Śrīla Rūpa Gosvāmī's Second Meeting With the Lord
A summary of the First Chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya as follows. When Śrī Caitanya Mahāprabhu returned to Jagannātha Purī from Vṛndāvana, all His devotees from other parts of India, upon receiving the auspicious news, came to Puruṣottama-kṣetra, or Jagannātha Purī. Śivānanda Sena took a dog with him and even paid fees for it to cross the river. One night, however, the dog could not get any food and therefore went directly to Śrī Caitanya Mahāprabhu at Jagannātha Purī. The next day, when Śivānanda and his party reached Jagannātha Purī, Śivānanda saw the dog eating some coconut pulp offered to it by Śrī Caitanya Mahāprabhu. After this incident, the dog was liberated and went back home, back to Godhead.
Meanwhile, Śrīla Rūpa Gosvāmī reached Bengal, after returning from Vṛndāvana. Although he could not follow the Bengali devotees, after some time he then came to Jagannātha Purī, where he stayed with Haridāsa Ṭhākura. Śrīla Rūpa Gosvāmī composed an important verse, beginning with the words priyaḥ so 'yam, and Śrī Caitanya Mahāprabhu relished it very much. One day when Śrī Caitanya Mahāprabhu, Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya went to see Haridāsa Ṭhākura, the Lord saw the verse Rūpa Gosvāmī had composed as an introduction to his books Lalita-mādhava and Vidagdha-mādhava. After examining the manuscripts of these two books, Rāmānanda Rāya approved and appreciated them very much. After the period of Cāturmāsya, all the devotees who had come from Bengal returned to their homes. Śrīla Rūpa Gosvāmī, however, remained at Jagannātha Purī for some time.
paṅguṁ laṅghayate śailaṁ
mūkam āvartayec chrutim
yat-kṛpā tam ahaṁ vande
paṅgum—one who is lame; laṅghayate—causes to cross over; śailam—a mountain; mūkam—one who is dumb; āvartayet—can cause to recite; śrutim—Vedic literature; yat-kṛpā—the mercy of whom; tam—unto Him; aham—I; vande—offer obeisances; kṛṣṇa-caitanyam—Śrī Caitanya Mahāprabhu, who is Kṛṣṇa Himself; īśvaram—the Lord.
I offer my respectful obeisances to Śrī Kṛṣṇa Caitanya Mahāprabhu, by whose mercy even a lame man can cross over a mountain and a dumb man recite Vedic literature.
durgame pathi me 'ndhasya
santaḥ santv avalambanam
durgame—very difficult; pathi—on the path; me—of me; andhasya—one who is blind; skhalat—slipping; pāda—on feet; gateḥ—whose manner of moving; muhuḥ—again and again; sva-kṛpā—of their own mercy; yaṣṭi—the stick; dānena—by giving; santaḥ—those saintly persons; santu—let that become; avalambanam—my support.
My path is very difficult. I am blind, and my feet are slipping again and again. Therefore, may the saints help me by granting me the stick of their mercy as my support.
śrī-rūpa, sanātana bhaṭṭa-raghunātha
śrī-jīva, gopāla-bhaṭṭa, dāsa-raghunātha
ei chaya gurura karoṅ caraṇa vandana
yāhā haite vighna-nāśa, abhīṣṭa-pūraṇa
śrī-rūpa—of the name Śrī Rūpa; sanātana—of the name Sanātana; bhaṭṭa-raghunātha—of the name Bhaṭṭa Raghunātha; śrī-jīva—of the name Śrī Jīva; gopāla-bhaṭṭa—of the name Gopāla Bhaṭṭa; dāsa-raghunātha—of the name Dāsa Raghunātha; ei—these six; gurura—of spiritual masters; karoṅ—I offer; caraṇa vandana—prayers to the lotus feet; yāhā—from which; vighna-nāśa—destruction of all impediments; abhīṣṭa-pūraṇa—fulfillment of desires.
I pray to the lotus feet of the six Gosvāmīs-Śrī Rūpa, Sanātana, Bhaṭṭa Raghunātha, Śrī Jīva, Gopāla Bhaṭṭa and Dāsa Raghunātha-so that all impediments to my writing this literature will be annihilated and my real desire will be fulfilled.
If one wants to benefit the entire world, he will certainly find persons like hogs and pigs who will put forward many impediments. That is natural. But if a devotee seeks shelter at the lotus feet of the six Gosvāmīs, the merciful Gosvāmīs will certainly give the Lord's servitor all protection. It is not astonishing that impediments are placed before those who are spreading the Kṛṣṇa consciousness movement all over the world. Nevertheless, if we adhere to the lotus feet of the six Gosvāmīs and pray for their mercy, all impediments will be annihilated, and the transcendental devotional desire to serve the Supreme Lord will be fulfilled.
jayatāṁ suratau paṅgor
mama manda-mater gatī
jayatām—all glory to; su-ratau—most merciful, or attached in conjugal love; paṅgoḥ—of one who is lame; mama—of me; manda-mateḥ—foolish; gatī—refuge; mat—my; sarva-sva—everything; pada-ambhojau—whose lotus feet; rādhā-madana-mohanau—Rādhārāṇī and Madana-mohana.
Glory to the all-merciful Rādhā and Madana-mohana! I am lame and ill-advised, yet They are my directors, and Their lotus feet are everything to me.
preṣṭhālībhiḥ sevyamānau smarāmi
dīvyat—shining; vṛndā-araṇya—in the forest of Vṛndāvana; kalpa-druma—desire tree; adhaḥ—beneath; śrīmat—most beautiful; ratna-āgāra—in a temple of jewels; siṁha-āsana-sthau—sitting on a throne; śrīmat—very beautiful; rādhā—Śrīmatī Rādhārāṇī; śrīla-govinda-devau—and Śrī Govindadeva; preṣṭha-ālībhiḥ—by most confidential associates; sevyamānau—being served; smarāmi—I remember.
In a temple of jewels in Vṛndāvana, underneath a desire tree, Śrī Śrī Rādhā-Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my humble obeisances unto Them.
karṣan veṇu-svanair gopīr
gopī-nāthaḥ śriye 'stu naḥ
śrīmān—most beautiful; rāsa—of the rāsa dance; rasa—of the mellow; ārambhī—the initiator; vaṁśī-vaṭa—of the name Vaṁśīvaṭa; taṭa—on the shore; sthitaḥ—standing; karṣan—attracting; veṇu—of the flute; svanaiḥ—by the sounds; gopīḥ—the cowherd girls; gopī-nāthaḥ—Śrī Gopīnātha; śriye—benediction; astu—let there be; naḥ—our.
Śrī Śrīla Gopīnātha, who originated the transcendental mellow of the rāsa dance, stands on the shore at Vaṁśīvaṭa and attracts the attention of the cowherd damsels with the sound of His celebrated flute. May they all confer upon us their benediction.
jaya jaya śrī-caitanya jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda
jaya jaya śrī caitanya—all glories to Śrī Caitanya Mahāprabhu; jaya nityānanda—all glories to Śrī Nityānanda Prabhu; jaya advaita-candra—all glories to Advaita Prabhu; jaya gaura-bhakta-vṛnda—all glories to the devotees of Śrī Caitanya Mahāprabhu.
All glories to Lord Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaita Ācārya! All glories to the devotees of Lord Śrī Caitanya Mahāprabhu!
madhya-līlā saṅkṣepete kariluṅ varṇana
antya-līlā-varṇana kichu śuna, bhakta-gaṇa
madhya-līlā—pastimes known as madhya-līlā; saṅkṣepete—in brief; kariluṅ varṇana—I have described; antya-līlā—the last pastimes; varṇana—description; kichu—something; śuna—hear; bhakta-gaṇa—O devotees.
I have briefly described the pastimes of Śrī Caitanya Mahāprabhu known as the madhya-līlā. Now I shall attempt to describe something about His last pastimes, which are known as the antya-līlā.
pūrva-granthe saṅkṣepete kariyāchi varṇana
madhya-līlā-madhye—within the madhya-līlā chapters; antya-līlā-sūtra-gaṇa—a synopsis of the antya-līlā; pūrva-granthe—in the previous chapter; saṅkṣepete—in brief; kariyāchi varṇana—I have described.
āmi jarā-grasta, nikaṭe jāniyā maraṇa
antya kono kono līlā kariyāchi varṇana
āmi jarā-grasta—I am invalid because of old age; nikaṭe—very near; jāniyā—knowing; maraṇa—death; antya—final; kono kono-some; kono kono—some; līlā—pastimes;.kariyāchi varṇana—I have described
I am now almost an invalid because of old age, and I know that at any moment I may die. Therefore I have already described some portions of the antya-līlā.
