstasy; ha-ila—became; asthira—agitated; balabhadra—of the name Balabhadra; kaila—assisted; tanre—Lord Caitanya Mahaprabhu; mathurara—of the town of Mathura; bahira—outside.

When Sri Caitanya Mahaprabhu visited all twelve places of Sri Krsna’s pastimes, He became very agitated because of ecstasy.

Balabhadra Bhattacarya somehow or other got Him out of Mathura.

1.241

ganga-tira-pathe lana prayage aila

sri-rupa asi’ prabhuke tathai milila

SYNONYMS

ganga-tira-pathe—the path on the bank of the Ganges; lana—taking; prayage—in Allahabad; aila—arrived; sri-rupa—of the name Sri Rupa; asi’-coming there; prabhuke—Lord Sri Caitanya Mahaprabhu; tathai—there; milila—met.

After leaving Mathura, the Lord began to walk along a path on the bank of the Ganges, and finally He reached the holy place named Prayaga (Allahabad).

It was there that Srila Rupa Gosvami came and met the Lord.

1.242

dandavat kari’ rupa bhumite padila

parama anande prabhu alingana dila

SYNONYMS

dandavat kari’-offering obeisances; rupa—Srila Rupa Gosvami; bhumite—on the ground; padila—fell; parama—great; anande—in delight; prabhu—the Lord; alingana—embracing; dila—gave.

At Prayaga, Rupa Gosvami fell down on the ground to offer obeisances to the Lord, and the Lord embraced him with great delight.

1.243

sri-rupe siksa karai’ pathaila vrndavana

apane karila varanasi agamana

SYNONYMS

sri-rupe siksa karai’-teaching Srila Rupa Gosvami; pathaila—sent; vrndavana—toward Vrndavana; apane—Himself; karila—did; varanasi—to Benares; agamana—coming.

After instructing Srila Rupa Gosvami at Prayaga at the Dasasvamedha-ghata, Caitanya Mahaprabhu ordered him to go to Vrndavana.

The Lord then returned to Varanasi.

1.244

kasite prabhuke asi’ milila sanatana

dui masa rahi’ tanre karaila siksana

SYNONYMS

kasite—at Varanasi; prabhuke—the Lord; asi’-arriving; milila—met; sanatana—of the name Sanatana Gosvami; dui—two; masa—months; rahi’-remaining; tanre—unto him; karaila—did; siksana—instruction.

When Lord Caitanya Mahaprabhu arrived at Varanasi, Sanatana Gosvami met Him there.

The Lord remained there for two months and instructed Sanatana Gosvami perfectly.

1.245

mathura pathaila tanre diya bhakti-bala

sannyasire krpa kari’ gela nilacala

SYNONYMS

mathura—to Mathura; pathaila—sent; tanre—him; diya—giving; bhakti-bala—the strength of devotion; sannyasire—unto the Mayavadi sannyasis; krpa—mercy; kari’-giving; gela—went back; nilacala—to Jagannatha Puri.

After fully instructing Sanatana Gosvami, Sri Caitanya Mahaprabhu sent him to Mathura with empowered devotional service.

In Benares He also bestowed His mercy upon the Mayavadi sannyasis.

He then returned to Nilacala (Jagannatha Puri).

1.246

chaya vatsara aiche prabhu karila vilasa

kabhu iti-uti, kabhu ksetra-vasa

SYNONYMS

chaya vatsara—six years; aiche—in that way; prabhu—the Lord; karila—did; vilasa—pastimes; kabhu—sometimes; iti-uti—here and there; kabhu—sometimes; ksetra-vasa—residing at Jagannatha Puri.

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 Jagannatha Puri.

1.247

anande bhakta-sange sada kirtana-vilasa

jagannatha-darasana, premera vilasa

SYNONYMS

anande—in great delight; bhakta-sange—with devotees; sada—always; kirtana—of chanting; vilasa—enjoyment; jagannatha—Lord Jagannatha; darasana—visiting; premera—of ecstasy; vilasa—pastimes.

While at Jagannatha Puri, the Lord passed His time in great joy by performing sankirtana and visiting the temple of Jagannatha in great ecstasy.

