The Śikṣāṣṭaka Prayers
The following summary study of the Twentieth Chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. Śrī Caitanya Mahāprabhu passed His nights tasting the meaning of Śikṣāṣṭaka in the company of Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya. Sometimes He recited verses from Jayadeva Gosvāmī's Gīta-govinda, from Śrīmad-Bhāgavatam, from Śrī Rāmānanda Rāya's jagannātha-vallabha-nāṭaka or from Śrī Bilvamaṅgala Ṭhākura's Kṛṣṇa-karṇāmṛta. In this way, He became absorbed in ecstatic emotions. For the twelve years Śrī Caitanya Mahāprabhu lived at Jagannātha Purī, He relished the taste of reciting such transcendental verses. The Lord was present in this mortal world for forty-eight years altogether. After hinting about the Lord's disappearance, the author of Caitanya-caritāmṛta gives a short description of the entire Antya-līlā and then ends his book.
prema-udbhāvita—produced from ecstatic love and emotion; harṣa—jubilation; īrṣyā—envy; udvega—agitation; dainya—submissiveness; ārti—grief; miśritam—mixed with; lapitam—talks like those of a crazy man; gaura-candrasya—of Śrī Caitanya Mahāprabhu; bhāgyavadbhiḥ—by the most fortunate; niṣevyate—is enjoyable.
Only the most fortunate will relish the mad words of Śrī Caitanya Mahāprabhu, which mixed with jubilation, envy, agitation, submissiveness and grief, all produced by ecstatic loving emotions.
jaya jaya gauracandra jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda
jaya jaya—all glories; gauracandra—to Lord Śrī Caitanya Mahāprabhu; jaya—all glories; nityānanda—to Lord Nityānanda Prabhu; jaya—all glories; advaita-candra—to Advaita Prabhu; jaya—all glories; gaura-bhakta-vṛnda—to the devotees of Śrī Caitanya Mahāprabhu.
All glories to Lord Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaitacandra! And all glories to all the devotees of Śrī Caitanya Mahāprabhu!
ei-mata mahāprabhu vaise nīlācale
rajanī-divase kṛṣṇa-virahe vihvale
ei-mata—in this way; mahāprabhu—Śrī Caitanya Mahāprabhu; vaise nīlācale—resided at Nīlācala; rajanī-divase—day and night; kṛṣṇa-virahe—because of separation from Kṛṣṇa; vihvale—overwhelmed.
While Śrī Caitanya Mahāprabhu thus resided at Jagannātha Purī [Nīlācala], He was continuously overwhelmed, night and day, by separation from Kṛṣṇa.
svarūpa, rāmānanda,--ei duijana-sane
rātri-dine rasa-gīta-śloka āsvādane
svarūpa—Svarūpa Dāmodara Gosvāmī; rāmānanda—Rāmānanda Rāya; ei—these; dui-jana-sane—with two persons; rātri-dine—night and day; rasa-gīta-śloka—verses and songs containing the mellows of transcendental bliss; āsvādane—in tasting.
Day and night He tasted transcendental blissful songs and verses with two associates, namely Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya.
nānā-bhāva uṭhe prabhura harṣa, śoka, roṣa
dainyodvega-ārti utkaṇṭhā, santoṣa
nānā-bhāva—all kinds of emotion; uṭhe—awaken; prabhura—of Śrī Caitanya Mahāprabhu; harṣa—jubilation; śoka—lamentation; roṣa—anger; dainya—humility; udvega—anxiety; ārti—grief; utkaṇṭhā—more eagerness; santoṣa—satisfaction.
He relished the symptoms of various transcendental emotions such as jubilation, lamentation, anger, humility, anxiety, grief, eagerness and satisfaction.
sei sei bhāve nija-śloka paḍiyā
ślokera artha āsvādaye dui-bandhu lañā
sei sei bhāve—in that particular emotion; nija-śloka paḍiyā—reciting His own verses; ślokera—of the verses; artha—meaning; āsvādaye—tastes; dui-bandhu lañā—with two friends.
He would recite His own verses, expressing their meanings and emotions, and thus enjoy tasting them with these two friends.
kona dine kona bhāve śloka-paṭhana
sei śloka āsvādite rātri-jāgaraṇa
kona dine—sometimes; kona bhāve—in some emotion; śloka-paṭhana—reciting the verses; sei śloka—those verses; āsvādite—to taste; rātri-jāgaraṇa—keeping awake at night.
Sometimes the Lord would be absorbed in a particular emotion and would stay awake all night reciting related verses and relishing their taste.
harṣe prabhu kahena,--"śuna svarūpa-rāma-rāya
nāma-saṅkīrtana--kalau parama upāya
harṣe—in jubilation; prabhu—Śrī Caitanya Mahāprabhu; kahena—says; śuna—please hear; svarūpa-rāma-rāya—My dear Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya; nāma-saṅkīrtana—chanting of the holy name of the Lord; kalau—in the age of Kali; parama upāya—the most feasible means for deliverance.
In great jubilation, Śrī Caitanya Mahāprabhu said, "My dear Svarūpa Dāmodara and Rāmānanda Rāya, know from Me that chanting of the holy names is the most feasible means of salvation in this age of Kali.
saṅkīrtana-yajñe kalau kṛṣṇa-ārādhana
sei ta' sumedhā pāya kṛṣṇera caraṇa
saṅkīrtana-yajñe—performing the yajña of chanting the Hare Kṛṣṇa mantra; kalau—in this age of Kali; kṛṣṇa-ārādhana—the process of worshiping Kṛṣṇa; sei ta'-such persons; su-medhā—greatly intelligent; pāya—get; kṛṣṇera caraṇa—shelter at the lotus feet of Kṛṣṇa.
"In this age of Kali, the process of worshiping Kṛṣṇa is to perform sacrifice by chanting the holy name of the Lord. One who does so is certainly very intelligent, and he attains shelter at the lotus feet of Kṛṣṇa.
For further information, one may refer to the Ādi-līlā, Chapter Three, texts 77-78.
yajanti hi sumedhasaḥ
kṛṣṇa-varṇam—repeating the syllables kṛṣ-ṇa; tviṣā—with a luster; akṛṣṇam—not black (golden); sa-aṅga—with associates; upāṅga—servitors; astra—weapons; pārṣadam—confidential companions; yajñaiḥ—by sacrifice; saṅkīrtana-prāyaiḥ—consisting chiefly of congregational chanting; yajanti—they worship; hi—certainly; su-medhasaḥ—intelligent persons.
" 'In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Kṛṣṇa. Although His complexion is not blackish, He is Kṛṣṇa Himself. He is accompanied by His associates, servants, weapons and confidential companions.'
nāma-saṅkīrtana haite sarvānartha-nāśa
sarva-śubhodaya, kṛṣṇa-premera ullāsa
nāma-saṅkīrtana—chanting of the holy names of the Lord; haite—from; sarva-anartha-nāśa—destruction of all undesirable things; sarva-śubha-udaya—awakening of all good fortune; kṛṣṇa-premera ullāsa—the beginning of the flow of love of Kṛṣṇa.
"Simply by chanting the holy name of Lord Kṛṣṇa, one can be freed from all undesirable habits. This is the means of awakening all good fortune and initiating the flow of waves of love for Kṛṣṇa.
ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ
sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam
cetaḥ—of the heart; darpaṇa—the mirror; mārjanam—cleansing; bhava—of material existence; mahā-dāvāgni—the blazing forest fire; nirvāpaṇam—extinguishing; śreyaḥ—of good fortune; kairava—the white lotus; candrikā—the moonshine; vitaraṇam—spreading; vidyā—of all education; vadhū—wife; jīvanam—the life; ānanda—of bliss; ambudhi—the ocean; vardhanam—increasing; prati-padam—at every step; pūrṇa-amṛta—of the full nectar; āsvādanam—giving a taste; sarva—for everyone; ātma-snapanam—bathing of the self; param—transcendental; vijayate—let there be victory; śrī-kṛṣṇa-saṅkīrtanam—for the congregational chanting of the holy name of Kṛṣṇa.
"Let there be all victory for the chanting of the holy name of Lord Kṛṣṇa, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Kṛṣṇa expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step.