Following in the footsteps of Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, I am trying to translate Śrīmad-Bhāgavatam as quickly as possible. However, knowing myself to be an old man and almost an invalid because of rheumatism, I have already translated the essence of all literatures, the Tenth Canto of Śrīmad-Bhāgavatam, as a summary study in English. I started the Kṛṣṇa consciousness movement at the age of seventy. Now I am seventy-eight, and so my death is imminent. I am trying to finish the translation of Śrīmad-Bhāgavatam as soon as possible, but before finishing it, I have given my readers the book Kṛṣṇa, the Supreme Personality of Godhead, so that if I die before finishing the whole task they may enjoy this book, which is the essence of Śrīmad-Bhāgavatam.
yei nāhi likhi, tāhā likhiye vistāre
pūrva-likhita—previously mentioned; grantha-sūtra—the synopsis of the pastimes; anusāre—according to; yei—whatever; nāhi likhi—I have not mentioned; tāhā—hat; likhiye—I shall write; vistāre—elaborately.
In accordance with the synopsis previously written, I shall describe in detail whatever I have not mentioned.
vṛndāvana haite prabhu nīlācale āilā
svarūpa-gosāñi gauḍe vārtā pāṭhāilā
vṛndāvana haite—from Vṛndāvana; prabhu—Śrī Caitanya Mahāprabhu; nīlācale āilā—returned to Jagannātha Purī, Nīlācala; svarūpa-gosāñi—Svarūpa Dāmodara; gauḍe—to Bengal; vārtā pāṭhāilā—sent news.
When Śrī Caitanya Mahāprabhu returned to Jagannātha Purī from Vṛndāvana, Svarūpa Dāmodara Gosāñi immediately sent news of the Lord's arrival to the devotees in Bengal.
śuni' śacī ānandita, saba bhakta-gaṇa
sabe mili' nīlācale karilā gamana
śuni'-hearing; śacī—mother Śacī; ānandita—very pleased; saba bhakta-gaṇa—as well as all the other devotees of Navadvīpa; sabe mili'-meeting together; nīlācale—to Jagannātha Purī, Nīlācala; karilā gamana—departed.
Upon hearing this news, mother Śacī and all the other devotees of Navadvīpa were very joyful, and they all departed together for Nīlācala [Jagannātha Purī].
kulīna-grāmī bhakta āra yata khaṇḍa-vāsī
ācārya śivānanda sane mililā sabe āsi'
kulīna-grāmī—residents of the village known as Kulīna-grāma; bhakta—devotees; āra—and; yata—all; khaṇḍa-vāsī—the residents of Śrī Khaṇḍa; ācārya—Advaita Ācārya; śivānanda—Śivānanda Sena; sane—with; mililā—met; sabe āsi',—all coming together.
Thus all the devotees of Kulīna-grāma and Śrī Khaṇḍa, as well as Advaita Ācārya, came together to meet Śivānanda Sena.
śivānanda kare sabāra ghāṭi samādhāna
sabāre pālana kare, deya vāsā-sthāna
śivānanda—of the name Śivānanda; kare—does; sabāra—of everyone; ghāṭi—the camp; samādhāna—arrangement; sabāre—of everyone; pālana—maintenance; kare—performs; deya—gives; vāsā-sthāna—residential quarters.
Śivānanda Sena arranged for the journey. He maintained everyone and provided residential quarters.
eka kukkura cale śivānanda-sane
bhakṣya diyā lañā cale kariyā pālane
eka—one; kukkura—dog; cale—goes; śivānanda-sane—with Śivānanda Sena; bhakṣya—food; diyā—giving; lañā—taking; cale—goes; kariyā pālane—maintaining the dog.
While going to Jagannātha Purī, Śivānanda Sena allowed a dog to go with him. He supplied it food to eat and maintained it.
eka-dina eka-sthāne nadī pāra haite
uḍiyā nāvika kukkura nā caḍāya naukāte
eka-dina—one day; eka-sthāne—in one place; nadī—a river; pāra—crossing; haite—to do; uḍiyā nāvika—a boatman who was an Oriyā (Orissan); kukkura—the dog; nā caḍāya—does not allow to mount; naukāte—on the boat.
One day, when they needed to cross a river, an Orissan boatman would not allow the dog to get in the boat.
kukkura rahilā,--śivānanda duḥkhī hailā
daśa paṇa kaḍi diyā kukkure pāra kailā
kukkura rahilā—the dog remained; śivānanda duḥkhī hailā—Śivānanda became very unhappy; daśa paṇa—ten paṇa; kaḍi—small conchshells; diyā—paying; kukkure—the dog; pāra kailā—crossed to the other side of the river.
Śivānanda Sena, unhappy that the dog had to stay behind, paid the boatman ten paṇa of conchshells to take the dog across the river.
One paṇa is eighty kaḍis, or small conchshells. Formerly, even fifty or sixty years ago, there was no paper currency in India. Coins were generally made not of base metal but of gold, silver and copper. In other words, the medium of exchange was really something valuable. Four pieces of kaḍi made one gaṇḍā, and twenty such gaṇḍās equaled one paṇa. This kaḍi was also used as a medium of exchange; therefore Śivānanda Sena paid for the dog with daśa paṇa, or eighty times ten pieces of kaḍi. In those days one paisa was also subdivided into small conchshells, but at the present moment the prices for commodities have gone so high that there is nothing one can get in exchange for only one paisa. With one paisa in those days, however, one could purchase sufficient vegetables to provide for a whole family. Even thirty years ago, vegetables were occasionally so inexpensive that one paisa's worth could provide for a whole family for a day.
eka-dina śivānande ghāṭiyāle rākhila
kukkurake bhāta dite sevaka pāsarilā
eka-dina—one day; śivānande—Śivānanda Sena; ghāṭiyāle—tollman; rākhilā—detained; kukkurake—unto the dog; bhāta dite—to supply rice; sevaka—the servant; pāsarilā—forgot.
One day while Śivānanda was detained by a tollman, his servant forgot to give the dog its cooked rice.
rātre asi' śivānanda bhojanera kale
'kukkura pāñāche bhāta?'--sevake puchile
rātre āsi'-returning at night; śivānanda—Śivānanda Sena; bhojanera kāle—at the time of eating; kukkura—the dog; pāñāche—has gotten; bhāta—rice; sevake—from the servant; puchile—he inquired.
At night, when Śivānanda Sena returned and was taking his meal, he inquired from the servant whether the dog had gotten its meals.
kukkura nāhi pāya bhāta śuni' duḥkhī hailā
kukkura cāhite daśa-manuṣya pāṭhāilā
kukkura—the dog; nāhi—did not; pāya—get; bhāta—rice; śuni'-hearing; duḥkhī hailā—Śivānanda Sena became very unhappy; kukkura cāhite—to look for the dog; daśa-manuṣya—ten men; pāṭhāilā—sent.
When he learned that the dog had not been supplied food in his absence, he was very unhappy. He then immediately sent ten men to find the dog.
cāhiyā nā pāila kukkura, loka saba āilā
duḥkhī hañā śivānanda upavāsa kailā
cāhiyā—looking; nā—not; pāila—found; kukkura—the dog; loka saba āilā—all the men returned; duḥkhī hañā—being unhappy; śivānanda—Śivānanda Sena; upavāsa—fast; kailā—observed.
When the men returned without success, Śivānanda Sena became very unhappy and fasted for the night.
prabhāte kukkura cāhi' kāṅhā nā pāila
sakala vaiṣṇavera mane camatkāra haila
prabhāte—in the morning; kukkura—the dog; cāhi'-looking for; kāṅhā—anywhere; nā pāila—not found; sakala vaiṣṇavera—of all the Vaiṣṇavas present; mane—in the minds; camatkāra haila—there was great astonishment.
In the morning they looked for the dog, but it could not be found anywhere. All the Vaiṣṇavas were astonished.
Śivānanda Sena's attachment to the dog was a great boon for that animal. The dog appears to have been a street dog. Since it naturally began to follow Śivānanda Sena while he was going to Jagannātha Purī with his party, he accepted it into his party and maintained it the same way he was maintaining the other devotees. It appears that although on one occasion the dog was not allowed aboard a boat, Śivānanda did not leave the dog behind but paid more money just to induce the boatman to take the dog across the river. Then when the servant forgot to feed the dog and the dog disappeared, Śivānanda, being very anxious, sent ten men to find it. When they could not find it, Śivānanda observed a fast. Thus it appears that somehow or other Śivānanda had become attached to the dog.