1.248

madhya-lilara kailun ei sutra-vivarana

antya-lilara sutra ebe suna, bhakta-gana

SYNONYMS

madhya-lilara—of the madhya-lila, the middle portion of His pastimes; kailun—I have made; ei—this; sutra—synopsis; vivarana—description; antya-lilara—of the pastimes at the end, known as antya-lila; sutra—synopsis; ebe—now; suna—hear; bhakta-gana—all devotees.

Thus I have given a synopsis of the madhya-lila, the middle pastimes of the Lord.

Now, O devotees, kindly hear the synopsis of the final pastimes of the Lord, known as antya-lila.

1.249

vrndavana haite yadi nilacale aila

athara varsa tahan vasa, kahan nahi gela

SYNONYMS

vrndavana haite—from Vrndavana; yadi—though; nilacale—to Jagannatha Puri; aila—came back; athara—eighteen; varsa—years; tahan—at Jagannatha Puri; vasa—residence; kahan—anywhere; nahi—not; gela—went.

When the Lord returned to Jagannatha Puri from Vrndavana, He remained there and did not go anywhere else for eighteen years.

1.250

prativarsa aisena tahan gaudera bhakta-gana

cari masa rahe prabhura sange sammilana

SYNONYMS

prativarsa—each year; aisena—visit; tahan—there; gaudera—of Bengal; bhakta-gana—all the devotees; cari—four; masa—months; rahe—remain; prabhura—Lord Caitanya Mahaprabhu; sange—with; sammilana—meeting.

During those eighteen years, all the devotees of Bengal used to visit Him at Jagannatha Puri every year.

They would remain there for four continuous months and enjoy the company of the Lord.

1.251

nirantara nrtya-gita kirtana-vilasa

acandale prema-bhakti karila prakasa

SYNONYMS

nirantara—without stopping; nrtya-gita—chanting and dancing; kirtana—of sankirtana; vilasa—enjoyment; a-candale—to everyone, even to the lowest person; prema-bhakti—love of Godhead; karila—did; prakasa—manifestation.

At Jagannatha Puri, Sri Caitanya Mahaprabhu performed chanting and dancing unceasingly.

Thus He enjoyed the pastime of sankirtana.

He manifested His causeless mercy, pure love of God, to everyone, including the lowest man.

1.252

pandita-gosani kaila nilacale vasa

vakresvara, damodara, sankara, haridasa

SYNONYMS

pandita-gosani—Gadadhara Pandita; kaila—did; nilacale—at Jagannatha Puri; vasa—living; vakresvara—of the name Vakresvara; damodara—Damodara Pandita; sankara—of the name Sankara; haridasa—Haridasa Thakura.

Residing with the Lord at Jagannatha Puri were Pandita Gosani and other devotees, such as Vakresvara, Damodara, Sankara and Haridasa Thakura.

1.253

jagadananda, bhagavan, govinda, kasisvara

paramananda-puri, ara svarupa-damodara

SYNONYMS

jagadananda—of the name Jagadananda; bhagavan—of the name Bhagavan; govinda—of the name Govinda; kasisvara—of the name Kasisvara; paramananda-puri—of the name Paramananda Puri; ara svarupa-damodara—and Svarupa Damodara, His secretary.

Jagadananda, Bhagavan, Govinda, Kasisvara, Paramananda Puri and Svarupa Damodara were other devotees who also lived with the Lord.

1.254

ksetra-vasi ramananda raya prabhrti

prabhu-sange ei saba kaila nitya-sthiti

SYNONYMS

ksetra-vasi—residents of Jagannatha Puri; ramananda raya—of the name Ramananda Raya; prabhrti—and others; prabhu-sange—with the Lord; ei saba—all of them; kaila—did; nitya-sthiti—permanently living.

Srila Ramananda Raya and other devotees who were residents of Jagannatha Puri also remained permanently with the Lord.

