Chapter 14
Lord Śrī Caitanya Mahāprabhu's Feelings of Separation from Kṛṣṇa
Śrīla Bhaktivinoda Ṭhākura gives the following summary of the Fourteenth Chapter of Antya-līlā. Śrī Caitanya Mahāprabhu's feelings of separation from Kṛṣṇa resulted in highly elevated transcendental madness. When He was standing near the Garuḍa-stambha and praying to Lord Jagannātha, a woman from Orissa put her foot on the Lord's shoulder in her great eagerness to see Lord Jagannātha. Govinda chastised her for this, but Caitanya Mahāprabhu praised her eagerness. When Caitanya Mahāprabhu went to the temple of Lord Jagannātha, He was absorbed in ecstatic love and saw only Kṛṣṇa. As soon as He perceived this woman, however, His external consciousness immediately returned, and He saw Jagannātha, Baladeva and Subhadrā. Caitanya Mahāprabhu also saw Kṛṣṇa in a dream, and He was overwhelmed with ecstatic love. When He could no longer see Kṛṣṇa, Śrī Caitanya Mahāprabhu compared Himself to a yogī and described how that yogī was seeing Vṛndāvana. Sometimes all the transcendental ecstatic symptoms were manifest in Him. One night, Govinda and Svarūpa Dāmodara noticed that although the three doors to the Lord's room were closed and locked, the Lord was not present inside. Seeing this, Svarūpa Dāmodara and the other devotees went outside and saw the Lord lying unconscious by the gate known as Siṁha-dvāra. His body had become unusually long, and the joints of His bones were loose. The devotees gradually brought Śrī Caitanya Mahāprabhu back to His senses by chanting the Hare Kṛṣṇa mantra, and then they took Him back to His residence. Once Śrī Caitanya Mahāprabhu mistook Caṭaka-parvata for Govardhana-parvata. As He ran toward it, He became stunned, and then the eight ecstatic transformations appeared in His body due to great love for Kṛṣṇa. At that time all the devotees chanted the Hare Kṛṣṇa mantra to pacify Him.
manasā vapuṣā dhiyā
yad yad vyadhatta gaurāṅgas
tal-leśaḥ kathyate 'dhunā
kṛṣṇa-viccheda—of separation from Kṛṣṇa; vibhrāntyā—by the bewilderment; manasā—by the mind; vapuṣā—by the body; dhiyā—by the intelligence; yat yat—whatever; vyadhatta—performed; gaurāṅgaḥ—Śrī Caitanya Mahāprabhu; tat—of that; leśaḥ—a very small fragment; kathyate—is being described; adhunā—now.
I shall now describe a very small portion of the activities performed by Śrī Caitanya Mahāprabhu with His mind, intelligence and body when He was bewildered by strong feelings of separation from Kṛṣṇa.
jaya jaya śrī-caitanya svayaṁ bhagavān
jaya jaya gauracandra bhakta-gaṇa-prāṇa
jaya jaya—all glories; śrī-caitanya—to Śrī Caitanya Mahāprabhu; svayam bhagavān—the Personality of Godhead Himself; jaya jaya—all glories; gaura-candra—to Śrī Caitanya Mahāprabhu; bhakta-gaṇa-prāṇa—the life and soul of the devotees.
All glories to Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead! All glories to Lord Gauracandra, the life and soul of His devotees.
jaya jaya nityānanda caitanya-jīvana
jayādvaitācārya jaya gaura-priyatama
jaya jaya—all glories; nityānanda—to Lord Nityānanda; caitanya-jīvana—the life of Śrī Caitanya Mahāprabhu; jaya—all glories; advaita-ācārya—to Advaita Ācārya; jaya—all glories; gaura-priya-tama—very, very dear to Śrī Caitanya Mahāprabhu.
All glories to Lord Nityānanda, who is Śrī Caitanya Mahāprabhu's very life. And all glories to Advaita Ācārya, who is extremely dear to Śrī Caitanya Mahāprabhu.
jaya svarūpa, śrīvāsādi prabhu-bhakta-gaṇa
śakti deha',--kari yena caitanya-varṇana
jaya—all glories; svarūpa—to Svarūpa Dāmodara; śrīvāsa-ādi—headed by Śrīvāsa Ṭhākura; prabhu-bhakta-gaṇa—to the devotees of the Lord; śakti deha'-please give strength; kari—I can make; yena—so that; caitanya-varṇana—description of Lord Caitanya Mahāprabhu.
All glories to Svarūpa Dāmodara and the devotees, headed by Śrīvāsa Ṭhākura. Please give me the strength to describe the character of Śrī Caitanya Mahāprabhu.
prabhura virahonmāda-bhāva gambhīra
bujhite nā pāre keha, yadyapi haya 'dhīra'
prabhura—of Śrī Caitanya Mahāprabhu; viraha-unmāda—of the transcendental madness of separation from Kṛṣṇa; bhāva—emotion; gambhīra—very deep and mysterious; bujhite—to understand; pāre keha—no one is able; yadyapi—although; haya—is; dhīra—a very learned and gentle scholar.
Śrī Caitanya Mahāprabhu's emotion of transcendental madness in separation from Kṛṣṇa is very deep and mysterious. Even though one is very advanced and learned, he cannot understand it.
bujhite nā pāri yāhā, varṇite ke pāre?
sei bujhe, varṇe, caitanya śakti dena yāṅre
bujhite—to understand; pāri—not being able; yāhā—subject which; varṇite ke pāre—who can describe; sei bujhe—he can understand; varṇe—can describe; caitanya—Śrī Caitanya Mahāprabhu; śakti—capacity; dena—gives; yāṅre—to whom.
How can one describe unfathomable subject matters? It is possible only if Śrī Caitanya Mahāprabhu gives him the capability.
svarūpa-gosāñi āra raghunātha-dāsa
ei duira kaḍacāte e-līlā prakāśa
svarūpa-gosāñiSvarūpa Dāmodara Gosvāmī; āra—and; raghunātha-dāsaRaghunātha dāsa Gosvāmī; ei duira—of these two; kaḍacāte—in the notebooks; e-līlā—these pastimes; prakāśa—described.
Svarūpa Dāmodara Gosvāmī and Raghunātha dāsa Gosvāmī recorded all these transcendental activities of Śrī Caitanya Mahāprabhu in their notebooks.
Śrī Caitanya Mahāprabhu's transcendental feelings of separation from Kṛṣṇa and His consequent madness are not at all understandable by a person on the material platform. Nonetheless, a so-called party of devotees named nadīyā-nāgarī has sprung up and introduced the worship of Viṣṇupriyā. This certainly indicates their ignorance concerning Śrī Caitanya Mahāprabhu's pastimes. In the opinion of Bhaktisiddhānta Sarasvatī Ṭhākura, such worship is a product of the imagination. Many other methods of worshiping Caitanya Mahāprabhu have also been introduced, but they have all been rejected by stalwart devotees like Bhaktivinoda Ṭhākura. The groups practicing such unauthorized worship have been listed by Śrīla Bhaktivinoda Ṭhākura:
āula, bāula, kartābhajā, neḍā, daraveśa, sāṅi
sahajiyā, sakhībhekī, smārta, jāta-gosāñi
ativāḍī, cūḍādhārī, gaurāṅga-nāgarī
Svarūpa Dāmodara Gosvāmī and Raghunātha dāsa Gosvāmī witnessed Caitanya Mahāprabhu's activities firsthand, and they recorded them in two notebooks. Therefore, without reference to these notebooks, one cannot understand the activities of Śrī Caitanya Mahāprabhu. Anyone inventing some new method for worshiping Śrī Caitanya Mahāprabhu is certainly unable to understand the Lord's pastimes, for he is bereft of the real process of approaching the Lord.
se-kāle e-dui rahena mahāprabhura pāśe
āra saba kaḍacā-kartā rahena dūra-deśe
se-kāle—in those days; e-dui—these two; rahena—stayed; mahāprabhura pāśe—with Śrī Caitanya Mahāprabhu; āra—other; saba—all; kaḍacā-kartā—commentators; rahena—remained; dūra-deśe—far away.
In those days, Svarūpa Dāmodara and Raghunātha dāsa Gosvāmī lived with Śrī Caitanya Mahāprabhu, whereas all other commentators lived far away from Him.
Besides Svarūpa Dāmodara and Raghunātha dāsa Gosvāmī, there were many others who also recorded Śrī Caitanya Mahāprabhu's activities. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura believes that the people of the world would benefit greatly if such notes were available. It is a most unfortunate situation for human society that none of these notebooks are still extant.
kṣaṇe kṣaṇe anubhavi' ei dui-jana
saṅkṣepe bāhulye karena kaḍacā-granthana
kṣaṇe kṣaṇe—moment by moment; anubhavi'-understanding; ei dui-jana—these two persons; saṅkṣepe—in brief; bāhulye—elaborately; karena—do; kaḍacā-granthana—compiling the notebooks.
These two great personalities [Svarūpa Dāmodara and Raghunātha dāsa Gosvāmī] recorded the activities of Śrī Caitanya Mahāprabhu moment by moment. They described these activities briefly as well as elaborately in their notebooks.
For future reference, we should remember that Svarūpa Dāmodara Gosvāmī recorded the pastimes briefly, whereas Raghunātha dāsa Gosvāmī recorded them elaborately. These two great personalities simply recorded the facts; they did not create any descriptive literary embellishments.
svarūpa--'sūtra-kartā', raghunātha--'vṛttikāra'
tāra bāhulya varṇi--pāṅji-ṭīkā-vyavahāra
svarūpaSvarūpa Dāmodara Gosvāmī; sūtra-kartā—maker of short codes; raghunāthaRaghunātha dāsa Gosvāmī; vṛttikāra—maker of elaborate explanations; tāra—of those; bāhulya—more elaborately; varṇi—I shall describe; pāṅji—fluffing out (as of cotton); ṭīkā—explanation; vyavahāra—behavior.
Svarūpa Dāmodara wrote short codes, whereas Raghunātha dāsa Gosvāmī wrote elaborate descriptions. I shall now describe Śrī Caitanya Mahāprabhu's activities more elaborately, as if fluffing out compressed cotton.