As will be evident from the following verses, the dog got the mercy of Śrī Caitanya Mahāprabhu and was immediately promoted to Vaikuṇṭha to become an eternal devotee. Śrīla Bhaktivinoda Ṭhākura has therefore sung, tumi ta' ṭhākura, tomāra kukkura, baliyā jānaha more (Śaraṇāgati 19). He thus offers to become the dog of a Vaiṣṇava. There are many other instances in which the pet animal of a Vaiṣṇava was delivered back home to Vaikuṇṭhaloka, back to Godhead. Such is the benefit of somehow or other becoming the favorite of a Vaiṣṇava. Śrīla Bhaktivinoda Ṭhākura has also sung, kīṭa-janma ha-u yathā tuyā dāsa (Śaraṇāgati 11). There is no harm in taking birth again and again. Our only desire should be to take birth under the care of a Vaiṣṇava. Fortunately we had the opportunity to be born of a Vaiṣṇava father who took care of us very nicely. He prayed to Śrīmatī Rādhārāṇī that in the future we would become a servant of the eternal consort of Śrī Kṛṣṇa. Thus somehow or other we are now engaged in that service. We may conclude that even as dogs we must take shelter of a Vaiṣṇava. The benefit will be the same as that which accrues to an advanced devotee under a Vaiṣṇava's care.
utkaṇṭhāya cali' sabe āilā nīlācale
pūrvavat mahāprabhu mililā sakale
utkaṇṭhāya—in great anxiety; cali'-walking; sabe—all the devotees; āilā—came to Jagannātha Purī, Nīlācala; nīlācale—as usual; pūrvavat—Śrī Caitanya Mahāprabhu; mililā sakale—met all of them.
Thus in great anxiety they all walked to Jagannātha Purī, where Śrī Caitanya Mahāprabhu met them as usual.
sabā lañā kailā jagannātha daraśana
sabā lañā mahāprabhu karena bhojana
sabā lañā—taking all of them; kailā—did; jagannātha daraśana—visiting the Jagannātha temple; sabā lañā—with all of them; mahāprabhu—Śrī Caitanya Mahāprabhu; karena bhojana—took prasāda.
Śrī Caitanya Mahāprabhu went with them to see the Lord in the temple, and on that day He also took lunch in the company of all those devotees.
pūrvavat sabāre prabhu pāṭhāilā vāsā-sthāne
prabhu-ṭhāñi prātaḥ-kāle āilā āra dine
pūrvavat—as it was previously; sabāre—everyone; prabhu—Lord Śrī Caitanya Mahāprabhu; pāṭhāilā—sent; vāsā-sthāne—to their respective residential quarters; prabhu-ṭhāñi—to the place of Śrī Caitanya Mahāprabhu; prātaḥ-kāle—in the morning; āilā—they came; āra dine—on the next day.
As previously, the Lord provided them all with residential quarters. And the next morning all the devotees came to see the Lord.
āsiyā dekhila sabe sei ta kukkure
prabhu-pāśe vasiyāche kichu alpa-dūre
āsiyā—coming; dekhila—they saw; sabe—everyone; sei ta kukkure—that very same dog; prabhu-pāśe—near Lord Śrī Caitanya Mahāprabhu; vasiyāche—sat; kichu alpa-dūre—a little bit away from the Lord.
When all the devotees came to the place of Śrī Caitanya Mahāprabhu, they saw the same dog was sitting a little apart the Lord.
prasāda nārikela-śasya dena phelāñā
'rāma' 'kṛṣṇa' 'hari' kaha'--balena hāsiyā
prasāda—food; nārikela-śasya—pulp of green coconut; dena—gives; phelāñā—throwing; rāma—Lord Rāmacandra; kṛṣṇa—Śrī Kṛṣṇa; hari—the holy name of Hari; kaha—say; balena—Śrī Caitanya Mahāprabhu says; hāsiyā—smiling.
Furthermore, Śrī Caitanya Mahāprabhu was throwing remnants of green coconut pulp to the dog. Smiling in His own way, He was saying to the dog, "Chant the holy names Rāma, Kṛṣṇa, and Hari."
śasya khāya kukkura, 'kṛṣṇa' kahe bāra bāra
dekhiyā lokera mane haila camatkāra
śasya khāya—eats the pulp of green coconut; kukkura—the dog; kṛṣṇa—the holy name of Kṛṣṇa; kahe—chants; bāra bāra—again and again; dekhiyā—seeing this; lokera—of all the people; mane—in the minds; haila—there was; camatkāra—astonishment.
Seeing the dog eating the green coconut pulp and chanting "Kṛṣṇa, Kṛṣṇa" again and again, all the devotees present were very much surprised.
śivānanda kukkura dekhi' daṇḍavat kailā
dainya kari' nija aparādha kṣamāilā
śivānanda—Śivānanda Sena; kukkura—the dog; dekhi'-seeing there; daṇḍavat kailā—offered obeisances; dainya kari'-exhibiting humbleness; nija—personal; aparādha—offenses; kṣamāilā—was forgiven.
When he saw the dog sitting in that way and chanting the name of Kṛṣṇa, Śivānanda, because of his natural humility, immediately offered his obeisances to the dog just to counteract his offenses to it.
āra dina keha tāra dekhā nā pāilā
siddha-deha pāñā kukkura vaikuṇṭhete gelā
āra dina—the next day; keha—all of them; tāra—of the dog; dekhā nā pāila—did not get sight; siddha-deha pāñā—obtaining a spiritual body; kukkura—the dog; vaikuṇṭhete gelā—went to the spiritual kingdom, Vaikuṇṭha.
The next day, no one saw that dog, for it had obtained its spiritual body and departed for Vaikuṇṭha, the spiritual kingdom.
This is the result of sādhu-saṅga, consequent association with Śrī Caitanya Mahāprabhu and promotion back home, back to Godhead. This result is possible even for a dog, by the mercy of the Vaiṣṇava. Therefore, everyone in the human form of life should be induced to associate with devotees. By rendering a little service, even by eating prasāda, not to speak of chanting and dancing, everyone could be promoted to Vaikuṇṭhaloka. It is therefore requested that all our devotees in the ISKCON community become pure Vaiṣṇavas, so that by their mercy all the people of the world will be transferred to Vaikuṇṭhaloka, even without their knowledge. Everyone should be given a chance to take prasāda and thus be induced to chant the holy names Hare Kṛṣṇa and also dance in ecstasy. By these three processes, although performed without knowledge or education, even an animal went back to Godhead.
aiche divya-līlā kare śacīra nandana
kukkurake kṛṣṇa kahāñā karilā mocana
aiche—in that way; divya-līlā—transcendental activities; kare—performs; śacīra nandana—the son of mother Śacī; kukkurake—even a dog; kṛṣṇa kahāñā—inducing to chant the holy name "Kṛṣṇa"; karilā mocana—delivered.
Such are the transcendental pastimes of Śrī Caitanya Mahāprabhu, the son of mother Śacī. He even delivered a dog simply by inducing it to chant the mahā-mantra, Hare Kṛṣṇa.
ethā prabhu-ājñāya rūpa āilā vṛndāvana
kṛṣṇa-līlā-nāṭaka karite haila mana
ethā—on the other side; prabhu-ājñāya—upon the order of Śrī Caitanya Mahāprabhu: rūpa—Rūpa Gosvāmī; āilā—went; vṛndāvana—to Vṛndāvana; kṛṣṇa-līlā-nāṭaka—a drama on Lord Kṛṣṇa's pastimes; karite—to compose; haila—it was; mana—the mind.
Meanwhile, following the order of Śrī Caitanya Mahāprabhu, Śrīla Rūpa Gosvāmī returned to Vṛndāvana. He desired to write dramas concerning the pastimes of Lord Kṛṣṇa.
vṛndāvane nāṭakera ārambha karilā
maṅgalācaraṇa 'nāndī-śloka' tathāi likhilā
vṛndāvane—at Vṛndāvana; nāṭakera—of the drama; ārambha—the beginning; karilā—wrote; maṅgalācaraṇa—invoking auspiciousness; nāndī-śloka—introductory verse; tathāi—there; likhilā—he wrote.
In Vṛndāvana, Rūpa Gosvāmī began to write a drama. In particuIar, he composed the introductory verses to invoke good fortune.
prastāvanāyās tu mukhe
aṣṭābhir daśabhir yuktā
kiṁvā dvādaśabhiḥ padaiḥ
Similarly, in the Sixth Chapter of the Sāhitya-darpaṇa, text 282, he has said:
stutir yasmāt prayujyate
tasmān nāndīti saṁjñitā
pathe cali' āise nāṭakera ghaṭanā bhāvite
kaḍacā kariyā kichu lāgilā likhite
pathe cali'-walking on the road; āise—goes; nāṭakera—of the drama; ghaṭanā—events; bhāvite—thinking of; kaḍacā kariyā—making notes; kichu—something; lāgilā likhite—he began to write.
On his way to Gauḍa-deśa, Rūpa Gosvāmī had been thinking of how to write the action of the drama. Thus he had made some notes and begun to write.
ei-mate dui bhāi gauḍa-deśe āilā
gauḍe āsi' anupamera gaṅgā-prāpti hailā
ei-mate—in this way; dui bhāi—Rūpa Gosvāmī and his younger brother, Anupama; gauḍa-deśe āilā—reached Bengal, which is known as Gauḍa-deśa; gauḍe āsi'-coming to Gauḍa; anupamera—of Anupama; gaṅgā-prāpti hailā—there was obtainment of the shelter of mother Ganges (passing away).