1.255-256

advaita, nityananda, mukunda, srivasa

vidyanidhi, vasudeva, murari,--yata dasa

prativarse aise sange rahe cari-masa

tan-saba lana prabhura vividha vilasa

SYNONYMS

advaita—of the name Advaita; nityananda—of the name Nityananda; mukunda—of the name Mukunda; srivasa—of the name Srivasa; vidyanidhi—of the name Vidyanidhi; vasudeva—of the name Vasudeva; murari—of the name Murari; yata dasa—all servitors of the Lord; prativarse—each year; aise—go there; sange—in association; rahe—remain; cari-masa—four months; tan-saba—all of them; lana—taking; prabhura—of the Lord; vividha—various; vilasa—pastimes.

Other devotees of the Lord-headed by Advaita Acarya, Nityananda Prabhu, Mukunda, Srivasa, Vidyanidhi, Vasudeva and Murari-used to visit Jagannatha Puri and remain with the Lord for four continuous months.

The Lord enjoyed various pastimes in their company.

1.257

haridasera siddhi-prapti,--adbhuta se saba

apani mahaprabhu yanra kaila mahotsava

SYNONYMS

haridasera—of Thakura Haridasa; siddhi-prapti—passing away; adbhuta—wonderful; se—those; saba—all incidents; apani—personally; mahaprabhu—Sri Caitanya Mahaprabhu; yanra—whose; kaila—performed; maha-utsava—festival.

At Jagannatha Puri, Haridasa Thakura passed away.

The incident was very wonderful because the Lord Himself performed the festival of Thakura Haridasa’s departure.

1.258

tabe rupa-gosanira punar-agamana

tanhara hrdaye kaila prabhu sakti-sancarana

SYNONYMS

tabe—thereafter; rupa-gosanira—of Srila Rupa Gosvami; punah-agamana—again coming there; tanhara—of him; hrdaye—in the heart; kaila—did; prabhu—the Lord; sakti-sancarana—invoking of transcendental power.

At Jagannatha Puri Srila Rupa Gosvami met the Lord again, and the Lord invested his heart with all transcendental power.

1.259

tabe chota haridase prabhu kaila danda

damodara-pandita kaila prabhuke vakya-danda

SYNONYMS

tabe—thereafter; chota haridase—unto Junior Haridasa; prabhu—the Lord; kaila—did; danda—punishment; damodara-pandita—of the name Damodara Pandita; kaila—did; prabhuke—unto the Lord; vakya-danda—chastisement as a warning.

After this, the Lord punished Junior Haridasa, and Damodara Pandita gave some warning to the Lord.

PURPORT

Actually Damodara Pandita 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.

1.260

tabe sanatana-gosanira punar-agamana

jyaistha-mase prabhu tanre kaila pariksana

SYNONYMS

tabe—thereafter; sanatana-gosanira—of Sanatana Gosvami; punah-agamana—again coming; jyaistha-mase—in the month of Jyaistha (May-June); prabhu—the Lord; tanre—him; kaila—did; pariksana—examination.

Thereafter Sanatana Gosvami met the Lord again, and the Lord tested him in scorching heat during the month of Jyaistha.

1.261

tusta hana prabhu tanre pathaila vrndavana

advaitera haste prabhura adbhuta bhojana

SYNONYMS

tusta hana—being very much pleased; prabhu—the Lord; tanre—him; pathaila—sent back; vrndavana—to Vrndavana; advaitera—of Advaita Acarya; haste—in the hands; prabhura—of the Lord; adbhuta—wonderful; bhojana—feasting.

Being pleased, the Lord sent Sanatana Gosvami back to Vrndavana.

After that, He was fed wonderfully by the hands of Sri Advaita Acarya.

1.262

nityananda-sange yukti kariya nibhrte

tanre pathaila gaude prema pracarite

SYNONYMS

nityananda-sange—with Nityananda Prabhu; yukti—discussion; kariya—making; nibhrte—in privacy; tanre—Him; pathaila—sent; gaude—to Bengal; prema—love of Godhead; pracarite—to preach.

After sending Sanatana Gosvami back to Vrndavana, the Lord privately consulted with Sri Nityananda Prabhu.

He then sent Him to Bengal to preach love of Godhead.