This is the first verse of Śrī Caitanya Mahāprabhu's Śikṣāṣṭaka. The other seven verses are found in texts 16, 21, 29, 32, 36, 39 and 47.
saṅkīrtana haite pāpa-saṁsāra-nāśana
saṅkīrtana haite—from the process of chanting the holy name; pāpa-saṁsāra-nāśana—annihilation of materialistic life resulting from sins; citta-śuddhi—cleansing of the heart; sarva-bhakti—all kinds of devotional service; sādhana—of the performances; udgama—awakening.
"By performing congregational chanting of the Hare Kṛṣṇa mantra, one can destroy the sinful condition of material existence, purify the unclean heart and awaken all varieties of devotional service.
kṛṣṇa-prāpti, sevāmṛta-samudre majjana
kṛṣṇa-prema-udgama—awakening of love for Kṛṣṇa; prema-amṛta-āsvādana—tasting of the transcendental bliss of love for Kṛṣṇa; kṛṣṇa-prāpti—attainment of the lotus feet of Kṛṣṇa; sevā-amṛta—of the nectar of service; samudre—in the ocean; majjana—immersing.
"The result of chanting is that one awakens his love for Kṛṣṇa and tastes transcendental bliss. Ultimately, one attains the association of Kṛṣṇa and engages in His devotional service, as if immersing himself in a great ocean of love."
uṭhila viṣāda, dainya,--paḍe āpana-śloka
yāhāra artha śuni' saba yāya duḥkha-śoka
uṭhila viṣāda—there was awakening of lamentation; dainya—humility; paḍe—reads; āpana-śloka—His own verse; yāhāra—of which; artha śuni'-hearing the meaning; saba—all; yāya—go away; duḥkha-śoka—unhappiness and lamentation.
Lamentation and humility awoke within Śrī Caitanya Mahāprabhu, and He began reciting another of His own verses. By hearing the meaning of that verse, one can forget all unhappiness and lamentation.
nāmnām akāri bahudhā nija-sarva-śaktis
tatrārpitā niyamitaḥ smaraṇe na kālaḥ
etādṛśī tava kṛpā bhagavan mamāpi
durdaivam īdṛśam ihājani nānurāgaḥ
nāmnām—of the holy names of the Lord; akāri—manifested; bahudhā—various kinds; nija-sarva-śaktiḥ—all kinds of personal potency; tatra—in that; arpitā—bestowed; niyamitaḥ—restricted; smaraṇe—in remembering; na—not; kālaḥ—consideration of time; etādṛśī—so much; tava—Your; kṛpā—mercy; bhagavan—O Lord; mama—My; api—although; durdaivam—misfortune; īdṛśam—such; iha—in this (the holy name); ajani—was born; na—not; anurāgaḥ—attachment.
"My Lord, O Supreme Personality of Godhead, in Your holy name there is all good fortune for the living entity, and therefore You have many names, such as Kṛṣṇa and Govinda, by which You expand Yourself. You have invested all Your potencies in those names, and there are no hard and fast rules for remembering them. My dear Lord, although You bestow such mercy upon the fallen, conditioned souls by liberally teaching Your holy names, I am so unfortunate that I commit offenses while chanting the holy name, and therefore I do not achieve attachment for chanting.
kṛpāte karila aneka-nāmera pracāra
aneka-lokera—of many persons; vāñchā—the desires; aneka-prakāra—of many varieties; kṛpāte—by Your mercy; karila—You have done; aneka—various; nāmera—of the holy names; pracāra—broadcasting.
"Because people vary in their desires, You have distributed various holy names by Your mercy.
khāite śuite yathā tathā nāma laya
kāla-deśa-niyama nāhi, sarva siddhi haya
khāite—eating; śuite—lying down; yathā—as; tathā—so; nāma laya—one takes the holy name; kāla—in time; deśa—in place; niyama—regulation; nāhi—there is not; sarva siddhi haya—there is all perfection.
"Regardless of time or place, one who chants the holy name, even while eating or sleeping, attains all perfection.
"sarva-śakti nāme dilā kariyā vibhāga
āmāra durdaiva,--nāme nāhi anurāga!!"
sarva-śakti—all potencies; nāme—in the holy name; dilā—You have bestowed; kariyā vibhāga—making separation; āmāra durdaiva—My misfortune; nāme—for chanting the holy names; nāhi—there is not; anurāga—attachment.
"You have invested Your full potencies in each individual holy name, but I am so unfortunate that I have no attachment for chanting Your holy names."
ye-rūpe la-ile nāma prema upajaya
tāhāra lakṣaṇa śuna, svarūpa-rāma-rāya
ye-rūpe—by which process; la-ile—if chanting; nāma—the holy name; prema upajaya—dormant love of Kṛṣṇa awakens; tāhāra lakṣaṇa śuna—just hear the symptom of that; svarūpa-rāma-rāya—O Svarūpa Dāmodara and Rāmānanda Rāya.
Śrī Caitanya Mahāprabhu continued, "O Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya, hear from Me the symptoms of how one should chant the Hare Kṛṣṇa mahā-mantra to awaken very easily one's dormant love for Kṛṣṇa.
tṛṇād api sunīcena
taror iva sahiṣṇunā
kīrtanīyaḥ sadā hariḥ
tṛṇāt api—than downtrodden grass; sunīcena—being lower; taroḥ—than a tree; iva—like; sahiṣṇunā—with tolerance; amāninā—without being puffed up by false pride; mānadena—giving respect to all; kīrtanīyaḥ—to be chanted; sadā—always; hariḥ—the holy name of the Lord.
"One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give all respect to others can very easily always chant the holy name of the Lord.
uttama hañā āpanāke māne tṛṇādhama
dui-prakāre sahiṣṇutā kare vṛkṣa-sama
uttama hañā—although being very exalted; āpanāke—himself; māne—thinks; tṛṇa-adhama—lower than a blade of the grass on the ground; dui-prakāre—in two ways; sahiṣṇutā—tolerance; kare—performs; vṛkṣa-sama—like the tree.
"These are the symptoms of one who chants the Hare Kṛṣṇa mahā-mantra. Although he is very exalted, he thinks himself lower than the grass on the ground, and like a tree, he tolerates everything in two ways.
vṛkṣa yena kāṭileha kichu nā bolaya
śukāñā maileha kāre pānī nā māgaya
vṛkṣa—a tree; yena—as; kāṭileha—when it is cut; kichu nā bolaya—does not say anything; śukāñā—drying up; maileha—if dying; kāre—anyone; pāni—water; nā māgaya—does not ask for.
"When a tree is cut down, it does not protest, and even when drying up, it does not ask anyone for water.
yei ye māgaye, tāre deya āpana-dhana
gharma-vṛṣṭi sahe, ānera karaye rakṣaṇa
yei ye māgaye—if anyone asks anything from the tree; tāre—unto him; deya—gives; āpana-dhana—its own wealth; gharma-vṛṣṭi—the scorching heat of the sun and torrents of rain; sahe—tolerates; ānera—to others; karaye rakṣaṇa—gives protection.
"The tree delivers its fruits, flowers and whatever it possesses to anyone and everyone. It tolerates scorching heat and torrents of rain, yet it still gives shelter to others.
uttama hañā vaiṣṇava habe nirabhimāna
jīve sammāna dibe jāni' 'kṛṣṇa'-adhiṣṭhāna
uttama hañā—although being very exalted; vaiṣṇava—a devotee; habe—should become; nirabhimāna—without pride; jīve—to all living entities; sammāna dibe—should give respect; jāni'-knowing; kṛṣṇa-adhiṣṭhāna—the residing place of Kṛṣṇa.
"Although a Vaiṣṇava is the most exalted person, he is prideless and gives all respect to everyone, knowing everyone to be the resting place of Kṛṣṇa.
ei-mata hañā yei kṛṣṇa-nāma laya
śrī-kṛṣṇa-caraṇe tāṅra prema upajaya
ei-mata—in this way; hañā—becoming; yei—anyone who; kṛṣṇa-nāma laya—chants the holy name of Kṛṣṇa; śrī-kṛṣṇa-caraṇe—at the lotus feet of Lord Kṛṣṇa; tāṅra—his; prema upajaya—love of Kṛṣṇa awakens.