Pāṅji-ṭīkā means further explanations of a subject. Writing such explanations is likened to the process of fluffing out cotton.
tāte viśvāsa kari' śuna bhāvera varṇana
ha-ibe bhāvera jñāna, pāibā prema-dhana
tāte—therefore; viśvāsa kari'-having faith; śuna—please hear; bhāvera varṇana—description of ecstatic emotions; ha-ibe—there will be; bhāvera—of ecstatic emotions; jñāna—knowledge; pāibā—you will get; prema-dhana—love of Kṛṣṇa.
Please hear faithfully this description of Caitanya Mahāprabhu's ecstatic emotions. Thus you will come to know of His ecstatic love, and ultimately you will achieve love of Godhead.
kṛṣṇa mathurāya gele, gopīra ye daśā haila
kṛṣṇa-vicchede prabhura se daśā upajila
kṛṣṇa mathurāya gele—when Lord Kṛṣṇa departed for Mathurā; gopīra—of the gopīs; ye daśā—which condition; haila—was; kṛṣṇa-vicchede—by separation from Kṛṣṇa; prabhura—of Śrī Caitanya Mahāprabhu; se daśā—that situation; upajila—happened.
When Śrī Caitanya Mahāprabhu felt separation from Kṛṣṇa, His condition exactly corresponded to the condition of the gopīs in Vṛndāvana after Kṛṣṇa's departure for Mathurā.
uddhava-darśane yaiche rādhāra vilāpa
krame krame haila prabhura se unmāda-vilāpa
uddhava-darśane—by seeing Uddhava; yaiche—as; rādhāra—of Śrīmatī Rādhārāṇī; vilāpa—lamentation; krame krame—gradually; haila—became; prabhura—of Śrī Caitanya Mahāprabhu; se—that; unmāda-vilāpa—lamentation in madness.
The lamentation of Śrīmatī Rādhārāṇī when Uddhava visited Vṛndāvana gradually became a feature of Śrī Caitanya Mahāprabhu's transcendental madness.
rādhikāra bhāve prabhura sadā 'abhimāna'
sei bhāve āpanāke haya 'rādhā'-jñāna
rādhikāra bhāve—in the emotion of Śrīmatī Rādhārāṇī; prabhura—of Śrī Caitanya Mahāprabhu; sadā—always; abhimāna—conception; sei bhāve—under such a conception; āpanāke—upon Himself; haya—becomes; rādhā-jñāna—consideration as Śrīmatī Rādhārāṇī.
Śrīmatī Rādhārāṇī's emotions after seeing Uddhava exactly correspond to those of Śrī Caitanya Mahāprabhu. He always conceived of Himself in Her position and sometimes thought that He was Śrīmatī Rādhārāṇī Herself.
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains that the purport of the word abhimāna, or "self-conception," is that Śrī Caitanya Mahāprabhu thought Himself to be in the position of Śrīmatī Rādhārāṇī and was always ready to render service in that way. Although Śrī Caitanya Mahāprabhu is Kṛṣṇa Himself, He assumed the complexion and emotions of Śrīmatī Rādhārāṇī and remained in that status. He never assumed the complexion or status of Lord Kṛṣṇa. Of course, Kṛṣṇa wanted to experience the role of Śrīmatī Rādhārāṇī; that is the original cause of His assuming the body of Śrī Caitanya Mahāprabhu. Therefore pure Vaiṣṇavas never disturb Śrī Caitanya Mahāprabhu's conception of being Śrīmatī Rādhārāṇī.
Unfortunately, at the present time a group of so-called devotees maintain that Śrī Caitanya Mahāprabhu is the enjoyer and that they are enjoyers as well. They have actually deviated from devotional service to the Lord. Śrī Caitanya Mahāprabhu manifested Himself to show that cultivation of love for Kṛṣṇa in separation is the easiest way of success for all living entities. Despite this fact, there are some theosophists who declare that because Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead, such cultivation is easy for Him but difficult for the living entity and that one can therefore approach Kṛṣṇa in any way he likes. To nullify this idea, Śrī Caitanya Mahāprabhu demonstrated practically how one can achieve love of Kṛṣṇa by adopting Śrīmatī Rādhārāṇī's mood in separation from Kṛṣṇa.
divyonmāde aiche haya, ki ihā vismaya?
adhirūḍha-bhāve divyonmāda-pralāpa haya
divya-unmāde—in transcendental madness; aiche—such; haya—is; ki ihā vismaya—what is the wonder; adhirūḍha-bhāve—in highly elevated love of Kṛṣṇa; divya-unmāda—in transcendental madness; pralāpa—talking; haya—there is.
Such is the state of transcendental madness. Why is it difficult to understand? When one is highly elevated in love of Kṛṣṇa, he becomes transcendentally mad and talks like a madman.
etasya mohanākhyasya
gatiṁ kāmapy upeyuṣaḥ
bhramābhā kāpi vaicitrī
divyonmāda itīryate
tad-bhedā bahavo matāḥ
etasya—of this; mohana-ākhyasya—mood known as mohana, or enchanting; gatim—progress; kāmapi—inexplicable; upeyuṣaḥ—having obtained; bhrama-ābhā—resembling bewilderment; kāpi—some; vaicitrī—condition bringing about astonishment; divya-unmāda—transcendental madness; iti—thus; īryate—it is called; udghūrṇā—of the name udghūrṇā; citra-jalpa—of the name citra-jalpa; ādyāḥ—and so on; tat-bhedāḥ—different features of that; bahavaḥ—many; matāḥ—described.
"When the ecstatic emotion of enchantment gradually progresses, it becomes similar to bewilderment. Then one reaches the stage of astonishment [vaicitrī], which awakens transcendental madness. Udghūrṇā and citra-jalpa are two among the many divisions of transcendental madness."
This is a quotation from the Ujjvala-nīlamaṇi (Sthāyibhāva-prakaraṇa 190).
eka-dina mahāprabhu kariyāchena śayana
kṛṣṇa rāsa-līlā kare,--dekhilā svapana
eka-dina—one day; mahāprabhu—Śrī Caitanya Mahāprabhu; kariyāchena śayana—was taking rest; kṛṣṇa—Lord Kṛṣṇa; rāsa-līlā kare—performs rāsa-līlā dance; dekhilā—He saw; svapana—a dream.
One day while He was resting, Śrī Caitanya Mahāprabhu dreamed He saw Kṛṣṇa performing His rāsa dance.
tribhaṅga-sundara-deha, muralī-vadana
pītāmbara, vana-mālā, madana-mohana
tri-bhaṅga—curved in three places; sundara—beautiful; deha—body; muralī-vadana—with a flute to the mouth; pīta-ambara—with yellow garments; vana-mālā—forest flower garlands; madana-mohana—enchanting Cupid.
Śrī Caitanya Mahāprabhu saw Lord Kṛṣṇa standing with His beautiful body curved in three places, holding His flute to His lips. Wearing yellow garments and garlands of forest flowers, He was enchanting even to Cupid.
maṇḍalī-bandhe gopī-gaṇa karena nartana
madhye rādhā-saha nāce vrajendra-nandana
maṇḍalī-bandhe—in a circle; gopī-gaṇa—the gopīs; karena nartana—engaged in dancing; madhye—in the middle; rādhā-saha—with Śrīmatī Rādhārāṇī; nāce—dances; vrajendra-nandanaKṛṣṇa, the son of Mahārāja Nanda.
The gopīs were dancing in a circle, and in the middle of that circle, Kṛṣṇa, the son of Mahārāja Nanda, danced with Rādhārāṇī.
dekhi' prabhu sei rase āviṣṭa hailā
'vṛndāvane kṛṣṇa pāinu'--ei jñāna kailā
dekhi'-seeing; prabhu—Śrī Caitanya Mahāprabhu; sei—that; rase—in the transcendental mellow; āviṣṭa hailā—became overwhelmed; vṛndāvane—in Vṛndāvana; kṛṣṇa pāinu—I have gotten Kṛṣṇa; ei—this; jñāna kailā—He thought.
Seeing this, Śrī Caitanya Mahāprabhu was overwhelmed with the transcendental mellow of the rāsa dance, and He thought, "Now I am with Kṛṣṇa in Vṛndāvana."
prabhura vilamba dekhi' govinda jāgāilā
jāgile 'svapna'-jñāna haila, prabhu duḥkhī hailā
prabhura—of Śrī Caitanya Mahāprabhu; vilamba—delay; dekhi'-seeing; govinda jāgāilā—caused to awaken; jāgile—when He awoke; svapna-jñāna haila—could understand that it was a dream; prabhu—Śrī Caitanya Mahāprabhu; duḥkhī hailā—became unhappy.
When Govinda saw that the Lord had not yet risen, he awakened Him. Understanding that He had only been dreaming, the Lord was somewhat unhappy.
dehābhyāse nitya-kṛtya kari' samāpana
kāle yāi' kailā jagannātha daraśana
deha-abhyāse—as a habit; nitya-kṛtya—the daily duties; kari' samāpana—finishing; kāle—at the proper time; yāi'-going; kailā—performed; jagannātha daraśana—seeing Lord Jagannātha.
Śrī Caitanya Mahāprabhu performed His customary daily duties, and at the usual time He went to see Lord Jagannātha in the temple.
yāvat kāla darśana karena garuḍera pāche
prabhura āge darśana kare loka lākhe lākhe
yāvat kāla—as long as; darśana—seeing; karena—performs; garuḍera pāche—from the back of the Garuḍa column; prabhura āge—in front of Śrī Caitanya Mahāprabhu; darśana kare—see; loka—people; lākhe lākhe—in hundreds of thousands.
As He viewed Lord Jagannātha from behind the Garuḍa column, hundreds and thousands of people in front of Him were seeing the Deity.
uḍiyā eka strī bhīḍe darśana nā pāñā
garuḍe caḍi' dekhe prabhura skandhe pada diyā
uḍiyā—a native of Orissa; eka—one; strī—woman; bhīḍe—in the crowd; darśana pāñā—being unable to see; garuḍe caḍi'-climbing up the column of Garuḍa; dekhe—sees; prabhura—of Śrī Caitanya Mahāprabhu; skandhe—on the shoulder; pada—her foot; diyā—placing.