1.263

tabe ta’ vallabha bhatta prabhure milila

krsna-namera artha prabhu tanhare kahila

SYNONYMS

tabe ta’-thereafter; vallabha bhatta—of the name Vallabha Bhatta; prabhure—Lord Sri Caitanya Mahaprabhu; milila—met; krsna-namera—of the holy name of Krsna; artha—import; prabhu—the Lord; tanhare—unto him; kahila—explained.

Soon afterward, Vallabha Bhatta met the Lord at Jagannatha Puri, and the Lord explained to him the import of the holy name of Krsna.

PURPORT

This Vallabha Bhatta is the head of the Vaisnava sampradaya known as the Vallabhacarya-sampradaya in western India.

There is a long story about Vallabha Acarya narrated in the Caitanya-caritamrta, specifically in the Seventh Chapter of Antya-lila and the Nineteenth Chapter of Madhya-lila.

Lord Caitanya Mahaprabhu visited the house of Vallabha Acarya on the other side of Prayaga, in a place known as Adaila-grama.

Later, Vallabha Bhatta saw Caitanya Mahaprabhu at Jagannatha Puri to explain his commentary on Srimad-Bhagavatam.

He was very proud of his writings, but Sri Caitanya Mahaprabhu corrected him, telling him that a Vaisnava should be humble and follow in the footsteps of his predecessors.

The Lord told him that his pride in being superior to Sridhara Svami was not at all befitting a Vaisnava.

1.264

pradyumna misrere prabhu ramananda-sthane

krsna-katha sunaila kahi’ tanra gune

SYNONYMS

pradyumna misrere—of the name Pradyumna Misra; prabhu—Lord Caitanya Mahaprabhu; ramananda-sthane—at the place of Ramananda Raya; krsna-katha—topics of Lord Sri Krsna; sunaila—caused to hear; kahi’-explaining; tanra—of Ramananda Raya; gune—the transcendental qualities.

After explaining the transcendental qualities of Ramananda Raya, the Lord sent Pradyumna Misra to the residence of Ramananda Raya, and Pradyumna Misra learned krsna-katha from him.

1.265

gopinatha pattanayaka--ramananda-bhrata

raja maritechila, prabhu haila trata

SYNONYMS

gopinatha pattanayaka—of the name Gopinatha Pattanayaka; ramananda-bhrata—the brother of Sri Ramananda Raya; raja—the King; maritechila—condemned to death; prabhu—Lord Caitanya Mahaprabhu; haila—became; trata—the deliverer.

After this, Lord Caitanya Mahaprabhu saved Gopinatha Pattanayaka, the younger brother of Ramananda Raya, from being condemned to death by the King.

1.266

ramacandra-puri-bhaye bhiksa ghataila

vaisnavera duhkha dekhi’ ardheka rakhila

SYNONYMS

ramacandra-puri-bhaye—due to fear of Ramacandra Puri; bhiksa—the proportion of eating; ghataila—decreased; vaisnavera—of all the Vaisnavas; duhkha—unhappiness; dekhi’-understanding; ardheka—half of the portion; rakhila—kept.

Ramacandra Puri criticized Lord Caitanya Mahaprabhu’s eating; therefore the Lord reduced His eating to a minimum.

However, when all the Vaisnavas became very sorry, the Lord increased His portion to half as much as usual.

1.267

brahmanda-bhitare haya caudda bhuvana

caudda-bhuvane vaise yata jiva-gana

SYNONYMS

brahmanda-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; jiva-gana—living entities.

There are fourteen planetary systems within the universe, and all living entities reside in those planetary systems.

1.268

manusyera vesa dhari’ yatrikera chale

prabhura darsana kare asi’ nilacale

SYNONYMS

manusyera—of human beings; vesa dhari’-dressing themselves; yatrikera chale—as if pilgrims; prabhura—of Lord Caitanya Mahaprabhu; darsana kare—visit; asi’-coming; nilacale—to Jagannatha Puri.

Dressing like human beings on pilgrimage, they all used to come to Jagannatha Puri to visit Sri Caitanya Mahaprabhu.

1.269

eka-dina srivasadi yata bhakta-gana

mahaprabhura guna gana karena kirtana

SYNONYMS

eka-dina—one day; srivasa-adi—Srivasa Thakura and others; yata—all; bhakta-gana—devotees; mahaprabhura—of Lord Caitanya Mahaprabhu; guna—qualities; gana—describing; karena—perform; kirtana—chanting.