"If one chants the holy name of Lord Kṛṣṇa in this manner, he will certainly awaken his dormant love for Kṛṣṇa's lotus feet."
kahite kahite prabhura dainya bāḍilā
'śuddha-bhakti' kṛṣṇa-ṭhāñi māgite lāgilā
kahite kahite—speaking like this; prabhura—of Śrī Caitanya Mahāprabhu; dainya—humility; bāḍilā—increased; śuddha-bhakti—pure devotional service; kṛṣṇa-ṭhāñi—from Kṛṣṇa; māgite lāgilā—began to pray for.
As Lord Caitanya spoke in this way, His humility increased, and He began praying to Kṛṣṇa that He could discharge pure devotional service.
premera svabhāva--yāhāṅ premera sambandha
sei māne,--'kṛṣṇe mora nāhi prema-gandha'
premera sva-bhāva—the nature of love of Godhead; yāhāṅ—where; premera sambandha—a relationship of love of Godhead; sei māne—he recognizes; kṛṣṇe—unto Lord Kṛṣṇa; mora—my; nāhi—there is not; prema-gandha—even a scent of love of Godhead.
Wherever there is a relationship of love of Godhead, its natural symptom is that the devotee does not think himself a devotee. Instead, he always thinks that he has not even a drop of love for Kṛṣṇa.
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that persons who are actually very poor because they possess not even a drop of love of Godhead or pure devotional service falsely advertise themselves as great devotees, although they cannot at any time relish the transcendental bliss of devotional service. A class of so-called devotees known as prākṛta-sahajiyās sometimes display devotional symptoms to exhibit their good fortune. They are pretending, however, because these devotional features are only external. The prākṛta-sahajiyās exhibit these symptoms to advertise their so-called advancement in love of Kṛṣṇa, but instead of praising the prākṛta-sahajiyās for their symptoms of transcendental ecstasy, pure devotees do not like to associate with them. It is not advisable to equate the prākṛta-sahajiyās with pure devotees. When one is actually advanced in ecstatic love of Kṛṣṇa, he does not try to advertise himself. Instead, he endeavors more and more to render service to the Lord.
The prākṛta-sahajiyās sometimes criticize pure devotees by calling them philosophers, learned scholars, knowers of the truth, or minute observers, but not devotees. On the other hand, they depict themselves as the most advanced, transcendentally blissful devotees, deeply absorbed in devotional service and mad to taste transcendental mellows. They also describe themselves as the most advanced devotees in spontaneous love, as knowers of transcendental mellows, as the topmost devotees in conjugal love of Kṛṣṇa, and so on. Not actually knowing the transcendental nature of love of God, they accept their material emotions to be indicative of advancement. In this way they pollute the process of devotional service. To try to become writers of Vaiṣṇava literature, they introduce their material conceptions of life into pure devotional service. Because of their material conceptions, they advertise themselves as knowers of transcendental mellows, but they do not understand the transcendental nature of devotional service.
na dhanaṁ na janaṁ na sundarīṁ
kavitāṁ vā jagadīśa kāmaye
mama janmani jamanīśvare
bhavatād bhaktir ahaitukī tvayi
na—not; dhanam—riches; na—not; janam—followers; na—not; sundarīm—a very beautiful woman; kavitām—fruitive activities described in flowery language; vā—or; jagat-īśa—O Lord of the universe; kāmaye—I desire; mama—My; janmani—in birth; janmani—after birth; īśvare—unto the Supreme Personality of Godhead; bhavatāt—let there be; bhaktiḥ—devotional service; ahaitukī—with no motives; tvayi—unto You.
"O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You.
dhana, jana nāhi māgoṅ, kavitā sundarī
'śuddha-bhakti' deha' more, kṛṣṇa kṛpā kari'
dhana—wealth; jana—followers; nāhi—do not; māgoṅ—I want; kavitā sundarī—a beautiful wife or fruitive activities; śuddha-bhakti—pure devotional service; deha—please award; more—unto Me; kṛṣṇa—O Lord Kṛṣṇa; kṛpā kari'-becoming merciful.
"My dear Lord Kṛṣṇa, I do not want material wealth from You, nor do I want followers, a beautiful wife or the results of fruitive activities. I only pray that by Your causeless mercy You give Me pure devotional service to You, life after life.
ati-dainye punaḥ māge dāsya-bhakti-dāna
āpanāre kare saṁsārī jīva-abhimāna
ati-dainye—in great humility; punaḥ—again; māge—begs; dāsya-bhakti-dāna—the awarding of devotion in servitude; āpanāre—to Himself; kare—does; saṁsārī—materialistic; jīva-abhimāna—conception as a conditioned soul.
In great humility, considering Himself a conditioned soul of the material world, Śrī Caitanya Mahāprabhu again expressed His desire to be endowed with service to the Lord.
ayi nanda-tanuja kiṅkaraṁ
patitaṁ māṁ viṣame bhavāmbudhau
kṛpayā tava pāda-paṅkaja-
ayi—oh, My Lord; nanda-tanuja—the son of Nanda Mahārāja, Kṛṣṇa; kiṅkaram—the servant; patitam—fallen; mām—Me; viṣame—horrible; bhava-ambudhau—in the ocean of nescience; kṛpayā—by causeless mercy; tava—Your; pāda-paṅkaja—lotus feet; sthita—situated at; dhūlī-sadṛśam—like a particle of dust; vicintaya—kindly consider.
"Oh, My Lord, O Kṛṣṇa, son of Mahārāja Nanda, I am Your eternal servant, but because of My own fruitive acts, I have fallen in this horrible ocean of nescience. Now please be causelessly merciful to Me. Consider Me a particle of dust at Your lotus feet.
"tomāra nitya-dāsa mui, tomā pāsariyā
paḍiyāchoṅ bhavārṇave māyā-baddha hañā
tomāra—Your; nitya-dāsa—eternal servant; mui—I; tomā pāsariyā—forgetting Your Lordship; paḍiyāchoṅ—I have fallen; bhava-arṇave—in the ocean of nescience; māyā-baddha hañā—becoming conditioned by the external energy.
"I am Your eternal servant, but I forgot Your Lordship. Now I have fallen in the ocean of nescience and have been conditioned by the external energy.
kṛpā kari' kara more pada-dhūli-sama
tomāra sevaka karoṅ tomāra sevana"
kṛpā kari'-being merciful; kara—make; more—Me; pada-dhūli-sama—like a particle of dust at Your lotus feet; tomāra sevaka—as I am Your eternal servant; karoṅ—let Me be engaged; tomāra sevana—in Your service.
"Be causelessly merciful to Me by giving Me a place with the particles of dust at Your lotus feet so that I may engage in the service of Your Lordship as Your eternal servant."
punaḥ ati-utkaṇṭhā, dainya ha-ila udgama
kṛṣṇa-ṭhāñi māge prema-nāma-saṅkīrtana
punaḥ—again; ati-utkaṇṭhā—great eagerness; dainya—humility; ha-ila udgama—was awakened; kṛṣṇa-thāñi—from Lord Kṛṣṇa; māge—prays for; prema—in ecstatic love; nāma-saṅkīrtana—chanting the mahā-mantra.
Natural humility and eagerness then awoke in Lord Śrī Caitanya Mahāprabhu. He prayed to Kṛṣṇa to be able to chant the mahā-mantra in ecstatic love.
vadanaṁ gadgada-ruddhayā girā
pulakair nicitaṁ vapuḥ kadā,
tava nāma-grahaṇe bhaviṣyati
nayanam—the eyes; galat-aśru-dhārayā—by streams of tears running down; vadanam—mouth; gadgada—faltering; ruddhayā—choked up; girā—with words; pulakaiḥ—with erection of the hairs due to transcendental happiness; nicitam—covered; vapuḥ—the body; kadā—when; tava—Your; nāma-grahaṇe—in chanting the name; bhaviṣyati—will be.
"My dear Lord, when will My eyes be beautified by filling with tears that constantly glide down as I chant Your holy name? When will My voice falter and all the hairs on My body stand erect in transcendental happiness as I chant Your holy name?