In this way the two brothers Rūpa and Anupama reached Bengal, but when they arrived there Anupama died.
Formerly when a person died it was commonly said that he had attained the shelter of mother Ganges, even if he did not die on the bank of the Ganges. It is customary among Hindus to carry a dying person to a nearby bank of the Ganges, for if one dies on the bank of the Ganges, his soul is considered to reach the lotus feet of Lord Viṣṇu, wherefrom the Ganges flows.
rūpa-gosāñi prabhu-pāśe karilā gamana
prabhure dekhite tāṅra utkaṇṭhita mana
rūpa-gosāñi—of the name Rūpa Gosvāmī; prabhu-pāśe—the place of Śrī Caitanya Mahāprabhu; karilā gamana—departed for; prabhure dekhite—to see Lord Śrī Caitanya Mahāprabhu; tāṅra—his; utkaṇṭhita—full of anxiety; mana—mind.
anupamera lāgi' tāṅra kichu vilamba ha-ila
bhakta-gaṇa-pāśa āilā, lāg nā pāila
anupamera lāgi'-on account of the passing away of Anupama; tāṅra—of Rūpa Gosvāmī; kichu—some; vilamba—delay; ha-ila—there was; bhakta-gaṇa-pāśa—to the devotees in Bengal; āilā—came; lāg nā pāila—he could not contact them.
There was some delay because of the death of Anupama, and therefore when Rūpa Gosvāmī went to Bengal to see the devotees there, he could not get in touch with them because they had already left.
uḍiyā-deśe 'satyabhāmā-pura'-nāme grāma
eka rātri sei grāme karilā viśrāma
uḍiyā-deśe—in the state of Orissa; satyabhāmā-pura—Satyabhāmā-pura; nāme—named; grāma—a village; eka rātri—one night; sei grāme—in that village; karilā viśrāma—he rested.
In the province of Orissa there is a place known as Satyabhāmā-pura. Śrīla Rūpa Gosvāmī rested for a night in that village on his way to Jagannātha Purī.
rātre svapne dekhe,--eka divya-rūpā nārī
sammukhe āsiyā ājñā dilā bahu kṛpā kari'
rātre—at night; svapne dekhe—he dreamed; eka—one; divya-rūpā nārī—celestially beautiful woman; sammukhe āsiyā—coming before him; ājñā dilā—ordered; bahu kṛpā kari'-showing him much mercy.
While resting in Satyabhāmā-pura, he dreamed that a celestiaIly beautiful woman had come before him and very mercifully gave him the folIowing order.
āmāra nāṭaka pṛthak karaha racana
"āmāra kṛpāte nāṭaka haibe vilakṣaṇa"
āmāra nāṭaka—my drama; pṛthak karaha racana—write separately; āmāra kṛpāte—by my mercy; nāṭaka—the drama; haibe—will be; vilakṣaṇa—extraordinarily beautiful.
"Write a separate drama about me," she said. "By my mercy, it will be extraordinarily beautiful."
svapna dekhi' rūpa-gosāñi karilā vicāra
satya-bhāmāra ājñā--pṛthak nāṭaka karibāra
svapna dekhi'-after dreaming; rūpa-gosāñi—Rūpa Gosvāmī; karilā vicāra—considered; satya-bhāmāra ājñā—the order of Śrīmatī Satyabhāmā; pṛthak nāṭaka karibāra-to write a separate drama.
After having that dream, Śrīla Rūpa Gosvāmī considered, "It is the order of Satyabhāmā that I write a separate drama for her.
vraja-pura-līlā ekatra kariyāchi ghaṭanā
dui bhāga kari' ebe karimu racanā
vraja-pura-līlā—Lord Kṛṣṇa's pastimes in Vraja and Dvārakā; ekatra—in one place; kariyāchi—I have collected; ghaṭanā—all the events; dui bhāga kari'-dividing into two different parts; ebe—now; karimu racanā—I shall write.
I have brought together in one work all the pastimes performed by Lord Kṛṣṇa in Vṛndāvana and in Dvārakā. Now I shall have to divide them into two dramas."
bhāvite bhāvite śīghra āilā nīlācale
āsi' uttarilā haridāsa-vāsā-sthale
bhāvite bhāvite—thinking and thinking; śīghra—very soon; āilā nīlācale—reached Nīlācala (Jagannātha Purī); āsi'-coming; uttarilā—approached; haridāsa-vāsā-sthale—the place where Haridāsa Ṭhākura was residing.
Thus absorbed in thought, he quickly reached Jagannātha Purī. When he arrived, he approached the hut of Haridāsa Ṭhākura.
haridāsa-ṭhākura tāṅre bahu-kṛpā kailā
'tumi āsibe,--more prabhu ye kahilā'
hari-dāsa-ṭhākura—of the name Haridāsa Ṭhākura; tāṅre—unto him; bahu-kṛpā kailā—showed much affection because of love and mercy; tumi āsibe—you will come; more—me; prabhu—Śrī Caitanya Mahāprabhu; ye—that; kahilā—informed.
Out of affectionate love and mercy, Haridāsa Ṭhākura told Śrīla Rūpa Gosvāmī, "Śrī Caitanya Mahāprabhu has already informed me that you would come here."
'upala-bhoga' dekhi' haridāsere dekhite
pratidina āisena, prabhu āilā ācambite
upala-bhoga—the offering of food to Lord Jagannātha at noon; dekhi'-seeing; hari-dāsere dekhite—to see Haridāsa Ṭhākura; pratidina—daily; āisena—comes; prabhu—Śrī Caitanya Mahāprabhu; āilā—He reached there; ācambite—all of a sudden.
After seeing the upala-bhoga ceremony at the Jagannātha temple, Lord Śrī Caitanya Mahāprabhu would regularly come to see Haridāsa every day. Thus He suddenly arrived there.
'rūpa daṇḍavat kare',--haridāsa kahilā
haridāse mili' prabhu rūpe āliṅgilā
rūpa—Rūpa Gosvāmī; daṇḍavat kare—offers You obeisances: hari-dāsa kahilā—Haridāsa informed Śrī Caitanya Mahāprabhu; hari-dāse mili'-after meeting Haridāsa; prabhu—Śrī Caitanya Mahāprabhu; rūpe āliṅgilā—embraced Rūpa Gosvāmī.
When the Lord arrived, Rūpa Gosvāmī immediately offered his obeisances. Haridāsa informed the Lord, "This is Rūpa Gosvāmī offering You obeisances" and the Lord embraced him.
haridāsa-rūpe lañā prabhu vasilā eka-sthāne
kuśala-praśna, iṣṭa-goṣṭhī kailā kata-kṣaṇe
hari-dāsa-rūpe—both Haridāsa Ṭhākura and Rūpa Gosvāmī; lañā—with; prabhu—Śrī Caitanya Mahāprabhu; vasilā—sat down; eka-sthāne—in one place; kuśala-praśna—questions about auspicious news; iṣṭa-goṣṭhī—talking together; kailā kata-kṣaṇe—continued for some time.
Śrī Caitanya Mahāprabhu then sat down with Haridāsa and Rūpa Gosvāmī. They inquired from one another about auspicious news, and then continued to talk together for some time.
sanātanera vārtā yabe gosāñi puchila
rūpa kahe,--'ta-ra saṅge dekhā nā ha-ila
sanātanera vārtā—news of Sanātana Gosvāmī; yabe—when; gosāñi—Śrī Caitanya Mahāprabhu; puchila—inquired; rūpa kahe—Rūpa Gosvāmī says; tāra saṅge—with him; dekhā nā ha-ila—there was no meeting.
When Śrī Caitanya Mahāprabhu inquired about Sanātana Gosvāmī, Rūpa Gosvāmī replied, "I did not meet him.
āmi gaṅgā-pathe āilāṅa, tiṅho rāja-pathe
ataeva āmāra dekhā nahila tāṅra sāthe
āmi—I; gaṅgā-pathe—on the path on the bank of the Ganges; āilāṅa—I came; tiṅho—he; rāja-pathe—on the public road; ataeva—therefore; āmāra—my; dekhā—meeting; nahila—was not possible; tāṅra sāthe—with him.
I came by the path on the bank of the Ganges, whereas Sanātana Gosvāmī came by the public road. Therefore we did not meet.
prayāge śuniluṅ,--teṅho gelā vṛndāvane
anupamera gaṅgā-prāpti kaila nivedane"
prayāge—in Prayāga; śuniluṅ—I heard; teṅho—he; gelā vṛndāvane—has gone to Vṛndāvana; anupamera—of Anupama; gaṅgā-prāpti—getting the mercy of the Ganges (death); kaila nivedane—he informed.