One day all the devotees, headed by Srivasa Thakura, were chanting the transcendental qualities of Sri Caitanya Mahaprabhu.

1.270

suni’ bhakta-gane kahe sa-krodha vacane

krsna-nama-guna chadi, ki kara kirtane

SYNONYMS

suni’-hearing this; bhakta-gane—to all the devotees; kahe—the Lord says; sa-krodha vacane—talking in an angry mood; krsna-nama-guna chadi—leaving aside the transcendental qualities and the name of the Lord; ki kara kirtane—what kind of chanting are you performing.

Not liking the chanting of His transcendental qualities, Sri Caitanya Mahaprabhu 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?”

1.271

auddhatya karite haila sabakara mana

svatantra ha-iya sabe nasa ’be bhuvana

SYNONYMS

auddhatya—impudence; karite—to do; haila—was; sabakara—of all of you; mana—the mind; svatantra—independent; ha-iya—becoming; sabe—all of you; nasa ’be—will spoil; bhuvana—the whole world.

Thus Sri Caitanya Mahaprabhu chastised all the devotees, telling them not to show impudence and spoil the entire world by becoming independent.

PURPORT

Sri Caitanya Mahaprabhu warned all His followers not to become independent or impudent.

Unfortunately, after the disappearance of Lord Caitanya Mahaprabhu, many apa-sampradayas (so-called followers) invented many ways not approved by the acaryas.

Bhaktivinoda Thakura has described them as the aula, baula, kartabhaja, neda, daravesa, sani sahajiya, sakhibheki, smarta, jata-gosani, ativadi, cudadhari and gauranga-nagari.

The aula-sampradaya, baula-sampradaya and others invented their own ways of understanding Lord Caitanya’s philosophy, without following in the footsteps of the acaryas.

Sri Caitanya Mahaprabhu Himself indicates herein that all such attempts would simply spoil the spirit of His cult.

1.272

dasa-dike koti koti loka hena kale

jaya krsna-caitanya’ bali’ kare kolahale

SYNONYMS

dasa-dike—in the ten directions; koti koti—many thousands of men; loka—people; hena kale—at this time; jaya krsna-caitanya—all glories to Lord Caitanya Mahaprabhu; bali’-loudly crying; kare—make; kolahale—a tumultuous sound.

When Sri Caitanya Mahaprabhu was apparently in a angry mood and chastising His devotees, many thousands of people outside loudly cried in a tumultuous voice, “All glories to Sri Caitanya Mahaprabhu!”

1.273

jaya jaya mahaprabhu--vrajendra-kumara

jagat tarite prabhu, tomara avatara

SYNONYMS

jaya jaya mahaprabhu—all glories to Lord Caitanya Mahaprabhu; vrajendra-kumara—originally Lord Krsna, the son of Maharaja Nanda; jagat—the whole world; tarite—to deliver; prabhu—the Lord; tomara—Your; avatara—incarnation.

All the people began to call very loudly, "All glories to Sri Caitanya Mahaprabhu, who is the son of Maharaja Nanda! Now You have appeared in order to deliver the whole world!

1.274

bahu-dura haite ainu hana bada arta

darasana diya prabhu karaha krtartha

SYNONYMS

bahu-dura—a long distance; haite—from; ainu—we have come; hana—becoming; bada—very much; arta—aggrieved; darasana—audience; diya—giving; prabhu—O Lord; karaha—kindly show; krta-artha—favor “O Lord, we are very unhappy.

We have come a long distance to see You.

Please be merciful and show us Your favor.”

1.275

suniya lokera dainya dravila hrdaya

bahire asi’ darasana dila daya-maya

SYNONYMS

suniya—hearing; lokera—of the people; dainya—humility; dravila—became softened; hrdaya—the heart; bahire—outside; asi’-coming; darasana—audience; dila—gave; daya-maya—the merciful.

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.