Suddenly, a woman from Orissa, unable to see Lord Jagannātha because of the crowd, climbed the column of Garuḍa, placing her foot on Śrī Caitanya Mahāprabhu's shoulder.
dekhiyā govinda āste-vyaste strīke varjilā
tāre nāmāite prabhu govinde niṣedhilā
dekhiyā—seeing; govinda—the personal servant of Śrī Caitanya Mahāprabhu; āste-vyaste—with great haste; strīke—the woman; varjilā—got down; tāre—her; nāmāite—to get down; prabhu—Śrī Caitanya Mahāprabhu; govindeGovinda; niṣedhilā—forbade.
When he saw this, Caitanya Mahāprabhu's personal secretary, Govinda, hastily got her down from her position. Śrī Caitanya Mahāprabhu, however, chastised him for this.
Because Garuḍa is the carrier of Lord Viṣṇu, he is the supreme Vaiṣṇava. Therefore to touch his body with one's feet or to climb the column of Garuḍa is certainly a vaiṣṇava-aparādha, an offense to a Vaiṣṇava. The woman was also offensive to Kṛṣṇa by putting her foot on the shoulder of Śrī Caitanya Mahāprabhu. Seeing all these offenses, Govinda very hastily made her get down.
'ādi-vasyā' ei strīre nā kara varjana
karuka yatheṣṭa jagannātha daraśana
ādi-vasyā—uncivilized; ei—this; strīre—woman; kara varjana—do not forbid; karuka—let her do; yathā-iṣṭa—as desired; jagannātha daraśana—seeing Lord Jagannātha.
Śrī Caitanya Mahāprabhu said to Govinda, "O ādi-vasyā [uncivilized man], do not forbid this woman to climb the Garuḍa-stambha. Let her see Lord Jagannātha to her satisfaction."
For an explanation of the word ādi-vasyā, refer to Antya-līlā, Chapter Ten, verse 116.
āste-vyaste sei nārī bhūmete nāmilā
mahāprabhure dekhi' tāṅra caraṇa vandilā
āste-vyaste—in great haste; sei nārī—that woman; bhūmete—on the ground; nāmilā—got down; mahāprabhure dekhi'-seeing Śrī Caitanya Mahāprabhu; tāṅra—His; caraṇa vandilā—begged pardon at the lotus feet.
When the woman came to her senses, however, she quickly climbed back down to the ground and, seeing Śrī Caitanya Mahāprabhu, immediately begged at His lotus feet for forgiveness.
tāra ārti dekhi' prabhu kahite lāgilā
"eta ārti jagannātha more nāhi dilā!
tāra—her; ārti—eagerness; dekhi'-seeing; prabhu—Śrī Caitanya Mahāprabhu; kahite lāgilā—began to speak; eta ārti—so much eagerness; jagannātha—Lord Jagannātha; more—unto Me; nāhi dilā—did not bestow.
Seeing the woman's eagerness, Śrī Caitanya Mahāprabhu said, "Lord Jagannātha has not bestowed so much eagerness upon Me.
The woman was so eager to see Lord Jagannātha that she forgot she was offending the feet of a Vaiṣṇava by climbing the column of Garuḍa. She also neglected to consider that by putting her foot on the shoulder of Śrī Caitanya Mahāprabhu, she offended the Supreme Personality of Godhead. These are both grievous offenses that displease the Supreme Lord and Vaiṣṇavas. She was so eager to see Lord Jagannātha, however, that she committed all these offenses obliviously. Śrī Caitanya Mahāprabhu praised her eagerness; He regretted that Lord Jagannātha had not bestowed such great eagerness upon Him.
jagannāthe āviṣṭa ihāra tanu-mana-prāṇe
mora skandhe pada diyāche, tāho nāhi jāne
jagannāthe—in Lord Jagannātha; āviṣṭa—fully absorbed; ihāra—of this woman; tanu—body; mana—mind; prāṇe—life; mora skandhe—upon My shoulder; pada—foot; diyāche—has put; tāho—she; nāhi jāne—did not understand.
"She has fully absorbed her body, mind and life in Lord Jagannātha. Therefore she was unaware that she was putting her foot on My shoulder.
aho bhāgyavatī ei, vandi ihāra pāya
ihāra prasāde aiche ārti āmāra vā haya"
aho—alas; bhāgyavatī—very, very fortunate; ei—she; vandi—let Me offer prayers; ihāra pāya—at her feet; ihāra prasāde—by her favor; aiche—such; ārti—eagerness; āmāra haya—may be Mine.
"Alas! How fortunate this woman is! I pray at her feet that she favor Me with her great eagerness to see Lord Jagannātha."
pūrve āsi' yabe kailā jagannātha daraśana
jagannāthe dekhe--sākṣāt vrajendra-nandana
pūrve—before this; āsi'-coming; yabe—when; kailā—executed; jagannātha daraśana—seeing Lord Jagannātha; jagannāthe dekhe—sees Lord Jagannātha; sākṣāt vrajendra-nandana—personally the son of Mahārāja Nanda.
Just previously, Śrī Caitanya Mahāprabhu had been seeing Lord Jagannātha as the son of Mahārāja Nanda, Kṛṣṇa, in person.
svapnera darśanāveśe tad-rūpa haila mana
yāhāṅ tāhāṅ dekhe sarvatra muralī-vadana
svapnera—of the dream; darśana-āveśe—by being fully absorbed in the vision; tat-rūpa—like that; haila mana—the mind became; yāhāṅ tāhāṅ—anywhere and everywhere; dekhe—sees; sarvatra—all around; muralī-vadanaKṛṣṇa with His flute to His mouth.
Becoming fully absorbed in that vision, Śrī Caitanya Mahāprabhu had assumed the mood of the gopīs, so much so that everywhere He looked He saw Kṛṣṇa standing with His flute to His lips.
ebe yadi strīre dekhi' prabhura bāhya haila
jagannātha-subhadrā-balarāmera svarūpa dekhila
ebe—now; yadi—when; strīre—the woman; dekhi'-seeing; prabhura—of Śrī Caitanya Mahāprabhu; bāhya haila—there was external consciousness; jagannātha—Lord Jagannātha; subhadrā—His sister, Subhadrā; balarāmera—and of His elder brother, Balarāma; sva-rūpa—forms; dekhila—saw.
After seeing the woman, the Lord's external consciousness returned, and He saw the original Deity forms of Lord Jagannātha, Subhadrā and Lord Balarāma.
kurukṣetre dekhi' kṛṣṇe aiche haila mana
'kāhāṅ kurukṣetre āilāṅa, kāhāṅ vṛndāvana'
kurukṣetre—in Kurukṣetra; dekhi'-seeing; kṛṣṇe—Lord Kṛṣṇa; aiche—in that way; haila mana—became His mind; kāhāṅ—where; kurukṣetre āilāṅa—I have come to Kurukṣetra; kāhāṅ—where; vṛndāvanaVṛndāvana.
When He saw the Deities, Lord Caitanya thought He was seeing Kṛṣṇa in Kurukṣetra. He wondered, "Have I come to Kurukṣetra? Where is Vṛndāvana?"
prāpta-ratna hārāñā aiche vyagra ha-ilā
viṣaṇṇa hañā prabhu nija-vāsā āilā
prāpta-ratna—the achieved jewel; hārāñā—having lost; aiche—in that way; vyagra ha-ilā—became very agitated; viṣaṇṇa hañā—being morose; prabhu—Śrī Caitanya Mahāprabhu; nija—own; vāsā—to His residential place; āilā—returned.
Lord Caitanya grew very agitated, like a person who has just lost a recently acquired jewel. Then He became very morose and returned home.
bhūmira upara vasi' nija-nakhe bhūmi likhe
aśru-gaṅgā netre vahe, kichui nā dekhe
bhūmira upara—on the ground; vasi'-sitting down; nija-nakhe—with His nails; bhūmi likhe—marked the ground; aśru-gaṅgā—a flow of tears like the Ganges; netre—in the eyes; vahe—flows; kichui—anything; dekhe—could not see.
Śrī Caitanya Mahāprabhu sat down on the ground and began to mark it with His nails. He was blinded by tears, which flowed from His eyes like the Ganges.
'pāiluṅ vṛndāvana-nātha, punaḥ hārāiluṅ
ke mora nileka kṛṣṇa? kāhāṅ mui āinu'?
pāiluṅ—I got; vṛndāvana-nātha—the Supreme Lord of Vṛndāvana; punaḥ—again; hārāiluṅ—I have lost; ke—who; mora—My; nileka—took away; kṛṣṇa—Lord Kṛṣṇa; kāhāṅ—where; mui āinu—have I come.
Śrī Caitanya Mahāprabhu said, "I found Kṛṣṇa, the Lord of Vṛndāvana, but I have lost Him again. Who has taken My Kṛṣṇa? Where have I come?"
These are the feelings of Śrīmatī Rādhārāṇī. First Lord Caitanya felt that He had been taken to Vṛndāvana, where He saw Kṛṣṇa's rāsa dance with the gopīs. Then He was brought to Kurukṣetra to see Lord Jagannātha, His sister (Subhadrā) and Lord Balarāma. Śrī Caitanya Mahāprabhu lost Vṛndāvana and Kṛṣṇa, the master of Vṛndāvana. At this time, Caitanya Mahāprabhu experienced divyonmāda, transcendental madness in separation from Kṛṣṇa. At Kurukṣetra, Kṛṣṇa displays His opulence, whereas in Vṛndāvana He is in His original position. Kṛṣṇa never goes even a step away from Vṛndāvana; therefore Kurukṣetra is less important for the gopīs than Vṛndāvana.