"In Prayāga I heard that he had already gone to Vṛndāvana." Rūpa Gosvāmī next informed the Lord about the death of Anupama.
rūpe tāhāṅ vāsā diyā gosāñi calilā
gosāñira saṅgī bhakta rūpere mililā
rūpe—to Rūpa; tāhāṅ—there; vāsā diyā—offered a residence; gosāñi calilā—Śrī Caitanya Mahāprabhu left the place; gosāñira saṅgī—the associates of Śrī Caitanya Mahāprabhu; bhakta—all the devotees; rūpere mililā—met Rūpa Gosvāmī.
After allotting residential quarters there to Rūpa Gosvāmī, Śrī Caitanya Mahāprabhu left. Then all of the Lord's personal associates met Śrīla Rūpa Gosvāmī.
āra dina mahāprabhu saba bhakta lañā
rūpe milāilā sabāya kṛpā ta' kariyā
āra dina—the next day; mahāprabhu—Śrī Caitanya Mahāprabhu; saba—all; bhakta lañā—taking the devotees; rūpe milāilā—introduced Rūpa Gosvāmī; sabāya—to all of them; kṛpā ta' kariyā—showing His mercy.
On the next day, Caitanya Mahāprabhu again met Rūpa Gosvāmī, and with great mercy the Lord introduced him to all the devotees.
sabāra caraṇa rūpa karilā vandana
kṛpā kari' rūpe sabe kailā āliṅgana
sabāra—of all the devotees; caraṇa—to the lotus feet; rūpa—Śrīla Rūpa Gosvāmī; karilā vandana—offered prayers; kṛpā kari'-showing great mercy; rūpe—Rūpa Gosvāmī; sabe—all the devotees; kailā—did; āliṅgana—embracing.
Śrīla Rūpa Gosvāmī offered his respectful obeisances unto the lotus feet of them all, and all the devotees, by their mercy, embraced him.
'advaita nityānanda, tomarā dui-jane
prabhu kahe--rūpe kṛpā kara kāya-mane
advaita—Advaita Ācārya; nityānanda—Nityānanda Prabhu; tomarā dui-jane—both of You; prabhu kahe—Lord Caitanya Mahāprabhu says; rūpe—to Rūpa Gosvāmī; kṛpā—mercy; kara—show; kāya-mane—wholeheartedly.
Śrī Caitanya Mahāprabhu told Advaita Ācārya and Nityānanda Prabhu, "You should both show Your mercy wholeheartedly to Rūpa Gosvāmī.
tomā-duṅhāra kṛpāte iṅhāra ha-u taiche śakti
yāte vivarite pārena kṛṣṇa-rasa-bhakti
tomā-duṅhāra kṛpāte—by the mercy of both of You; iṅhāra—of Rūpa Gosvāmī; ha-u—let there be; taiche—such; śakti—power; yāte—by which; vivarite—to describe; pārena—is able; kṛṣṇa-rasa-bhakti—the transcendental mellows of devotional service.
May Rūpa Gosvāmī, by Your mercy, become so powerful that he will be able to describe the transcendental mellows of devotional service."
gauḍiyā, uḍiyā, yata prabhura bhakta-gaṇa
sabāra ha-ila rūpa snehera bhājana
gauḍiyā—devotees from Bengal; uḍiyā—devotees belonging to Orissa; yata—all; prabhura bhakta-gaṇa—devotees of Lord Śrī Caitanya Mahāprabhu; sabāra—of all of them; ha-ila—was; rūpa—Rūpa Gosvāmī; snehera bhājana—an object of love and affection.
Thus Rūpa Gosvāmī became the object of love and affection for all the devotees of the Lord, including those who came from Bengal and those who resided in Orissa.
pratidina āsi' rūpe karena milane
mandire ye prasāda pāna, dena dui jane
pratidina—every day; āsi'-going; rūpe—Rūpa Gosvāmī; karena milane—Caitanya Mahāprabhu meets; mandire—at the Jagannātha temple; ye—whatever; prasāda pāna—prasāda He gets; dena—gives; dui jane—to two persons, Śrīla Rūpa Gosvāmī and Haridāsa Ṭhākura.
Every day Śrī Caitanya Mahāprabhu would go to see Rūpa Gosvāmī, and whatever prasāda He received from the temple He would deliver to Rūpa Gosvāmī and Haridāsa Ṭhākura.
iṣṭa-goṣṭhī duṅhā sane kari' kata-kṣaṇa
madhyāhna karite prabhu karilā gamana
iṣṭa-goṣṭhī—conversation; duṅhā sane—with both Rūpa Gosvāmī and Haridāsa; kari'-doing; kata-kṣaṇa—for some time; madhya-ahna karite—to execute daily noontime duties; prabhu—Śrī Caitanya Mahāprabhu; karilā gamana—left that place.
He would talk for some time with them both and then leave to perform His noontime duties.
ei-mata pratidina prabhura vyavahāra
prabhu-kṛpā pāñā rūpera ānanda apāra
ei-mata—in this way; pratidina—daily; prabhura vyavahāra—the dealings of Śrī Caitanya Mahāprabhu; prabhu-kṛpā—the mercy of Lord Caitanya; pāñā—getting; rūpera—of Śrīla Rūpa Gosvāmī; ānanda apāra—unlimited happiness.
In this way Lord Caitanya Mahāprabhu's dealings with them continued every day. Thus receiving the transcendental favor of the Lord, Śrīla Rūpa Gosvāmī felt unlimited pleasure.
bhakta-gaṇa lañā kailā guṇḍicā mārjana
āiṭoṭā āsi' kailā vanya-bhojana
bhakta-gaṇa—all the devotees; lañā—taking; kailā—performed; guṇḍicā mārjana—cleansing and washing of the Guṇḍicā temple; āiṭoṭā āsi'-coming to the nearby garden named Āiṭoṭā; kailā—had; vanya-bhojana—a picnic within the garden.
After Śrī Caitanya Mahāprabhu, taking all His devotees with Him, performed the Guṇḍicā-mārjana [washing and cleansing the temple Guṇḍicā], He went to the garden known as Āiṭoṭā and accepted prasāda at a picnic within the garden.
prasāda khāya, 'hari' bale sarva-bhakta-jana
dekhi' haridāsa-rūpera haraṣita mana
prasāda khāya—eat the prasāda; hari bale—chant the holy name of Hari; sarva-bhakta-jana—all the devotees; dekhi'-seeing this; hari-dāsa—of Haridāsa Ṭhākura; rūpera—and of Rūpa Gosvāmī; haraṣita—jubilant; mana—the minds.
When Haridāsa Ṭhākura and Rūpa Gosvāmī saw that all the devotees were accepting prasāda and chanting the holy name of Hari, they both were greatly pleased.
govinda-dvārā prabhura śeṣa-prasāda pāilā
preme matta dui-jana nācite lāgilā
govinda-dvārā—through Govinda; prabhura—of Śrī Caitanya Mahāprabhu; śeṣa-prasāda—remnants of food; pāilā—they got; preme matta—overwhelmed by ecstasy; dui-jana—both of them; nācite lāgilā—began to dance.
When they received the remnants of Śrī Caitanya Mahāprabhu's prasāda through Govinda, they respected it, and then they both began to dance in ecstasy.
āra dina prabhu rūpe miliyā vasilā
sarvajña-śiromaṇi prabhu kahite lāgilā
āra dina—the next day; prabhu—Śrī Caitanya Mahāprabhu; rūpe—with Śrīla Rūpa Gosvāmī; miliyā—meeting; vasilā—sat down; sarva-jña-śiromaṇi—Śrī Caitanya Mahāprabhu, the best of the omniscient; prabhu—Śrī Caitanya Mahāprabhu; kahite lāgilā—began to speak.
On the next day, when Śrī Caitanya Mahāprabhu went to see Śrīla Rūpa Gosvāmī, the omniscient Lord spoke as follows.
'kṛṣṇere bāhira nāhi kariha vraja haite
vraja chāḍi' kṛṣṇa kabhu nā yāna kāhāṅte
kṛṣṇere—Kṛṣṇa; bāhira—outside; nāhi—do not; kariha—take; vraja haite—from Vṛndāvana; vraja chāḍi'-leaving Vṛndāvana; kṛṣṇa—Lord Kṛṣṇa; kabhu—at any time; nā—not; yāna—goes; kāhāṅte—anywhere.
kṛṣṇo 'nyo yadu-sambhūto
yaḥ pūrṇaḥ so 'sty ataḥ paraḥ
sa kvacin naiva gacchati
kṛṣṇaḥ—Lord Kṛṣṇa; anyaḥ—another Lord Vāsudeva; yadu-sambhūtaḥ—born in the Yadu dynasty; yaḥ—who; pūrṇaḥ—the full Supreme Personality of Godhead, Kṛṣṇa; saḥ—He; asti—is; ataḥ—than Him (Vāsudeva); paraḥ—different; vṛndāvanam—he place Vṛndāvana; parityajya—giving up; saḥ—He; kvacit—at any time; na eva gacchati—does not go.