"prema-dhana vinā vyartha daridra jīvana
'dāsa' kari' vetana more deha prema-dhana"
prema-dhana—the wealth of ecstatic love; vinā—without; vyartha—useless; daridra jīvana—poor life; dāsa kari'-accepting as Your eternal servant; vetana—salary; more—unto Me; deha—give; prema-dhana—the treasure of love of Godhead.
"Without love of Godhead, My life is useless. Therefore I pray that You accept Me as Your servant and give Me the salary of ecstatic love of God."
rasāntarāveśe ha-ila viyoga-sphuraṇa
udvega, viṣāda, dainye kare pralapana
rasa-antara-āveśe—in the ecstatic love of different mellows; ha-ila—there was; viyoga-sphuraṇa—awakening of separation; udvega—distress; viṣāda—moroseness; dainye—humility; kare pralapana—speaks like a crazy person.
Separation from Kṛṣṇa awoke various mellows of distress, lamentation and humility. Thus Śrī Caitanya Mahāprabhu spoke like a crazy man.
śūnyāyitaṁ jagat sarvaṁ
yugāyitam—appearing like a great millennium; nimeṣeṇa—by a moment; cakṣuṣā—from the eyes; prāvṛṣāyitam—tears falling like torrents of rain; śūnyāyitam—appearing void; jagat—the world; sarvam—all; govinda—from Lord Govinda, Kṛṣṇa; viraheṇa me—by My separation.
"My Lord Govinda, because of separation from You, I consider even a moment a great millennium. Tears flow from My eyes like torrents of rain, and I see the entire world as void.
udvege divasa nā yāya 'kṣaṇa' haila 'yuga'-sama
varṣāra megha-prāya aśru variṣe nayana
udvege—by great agitation; divasa—day; nā—not; yāya—passes; kṣaṇa—a moment; haila—became; yuga-sama—like a great millennium; varṣāra—of the rainy season; megha-prāya—like clouds; aśru—tears; variṣe—fall down; nayana—from the eyes.
"In My agitation, a day never ends, for every moment seems like a millennium. Pouring incessant tears, My eyes are like clouds in the rainy season.
govinda-virahe śūnya ha-ila tribhuvana
tuṣānale poḍe,--yena nā yāya jīvana
govinda-virahe—by separation from Govinda; śūnya—void; ha-ila—became; tri-bhuvana—the three worlds; tuṣa-anale—in the slow fire; poḍe—burns; yena—just like; nā yāya—does not go; jīvana—life.
"The three worlds have become void because of separation from Govinda. I feel as if I were burning alive in a slow fire.
kṛṣṇa udāsīna ha-ilā karite parīkṣaṇa
sakhī saba kahe,--'kṛṣṇe kara upekṣaṇa'
kṛṣṇa—Lord Kṛṣṇa; udāsīna—indifferent; ha-ilā—became; karite—to make; parīkṣaṇa—testing; sakhī saba kahe—all the friends say; kṛṣṇe—unto Kṛṣṇa; kara—just do; upekṣaṇa—neglecting.
"Lord Kṛṣṇa has become indifferent to Me just to test My love, and My friends say,'Better to disregard Him.' "
eteka cintite rādhāra nirmala hṛdaya
svābhāvika premāra svabhāva karila udaya
eteka—thus; cintite—thinking; rādhāra—of Śrīmatī Rādhārāṇī; nirmala hṛdaya—possessing a pure heart; svābhāvika—natural; premāra—of love of Kṛṣṇa; sva-bhāva—the character; karila udaya—awakes.
While Śrīmatī Rādhārāṇī was thinking in this way, the characteristics of natural love became manifest because of Her pure heart.
īrṣyā, utkaṇṭhā, dainya, prauḍhi, vinaya
eta bhāva eka-ṭhāñi karila udaya
īrṣyā—envy; utkaṇṭhā—eagerness; dainya—humility; prauḍhi—zeal; vinaya—solicitation; eta bhāva—all these transcendental ecstasies; eka-ṭhāñi—in one place; karila udaya—awoke.
The ecstatic symptoms of envy, great eagerness, humility, zeal and supplication all became manifest at once.
eta bhāve rādhāra mana asthira ha-ilā
sakhī-gaṇa-āge prauḍhi-śloka ye paḍilā
eta bhāve—in that mood; rādhāra—of Śrīmatī Rādhārāṇī; mana—the mind; asthira ha-ilā—became agitated; sakhī-gaṇa-āge—before the friends, the gopīs; prauḍhi-śloka—advanced devotional verse; ye—which; paḍilā—She recited.
In that mood, the mind of Śrīmatī Rādhārāṇī was agitated, and therefore She spoke a verse of advanced devotion to Her gopī friends.
sei bhāve prabhu sei śloka uccārilā
śloka uccārite tad-rūpa āpane ha-ilā
sei bhāve—in that ecstatic mood; prabhu—Śrī Caitanya Mahāprabhu; sei—that; śloka—verse; uccārilā—recited; śloka—the verse; uccārite—by reciting; tat-rūpa—like Śrīmatī Rādhārāṇī; āpane—Himself; ha-ilā—became.
In the same spirit of ecstasy, Śrī Caitanya Mahāprabhu recited that verse, and as soon as He did so, He felt like Śrīmatī Rādhārāṇī.
āśliṣya vā pāda-ratāṁ pinaṣṭu mām
adarśanān marma-hatāṁ karotu vā
yathā tathā vā vidadhātu lampaṭo
mat-prāṇa-nāthas tu sa eva nāparaḥ
āśliṣya—embracing with great pleasure; vā—or; pāda-ratām—who is fallen at the lotus feet; pinaṣṭu—let Him trample; mām—Me; adarśanāt—by not being visible; marma-hatām—brokenhearted; karotu—let Him make; vā—or; yathā—as (He likes); tathā—so; vā—or; vidadhātu—let Him do; lampaṭaḥ—a debauchee, who mixes with other women; mat-prāṇa-nāthaḥ—the Lord of My life; tu—but; saḥ—He; eva—only; na aparaḥ—not anyone else.
"Let Kṛṣṇa tightly embrace this maidservant, who has fallen at His lotus feet. Let Him trample Me or break My heart by never being visible to Me. He is a debauchee, after all, and can do whatever He likes, but He is still no one other than the worshipable Lord of My heart.
āliṅgiyā kare ātma-sātha
kibā nā deya daraśana, jārena mora tanu-mana,
tabu teṅho--mora prāṇa-nātha
āmi—I; kṛṣṇa-pada-dāsī—a maidservant at the lotus feet of Kṛṣṇa; teṅho—He; rasa-sukha-rāśi—the reservoir of transcendental mellows; āliṅgiyā—by embracing; kare—makes; ātma-sātha—merged; kibā—or; nā deya—does not give; daraśana—audience; jārena—corrodes; mora—My; tanu-mana—body and mind; tabu—still; teṅho—He; mora prāṇa-nātha—the Lord of My life.
"I am a maidservant at the lotus feet of Kṛṣṇa. He is the embodiment of transcendental happiness and mellows. If He likes He can tightly embrace Me and make Me feel oneness with Him, or by not giving Me His audience, He may corrode My mind and body. Nevertheless, it is He who is the Lord of My life.
sakhi he, śuna mora manera niścaya
kibā anurāga kare, kibā duḥkha diyā māre,
mora prāṇeśvara kṛṣṇa--anya naya
sakhi he—My dear friend; śuna—just hear; mora—My; manera—of the mind; niścaya—decision; kibā—whether; anurāga—affection; kare—shows; kibā—or; duḥkha—unhappiness; diyā—bestowing; māre—kills; mora—My; prāṇa-īśvara—the Lord of life; kṛṣṇa—Kṛṣṇa; anya naya—and no one else.
"My dear friend, just hear the decision of My mind. Kṛṣṇa is the Lord of My life in all conditions, whether He shows Me affection or kills Me by giving Me unhappiness.
chāḍi' anya nārī-gaṇa, mora vaśa tanu-mana,
mora saubhāgya prakaṭa kariyā
tā-sabāre deya pīḍā, āmā-sane kare krīḍā,
sei nārī-gaṇe dekhāñā
chāḍi'-giving up; anya-other; nārī-gaṇa-women; mora-My; vaśa-control; tanu-mana-mind and body; mora-My; saubhāgya-fortune; prakaṭa kariyā-manifesting; tā-sabāre-unto all of them; deya pīḍā-gives distress; āmā-sane-with Me; kare krīḍā-performs loving activities; sei nārī-gaṇe-unto these women; dekhāñā-showing.