Although devotees who worship Kṛṣṇa in opulence (His Vaikuṇṭha aspect) may prefer to see Lord Kṛṣṇa at Kurukṣetra along with Subhadrā and Balarāma, the gopīs want to see Kṛṣṇa in Vṛndāvana, performing the rāsa dance with Śrīmatī Rādhārāṇī. Śrī Caitanya Mahāprabhu showed by practical example how one can cultivate the mood of Rādhārāṇī and the other gopīs in separation from Kṛṣṇa. Devotees absorbed in this mood do not like to see Kṛṣṇa anywhere else but Vṛndāvana. Therefore Śrī Caitanya Mahāprabhu lamented, "I found Kṛṣṇa in Vṛndāvana, and now I have again lost Him and come to Kurukṣetra." Unless one is a very highly advanced devotee, he cannot understand these intricate feelings. The author of Śrī Caitanya-caritāmṛta, however, has tried to explain this divyonmāda as far as possible, and it is our duty simply to appreciate it as far as possible. Therefore the author has made the following request in verse 11:
tāte viśvāsa kari' śuna bhāvera varṇana
ha-ibe bhāvera jñāna, pāibā prema-dhana
"My dear readers, simply try to hear this description with faith and love. That will help you to understand transcendental ecstasy, and at last you will achieve love of Godhead very easily."
svapnāveśe preme prabhura gara gara mana
bāhya haile haya--yena hārāila dhana
svapna-āveśe—when absorbed in dreams; preme—in love of Kṛṣṇa; prabhura—of Śrī Caitanya Mahāprabhu; gara gara—fully absorbed; mana—mind; bāhya haile—when He awakens; haya—it is; yena—as if; hārāila—He has lost; dhana—something very precious.
When Śrī Caitanya Mahāprabhu dreamed of the rāsa dance, He was fully absorbed in transcendental bliss, but when His dream broke, He thought He had lost a precious jewel.
unmattera prāya prabhu karena gāna-nṛtya
dehera svabhāve karena snāna-bhojana-kṛtya
unmattera prāya—as if mad; prabhu—Śrī Caitanya Mahāprabhu; karena—performs; gāna-nṛtya—singing and dancing; dehera—of the body; svabhāve—by nature; karena—carries out; snāna—bathing; bhojana—eating; kṛtya—duties.
Thus Śrī Caitanya Mahāprabhu would chant and dance, always absorbed in the bliss of transcendental madness. He carried out the necessities of the body, such as eating and bathing, merely out of habit.
rātri haile svarūpa-rāmānande lañā
āpana manera bhāva kahe ughāḍiyā
rātri haile—when there was night; svarūpaSvarūpa Dāmodara Gosvāmī; rāmānandeRāmānanda Rāya; lañā—taking together; āpana manera—of His own mind; bhāva—the ecstatic feelings; kahe—speaks; ughāḍiyā—revealing.
At night, Lord Caitanya would reveal to Svarūpa Dāmodara and Rāmānanda Rāya the ecstatic feelings of His mind.
prāpta-praṇaṣṭācyuta-vitta ātmā
yayau viṣādojjhita-deha-gehaḥ
gṛhīta-kāpālika-dharmako me
vṛndāvanaṁ sendriya-śiṣya-vṛndaḥ
prāpta—achieved; praṇaṣṭa—lost; acyutaKṛṣṇa; vittaḥ—the treasure; ātmā—mind; yayau—went; viṣāda—by lamentation; ujjhita—given up; deha-gehaḥ—body and home; gṛhīta—accepted; kāpālika-dharmakaḥ—the religious principles of a kāpālika-yogī, a kind of mendicant; me—My; vṛndāvanam—to Vṛndāvana; sa—with; indriya—senses; śiṣya-vṛndaḥ—disciples.
Śrī Caitanya Mahāprabhu said, "At first My mind somehow achieved the treasure of Kṛṣṇa, but it again lost Him. Therefore it gave up My body and home because of lamentation and accepted the religious principles of a kāpālika-yogī. Then My mind went to Vṛndāvana with its disciples, My senses.,"
This verse is clearly metaphorical.
prāpta-ratna hārāñā, tāra guṇa saṅariyā,
mahāprabhu santāpe vihvala
rāya-svarūpera kaṇṭha dhari', kahe 'hāhā hari hari',
dhairya gela, ha-ilā capala
prāpta—acquired; ratna—gem; hārāñā—having lost; tāra—of it; guṇa—attributes; saṅariyā—remembering; mahāprabhu—Śrī Caitanya Mahāprabhu; santāpe—in lamentation; vihvala—overwhelmed; rāya—of Rāmānanda Rāya; svarūpera—of Svarūpa Dāmodara Gosvāmī; kaṇṭha dhari'-catching the necks; kahe—said; hāhā hari hari—alas, where is Hari, where is Hari; dhairya—patience; gela—lost; ha-ilā capala—became restless.
Having lost His acquired gem, Śrī Caitanya Mahāprabhu became overwhelmed with lamentation by remembering its attributes. Then, grasping the necks of Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī, He cried, "Alas, where is My Lord Hari? Where is Hari?" Finally He became restless and lost all patience.
"śuna, bāndhava, kṛṣṇera mādhurī
yāra lobhe mora mana, chāḍi' loka-veda-dharma,
yogī hañā ha-ila bhikhārī
śuna—please hear; bāndhava—My friends; kṛṣṇera mādhurī—the sweetness of Lord Kṛṣṇa; yāra—for which; lobhe—by the greed; mora mana—My mind; chāḍi'-giving up; loka-veda-dharma—social and Vedic religious principles; yogī hañā—having become a yogī; ha-ila bhikhārī—has become a beggar.
"My dear friends," He said, "please hear of Kṛṣṇa's sweetness. Because of a great desire for that sweetness, My mind has given up all social and Vedic religious principles and taken to the profession of begging, exactly like a mystic yogī.
kṛṣṇa-līlā-maṇḍala, śuddha śaṅkha-kuṇḍala,
gaḍiyāche śuka kārikara
sei kuṇḍala kāṇe pari', tṛṣṇā-lāu-thālī dhari',
āśā-jhuli kāndhera upara
kṛṣṇa-līlā-maṇḍala—the ring of the pastimes of Kṛṣṇa; śuddha—pure; śaṅkha-kuṇḍala—an earring of conchshell; gaḍiyāche—has manufactured; śuka—Śukadeva Gosvāmī; kārikara—craftsman; sei kuṇḍala—that earring; kāṇe pari,—putting on the ear; tṛṣṇā—aspiration; lāu—of squash or gourd; thālī—the bowl; dhari'-taking; āśā—expectation; jhuli—bag; kāndhera upara—on the shoulder.
"The ring of Kṛṣṇa's rāsa-līlā, manufactured by Śukadeva Gosvāmī, the most auspicious craftsman, is as pure as an earring made from a conchshell. The yogī of My mind is wearing that earring upon his ear. From a gourd he has carved out the bowl of My aspirations, and he has taken the bag of My expectations on his shoulder.
cintā-kānthā uḍhi gāya, dhūli-vibhūti-malina-kāya,
'hāhā kṛṣṇa' pralāpa-uttara
udvega dvādaśa hāte, lobhera jhulani māthe,
bhikṣābhāve kṣīṇa kalevara
cintā—of anxiety; kānthā—the torn quilt; uḍhi—covering; gāya—on the body; dhūli—dust; vibhūti—ashes; malina-kāya—dirty body; hāhā—alas; kṛṣṇaKṛṣṇa; pralāpa-uttara—crazy replies; udvega—distress; dvādaśa—twelve (bangles); hāte—on the wrist; lobhera—of greed; jhulani—turban; māthe—on the head; bhikṣā-abhāve—in the absence of alms; kṣīṇa—skinny; kalevara—body.
"The yogī of My mind wears the torn quilt of anxiety on his dirty body, which is covered with dust and ashes. His only words are,'Alas! Kṛṣṇa!' He wears twelve bangles of distress on his wrist and a turban of greed on his head. Because he has not eaten anything, he is very thin.
vyāsa, śukādi yogi-gaṇa, kṛṣṇa ātmā nirañjana,
vraje tāṅra yata līlā-gaṇa
bhāgavatādi śāstra-gaṇe, kariyāche varṇane,
sei tarjā paḍe anukṣaṇa
vyāsaDvaipāyana Vyāsa; śuka-ādi—and other sages, such as Śukadeva Gosvāmī; yogi-gaṇa—great mystic yogīs; kṛṣṇa—Lord Kṛṣṇa; ātmā—the Supersoul; nirañjana—without material contamination; vraje—in Vṛndāvana; tāṅra—His; yata—all; līlā-gaṇa—pastimes; bhāgavata-ādiŚrīmad-Bhāgavatam and others; śāstra-gaṇe—in revealed scriptures; kariyāche varṇane—have described; sei tarjā—that competition of poetry between two parties; paḍe—reads; anukṣaṇa—every moment.
"The great yogī of My mind always studies the poetry and discussions of Lord Kṛṣṇa's Vṛndāvana pastimes. In the Śrīmad-Bhāgavatam and other scriptures, great saintly yogīs like Vyāsadeva and Śukadeva Gosvāmī have described Lord Kṛṣṇa as the Supersoul, beyond all material contamination.
daśendriye śiṣya kari', 'mahā-bāula' nāma dhari',
śiṣya lañā karila gamana
mora deha sva-sadana, viṣaya-bhoga mahā-dhana,
saba chāḍi' gelā vṛndāvana
daśa-indriye—the ten senses; śiṣya kari'-making disciples; mahā-bāula—of a great mendicant; nāma dhari'-taking the name; śiṣya lañā—taking disciples; karila gamana—has gone; mora—My; deha—body; sva-sadana—own home; viṣaya-bhoga—material enjoyment; mahā-dhana—great treasure; saba chāḍi'-leaving aside everything; gelā vṛndāvana—has gone to Vṛndāvana.
"The mystic yogī of My mind has assumed the name Mahābāula and made disciples of My ten senses. Thus My mind has gone to Vṛndāvana, leaving aside the home of My body and the great treasure of material enjoyment.
Śrī Caitanya Mahāprabhu compares His mind to one of the mystic yogīs known as bāula, who makes at least ten disciples.
vṛndāvane prajā-gaṇa, yata sthāvara-jaṅgama,
vṛkṣa-latā gṛhastha-āśrame
tāra ghare bhikṣāṭana, phala-mūla-patrāśana,
ei vṛtti kare śiṣya-sane
vṛndāvane—in Vṛndāvana; prajā-gaṇa—the citizens; yata—all; sthāvara-jaṅgama—nonmoving and moving; vṛkṣa-latā—the trees and creepers; gṛhastha-āśrame—in household life; tāra ghare—at his house; bhikṣā-āṭana—begging from door to door; phala-mūla-patra—fruits, roots and leaves; aśana—eating; ei vṛtti—this business; kare—performs; śiṣya-sane—with the disciples.