" 'The Kṛṣṇa known as Yadukumāra is Vāsudeva Kṛṣṇa. He is different from the Kṛṣṇa who is the son of Nanda Mahārāja. Yadukumāra Kṛṣṇa manifests His pastimes in the cities of Mathurā and Dvārakā, but Kṛṣṇa the son of Nanda Mahārāja never at any time leaves Vṛndāvana.' "
eta kahi' mahāprabhu madhyāhne calilā
rūpa-gosāñi mane kichu vismaya ha-ilā
eta kahi'-saying this; mahāprabhu—Śrī Caitanya Mahāprabhu; madhya-ahne calilā—left to execute noon duties; rūpa-gosāñi—Śrīla Rūpa Gosvāmī; mane—in mind; kichu—some; vismaya ha-ilā—there was surprise.
After saying this, Caitanya Mahāprabhu went to perform His noontime duties, leaving Śrīla Rūpa Gosvāmī somewhat surprised.
"pṛthak nāṭaka karite satyabhāmā ājñā dila
jānilu, pṛthak nāṭaka karite prabhu-ājñā haila
pṛthak nāṭaka—different dramas; karite—to write; satyabhāmā—of the name Satyabhāmā; ājñā dila—ordered; jānilu—now I understand; pṛthak nāṭaka—different dramas; karite—to write; prabhu-ājñā—the order of the Lord; haila—there was.
"Satyabhāmā ordered me to write two different dramas," Śrīla Rūpa Gosvāmī thought. "Now I understand that this order has been confirmed by Śrī Caitanya Mahāprabhu.
pūrve dui nāṭaka chila ekatra racanā
dui-bhāga kari ebe karimu ghaṭanā
pūrve—previously; dui nāṭaka—two dramas; chila—there was; ekatra—together; racanā—composition; dui-bhāga kari—dividing into two; ebe—now; karimu ghaṭanā—I shall write the incidents.
FormerIy I wrote the two dramas as one composition. Now I shall divide it and describe the incidents in two separate works.
dui'nāndī' 'prastāvanā', dui'saṁghaṭanā'
pṛthak kariyā likhi kariyā bhāvanā
dui nāndī—two invocations of good fortune; prastāvanā—introductions; dui—two; saṁghaṭanā—chains of events; pṛthak kariyā—making separate; likhi—I shall write; kariyā bhāvanā—thinking about them.
I shall write two separate invocations of good fortune and two different introductions. Let me think deeply about the matter and then describe two different sets of incidents."
ratha-yātrāya jagannātha darśana karilā
ratha-agre prabhura nṛtya-kīrtana dekhilā
ratha-yātrāya—during the function of Ratha-yātrā; jagannātha—Lord Jagannātha; darśana karilā—he saw; ratha-agre—the front of the ratha, or chariot; prabhura—of Śrī Caitanya Mahāprabhu; nṛtya—dancing; kīrtana—chanting; dekhilā—he saw.
During the Ratha-yātrā ceremony Rūpa Gosvāmī saw Lord Jagannātha. He also saw Lord Caitanya Mahāprabhu dancing and chanting in front of the ratha.
prabhura nṛtya-śloka śuni' śrī-rūpa-gosāñi
sei ślokārtha lañā śloka karilā tathāi
prabhura—of Śrī Caitanya Mahāprabhu; nṛtya-śloka—verse uttered during His dancing; śuni'-hearing; śrī-rūpa-gosāñi—Śrīla Rūpa Gosvāmī; sei śloka-artha—the meaning of that verse; lañā—taking; śloka karilā—composed another verse; tathāi—on the spot.
When Rūpa Gosvāmī heard a verse uttered by Śrī Caitanya Mahāprabhu during the ceremony, he immediately composed another verse dealing with the same subject.
pūrve sei saba kathā kariyāchi varṇana
tathāpi kahiye kichu saṅkṣepe kathana
pūrve—previously; sei—these; saba—all; kathā—words; kariyāchi varṇana—I have described; tathāpi—still; kahiye—let me say; kichu—something; saṅkṣepe—in brief; kathana—telling.
I have already described all these incidents, but I still wish to add briefly something more.
sāmānya eka śloka prabhu paḍena kīrtane
kene śloka paḍe--ihā keha nāhi jāne
sāmānya—generally; eka—one; śloka—verse; prabhu—Śrī Caitanya Mahāprabhu; paḍena—recites; kīrtane—while chanting; kene-why; śloka—that verse; paḍe—He recites; ihā—this; keha nāhi jāne—no one knows.
Generally Śrī Caitanya Mahāprabhu recited a verse while dancing and chanting before the ratha, but no one knew why He was reciting that particular verse.
sabe ekā svarūpa gosāñi ślokera artha jāne
ślokānurūpa pada prabhuke karāna āsvādane
sabe—only; ekā—one; svarūpa gosāñi—Svarūpa Dāmodara Gosvāmī; ślokera artha—the meaning of that verse; jāne—knows; śloka-anurūpa pada—other verses following that particular verse; prabhuke—Śrī Caitanya Mahāprabhu; karāna—causes; āsvādane—tasting.
Only Svarūpa Dāmodara Gosvāmī knew the purpose for which the Lord recited that verse. According to the Lord's attitude, he used to quote other verses to enable the Lord to relish mellows.
rūpa-gosāñi prabhura jāniyā abhiprāya
sei arthe śloka kailā prabhure ye bhāya
rūpa-gosāñi—Śrīla Rūpa Gosvāmī; prabhura—of Śrī Caitanya Mahāprabhu; jāniyā—knowing; abhiprāya—the intention; sei arthe—in that meaning; śloka—a verse; kailā—composed; prabhure—to Śrī Caitanya Mahāprabhu; ye—which; bhāya—appealed.
Rūpa Gosvāmī, however, could understand the intention of the Lord, and thus he composed another verse that appealed to Śrī Caitanya Mahāprabhu.
yaḥ kaumāra-haraḥ sa eva hi varas tā eva caitra-kṣapās
te conmīlita-mālatī-surabhayaḥ prauḍhāḥ kadambānilāḥ
sā caivāsmi tathāpi tatra surata-vyāpāra-līlā-vidhau
revā-rodhasi vetasī-taru-tale cetaḥ samutkaṇṭhate
yaḥ—that same person who; kaumāra-haraḥ—the thief of my heart during youth; saḥ—he; eva hi—certainly; varaḥ—lover; tāḥ—these; eva—certainly,; caitra-kṣapāḥ—moonlit nights of the month of Caitra; te—those; ca—and; unmīlita—fructified; mālatī—of mālatī flowers; surabhayaḥ—fragrances; prauḍhāḥ—full; kadamba—with the fragrance of the kadamba flower; anilāḥ—the breezes; sā—that one; ca—also; eva—certainly; asmi—I am; tathāpi—still; tatra—there; surata-vyāpāra—in intimate transactions; līlā—of pastimes; vidhau—in the manner; revā—of the river named Revā; rodhasi—on the bank; vetasī—of the name Vetasī; taru-tale—underneath the tree; cetaḥ—my mind; samutkaṇṭhate—is very eager to go.
That very personality who stole my heart during my youth is now again my master. These are the same moonlit nights of the month of Caitra. The same fragrance of mālatī flowers is there, and the same sweet breezes are blowing from the kadamba forest. In our intimate relationship, I am also the same lover, yet still my mind is not happy here. I am eager to go back to that place on the bank of the Revā under the Vetasī tree. That is my desire."
priyaḥ so 'yaṁ kṛṣṇaḥ saha-cari kuru-kṣetra-militas
tathāhaṁ sā rādhā tad idam ubhayoḥ saṅgama-sukham
mano me kālindī-pulina-vipināya spṛhayati
priyaḥ—very dear; saḥ—He; ayam—this; kṛṣṇaḥ—Lord Kṛṣṇa; saha-cari—O My dear friend; kuru-kṣetra-militaḥ—who is met on the field of Kurukṣetra; tathā—also; aham—I; sā—that; rādhā—Rādhārāṇī; tat—that; idam—this; ubhayoḥ—of both of Us; saṅgama-sukham—the happiness of meeting; tathāpi—still; antaḥ—within; khelan—playing; madhura—sweet; muralī—of the flute; pañcama—the fifth note; juṣe—which delights in; manaḥ—the mind; me—My; kālindī—of the River Yamunā; pulina—on the ban k; vipināya—the trees; spṛhayati—desires.
My dear friend, now I have met My very old and dear friend Kṛṣṇa on this field of Kurukṣetra. I am the same Rādhārāṇī, and now We are meeting together. It is very pleasant, but I would still like to go to the bank of the Yamunā beneath the trees of the forest there. I wish to hear the vibration of His sweet flute playing the fifth note within that forest of Vṛndāvana."
tāla-patre śloka likhi' cālete rākhilā
samudra-snāna karibāre rūpa-gosāñi gelā
tāla-patre—on a palm leaf; śloka—the verse; likhi'-writing; cālete—in the thatched roof; rākhilā—kept it; samudra-snāna—bath in the sea; karibāre-for taking; rūpa-gosāñi—of the name Rūpa Gosvāmī; gelā—departed.