"Sometimes Kṛṣṇa gives up the company of other gopīs and becomes controlled, mind and body, by Me. Thus He manifests My good fortune and gives others distress by performing His loving affairs with Me.
kibā teṅho lampaṭa, śaṭha, dhṛṣṭa, sakapaṭa,
anya nārī-gaṇa kari' sātha
more dite manaḥ-pīḍā, mora āge kare krīḍā,
tabu teṅho--mora prāṇa-nātha
kibā—or; teṅho—He; lampaṭa—debauchee; śaṭha—deceitful; dhṛṣṭa—obstinate; sakapaṭa—with a cheating propensity; anya—other; nārī-gaṇa—women; kari'-accepting; sātha—as companions; more—unto Me; dite—to give; manaḥ-pīḍā—distress in the mind; mora āge—in front of Me; kare krīḍā—performs loving affairs; tabu—still; teṅho—He; mora prāṇa-nātha—the Lord of My life.
"Or, since after all He is a very cunning, obstinate debauchee with a propensity to cheat, He takes to the company of other women. He then indulges in loving affairs with them in front of Me to give distress to My mind. Nevertheless, He is still the Lord of My life.
nā gaṇi āpana-duḥkha, sabe vāñchi tāṅra sukha,
tāṅra sukha--āmāra tātparya
more yadi diyā duḥkha, tāṅra haila mahā-sukha,
sei duḥkha--mora sukha-varya
nā—not; gaṇi—I count; āpana-duḥkha—own personal misery; sabe—only; vāñchi—I desire; tāṅra sukha—His happiness; tāṅra sukha—His happiness; āmāra tātparya—the aim of My life; more—unto Me; yadi—if; diyā duḥkha—giving distress; tāṅra—His; haila—there was; mahā-sukha—great happiness; sei duḥkha—that unhappiness; mora sukha-varya—the best of My happiness.
"I do not mind My personal distress. I only wish for the happiness of Kṛṣṇa, for His happiness is the goal of My life. However, if He feels great happiness in giving Me distress, that distress is the best of My happiness.
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that a devotee does not care about his own happiness and distress; he is simply interested in seeing that Kṛṣṇa is happy, and for that purpose he engages in various activities. A pure devotee has no way of sensing happiness except by seeing that Kṛṣṇa is happy in every respect. If Kṛṣṇa becomes happy by giving him distress, such a devotee accepts that unhappiness as the greatest of all happiness. Those who are materialistic, however, who are very proud of material wealth and have no spiritual knowledge, like the prākṛta-sahajiyās, regard their own happiness as the aim of life. Some of them aspire to enjoy themselves by sharing the happiness of Kṛṣṇa. This is the mentality of fruitive workers who want to enjoy sense gratification by making a show of service to Kṛṣṇa.
ye nārīre vāñche kṛṣṇa, tāra rūpe satṛṣṇa,
tāre nā pāñā haya duḥkhī
mui tāra pāya paḍi', lañā yāṅa hāte dhari',
krīḍā karāñā tāṅre karoṅ sukhī
ye nārīre—the woman whom; vāñche kṛṣṇa—Kṛṣṇa desires to have in His company; tāra rūpe satṛṣṇa—attracted to her beauty; tāre—her; nā pāñā—not getting; haya duḥkhī—becomes unhappy; mui—I; tāra pāya paḍi'-falling down at her feet; lañā yāṅa—taking, go; hāte dhari'-catching the hand; krīḍā—pastimes; karāñā—bringing about; tāṅre—Lord Kṛṣṇa; karoṅ sukhī—I make happy.
"If Kṛṣṇa, attracted by the beauty of some other woman, wants to enjoy with her but is unhappy because He cannot get her, I fall down at her feet, catch her hand and bring her to Kṛṣṇa to engage her for His happiness.
kāntā kṛṣṇe kare roṣa, kṛṣṇa pāya santoṣa,
sukha pāya tāḍana-bhartsane
yathā-yogya kare māna, kṛṣṇa tāte sukha pāna,
chāḍe māna alpa-sādhane
kāntā—the beloved; kṛṣṇe—unto Lord Kṛṣṇa; kare roṣa—shows anger; kṛṣṇa pāya santoṣa—Kṛṣṇa becomes very happy; sukha pāya—obtains happiness; tāḍana-bhartsane—by chastisement; yathā-yogya—as it is suitable; kare māna—shows pride; kṛṣṇa—Lord Kṛṣṇa; tāte—in such activities; sukha pāna—obtains happiness; chāḍe māna—gives up pride; alpa-sādhane—by a little endeavor.
"When a beloved gopī shows symptoms of anger toward Kṛṣṇa, Kṛṣṇa is very satisfied. Indeed, He is pleased when chastised by such a gopī. She shows her pride suitably, and Kṛṣṇa enjoys that attitude. Then she gives up her pride with a little endeavor.
sei nārī jīye kene, kṛṣṇa-marma vyathā jāne,
tabu kṛṣṇe kare gāḍha roṣa
nija-sukhe māne kāja, paḍuka tāra śire vāja,
kṛṣṇera mātra cāhiye santoṣa
sei nārī—that woman; jīye—lives; kene—why; kṛṣṇa-marma—Kṛṣṇa's heart; vyathā—unhappy; jāne—knows; tabu—still; kṛṣṇe—unto Kṛṣṇa; kare—does; gāḍha roṣa—deep anger; nija-sukhe—in her own happiness; māne—considers; kāja—the only business; paḍuka—let there fall; tāre—of her; śire—on the head; vāja—a thunderbolt; kṛṣṇera—of Kṛṣṇa; mātra—only; cāhiye—we want; santoṣa—the happiness.
"Why does a woman continue to live who knows that Kṛṣṇa's heart is unhappy but who still shows her deep anger toward Him? She is interested in her own happiness. I condemn such a woman to be struck on the head with a thunderbolt, for we simply want the happiness of Kṛṣṇa.
ye gopī mora kare dveṣe, kṛṣṇera kare santoṣe,
kṛṣṇa yāre kare abhilāṣa
mui tāra ghare yāñā, tāre sevoṅ dāsī hañā,
tabe mora sukhera ullāsa
ye gopī—any gopī who; mora—unto Me; kare dveṣe—shows envy; kṛṣṇera kare santoṣe—but satisfies Kṛṣṇa; kṛṣṇa—unto Lord Kṛṣṇa; yāre—unto whom; kare—does; abhilāṣa—desiring; mui—I; tāra—her; ghare yāñā—going to the house; tāre sevoṅ—shall render service unto her; dāsī hañā—becoming a maidservant; tabe—then; mora—My; sukhera ullāsa—awakening of happiness.
"If a gopī envious of Me satisfies Kṛṣṇa and Kṛṣṇa desires her, I shall not hesitate to go to her house and become her maidservant, for then My happiness will be awakened.
kuṣṭhī-viprera ramaṇī, pativratā-śiromaṇi,
pati lāgi' kailā veśyāra sevā
stambhila sūryera gati, jīyāila mṛta pati,
tuṣṭa kaila mukhya tina-devā
kuṣṭhī-viprera—of the brāhmaṇa who suffered from leprosy; ramaṇī—the wife; pati-vratā-śiromaṇi—the topmost of chaste women; pati lāgi'-for the satisfaction of her husband; kailā—performed; veśyāra sevā—service to a prostitute; stambhila—stopped; sūryera gati—the movement of the sun; jīyāila—revived; mṛta pati—the dead husband; tuṣṭa kaila—satisfied; mukhya—the principal; tina-devā—three deities or demigods.
"The wife of a brāhmaṇa suffering from leprosy manifested herself as the topmost of all chaste women by serving a prostitute to satisfy her husband. She thus stopped the movement of the sun, brought her dead husband back to life and satisfied the three principal demigods [Brahmā, Viṣṇu and Maheśvara].