"In Vṛndāvana, he goes from door to door begging alms with all his disciples. He begs from both the moving and the inert inhabitants-the citizens, the trees and the creepers. In this way he lives on fruits, roots and leaves.
kṛṣṇa-guṇa-rūpa-rasa, gandha, śabda, paraśa,
se sudhā āsvāde gopī-gaṇa
tā-sabāra grāsa-śeṣe, āni' pañcendriya śiṣye,
se bhikṣāya rākhena jīvana
kṛṣṇa—of Lord Kṛṣṇa; guṇa-rūpa-rasa—attributes, beauty and sweetness; gandha śabda paraśa—aroma, sound and touch; se sudhā—that nectar; āsvāde—taste; gopī-gaṇa—all the gopīs; -sabāra—of all of them; grāsa-śeṣe—remnants of food; āni'-bringing; pañca-indriya—five senses; śiṣye—the disciples; se bhikṣāya—by such alms; rākhena—maintain; jīvana—life.
"The gopīs of Vrajabhūmi always taste the nectar of Kṛṣṇa's attributes, His beauty, His sweetness, His aroma, the sound of His flute and the touch of His body. My mind's five disciples, the senses of perception, gather the remnants of that nectar from the gopīs and bring them to the yogī of My mind. The senses maintain their lives by eating those remnants.
śūnya-kuñja-maṇḍapa-koṇe, yogābhyāsa kṛṣṇa-dhyāne,
tāhāṅ rahe lañā śiṣya-gaṇa
kṛṣṇa ātmā nirañjana, sākṣāt dekhite mana,
dhyāne rātri kare jāgaraṇa
śūnya-kuñja-maṇḍapa-koṇe—in the corner of a pavilion in a solitary garden; yoga-abhyāsa—practice of mystic yoga; kṛṣṇa-dhyāne—by meditating on Kṛṣṇa; tāhāṅ—there; rahe—remains; lañā—taking; śiṣya-gaṇa—disciples; kṛṣṇa—Lord Kṛṣṇa; ātmā—the Supersoul; nirañjana—without material contamination; sākṣāt—directly; dekhite—to see; mana—mind; dhyāne—in meditation; rātri—at night; kare jāgaraṇa—keeps awake.
"There is a solitary garden where Kṛṣṇa enjoys His pastimes, and in one corner of a pavilion in that garden, the yogī of My mind, along with his disciples, practices mystic yoga. Wanting to see Kṛṣṇa directly, this yogī remains awake throughout the night, meditating on Kṛṣṇa who is the Supersoul, uncontaminated by the three modes of nature.
mana kṛṣṇa-viyogī, duḥkhe mana haila yogī,
se viyoge daśa daśā haya
se daśāya vyākula hañā, mana gela palāñā,
śūnya mora śarīra ālaya"
mana—the mind; kṛṣṇa-viyogī—bereft of Kṛṣṇa's association; duḥkhe—in unhappiness; mana—the mind; haila—became; yogī—a mystic yogī; se viyoge—by that feeling of separation; daśa—ten; daśā—transcendental transformations; haya—there are; se daśāya—by those transcendental transformations; vyākula hañā—being very agitated; mana—the mind; gela—went away; palāñā—fleeing; śūnya—void; mora—My; śarīra—body; ālaya—place of residence.
"When My mind lost the association of Kṛṣṇa and could no longer see Him, he became depressed and took up mystic yoga. In the void of separation from Kṛṣṇa, he experienced ten transcendental transformations. Agitated by these transformations, My mind fled, leaving My body, his place of residence, empty. Thus I am completely in trance."
In this verse, the outward activities of the kāpālika mendicants have been described, but not their actual life. The kāpālika mendicants are tantric materialists who carry skulls in their hands. They are not Vaiṣṇavas and have nothing to do with spiritual life. Therefore they are untouchable. Only an outward comparison has been made between the mind and their activities, but their behavior should never be imitated.
kṛṣṇera viyoge gopīra daśa daśā haya
sei daśa daśā haya prabhura udaya
kṛṣṇera viyoge—by separation from Kṛṣṇa; gopīra—of the gopīs; daśa daśā—ten kinds of transcendental transformations of the body; haya—there are; sei—those; daśa daśā—ten kinds of transcendental transformations; haya—are; prabhura udaya—visible in the body of Śrī Caitanya Mahāprabhu.
When the gopīs felt separation from Kṛṣṇa, they experienced ten kinds of bodily transformations. These same symptoms appeared on the body of Śrī Caitanya Mahāprabhu.
cintātra jāgarodvegau
tānavaṁ malināṅgatā
pralāpo vyādhir unmādo
moho mṛtyur daśā daśa
cintā—anxiety; atra—here (because of separation from Kṛṣṇa); jāgara—wakefulness; udvegau—and mental agitation; tānavam—thinness; malina-aṅgatā—an unclean, almost dirty state of the body; pralāpaḥ—talking like a madman; vyādhiḥ—disease; unmādaḥ—madness; mohaḥ—illusion; mṛtyuḥ—death; daśā—conditions; daśa—ten.
"The ten bodily transformations resulting from separation from Kṛṣṇa are anxiety, wakefulness, mental agitation, thinness, uncleanliness, talking like a madman, disease, madness, illusion and death."
This verse is part of a description of Śrīmatī Rādhārāṇī's different traits from Ujjvala-nīlamaṇi by Śrīla Rūpa Gosvāmī. In this book, he elaborately explains the ten symptoms as follows.
Cintā. As stated in the Haṁsadūta:
yadā yāto gopī-hṛdaya-madano nanda-sadanān
mukundo gāndinyās tanayam anurundhan madhu-purīm
tadāmāṅkṣīc cintā-sariti ghana-ghūrṇāparicayair
agādhāyāṁ vādhāmaya-payasi rādhā virahiṇī
"At the request of Akrūra, Kṛṣṇa and Balarāma left the house of Nanda Mahārāja for Mathurā. At that time, Śrīmatī Rādhārāṇī's mind was disrupted, and She became almost mad because of extreme separation from Kṛṣṇa. She experienced great mental pain and agitation, which caused Her to drown in mental speculation in the river of anxiety. She thought, 'Now I am going to die, and when I die, Kṛṣṇa will surely come back to see Me again. But when He hears of My death from the people of Vṛndāvana, He will certainly be very unhappy. Therefore I shall not die.' " This is the explanation of the word cintā.
Jāgara. As stated in the Padyāvalī:
yāḥ paśyanti priyaṁ svapne
dhanyāstāḥ sakhi yoṣitaḥ
asmākaṁ tu gate kṛṣṇe
gatā nidrāpi vairiṇī
Thinking Herself very unfortunate, Śrīmatī Rādhārāṇī addressed Her very dear friend Viśākhā, "My dear friend, if I could see Kṛṣṇa in My dreams, I would certainly be glorified for My great fortune. But what can I do? Sleep also plays mischievously with Me. Indeed, it has become My enemy. Therefore I have not slept since the departure of Kṛṣṇa."
Udvega. This word is also explained in the Haṁsadūta as follows:
mano me hā kaṣṭaṁ jvalati kim ahaṁ hanta karavai
na pāraṁ nāvāraṁ sumukhi kalayām yasya jaladheḥ
iyaṁ vande mūrdhnā sapadi tam upāyaṁ kathaya me
parāmṛśye yasmād dhṛti-kaṇikayāpi kṣaṇi-kayā
Śrīmatī Rādhārāṇī addressed Lalitā, "My dear beautiful-faced Lalitā, I cannot express how My heart is burning. It is a great, unfathomable ocean of anxiety. Still, I wish to offer My obeisances at your lotus feet. What shall I do? Please consider My condition and advise Me how I can become peaceful. That is My desire."
Tānava is described as follows:
udañcad-vaktrāmbhoruha-vikṛtir antaḥ-kulaṣitā
sadāhārābhāva-glapita-kucakokā yadu-pate
viśuṣyanti rādhā tava viraha-tāpād anudinaṁ
nidāghe kuly eva kraśima-paripākaṁ prathayati
When Uddhava returned to Mathurā after visiting Vṛndāvana, Lord Kṛṣṇa inquired from him about Rādhārāṇī and Viśākhā. Uddhava replied as follows: "Consider the condition of the gopīs! Śrīmatī Rādhārāṇī especially is in a very painful condition because of separation from You. She has grown skinny, and Her bodily luster is almost gone. Her heart is immersed in pain, and because She has given up eating, Her breast has become black, as if diseased. Because of separation from You, all the gopīs, especially Rādhārāṇī, appear like dried-up water holes under the scorching heat of the sun."
Malina-aṅgatā is described as follows:
agha-hara śarad-arkottāpitendīvarākṣī
tava viraha-vipatti-mlāpitāsīd viśākhā
Uddhava said to Kṛṣṇa, "O most auspicious Kṛṣṇa, please hear me. The tribulation caused by Your absence has made Viśākhā languid. Her lips tremble like trees in a strong wind. Her beautiful face is like a lotus flower that has withered under the snow, and Her eyes are like lotus petals scorched by the heat of the autumn sun."
Pralāpa is explained in Lalita-mādhava as follows:
kva nanda-kula-candramāḥ kva śikhi-candra-kālaṅkṛtiḥ
kva manda-muralī-ravaḥ kva nu surendra-nīla-dyutiḥ
kva rāsa-rasa-tāṇḍavī kva sakhi jīva-rakṣauṣadhir
nidhir mama suhṛttamaḥ kva tava hanta hā dhig-vidhiḥ
This is Śrīmatī Rādhārāṇī's lamentation for Her beloved Kṛṣṇa, who was away from home. A woman whose husband has left home and gone to a foreign land is called proṣita-bhartṛkā. Lamenting for Kṛṣṇa in the same way as such a woman laments for her husband, Śrīmatī Rādhārāṇī said, "My dear friend, where is the glory of the family of Mahārāja Nanda, who wears a half-moon ornament on His head? Where is Kṛṣṇa, whose hue is like that of the indranīla jewel and who plays so nicely on His flute? Where is your friend, the best of all men, so expert in dancing in the circle of the rāsa dance? Where is He who is the real medicine to save Me from dying of heart disease? I must condemn Providence, for he has caused Me so many tribulations by separating Me from Kṛṣṇa."