1.276

bahu tuli’ bale prabhu bala’ ’hari’ ’hari’

uthila--sri-hari-dhvani catur-dik bhari’

SYNONYMS

bahu tuli’-raising the arms; bale—says; prabhu—the Lord; bala’-speak; hari hari—the holy name of the Lord, Hari; uthila—arose; sri-hari-dhvani—vibration of the sound Hari; catuh-dik—the four directions; bhari’-filling.

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.

1.277

prabhu dekhi’ preme loka anandita mana

prabhuke isvara bali’ karaye stavana

SYNONYMS

prabhu dekhi’-seeing the Lord; preme—in ecstasy; loka—all people; anandita—joyous; mana—the mind; prabhuke—the Lord; isvara—as the Supreme Lord; bali’-accepting; karaye—did; stavana—prayer.

Seeing the Lord, everyone became joyful out of love.

Everyone accepted the Lord as the Supreme, and thus they offered their prayers.

1.278

stava suni’ prabhuke kahena srinivasa

ghare gupta hao, kene bahire prakasa

SYNONYMS

stava—prayers; suni’-hearing; prabhuke—unto the Lord; kahena—says; srinivasa—Srivasa Thakura; ghare—at home; gupta—covered; hao—You are; kene—why; bahire—outside; prakasa—manifested.

While the people were offering their prayers unto the Lord, Srivasa Thakura sarcastically said to the Lord, “At home, You wanted to be covered.

Why have You exposed Yourself outside?”

1.279

ke sikhala ei loke, kahe kon bata

iha-sabara mukha dhaka diya nija hata

SYNONYMS

ke—who; sikhala—taught; ei—these; loke—people; kahe—they say; kon—what; bata—topics; iha—of them; sabara—of all; mukha—the mouths; dhaka—just cover; diya—with; nija-Your own; hata—hand.

Srivasa Thakura continued, "Who has taught these people? What are they saying? Now You can cover their mouths with Your own hand.

1.280

surya yaiche udaya kari’ cahe lukaite

bujhite na pari taiche tomara carite

SYNONYMS

surya—the sun; yaiche—just like; udaya—appearance; kari’-making; cahe—wants; lukaite—to hide; bujhite—to understand; na—not; pari—able; taiche—similarly; tomara—Your; carite—in the character “It is as if the sun, after rising, wanted to hide itself.

We cannot understand such characteristics in Your behavior.”

1.281

prabhu kahena,--srinivasa, chada vidambana

sabe meli’ kara mora kateka lancana

SYNONYMS

prabhu—the Lord; kahena—says; srinivasa—My dear Srinivasa; chada—give up; vidambana—all these jokes; sabe—all of you; meli’-together; kara—do; mora—of Me; kateka—so much; lancana—humiliation.

The Lord replied, “My dear Srinivasa, please stop joking.

You have all combined together to humiliate Me in this way.”

1.282

eta bali’ loke kari’ subha-drsti dana

abhyantare gela, lokera purna haila kama

SYNONYMS

eta bali’-thus saying; loke—unto the people; kari’-doing; subha-drsti—auspicious glance; dana—charity; abhyantare—within the room; gela—went; lokera—of all the people; purna—fulfilled; haila—was; kama—the desire.

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.

1.283

raghunatha-dasa nityananda-pase gela

cida-dadhi-mahotsava tahani karila

SYNONYMS

raghunatha-dasa—of the name Raghunatha dasa; nityananda—Lord Nityananda; pase—near; gela—went; cida—chipped rice; dadhi—curd; mahotsava—festival; tahani—there; karila—performed.

At this time, Raghunatha dasa approached Sri Nityananda Prabhu and, according to His order, prepared a feast and distributed prasada composed of chipped rice and curd.

PURPORT

There is a special preparation in Bengal wherein chipped rice is mixed with curd and sometimes with sandesa and mango.

It is a very palatable food offered to the Deity and then distributed to the public.

Raghunatha dasa Gosvami, who was a householder at this time, met Nityananda Prabhu.

According to His advice, he executed this festival of dadhi-cida-prasada.

1.284

tanra ajna lana gela prabhura carane

tanra prabhu tanre samarpila svarupera sthane

SYNONYMS

tanra—His; ajna—order; lana—taking; gela—approached; prabhura—of Caitanya Mahaprabhu; carane—the lotus feet; prabhu—the Lord; tanre—him; samarpila—handed over; svarupera—of Svarupa Damodara; sthane—to the place.