The Āditya purāṇa, Mārkeṇḍeya Purāṇa and Padma Purāṇa tell about a brāhmaṇa who was suffering from leprosy but had a very chaste and faithful wife. He desired to enjoy the company of a prostitute, and therefore his wife went to her and became her maidservant, just to draw her attention for his service. When the prostitute agreed to associate with him, the wife brought her the leprotic husband. When that leper, the sinful son of a brāhmaṇa, saw the chastity of his wife, he finally abandoned his sinful intentions. While coming home, however, he touched the body of Mārkeṇḍeya Ṛṣi, who thus cursed him to die at sunrise. Because of her chastity, the woman was very powerful. Therefore when she heard about the curse, she vowed to stop the sunrise. Because of her strong determination to serve her husband, the three deities-namely Brahmā, Viṣṇu and Maheśvara-were very happy, and they gave her the benediction that her husband would be cured and brought back to life. This example is given herein to emphasize that a devotee should engage himself exclusively for the satisfaction of Kṛṣṇa, without personal motives. That will make his life successful.
"kṛṣṇa--mora jīvana, kṛṣṇa--mora prāṇa-dhana,
kṛṣṇa--mora prāṇera parāṇa
hṛdaya-upare dharoṅ, sevā kari' sukhī karoṅ,
ei mora sadā rahe dhyāna
kṛṣṇa—Lord Kṛṣṇa; mora jīvana—My life and soul; kṛṣṇa—Lord Kṛṣṇa; mora prāṇa-dhana—the wealth of My life; kṛṣṇa—Lord Kṛṣṇa; mora prāṇera parāna—the life of My life; hṛdaya-upare—on My heart; dharoṅ—I hold; sevā kari'-serving; sukhī karoṅ—I make happy; ei—this; mora—My; sadā—always; rahe—remains; dhyāna—meditation.
"Kṛṣṇa is My life and soul. Kṛṣṇa is the treasure of My life. Indeed, Kṛṣṇa is the very life of My life. I therefore keep Him always in My heart and try to please Him by rendering service. That is My constant meditation.
mora sukha--sevane, kṛṣṇera sukha--saṅgame,
ataeva deha deṅa dāna
kṛṣṇa more 'kāntā' kari', kahe more 'prāṇeśvari',
mora haya 'dāsī'-abhimāna
mora sukha—My happiness; sevane—in service; kṛṣṇera sukha—Kṛṣṇa's happiness; saṅgame—by union with Me; ataeva—therefore; deha—My body; deṅa—I offer; dāna—as charity; kṛṣṇa—Lord Kṛṣṇa; more—Me; kāntā kari'-accepting as beloved; kahe—says; more—to Me; prāṇa-īśvari—the most beloved; mora—My; haya—there is; dāsī-abhimāna—considering His maidservant.
"My happiness is in the service of Kṛṣṇa, and Kṛṣṇa's happiness is in union with Me. For this reason, I give My body in charity to the lotus feet of Kṛṣṇa, who accepts Me as His loved one and calls Me His most beloved. It is then that I consider Myself His maidservant.
kānta-sevā-sukha-pūra, saṅgama haite sumadhura,
tāte sākṣī--lakṣmī ṭhākurāṇī
nārāyaṇa-hṛdi sthiti, tabu pāda-sevāya mati,
sevā kare 'dāsī'-abhimānī
kānta-sevā-sukha-pūra—the service of the Lord is the home of happiness; saṅgama haite su-madhura—sweeter than direct union; tāte—in that; sākṣī—evidence; lakṣmī ṭhākurāṇī—the goddess of fortune; nārāyaṇa-hṛdi—on the heart of Nārāyaṇa; sthiti—situation; tabu—still; pāda-sevāya mati—her desire is to serve the lotus feet; sevā kare—renders service; dāsī-abhimānī—considering herself a maidservant.
"Service to My lover is the home of happiness and is more sweet than direct union with Him. The goddess of fortune is evidence of this, for although she constantly lives on the heart of Nārāyaṇa, she wants to render service to His lotus feet. She therefore considers herself a maidservant and serves Him constantly."
ei rādhāra vacana, viśuddha-prema-lakṣaṇa,
bhāve mana nahe sthira, sāttvike vyāpe śarīra,
mana-deha dharaṇa nā yāya
ei—this; rādhāra vacana—the statement of Śrīmatī Rādhārāṇī; viśuddha-prema-lakṣaṇa—the symptoms of pure love of Kṛṣṇa; āsvādaye—tastes; śrī-gaura-rāya—Lord Śrī Caitanya Mahāprabhu; bhāve—because of this ecstasy; mana nahe sthira—the mind is not steady; sāttvike—the symptoms of transcendental love; vyāpe—spread over; śarīra—the body; mana-deha—mind and body; dharaṇa—sustaining; nā yāya—is not possible.
These statements by Śrīmatī Rādhārāṇī show the symptoms of pure love for Kṛṣṇa tasted by Śrī Caitanya Mahāprabhu. In that ecstatic love, His mind was unsteady. Transformations of transcendental love spread throughout His entire body, and He could not sustain His body and mind.
vrajera viśuddha-prema,--yena jāmbū-nada hema,
ātma-sukhera yāhāṅ nāhi gandha
se prema jānā'te loke, prabhu kailā ei śloke,
pade kailā arthera nirbandha
vrajera—of Vṛndāvana; viśuddha-prema—the pure love of Kṛṣṇa; yena—like; jāmbū-nada hema—the golden particles found in the Jāmbū River; ātma-sukhera—of personal sense gratification; yāhāṅ—where; nāhi gandha—there is not even a scent; se prema—that love of Godhead; jānā'te loke—to advertise among the people; prabhu—Śrī Caitanya Mahāprabhu; kailā—has written; ei śloke—this verse; pade—in different steps; kailā arthera nirbandha—has clarified the real meaning.
The pure devotional service in Vṛndāvana is like the golden particles in the River Jāmbū. In Vṛndāvana there is not a trace of personal sense gratification. It is to advertise such pure love in this material world that Śrī Caitanya Mahāprabhu has written the previous verse and explained its meaning.
ei-mata mahāprabhu bhāvāviṣṭa hañā
pralāpa karilā tat-tat śloka paḍiyā
ei-mata—in this way; mahāprabhu—Śrī Caitanya Mahāprabhu; bhāva-āviṣṭa hañā—being overwhelmed by ecstatic love; pralāpa karilā—said crazy words; tat-tat—appropriate; śloka paḍiyā—by reading the verse.
Thus overwhelmed by ecstatic love, Śrī Caitanya Mahāprabhu spoke like a madman and recited suitable verses.
pūrve aṣṭa-śloka kari' loke śikṣā dilā
sei aṣṭa-ślokera artha āpane āsvādilā
pūrve—formerly; aṣṭa-śloka kari'-composing eight verses; loke śikṣā dilā—gave instruction to the people in general; sei—those; aṣṭa-ślokera—of the eight stanzas; artha—the meaning; āpane āsvādilā—personally tasted.
The Lord had formerly composed these eight verses to teach people in general. Now He personally tasted the meaning of the verses, which are called the Śikṣāṣṭaka.
prabhura 'śikṣāṣṭaka'-śloka yei paḍe, śune
kṛṣṇe prema-bhakti tāra bāḍe dine-dine
prabhura—of Śrī Caitanya Mahāprabhu; śikṣā-aṣṭaka—of the eight instructions; śloka—the verses; yei—anyone who; paḍe—recites; śune—or hears; kṛṣṇe—unto Lord Kṛṣṇa; prema-bhakti—ecstatic love and devotion; tāra—his; bāḍe—increases; dine-dine—day after day.
If anyone recites or hears these eight verses of instruction by Śrī Caitanya Mahāprabhu, his ecstatic love and devotion for Kṛṣṇa increase day by day.
nānā-bhāva-candrodaye hayena asthira
yadyapiha—although; prabhu—Śrī Caitanya Mahāprabhu; koṭī-samudra-gambhīra—as deep as millions of oceans; nānā—various; bhāva—of ecstatic emotions; candrodaye—because of the moonrise; hayena—sometimes becomes; asthira—restless.