Vyādhi is also described in Lalita-mādhava:
uttāpī puṭa-pākato 'pi garala-grāmād api kṣobhaṇo
dambholer api duḥsahaḥ kaṭur alaṁ hṛn-magna-śūlyād api
tīvraḥ prauḍha-visūcikāni-cayato 'py uccair mamāyaṁ balī
marmāṇy adya bhinatti gokula-pater viśleṣa-janmā jvaraḥ
Being greatly afflicted by the pain of separation from Kṛṣṇa, Śrīmatī Rādhārāṇī said, "My dear Lalitā, kindly hear Me. I cannot bear suffering the fever of separation from Kṛṣṇa, nor can I explain it to you. It is something like gold melting in an earthen box. This fever produces more distress than poison, and it is more piercing than a thunderbolt. I suffer exactly like someone almost dead from cholera. To be giving Me so much pain, this fever must be very strong indeed."
Unmāda is explained as follows:
bhramati bhavana-garbhe nirnimittaṁ hasantī
prathayati tava vārtāṁ cetanācetaneṣu
lutḥati ca bhuvi rādhā kampitāṅgī murāre
Uddhava said to Kṛṣṇa, "My dear Kṛṣṇa, all the gopīs are so afflicted by Your absence that they have become almost mad. O Murāri, at home Śrīmatī Rādhārāṇī laughs unnecessarily and, like a madwoman, inquires about You from every entity without distinction, even from the stones. She rolls on the ground, unable to bear the agony of Your absence."
Moha is explained as follows:
nirundhe dainyābdhiṁ harati guru-cintā paribhavaṁ
vilumpaty unmādaṁ sthagayati balād bāṣpa-laharīm
idānīṁ kaṁsāre kuvalaya-dṛśaḥ kevalam idaṁ
vidhatte sācivyaṁ tava viraha-mūrcchā-sahacarī
Lalitā wrote Kṛṣṇa the following letter on Śrīmatī Rādhārāṇī's behalf: "My dear Kṛṣṇa, separation from You has greatly agitated Śrīmatī Rādhārāṇī's mind, and She has fallen unconscious on the ground. O enemy of Kaṁsa, You have now become a first-class politician, and therefore You can supposedly give relief to everyone. Therefore please consider the plight of Śrīmatī Rādhārāṇī, or very soon You will hear of Her death. Maybe at that time You will lament, although now You are jubilant."
Mṛtyu is explained in the Haṁsadūta:
aye rāsa-krīḍā-rasika mama sakhyaṁ nava-navā
purā baddhā yena praṇaya-laharī hanta gahanā
sa cen muktāpekṣas tvam asi dhig imāṁ tūlaśakalaṁ
yad etasyā nāsā-nihitam idam adyāpi calati
In the following letter, Lalitā chastised Kṛṣṇa for staying in Mathurā: "Simply by dancing in the circle of the rāsa dance, You attracted Śrīmatī Rādhārāṇī's love. Why are You now so indifferent to my dear friend Rādhārāṇī? She is lying nearly unconscious, thinking of Your pastimes. I shall determine whether She is alive by putting a cotton swab under Her nostrils, and if She is still living, I shall chastise Her."
ei daśa-daśāya prabhu vyākula rātri-dine
kabhu kona daśā uṭhe, sthira nahe mane
ei—these; daśa-daśāya—by ten conditions; prabhu—Śrī Caitanya Mahāprabhu; vyākula—overwhelmed; rātri-dine—night and day; kabhu—sometimes; kona—some; daśā—condition; uṭhe—arises; sthira—steady; nahe—is not; mane—the mind.
Śrī Caitanya Mahāprabhu was overwhelmed night and day by these ten ecstatic conditions. Whenever such symptoms arose, His mind became unsteady.
eta kahi' mahāprabhu mauna karilā
rāmānanda-rāya śloka paḍite lāgilā
eta kahi'-speaking this; mahāprabhu—Śrī Caitanya Mahāprabhu; mauna karilā—became silent; rāmānanda-rāyaRāmānanda Rāya; śloka—verses; paḍite lāgilā—began to recite.
After speaking in this way, Śrī Caitanya Mahāprabhu fell silent. Then Rāma-nanda Rāya began to recite various verses.
svarūpa-gosāñi kare kṛṣṇa-līlā gāna
dui jane kichu kailā prabhura bāhya jñāna
svarūpa-gosāñiSvarūpa Dāmodara Gosāñi; kare—does; kṛṣṇa-līlā—of the pastimes of Kṛṣṇa; gāna—singing; dui jane—both of them; kichu—some; kailā—revived; prabhura—of Śrī Caitanya Mahāprabhu; bāhya jñāna—external consciousness.
Rāmānanda Rāya recited verses from Śrīmad-Bhāgavatam, and Svarūpa Dāmodara Gosvāmī sang of Kṛṣṇa's pastimes. In this way, they brought Śrī Caitanya Mahāprabhu to external consciousness.
ei-mata ardha-rātri kailā niryāpaṇa
bhitara-prakoṣṭhe prabhure karāilā śayana
ei-mata—in this way; ardha-rātri—half the night; kailā niryāpaṇa—passed; bhitara-prakoṣṭhe—in the inner room; prabhure—Śrī Caitanya Mahāprabhu; karāilā śayana—they made to lie down.
After half the night had passed in this way, Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī made Śrī Caitanya Mahāprabhu lie down on His bed in the inner room.
rāmānanda-rāya tabe gelā nija ghare
svarūpa-govinda duṅhe śuilena dvāre
rāmānanda-rāyaRāmānanda Rāya; tabe—thereupon; gelā—returned; nija ghare—to his home; svarūpaSvarūpa Dāmodara Gosvāmī; govinda—and Govinda; duṅhe—both; śuilena—lay down; dvāre—at the door.
Then Rāmānanda Rāya returned home, and Svarūpa Dāmodara Gosvāmī, along with Govinda, lay down in front of the door to Śrī Caitanya Mahāprabhu's room.
saba rātri mahāprabhu kare jāgaraṇa
ucca kari' kahe kṛṣṇa-nāma-saṅkīrtana
saba rātri—all night; mahāprabhu—Śrī Caitanya Mahāprabhu; kare—does; jāgaraṇa—remaining without sleep; ucca kari'-very loudly; kahe kṛṣṇa-nāma-saṅkīrtana—chants the holy name of Kṛṣṇa.
Śrī Caitanya Mahāprabhu remained awake throughout the entire night, chanting the Hare Kṛṣṇa mantra very loudly.
śabda nā pāñā svarūpa kapāṭa kailā dūre
tina-dvāra deoyā āche, prabhu nāhi ghare!
śabda—sound; —not; pāñā—hearing; svarūpaSvarūpa Dāmodara Gosvāmī; kapāṭa—the door; kailā dūre—opened; tina-dvāra—three doors; deoyā āche—were locked; prabhu—Śrī Caitanya Mahāprabhu; nāhi ghare—was not within the room.
After some time, Svarūpa Dāmodara could no longer hear Śrī Caitanya Mahāprabhu chanting. When he entered the room, he found the three doors locked, but Śrī Caitanya Mahāprabhu had gone.
cintita ha-ila sabe prabhure nā dekhiyā
prabhu cāhi' bule sabe deuṭī jvāliyā
cintita ha-ila—became very anxious; sabe—all the devotees; prabhure—Śrī Caitanya Mahāprabhu; dekhiyā—not seeing; prabhu—Śrī Caitanya Mahāprabhu; cāhi'-searching for; bule—wander; sabe—all of them; deuṭī—lamp; jvāliyā—lighting.
All the devotees were very anxious when they saw that the Lord was not in His room. They wandered about searching for Him with a warning lamp.
siṁha-dvārera uttara-diśāya āche eka ṭhāñi
tāra madhye paḍi' āchena caitanya-gosāñi
siṁha-dvārera—of the gate known as Siṁha-dvāra; uttara-diśāya—on the northern side; āche—there is; eka ṭhāñi—a place; tāra madhye—within that place; paḍi'-lying down; āchena—was; caitanya-gosāñi—Śrī Caitanya Mahāprabhu.
After searching for some time, they came upon Śrī Caitanya Mahāprabhu lying in a corner by the northern side of the Siṁha-dvāra gate.
dekhi' svarūpa-gosāñi-ādi ānandita hailā
prabhura daśā dekhi' punaḥ cintite lāgilā
dekhi'-seeing; svarūpa-gosāñi-ādi—all the devotees, headed by Svarūpa Dāmodara Gosvāmī; ānandita hailā—became very glad; prabhura—of Śrī Caitanya Mahāprabhu; daśā—the condition; dekhi'-seeing; punaḥ—again; cintite lāgilā—they began to feel anxiety.
At first they were overjoyed to see Him, but when they saw His condition, all the devotees, headed by Svarūpa Dāmodara Gosvāmī, were very anxious.
prabhu paḍi' āchena dīrgha hāta pāṅca-chaya
acetana deha, nāsāya śvāsa nāhi vaya
prabhu—the Lord; paḍi' āchena—was lying down; dīrgha—prolonged; hāta pāṅca-chaya—five to six cubits (one cubit equals about a foot and a half); acetana deha—unconscious body; nāsāya—in the nostrils; śvāsa—breath; nāhi vaya—does not flow.
Śrī Caitanya Mahāprabhu was lying unconscious, and His body had become elongated to five or six cubits [eight or nine feet]. There was no breath from His nostrils.
TEXTS 65-66
eka eka hasta-pāda--dīrgha tina tina-hāta
asthi-granthi bhinna, carma āche mātra tāta
hasta, pāda, grīvā, kaṭi, asthi sandhi yata
eka eka vitasti bhinna hañāche tata
eka eka—each one; hasta-pāda—arms and legs; dīrgha—prolonged; tina tina-hāta—three cubits; asthi-granthi—joints of the bones; bhinna—separated; carma—skin; āche—there is; mātra—only; tāta—a slight temperature indicating life; hasta—arms; pāda—legs; grīvā—neck; kaṭi—waist; asthi—bones; sandhi—joints; yata—as many; eka—one; eka—one; vitasti—about six inches; bhinna—separated; hañāche—were; tata—so many.