Later, Srila Raghunatha dasa Gosvami left home and took shelter of Sri Caitanya Mahaprabhu at Jagannatha Puri.

At that time, the Lord received him and placed him under the care of Svarupa Damodara for spiritual enlightenment.

PURPORT

In this regard, Srila Raghunatha dasa Gosvami writes in Vilapa-kusumanjali (5):

yo mam dustara-geha-nirjala-maha-kupad apara-klamat

sadyah sandra-dayambudhih prakrtitah svairikrpa-rajjubhih

uddhrtyatma-saroja-nindi-carana-prantam prapadya svayam

1.285

brahmananda-bharatira ghucaila carmambara

ei mata lila kaila chaya vatsara

SYNONYMS

brahmananda-bharatira—of Brahmananda Bharati; ghucaila—vanquished; carma-ambara—dress of skin; ei mata—in this way; lila—pastimes; kaila—performed; chaya vatsara—six years.

Later, Sri Caitanya Mahaprabhu stopped Brahmananda Bharati’s habit of wearing deerskin.

The Lord thus enjoyed His pastimes continuously for six years, experiencing varieties of transcendental bliss.

1.286

ei ta’ kahila madhya-lilara sutra-gana

sesa dvadasa vatsarera suna vivarana

SYNONYMS

ei ta’-thus; kahila—explained; madhya-lilara—of the middle pastimes; sutra-gana—a synopsis; sesa—last; dvadasa—twelve; vatsarera—of the years; suna—hear; vivarana—the description.

I have thus given a synopsis of the madhya-lila.

Now please hear the pastimes the Lord performed during the last twelve years.

PURPORT

Thus Srila Kaviraja Gosvami, strictly following in the footsteps of Sri Vyasadeva, gives a synopsis of the lilas of Caitanya-caritamrta.

He has given such a description at the end of each canto.

In the Adi-lila he outlined the pastimes of the Lord in the five stages of boyhood, leaving the details of the description to Srila Vrndavana dasa Thakura.

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-lila and Antya-lila.

The rest of the pastimes have been described in a synopsis in the Second Chapter of the Madhya-lila.

In this way the author has gradually described both the madhya-lila and the antya-lila.

1.287

sri-rupa-raghunatha-pade yara asa

caitanya-caritamrta kahe krsnadasa

SYNONYMS

sri-rupa—Srila Rupa Gosvami; raghunatha—Srila Raghunatha dasa Gosvami; pade—at the lotus feet; yara—whose; asa—expectation; caitanya-caritamrta—the book named Caitanya-caritamrta; kahe—describes; krsnadasa—Srila Krsnadasa Kaviraja Gosvami.

Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta, following in their footsteps.

Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, Madhya-lila, First Chapter, summarizing the later pastimes of Lord Sri Caitanya Mahaprabhu.

The Ecstatic Manifestations of Lord Sri Caitanya Mahaprabhu In the Second Chapter of the Madhya-lila, the author describes the pastimes the Lord performed during the last twelve years of His life.

Thus he has also described some of the pastimes of the Antya-lila.

Why he has done so is very difficult for an ordinary person to understand.

The author expects that reading the pastimes of the Lord will gradually help a person awaken his dormant love of Krsna.

Actually this Caitanya-caritamrta was compiled by the author during very old age.

Fearing he might not be able to finish the book, he has included a synopsis of the antya-lila here in the Second Chapter.

Srila Kaviraja Gosvami has confirmed that the opinion of Svarupa Damodara is authoritative in the matter of devotional service.

Over and above this are the notes of Svarupa Damodara, memorized by Raghunatha dasa Gosvami, who also helped in the compilation of Caitanya-caritamrta.

After the disappearance of Svarupa Damodara Gosvami, Raghunatha dasa Gosvami went to Vrndavana.

At that time the author, Srila Kaviraja Gosvami, met Raghunatha dasa Gosvami, by whose mercy he also could memorize all the notes.

In this way the author was able to complete this transcendental literature, Sri Caitanya-caritamrta.