Although Śrī Caitanya Mahāprabhu is as deep and grave as millions of oceans, when the moon of His various emotions rises, He becomes restless.
yei yei śloka jayadeva, bhāgavate
rāyera nāṭake, yei āra karṇāmṛte
sei sei bhāve śloka kariyā paṭhane
sei sei bhāvāveśe karena āsvādane
yei yei—whatever; śloka—verses; jayadeva—Jayadeva Gosvāmī; bhāgavate—in Śrīmad-Bhāgavatam; rāyera nāṭake—in the drama made by Rāmānanda Rāya; yei—whatever; āra—also; karṇāmṛte—in the book named Kṛṣṇa-karṇāmṛta, written by Bilvamaṅgala Ṭhākura; sei sei bhāve—in those ecstatic emotions; śloka—verses; kariyā paṭhane—reading regularly; sei sei—in that particular; bhāva-āveśe—ecstatic love; karena āsvādane—He tastes.
When Śrī Caitanya Mahāprabhu read the verses of Jayadeva's Gīta-govinda, of Śrīmad-Bhāgavatam, of Rāmānanda Rāya's drama Jagannātha-vallabha-nāṭaka and of Bilvamaṅgala Ṭhākura's Kṛṣṇa-karṇāmṛta, He was overwhelmed by the various ecstatic emotions of those verses. Thus He tasted their purports.
dvādaśa vatsara aiche daśā--rātri-dine
kṛṣṇa-rasa āsvādaye dui-bandhu-sane
dvādaśa vatsara—for twelve years; aiche daśā—such a condition; rātri-dine—day and night; kṛṣṇa-rasa—transcendental bliss and mellows in connection with Kṛṣṇa; āsvādaye—He tastes; dui-bandhu-sane—with two friends, namely Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī.
For twelve years, Śrī Caitanya remained in that state day and night. With His two friends, He tasted the meaning of those verses, which consist of nothing but the transcendental bliss and mellows of Kṛṣṇa consciousness.
sei saba līlā-rasa āpane ananta
sahasra-vadane varṇi' nāhi pā'na anta
sei saba—all these; līlā-rasa—transcendental mellows of Śrī Caitanya Mahāprabhu's pastimes; āpane—personally; ananta—the Personality of Godhead Ananta; sahasra-vadane—with His thousands of faces; varṇi'-describing; nāhi—not; pā'na—gets; anta—the limit.
Even Anantadeva, who has thousands of faces, could not reach the end of describing the transcendental bliss of Śrī Caitanya Mahāprabhu's pastimes.
jīva kṣudra-buddhi kon tāhā pāre varṇite?
tāra eka kaṇā sparśi āpanā śodhite
jīva—living being; kṣudra-buddhi—limited intelligence; kon—who; tāhā—that; pāre—is able; varṇite—to write; tāra—of that; eka kaṇā—one particle; sparśi—I touch; āpanā śodhite—to correct myself.
How, then, could an ordinary living being with very little intelligence describe such pastimes? Nevertheless, I am trying to touch but a particle of them just to rectify my own self.
yata ceṣṭā, yata pralāpa,--nāhi pārāvāra
sei saba varṇite grantha haya suvistāra
yata ceṣṭā—all activities; yata pralāpa—all crazy talking; nāhi pārāvāra—there was no limit; sei saba—all of them; varṇite—to describe; grantha—the book; haya—would be; su-vistāra—very voluminous.
There is no limit to Śrī Caitanya Mahāprabhu's activities and His words of madness. Therefore describing them all would greatly increase the size of this book.
vṛndāvana-dāsa prathama ye līlā varṇila
sei-saba līlāra āmi sūtra-mātra kaila
vṛndāvana-dāsa—Vṛndāvana dāsa Ṭhākura; prathama—at first; ye—whatever; līlā—pastimes; varṇila—described; sei-saba—all of those; līlāra—of the pastimes; āmi—I; sūtra-mātra kaila—prepared only the synopsis.
tāṅra tyakta 'avaśeṣa' saṅkṣepe kahila
līlāra bāhulye grantha tathāpi bāḍila
tāṅra—his; tyakta—left out; aveśeṣa—remainders; saṅkṣepe kahila—I have described very briefly; līlāra bāhulye—because of the numerousness of the pastimes; grantha—this book; tathāpi—still; bāḍila—has increased.
I have only very briefly described the pastimes of Śrī Caitanya Mahāprabhu not described by Vṛndāvana dāsa Ṭhākura. Nevertheless, because those transcendental pastimes are so numerous, the size of this book has increased.
ataeva sei-saba līlā nā pāri varṇibāre
samāpti kariluṅ līlāke kari' namaskāre
ataeva—therefore; sei-saba—all those; līlā—pastimes; nā pāri—I am not able; varṇibāre—to narrate; samāpti kariluṅ—now I have finished; līlāke—to the pastimes; kari' namaskāre—offering my respectful obeisances.
It is impossible to describe all the pastimes elaborately. I shall therefore end this description and offer them my respectful obeisances.
ye kichu kahiluṅ ei dig-daraśana
ei anusāre habe tāra āsvādana
ye kichu—whatever; kahiluṅ—I have said; ei—this; dik-daraśana—just to make an indication; ei anusāre—in this way; habe—there will be; tāra—of that; āsvādana—tasting.
What I have described gives merely an indication, but by following this indication one may obtain a taste of all the pastimes of Śrī Caitanya Mahāprabhu.
prabhura gambhīra-līlā nā pāri bujhite
buddhi-praveśa nāhi tāte, nā pāri varṇite
prabhura—of Śrī Caitanya Mahāprabhu; gambhīra—deep; līlā—the pastimes; nā pāri—I am not able; bujhite—to understand; buddhi-praveśa nāhi—my intelligence cannot penetrate; tāte—because of this; nā pāri—I am not able; varṇite—to describe properly.
I cannot understand the very deep, meaningful pastimes of Śrī Caitanya Mahāprabhu. My intelligence cannot penetrate them, and therefore I could not properly describe them.
saba śrotā vaiṣṇavera vandiyā caraṇa
caitanya-caritra-varṇana kailuṅ samāpana
saba śrotā—all readers; vaiṣṇavera—of the Vaiṣṇavas; vandiyā caraṇa—offering respectful obeisances unto the lotus feet; caitanya-caritra—of the characteristics of Śrī Caitanya Mahāprabhu; varṇana—description; kailuṅ—I have done; samāpana—finishing.
After offering my respectful obeisances to the lotus feet of all my Vaiṣṇava readers, I shall therefore end this description of the characteristics of Śrī Caitanya Mahāprabhu.
ākāśa--ananta, tāte yaiche pakṣi-gaṇa
yāra yata śakti, tata kare ārohaṇa
ākāśa—the sky; ananta—unlimited; tāte—in that sky; yaiche—just as; pakṣi-gaṇa—all types of birds; yāra—of someone; yata śakti—whatever power; tata—that much; kare ārohaṇa—rises up and up.
The sky is unlimited, but many birds fly higher and higher according to their own abilities.
aiche mahāprabhura līlā--nāhi ora-pāra
'jīva' hañā kebā samyak pāre varṇibāra?
aiche—similarly; mahāprabhura līlā—the pastimes of Śrī Caitanya Mahāprabhu; nāhi ora-pāra—there is no limit above or below; jīva hañā—being an ordinary living entity; kebā—who; samyak—fully; pāre—is able; varṇibāra—to describe.
The pastimes of Śrī Caitanya Mahāprabhu are like the unlimited sky. How, then, can an ordinary living being describe them all?
yāvat buddhira gati, tateka varṇiluṅ
samudrera madhye yena eka kaṇa chuṅiluṅ
yāvat—as far; buddhira gati—the limit of my intelligence; tateka—that far; varṇiluṅ—I have described; samudrera madhye—in the midst of the great ocean; yena—just like; eka kaṇa—one particle; chuṅiluṅ—I have touched.
I have tried to describe them as far as my intelligence allows, as if trying to touch a drop in the midst of a great ocean.
caitanya-līlāya teṅho hayena 'ādi-vyāsa'
nityānanda—of Lord Nityānanda Prabhu; kṛpā-pātra—the favorite devotee; vṛndāvana-dāsa—Vṛndāvana dāsa Ṭhākura; caitanya-līlāya—in the pastimes of Śrī Caitanya Mahāprabhu; teṅho—He; hayena—is; ādi-vyāsa—the original Vyāsadeva.