Each of His arms and legs had become three cubits long; only skin connected the separated joints. The Lord's body temperature, indicating life, was very low. All the joints in His arms, legs, neck and waist were separated by at least six inches.
carma-mātra upare, sandhi āche dīrgha hañā
duḥkhita ha-ilā sabe prabhure dekhiyā
carma-mātra—only skin; upare—over; sandhi—joints; āche—are; dīrgha—prolonged; hañā—being; duḥkhita—very sorry; ha-ilā—became; sabe—all of them; prabhure—Śrī Caitanya Mahāprabhu; dekhiyā—seeing.
It appeared that only skin covered His elongated joints. Seeing the Lord's condition, all the devotees were very unhappy.
mukhe lālā-phena prabhura uttāna-nayāna
dekhiyā sakala bhaktera deha chāḍe prāṇa
mukhe—at the mouth; lālā—saliva; phena—foam; prabhura—of Śrī Caitanya Mahāprabhu; uttāna—turned upwards; nayāna—eyes; dekhiyā—seeing; sakala bhaktera—of all the devotees; deha—body; chāḍe—leaves; prāṇa—life.
They almost died when they saw Śrī Caitanya Mahāprabhu with His mouth full of saliva and foam and His eyes turned upward.
svarūpa-gosāñi tabe ucca kariyā
prabhura kāṇe kṛṣṇa-nāma kahe bhakta-gaṇa lañā
svarūpa-gosāñiSvarūpa Dāmodara Gosāñi; tabe—at that time; ucca kariyā—very loudly; prabhura kāṇe—in the ear of Śrī Caitanya Mahāprabhu; kṛṣṇa-nāma—the holy name of Lord Kṛṣṇa; kahe—began to chant; bhakta-gaṇa lañā—with all the other devotees.
When they saw this, Svarūpa Dāmodara Gosvāmī and all the other devotees began to chant the holy name of Kṛṣṇa very loudly into Śrī Caitanya Mahāprabhu's ear.
bahu-kṣaṇe kṛṣṇa-nāma hṛdaye paśilā
'hari-bola' bali' prabhu garjiyā uṭhilā
bahu-kṣaṇe—after a long time; kṛṣṇa-nāma—the holy name of Lord Kṛṣṇa; hṛdaye paśilā—entered the heart; hari-bola bali'-saying Hari bol; prabhu—Śrī Caitanya Mahāprabhu; garjiyā—making a loud sound; uṭhilā—got up.
After they chanted in this way for a long time, the holy name of Kṛṣṇa entered the heart of Śrī Caitanya Mahāprabhu, and He suddenly arose with a loud shout of "Hari bol."
cetana pāite asthi-sandhi lāgila
pūrva-prāya yathāvat śarīra ha-ila
cetana pāite—after coming to consciousness; asthi-sandhi—the joints of the bones; lāgila—contracted; pūrva-prāya—as before; yathāvat—in a normal condition; śarīra—the body; ha-ila—became.
As soon as the Lord returned to external consciousness, all His joints contracted, and His entire body returned to normal.
ei līlā mahāprabhura raghunātha-dāsa
'gaurāṅga-stava-kalpavṛkṣe' kariyāche prakāśa
ei līlā—this pastime; mahāprabhura—of Śrī Caitanya Mahāprabhu; raghunātha-dāsaRaghunātha dāsa Gosvāmī; gaurāṅga-stava-kalpa-vṛkṣe—in the book known as Gaurāṅga-stava-kalpavṛkṣa; kariyāche prakāśa—has described.
Śrīla Raghunātha dāsa Gosvāmī has described these pastimes elaborately in his book Gaurāṅga-stava-kalpavṛkṣa.
kvacin miśrāvāse vraja-pati-sutasyoru-virahāt
ślathac chrī-sandhitvād dadhad-adhika-dairghyaṁ bhuja-padoḥ
luṭhan bhūmau kākvā vikala-vikalaṁ gadgada-vacā
rudan śrī-gaurāṅgo hṛdaya udayan māṁ madayati
kvacit—sometimes; miśra-āvāse—in the house of Kāśī Miśra; vraja-pati-sutasya—of the son of Nanda Mahārāja; uru-virahāt—because of strong feeling of separation; ślathat—being slackened; śrī-sandhitvāt—from the joints of His transcendental body; dadhat—obtaining; adhika-dairghyam—extraordinary longness; bhuja-padoḥ—of the arms and legs; luṭhan—rolling; bhūmau—on the ground; kākvā—with a cry of lamentation; vikala-vikalam—very sorrowfully; gadgada-vacā—with a faltering voice; rudan—crying; śrī-gaurāṅgaḥ—Lord Śrī Caitanya Mahāprabhu; hṛdaye—in the heart; udayan—awakening; mām—me; madayati—maddens.
"Sometimes Śrī Caitanya Mahāprabhu would go to the house of Kāśī Miśra. There He would be greatly aggrieved, feeling separation from Kṛṣṇa. The joints of His transcendental body would slacken, and His arms and legs would become elongated. Rolling on the ground, the Lord would cry out in distress in a faltering voice and weep very sorrowfully. The appearance of Śrī Caitanya Mahāprabhu, awakening in my heart, maddens me."
siṁha-dvāre dekhi' prabhura vismaya ha-ilā
'kāṅhā kara ki'--ei svarūpe puchilā
siṁha-dvāre—at the gate known as Siṁha-dvāra; dekhi'-seeing; prabhura—of Śrī Caitanya Mahāprabhu; vismaya ha-ilā—there was astonishment; kāṅhā—where; kara ki'-what am I doing; ei—this; svarūpe puchilā—inquired from Svarūpa Dāmodara Gosvāmī.
Śrī Caitanya Mahāprabhu was very astonished to find Himself in front of the Siṁha-dvāra. He asked Svarūpa Dāmodara Gosvāmī, "Where am I? What am I doing here?"
svarūpa kahe,--'uṭha, prabhu, cala nija-ghare
tathāi tomāre saba karimu gocare'
svarūpa kaheSvarūpa Dāmodara Gosvāmī replied; uṭha prabhu—my dear Lord, please get up; cala—go; nija-ghare—to Your place; tathāi—there; tomāre—unto You; saba—all; karimu gocare—I shall inform.
Svarūpa Dāmodara said, "My dear Lord, please get up. Let us go to Your place. There I shall tell You everything that has happened."
eta bali' prabhure dhari' ghare lañā gelā
tāṅhāra avasthā saba kahite lāgilā
eta bali'-saying this; prabhure dhari'-taking Mahāprabhu; ghare—home; lañā gelā—took back; tāṅhāra avasthā—His condition; saba—all of them; kahite lāgilā—began to speak.
Thus all the devotees carried Śrī Caitanya Mahāprabhu back to His residence. Then they all described to Him what had happened.
śuni' mahāprabhu baḍa hailā camatkāra
prabhu kahe,--'kichu smṛti nāhika āmāra
śuni'-hearing; mahāprabhu—Śrī Caitanya Mahāprabhu; baḍa—very much; hailā camatkāra—became astonished; prabhu kahe—Śrī Caitanya Mahāprabhu said; kichu—any; smṛti—remembrance; nāhika—is not; āmāra—Mine.
Hearing the description of His condition while lying near the Siṁha-dvāra, Śrī Caitanya Mahāprabhu was very astonished. He said, "I do not remember any of these things.
sabe dekhi--haya mora kṛṣṇa vidyamāna
vidyut-prāya dekhā diyā haya antardhāna'
sabe—only this; dekhi—I know; haya—there is; mora—My; kṛṣṇa—Lord Kṛṣṇa; vidyamāna—brightly present; vidyut-prāya—like lightning; dekhā diyā—appearing; haya—there is; antardhāna—disappearance.
"I can only remember that I saw My Kṛṣṇa, but only for an instant. He appeared before Me, and then, like lightning, immediately disappeared."
hena-kāle jagannāthera pāṇi-śaṅkha bājilā
snāna kari' mahāprabhu daraśane gelā
hena-kāle—at this time; jagannāthera—of Lord Jagannātha; pāṇi-śaṅkha—a conchshell that can be held in the hand; bājilā—vibrated; snāna kari'-after bathing; mahāprabhu—Śrī Caitanya Mahāprabhu; daraśane gelā—went to see Lord Jagannātha.
Just then, everyone heard the blowing of the conchshell at the Jagannātha temple. Śrī Caitanya Mahāprabhu immediately took His bath and went to see Lord Jagannātha.
ei ta' kahiluṅ prabhura adbhuta vikāra
yāhāra śravaṇe loke lāge camatkāra
ei ta'-thus; kahiluṅ—I have described; prabhura—of Śrī Caitanya Mahāprabhu; adbhuta vikāra—uncommon transformations of the body; yāhāra śravaṇe—hearing which; loke—people; lāge—feel; camatkāra—astonishment.
Thus I have described the uncommon transformations of the body of Śrī Caitanya Mahāprabhu. When people hear about this, they are very astonished.
loke nāhi dekhi aiche, śāstre nāhi śuni
hena bhāva vyakta kare nyāsi-cūḍāmaṇi
loke—among people; nāhi dekhi—we do not see; aiche—such; śāstre—in scripture; nāhi śuni—we do not hear; hena—such; bhāva—emotions; vyakta kare—exhibits; nyāsi-cūḍāmaṇi—the supreme sannyāsī.
No one has witnessed such bodily changes elsewhere, nor has anyone read of them in the revealed scriptures. Yet Śrī Caitanya Mahāprabhu, the supreme sannyāsī, exhibited these ecstatic symptoms.
śāstra-lokātīta yei yei bhāva haya
itara-lokera tāte nā haya niścaya
śāstra-loka-atīta—beyond the conception of people and the revealed scriptures; yei yei—whatever; bhāva—emotional ecstasies; haya—there are; itara-lokera—of common men; tāte—in that; haya—there is not; niścaya—belief.
These ecstasies are not described in the śāstras, and they are inconceivable to common men. Therefore people in general do not believe in them.
raghunātha-dāsera sadā prabhu-saṅge sthiti
tāṅra mukhe śuni' likhi kariyā pratīti
raghunātha-dāsera—of Raghunātha dāsa Gosvāmī; sadā—always; prabhu-saṅge—with Śrī Caitanya Mahāprabhu; sthiti—living; tāṅra mukhe—from his mouth; śuni'-hearing; likhi—I write; kariyā pratīti—accepting in total.