After writing this verse on a palm leaf, Rūpa Gosvāmī put it somewhere in his thatched roof and went to bathe in the sea.
hena-kāle prabhu āilā tāṅhāre milite
cāle śloka dekhi prabhu lāgilā paḍite
hena-kāle—at that time; prabhu—Śrī Caitanya Mahāprabhu; āilā—came there; tāṅhāre milite—to meet him; cāle—in the thatched roof; śloka—verse; dekhi—seeing; prabhu—Śrī Caitanya Mahāprabhu; lāgilā—began; paḍite—to read.
At that time, Śrī Caitanya Mahāprabhu went there to meet him, and when He saw the leaf pushed into the roof and saw the verse, He began to read it.
śloka paḍi' prabhu sukhe premāviṣṭa hailā
hena-kāle rūpa-gosāñi snāna kari' āilā
śloka paḍi'-reading this verse; prabhu—Śrī Caitanya Mahāprabhu; sukhe—in great happiness; prema-āviṣṭa hailā—became overwhelmed by ecstatic love; hena-kāle—at that time; rūpa-gosāñi—Śrīla Rūpa Gosvāmī; snāna kari'-after taking his bath; āilā—came back.
After reading the verse, Śrī Caitanya Mahāprabhu was overwhelmed by ecstatic love. At that very time, Rūpa Gosvāmī returned, having finished bathing in the sea.
prabhu tāṅre cāpaḍa māri' kahite lāgilā
prabhu dekhi' daṇḍavat prāṅgaṇe padilā
prabhu dekhi'-after seeing the Lord there; daṇḍavat—obeisances; prāṅgaṇe—in the courtyard; paḍilā—fell down; prabhu—Śrī Caitanya Mahāprabhu; tāṅre—to Rūpa Gosvāmī; cāpaḍa māri'-giving a mild slap; kahite lāgilā—began to speak.
Seeing the Lord, Śrī Rūpa Gosvāmī fell flat in the courtyard to offer obeisances. The Lord slapped him mildly in love and spoke as follows.
'gūḍha mora hṛdaya tuñi jānilā kemane?'
eta kahi' rūpe kailā dṛḍha āliṅgane
gūḍha—very confidential; mora—My; hṛdaya—heart; tuñi—you; jānilā—knew; kemane—how; eta kahi'-saying this; rūpe—to Rūpa Gosvāmī; kailā—did; dṛḍha āliṅgane—firm embracing.
My heart is very confidential. How did you know My mind in this way?" After saying this, He firmly embraced Rūpa Gosvāmī.
sei śloka lañā prabhu svarūpe dekhāilā
svarūpera parīkṣā lāgi' tāṅhāre puchilā
sei śloka—that verse; lañā—taking; prabhu—Śrī Caitanya Mahāprabhu; svarūpe dekhāilā—showed to Svarūpa Dāmodara; svarūpera—of Svarūpa Dāmodara Gosāñi; parīkṣā lāgi'-for the examination; taṅhāre puchilā—He inquired from him.
Śrī Caitanya Mahāprabhu took that verse and showed it to Svarūpa Dāmodara for him to examine. Then the Lord questioned him.
'mora antara-vārtā rūpa jānila kemane?'
svarūpa kahe--'jāni, kṛpā kariyācha āpane
mora antara-vārtā—My internal intentions; rūpa—Rūpa Gosvāmī; jānila—knew; kemane—how; svarūpa kahe—Svarūpa replied; jāni—I can understand; kṛpā kariyācha—You have bestowed Your mercy; āpane—personally.
How could Rūpa Gosvāmī have understood My heart?" the Lord asked. Svarūpa Dāmodara replied, "I can understand that You have already bestowed Your causeless mercy upon him.
anyathā e artha kāra nāhi haya jñāna
tumi pūrve kṛpā kailā, kari anumāna"
anyathā—otherwise; e artha—this confidential meaning; kāra—of anyone; nāhi—not; haya—is; jñāna—the knowledge; tumi—You; pūrve—before this; kṛpā kailā—bestowed mercy; kari anumāna—I can conjecture.
No one could otherwise understand this meaning. I can therefore guess that previously You bestowed upon him Your causeless mercy."
prabhu kahe,--"iṅho āmāya prayāge milila
yogya-pātra jāni iṅhāya mora kṛpā ta' ha-ila
prabhu kahe—Śrī Caitanya Mahāprabhu replies; iṅho—Rūpa Gosvāmī; āmāya—with Me; prayāge—at Prayāga; milila—met; yogya-pātra jāni—knowing him to be a suitable person; iṅhāya—unto him; mora—My; kṛpā ta' ha-ila—there was mercy.
Śrī Caitanya Mahāprabhu replied, "Rūpa Gosvāmī met Me at Prayāga. Knowing him to be a suitable person, I naturally bestowed My mercy upon him.
tabe śakti sañcāri' āmi kailuṅ upadeśa
tumiha kahio ihāṅya rasera viśeṣa"
tabe-thereupon; śakti sañcāri'-empowering him with My transcendental potency; āmi-I; kailuṅ upadeśa-gave instruction; tumiha-you also; kahio-
I thereupon also bestowed upon him My transcendental potency. Now you also should give him instructions. In particular, instruct him in transcendental mellows."
svarūpa kahe--"yāte ei śloka dekhiluṅ
tumi kariyācha kṛpā, tavaṅhi jānilu
svarūpa kahe—Svarūpa Dāmodara says; yāte—since; ei śloka—this verse; dekhiluṅ—I have seen; tumi—You; kariyācha kṛpā—have bestowed Your mercy; tavaṅhi—immediately; jānilu—I could understand.
Svarūpa Dāmodara said, "As soon as I saw the unique composition of this verse, I could immediately understand that You had bestowed upon him Your special mercy.
phalena phala-kāraṇam anumīyate
By seeing a result, one can understand the cause of that result.'
This verse is from the doctrines of nyāya, or logic.
kāryaṁ nidānād dhi guṇān adhīte
svarga-āpagā—of the Ganges water flowing in the heavenly planets; hema—golden; mṛṇālinīnām—of the lotus flowers; nānā—various; mṛṇāla-agra-bhujaḥ—those who eat the tops of the stems; bhajāmaḥ—we get; anna-anurūpām—according to the food; tanu-rūpa-ṛddhim—an abundance of bodily beauty; kāryam—the effect; nidānāt—from the cause; hi—certainly; guṇān—qualities; adhīte—one obtains.
The River Ganges flowing from the heavenly planets is full of golden lotus flowers, and we, the residents of those planets, eat the stems of the flowers. Thus we are very beautiful, more so than the inhabitants of any other planet. This is due to the law of cause and effect, for if one eats food in the mode of goodness, the mode of goodness increases the beauty of his body.' "
One's bodily luster and beauty, one's constitution, one's activities and one's qualities all depend on the law of cause and effect. There are three qualities in material nature, and as stated in the Bhagavad-gītā (13.22), kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni-janmasu: one takes birth in a good or bad family according to his previous association with the qualities of material nature. Therefore one seriously eager to achieve transcendental perfection, Kṛṣṇa consciousness, must eat Kṛṣṇa prasāda. Such food is sāttvika, or in the material quality of goodness, but when offered to Kṛṣṇa it becomes transcendental. Our Kṛṣṇa consciousness movement distributes Kṛṣṇa prasāda, and those who eat such transcendental food are sure to become devotees of the Lord. This is a very scientific method, as stated in this verse from Nala-naiṣadha (3.17): kāryaṁ nidānād dhi guṇān adhīte. If in all one's activities he strictly adheres to the mode of goodness, he will certainly develop his dormant Kṛṣṇa consciousness and ultimately become a pure devotee of Lord Kṛṣṇa.
Unfortunately at the present moment the bodily constitutions of the leaders of society, especially the governmental leaders, are polluted. As described in Śrīmad-Bhāgavatam (12.1.40):
prajās te bhakṣayiṣyanti
Such leaders have no chance to purify their eating. Politicians meet together and exchange good wishes by drinking liquor, which is so polluted and sinful that naturally drunkards and meat-eaters develop a degraded mentality in the mode of ignorance. The processes of eating in different modes are explained in the Bhagavad-gītā, wherein it is stated that those who eat rice, wheat, vegetables, milk products, fruit and sugar are situated in the elevated quality of goodness. Therefore if we want a happy and tranquil political situation, we must select leaders who eat Kṛṣṇa prasāda. Otherwise the leaders will eat meat and drink wine, and thus they will be asaṁskṛtāḥ, unreformed, and kriyā-hīnāḥ, devoid of spiritual behavior. In other words, they will be mlecchas and yavanas, or men who are unclean in their habits. Through taxation, such men exploit the citizens as much as possible, and in this way they devour the citizens of the state instead of benefiting them. We therefore cannot expect a government to be efficient if it is headed by such unclean mlecchas and yavanas.
cāturmāsya rahi' gauḍe vaiṣṇava calilā
rūpa-gosāñi mahāprabhura caraṇe rahilā
cāturmāsya rahi'-remaining four months for Cāturmāsya; gauḍe—to Bengal; vaiṣṇava—all the devotees; calilā—returned; rūpa-gosāñi—Śrīla Rūpa Gosvāmī; mahāprabhura—of Śrī Caitanya Mahāprabhu; caraṇe—at the shelter of His lotus feet; rahilā—remained.
After the four months of Cāturmāsya [Śrāvaṇa, Bhādra, Āśvina and Kārttika], all the Vaiṣṇavas of Bengal returned to their homes, but Śrīla Rūpa Gosvāmī remained in Jagannātha Purī under the shelter of the lotus feet of Śrī Caitanya Mahāprabhu.
eka-dina rūpa karena nāṭaka likhana
ācambite mahāprabhura haila āgamana
eka-dina—one day; rūpa—Rūpa Gosvāmī; karena—does; nāṭaka—drama; likhana—writing; ācambite—all of a sudden; mahāprabhura—of Śrī Caitanya Mahāprabhu; haila—there was; āgamana—the coming.
sambhrame duṅhe uṭhi' daṇḍavat hailā
duṅhe āliṅgiyā prabhu āsane vasilā
sambhrame—with great respect; duṅhe—Haridāsa Ṭhākura and Rūpa Gosvāmī; uṭhi'-standing up; daṇḍavat hailā—fell down to offer obeisances; duṅhe—the two of them; āliṅgiyā—embracing; prabhu—Śrī Caitanya Mahāprabhu; āsane vasilā—sat down on a seat.
As soon as Haridāsa Ṭhākura and Rūpa Gosvāmī saw the Lord coming, they both stood up and then fell down to offer Him their respectful obeisances. Śrī Caitanya Mahāprabhu embraced them both and then sat down.
'kyā puṅthi likha?' bali' eka-patra nilā
akṣara dekhiyā prabhu mane sukhī hailā
kyā—what; puṅthi—book; likha—you are writing; bali'-saying this; eka-patra nilā—took one page written on a palm leaf; akṣara—the good handwriting; dekhiyā—seeing; prabhu—Śrī Caitanya Mahāprabhu; mane—in the mind; sukhī hailā—became very happy.
The Lord inquired, "What kind of book are you writing?" He held up a palm leaf that was a page of the manuscript, and when He saw the fine handwriting, His mind was very pleased.
śrī-rūpera akṣara--yena mukutāra pāṅti
prīta hañā karena prabhu akṣarera stuti
śrī-rūpera akṣara—the handwriting of Rūpa Gosvāmī; yena—like; mukutāra pāṅti—a row of pearls; prīta hañā—being pleased; karena—does; prabhu—Śrī Caitanya Mahāprabhu; akṣarera stuti—praise of the handwriting of Śrīla Rūpa Gosvāmī.
Thus being pleased, the Lord praised the writing by saying, "The handwriting of Rūpa Gosvāmī is just like rows of pearls."
sei patre prabhu eka śloka ye dekhilā
paḍitei śloka, preme āviṣṭa ha-ilā
sei patre—on that palm leaf; prabhu—Śrī Caitanya Mahāprabhu; eka śloka—one verse; ye—which; dekhilā—He saw; paḍitei—by reading; śloka—the verse; preme—ecstatic love; āviṣṭa ha-ilā—was overwhelmed.
While reading the manuscript, Śrī Caitanya Mahāprabhu saw a verse on that page, and as soon as He read it He was overwhelmed by ecstatic love.
tuṇḍe tāṇḍavinī ratiṁ vitanute tuṇḍāvalī-labdhaye
karṇa-kroḍa-kaḍambinī ghaṭayate karṇārbudebhyaḥ spṛhām
cetaḥ-prāṅgaṇa-saṅginī vijayate sarvendriyāṇāṁ kṛtiṁ
no jāne janitā kiyadbhir amṛtaiḥ kṛṣṇeti varṇa-dvayī
tuṇḍe—in the mouth; tāṇḍavinī—dancing; ratim—the inspiration; vitanute—expands; tuṇḍa-āvalī-labdhaye—to achieve many mouths; karṇa—of the ear; kroḍa—in the hole; kaḍambinī—sprouting; ghaṭayate—causes to appear; karṇa-arbudebhyaḥ spṛhām—the desire for millions of ears; cetaḥ-prāṅgaṇa—in the courtyard of the heart; saṅginī—being a companion; vijayate—conquers; sarva-indriyāṇām—of all the senses; kṛtim—the activity; no—not; jāne—I know; janitā—produced; kiyadbhiḥ—of what measure; amṛtaiḥ—by nectar; kṛṣṇa—the name of Kṛṣṇa; iti—thus; varṇa-dvayī—the two syllables.
"I do not know how much nectar the two syllables 'Kṛṣ-ṇa' have produced. When the holy name of Kṛṣṇa is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert."
śloka śuni haridāsa ha-ila ullāsī
nācite lāgilā ślokera artha praśaṁsi'
śloka śuni'-hearing this verse; hari-dāsa—Haridāsa Ṭhākura; ha-ilā ullāsī—became very jubilant; nācite lāgilā—he began to dance; ślokera—of the verse; artha praśaṁsi'-praising the meaning.
When Śrī Caitanya Mahāprabhu chanted this verse, Haridāsa Ṭhākura, upon hearing the vibration, became jubilant and began dancing and praising its meaning.
kṛṣṇa-nāmera mahimā śāstra-sādhu-mukhe jāni
nāmera mādhurī aiche kāhāṅ nāhi śuni
kṛṣṇa-nāmera mahimā—the glories of the holy name of Lord Kṛṣṇa; śāstra—of the revealed scriptures; sādhu—of the devotees; mukhe—in the mouth; jāni—we can understand; nāmera mādhurī—the sweetness of the holy name; aiche—in that way; kāhāṅ—anywhere else; nāhi śuni—we do not hear.
One has to learn about the beauty and transcendental position of the holy name of the Lord by hearing the revealed scriptures from the mouths of devotees. Nowhere else can we hear of the sweetness of the Lord's holy name.
It is said in the Padma Purāṇa, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ. Chanting and hearing of the transcendental holy name of the Lord cannot be performed by the ordinary senses. The transcendental vibration of the Lord's holy name is completely spiritual. Thus it must be received from spiritual sources and must be chanted after having been heard from a spiritual master. One who hears the chanting of the Hare Kṛṣṇa mantra must receive it from the spiritual master by aural reception. Śrīla Sanātana Gosvāmī has forbidden us to hear the holy name of Kṛṣṇa chanted by non-Vaiṣṇavas, such as professional actors and singers, for it will have no effect. It is like milk touched by the lips of a serpent, as stated in the padma purāṇa:
śravaṇaṁ naiva kartavyaṁ
sarpocchiṣṭaṁ yathā payaḥ
tabe mahāprabhu duṅhe kari' āliṅgana
madhyāhna karite samudre karilā gamana
tabe—then; mahāprabhu—Śrī Caitanya Mahāprabhu; duṅhe—unto both Rūpa Gosvāmī and Haridāsa Ṭhākura; kari'-doing; āliṅgana—embracing; madhya-ahna karite—to perform His noontime duties; samudre—o the seaside; karilā gamana—went.
Thus Śrī Caitanya Mahāprabhu embraced both Haridāsa and Rūpa Gosvāmī and left for the seaside to perform His noontime duties.
āra dina mahāprabhu dekhi' jagannātha
sabe mili' cali āilā śrī-rūpe milite
pathe tāṅra guṇa sabāre lāgilā kahite
āra dina—he next day; mahāprabhu—Śrī Caitanya Mahāprabhu; dekhi'-seeing; jagannātha—Lord Jagannātha in the temple; sārvabhauma—Sārvabhauma Bhaṭṭācārya; rāmānanda—Rāmānanda Rāya; svarūpa-ādi—Svarūpa Dāmodara Gosvāmī; sātha—along with; sabe mili'-meeting all together; cali āilā—came there; śrī-rūpe milite—to meet Śrīla Rūpa Gosvāmī; pathe—on the way; tāṅra—of Rūpa Gosvāmī; guṇa—all the good qualities; sabāre—unto all the personal associates; lāgilā kahite—began to speak.
On the next day, after visiting the temple of Jagannātha as usual, Śrī Caitanya Mahāprabhu met Sārvabhauma Bhaṭṭācārya, Rāmānanda Rāya and Svarūpa Dāmodara. They all went together to Śrīla Rūpa Gosvāmī, and on the way the Lord greatly praised his qualities.
dui śloka kahi' prabhura haila mahā-sukha
nija-bhaktera guna kahe hañā pañca-mukha
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