Raghunātha dāsa Gosvāmī lived continuously with Śrī Caitanya Mahāprabhu. I am simply recording whatever I have heard from him. Although common men do not believe in these pastimes, I believe in them totally.
eka-dina mahāprabhu samudre yāite
'caṭaka'-parvata dekhilena ācambite
eka-dina—one day; mahāprabhu—Śrī Caitanya Mahāprabhu; samudre yāite—while going to the sea; caṭaka-parvata—the Caṭaka-parvata sand hill; dekhilena—saw; ācambite—suddenly.
One day, while Śrī Caitanya Mahāprabhu was going to the sea to bathe, He suddenly saw a sand dune named Caṭaka-parvata.
govardhana-śaila-jñāne āviṣṭa ha-ilā
parvata-diśāte prabhu dhāñā calilā
govardhana-śailaGovardhana Hill; jñāne—by the understanding; āviṣṭa ha-ilā—became overwhelmed; parvata-diśāte—in the direction of the sand hill; prabhu—Śrī Caitanya Mahāprabhu; dhāñā calilā—began to run.
Śrī Caitanya Mahāprabhu mistook the sand dune for Govardhana Hill and ran toward it.
hantāyam adrir abalā hari-dāsa-varyo
yad rāma-kṛṣṇa-caraṇa-sparaśa-pramodaḥ
mānaṁ tanoti saha-go-gaṇayos tayor yat
hanta—oh; ayam—this; adriḥ—hill; abalāḥ—O friends; hari-dāsa-varyaḥ—the best among the servants of the Lord; yat—because; rāma-kṛṣṇa-caraṇa—of the lotus feet of Lord Kṛṣṇa and Balarāma; sparaśa—by the touch; pramodaḥ—jubilant; mānam—respects; tanoti—offers; saha—with; go-gaṇayoḥ—cows, calves and cowherd boys; tayoḥ—to Them (Śrī Kṛṣṇa and Balarāma); yat—because; pānīya—drinking water; sūyavasa—very soft grass; kandara—caves; kanda-mūlaiḥ—and by roots.
"Of all the devotees, this Govardhana Hill is the best! O My friends, this hill supplies Kṛṣṇa and Balarāma, as well as Their calves, cows and cowherd friends, with all kinds of necessities-water for drinking, very soft grass, caves, fruits, flowers and vegetables. In this way the hill offers respect to the Lord. Being touched by the lotus feet of Kṛṣṇa and Balarāma, Govardhana Hill appears very jubilant."
This is a quotation from Śrīmad-Bhāgavatam (10.21.18). It was spoken by the gopīs when Lord Kṛṣṇa and Balarāma entered the forest in the autumn. The gopīs spoke among themselves and glorified Kṛṣṇa and Balarāma for Their pastimes.
ei śloka paḍi' prabhu calena vāyu-vege
govinda dhāila pāche, nāhi pāya lāge
ei śloka—this verse; paḍi'-reciting; prabhu—Śrī Caitanya Mahāprabhu; calena—goes; vāyu-vege—at the speed of the wind; govindaGovinda; dhāila—ran; pāche—behind; nāhi pāya lāge—could not catch.
Reciting this verse, Śrī Caitanya Mahāprabhu ran toward the sand dune as fast as the wind. Govinda ran after Him, but he could not approach Him.
phukāra paḍila, mahā-kolāhala ha-ila
yei yāhāṅ chila sei uṭhiyā dhāila
phu-kāra—a loud call; paḍila—arose; mahā-kolāhala—a tumultuous sound; ha-ila—there was; yei—whoever; yāhāṅ—wherever; chila—was; sei—he; uṭhiyā dhāila—got up and began to run.
First one devotee shouted loudly, and then a tumultuous uproar arose as all the devotees stood up and began to run after the Lord.
svarūpa, jagadānanda, paṇḍita-gadādhara
rāmāi, nandāi, āra paṇḍita śaṅkara
Svarūpa Dāmodara Gosvāmī, Jagadānanda Paṇḍita, Gadādhara Paṇḍita, Rāmāi, Nandāi and Śaṅkara Paṇḍita are some of the devotees who ran after Śrī Caitanya Mahāprabhu.
purī-bhāratī-gosāñi āilā sindhu-tīre
bhagavān-ācārya khañja calilā dhīre dhīre
purīParamānanda Purī; bhāratī-gosāñiBrahmānanda Bhāratī; āilā—came; sindhu-tīre—on the shore of the sea; bhagavān-ācāryaBhagavān Ācārya; khañja—lame; calilā—ran; dhīre dhīre—very slowly.
Paramānanda Purī and Brahmānanda Bhāratī also went toward the beach, and Bhagavān Ācārya, who was lame, followed them very slowly.
prathame calilā prabhu,--yena vāyu-gati
stambha-bhāva pathe haila, calite nāhi śakti
prathame—in the beginning; calilā—went; prabhu—Śrī Caitanya Mahāprabhu; yena—like; vāyu-gati—the speed of the wind; stambha-bhāva—the emotion of being stunned; pathe—on the way; haila—there was; calite—to move; nāhi—no; śakti—power.
Śrī Caitanya Mahāprabhu was running with the speed of the wind, but He suddenly became stunned in ecstasy and lost all strength to proceed further.
prati-roma-kūpe māṁsa--vraṇera ākāra
tāra upare romodgama--kadamba-prakāra
prati-roma-kūpe—in every hair hole; māṁsa—the flesh; vraṇera ākāra—like pimples; tāra upare—upon that; roma-udgama—standing of the hair; kadamba-prakāra—like the kadamba flowers.
The flesh at each of His pores erupted like pimples, and His hair, standing on end, appeared like kadamba flowers.
prati-rome prasveda paḍe rudhirera dhāra
kaṇṭhe gharghara, nāhi varṇera uccāra
prati-rome—from each hair; prasveda—sweat; paḍe—drops; rudhirera—of blood; dhāra—flow; kaṇṭhe—in the throat; gharghara—gargling sound; nāhi—not; varṇera—of letters; uccāra—pronunciation.
Blood and perspiration flowed incessantly from every pore of His body, and He could not speak a word but simply produced a gargling sound within His throat.
dui netre bhari' aśru vahaye apāra
samudre mililā yena gaṅgā-yamunā-dhāra
dui netre—in the two eyes; bhari'-filling; aśru—tears; vahaye—flow; apāra—unlimited; samudre—the ocean; mililā—met; yena—as if; gaṅgā—of the Ganges; yamunā—of the Yamunā; dhāra—flow.
The Lord's eyes filled up and overflowed with unlimited tears, like the Ganges and Yamunā meeting in the sea.
vaivarṇye śaṅkha-prāya śveta haila aṅga
tabe kampa uṭhe,--yena samudre taraṅga
vaivarṇye—by fading; śaṅkha-prāya—like a conchshell; śveta—white; haila—became; aṅga—body; tabe—at that time; kampa—shivering; uṭhe—arises; yena—as if; samudre—in the ocean; taraṅga—waves.
His entire body faded to the color of a white conchshell, and then He began to quiver, like the waves in the ocean.
kāṅpite kāṅpite prabhu bhūmete paḍilā
tabe ta' govinda prabhura nikaṭe āilā
kāṅpite kāṅpite—while shivering; prabhu—Śrī Caitanya Mahāprabhu; bhūmete—on the ground; paḍilā—fell down; tabe—at that time; ta'-certainly; govindaGovinda; prabhura—to Śrī Caitanya Mahāprabhu; nikaṭe—near; āilā—came.
While quivering in this way, Śrī Caitanya Mahāprabhu fell down on the ground. Then Govinda approached Him.
karaṅgera jale kare sarvāṅga siñcana
bahirvāsa lañā kare aṅga saṁvījana
karaṅgera jale—with water from a karaṅga waterpot; kare—does; sarva-aṅga—all parts of the body; siñcana—sprinkling; bahirvāsa—covering cloth; lañā—taking; kare—does; aṅga—the body; saṁvījana—fanning.
Govinda sprinkled water from a karaṅga waterpot all over the Lord's body, and then, taking His own outer garment, he began to fan Śrī Caitanya Mahāprabhu.
svarūpādi-gaṇa tāhāṅ āsiyā mililā
prabhura avasthā dekhi' kāndite lāgilā
svarūpa-ādi-gaṇa—the devotees, headed by Svarūpa Dāmodara Gosvāmī; tāhāṅ—there; āsiyā—coming; mililā—met; prabhura—of Lord Śrī Caitanya Mahāprabhu; avasthā—condition; dekhi'-seeing; kāndite lāgilā—began to cry.
When Svarūpa Dāmodara and the other devotees reached the spot and saw the condition of Śrī Caitanya Mahāprabhu, they began to cry.
prabhura aṅge dekhe aṣṭa-sāttvika vikāra
āścarya sāttvika dekhi' hailā camatkāra
prabhura—of Śrī Caitanya Mahāprabhu; aṅge—in the body; dekhe—they see; aṣṭa-sāttvika vikāra—eight kinds of transcendental transformations; āścarya—wonderful; sāttvika—transcendental; dekhi'-seeing; hailā camatkāra—they became struck with wonder.
All eight kinds of transcendental transformations were visible in the Lord's body. All the devotees were struck with wonder to see such a sight.
The eight ecstatic symptoms are the state of being stunned, perspiration, standing of the hairs on end, faltering of the voice, trembling, fading of the body's color, tears and devastation.
TEXT 100
ucca saṅkīrtana kare prabhura śravaṇe
śītala jale kare prabhura aṅga sammārjane
ucca—loud; saṅkīrtana—chanting of the Hare Kṛṣṇa mantra; kare—do; prabhura—of Śrī Caitanya Mahāprabhu; śravaṇe—within the hearing; śītala—cold; jale—with water; kare—do; prabhura—of Śrī Caitanya Mahāprabhu; aṅga—body; sammārjane—washing.
The devotees loudly chanted the Hare Kṛṣṇa mantra near Śrī Caitanya Mahāprabhu and washed His body with cold water.
TEXT 101

Link to this page:

[First Page] [Prev] Showing page 1 of 2 pages [Next] [Last Page]

If you Love Me Distribute My Books -- Srila Prabhupada