Vṛndāvana dāsa Ṭhākura is Lord Nityānanda's favorite devotee, and therefore he is the original Vyāsadeva in describing the pastimes of Śrī Caitanya Mahāprabhu.
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that all writers after Vṛndāvana dāsa Ṭhākura who are pure devotees of Śrī Caitanya Mahāprabhu and who have tried to describe the Lord's activities are to be considered like Vyāsa. Śrīla Vṛndāvana dāsa Ṭhākura is the original Vyāsadeva in describing caitanya-līlā, and all others who follow in his footsteps by describing Śrī Caitanya Mahāprabhu's pastimes are also to be called Vyāsadeva. The bona fide spiritual master is called Vyāsa because he is a representative of Vyāsa. Worshiping the birthday of such a spiritual master is called Vyāsa-pūjā.
tāṅra āge yadyapi saba līlāra bhāṇḍāra
tathāpi alpa varṇiyā chāḍilena āra
tāṅra āge—before him; yadyapi—although; saba—all; līlāra—of the pastimes; bhāṇḍāra—full store; tathāpi—still; alpa—very little; varṇiyā—describing; chāḍilena—he left; āra—the others.
Although Vṛndāvana dāsa Ṭhākura has within his jurisdiction the full store of Śrī Caitanya Mahāprabhu's pastimes, he has left aside most of them and described but a small portion.
ye kichu varṇiluṅ, seha saṅkṣepa kariyā
likhite nā pārena, tabu rākhiyāchena likhiyā
ye kichu varṇiluṅ—whatever I have described; seha—them; saṅkṣepa—briefly; kariyā—doing; likhite nā pārena—Vṛndāvana dāsa Ṭhākura was not able to describe; tabu—still; rākhiyāchena—has kept; likhiyā—recording in writing.
What I have described was left aside by Vṛndāvana dāsa Ṭhākura, but although he could not describe these pastimes, he gave us a synopsis.
caitanya-maṅgale teṅho likhiyāche sthāne-sthāne
sei vacana śuna, sei parama-pramāṇe
caitanya-maṅgale—in the book named Caitanya-maṅgala; teṅho—Vṛndāvana dāsa Ṭhākura; likhiyāche—has written; sthāne-sthāne—in several places; sei vacana śuna—please hear those statements; sei parama-pramāṇe—that is the foremost proof.
In his book named Caitanya-maṅgala [Caitanya-bhāgavata], he has described these pastimes in many places. I request my readers to hear that book, for that is the best evidence.
saṅkṣepe kahiluṅ, vistāra nā yāya kathane
vistāriyā veda-vyāsa kariba varṇane
saṅkṣepe kahiluṅ—I have described very briefly; vistāra nā yāya kathane—it is not possible to describe them in full; vistāriyā—elaborating; veda-vyāsa—a representative of Vyāsadeva; kariba—will do; varṇane—describing.
I have described the pastimes very briefly, for it is impossible for me to describe them in full. In the future, however, Vedavyāsa will describe them elaborately.
caitanya-maṅgale ihā likhiyāche sthāne-sthāne
satya kahena,--'āge vyāsa kariba varṇane'
caitanya-maṅgale—in the book named Caitanya-maṅgala; ihā—this statement; likhiyāche—has written; sthāne-sthāne—in many places; satya—the truth; kahena—he says; āge—in the future; vyāsa kariba varṇane—Vyāsadeva will describe them more elaborately.
In Caitanya-maṅgala, Śrīla Vṛndāvana dāsa Ṭhākura has stated in many places the factual truth that in the future Vyāsadeva will describe them elaborately.
śeṣa-khaṇḍe caitanyera ananta vilāsa
vistāriyā varṇite āchena veda-vyāsa
"The unlimited pastimes of Śrī Caitanya will be described by Vyāsadeva in the future." Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that these statements indicate that in the future, other representatives of Vyāsadeva will elaborately describe Lord Caitanya's pastimes. The purport is that any pure devotee in the disciplic succession who describes the pastimes of Śrī Caitanya Mahāprabhu is confirmed to be a representative of Vyāsadeva.
tṛṣṇānurūpa jhārī bhari' teṅho kailā pāna
caitanya-līlā-amṛta-sindhu—the ocean of nectarean pastimes of Śrī Caitanya Mahāprabhu; dugdha-abdhi-samāna—exactly like the ocean of milk; tṛṣṇā-anurūpa—according to one's thirst; jhārī—the pitcher; bhari'-filling; teṅho—he; kailā pāna—drank.
The ocean of nectarean pastimes of Śrī Caitanya Mahāprabhu is like the ocean of milk. According to his thirst, Vṛndāvana dāsa Ṭhākura filled his pitcher and drank from that ocean.
tāṅra jhārī-śeṣāmṛta kichu more dilā
tateke bharila peṭa, tṛṣṇā mora gelā
tāṅra jhārī-śeṣa-amṛta—the remnants of the milk of Vṛndāvana dāsa Ṭhākura's pitcher; kichu—some; more dilā—has given to me; tateke—by those remnants; bharila peṭa—my abdomen is filled; tṛṣṇā mora gelā—now my thirst has gone.
Whatever remnants of milk Vṛndāvana dāsa Ṭhākura has given me are sufficient to fill my belly. Now my thirst is completely satiated.
āmi--ati-kṣudra jīva, pakṣī rāṅgā-ṭuni
se yaiche tṛṣṇāya piye samudrera pānī
taiche āmi eka kaṇa chuṅiluṅ līlāra
ei dṛṣṭānte jāniha prabhura līlāra vistāra
āmi—I; ati-kṣudra jīva—a very insignificant living being; pakṣī rāṅgā-ṭuni—just like a little bird with a red beak; se—he; yaiche—just as; tṛṣṇāya—in thirst; piye—drinks; samudrera pānī—the water of the sea; taiche—in the same way; āmi—I; eka kaṇa—one small particle; chuṅiluṅ—touched; līlāra—of the pastimes of Śrī Caitanya Mahāprabhu; ei dṛṣṭānte—by this example; jāniha—all of you know; prabhura—of Śrī Caitanya Mahāprabhu; līlāra vistāra—expansion of the pastimes.
I am a very insignificant living being, like a small red-beaked bird. Just as such a bird drinks the water of the sea to quench its thirst, so I have touched only a drop of the ocean of Śrī Caitanya Mahāprabhu's pastimes. From this example, you may all understand how expansive are the pastimes of Śrī Caitanya Mahāprabhu.
'āmi likhi',--eha mithyā kari anumāna
āmāra śarīra kāṣṭha-putalī-samāna
āmi likhi—I write; eha mithyā—this is false; kari anumāna—I can infer; āmāra śarīra—my body; kāṣṭha-putalī-samāna—is exactly like a wooden doll.
I infer that "I have written" is a false understanding, for my body is like a wooden doll.
vṛddha jarātura āmi andha, badhira
hasta hāle, manobuddhi nahe mora sthira
vṛddha—an old man; jarā-ātura—troubled by invalidity; āmi—I; andha—blind; badhira—deaf; hasta hāle—my hands tremble; manaḥ-buddhi—mind and intelligence; nahe—not; mora—my; sthira—steady.
I am old and troubled by invalidity. I am almost blind and deaf, my hands tremble, and my mind and intelligence are unsteady.
nānā-roga-grasta,--calite vasite nā pāri
pañca-roga-pīḍā-vyākula, rātri-dine mari
nānā-roga-grasta—affected by so many diseases; calite—to walk; vasite—to sit down; nā pāri—I am not properly able; pañca-roga-pīḍā-vyākula—always disturbed by five kinds of disease; rātri-dine—day or night; mari—I can die any time.
I am infected by so many diseases that I can neither properly walk nor properly sit. Indeed, I am always exhausted by five kinds of disease. I may die at any time of the day or night.
pūrve granthe ihā kariyāchi nivedana
tathāpi likhiye, śuna ihāra kāraṇa
pūrve—previously; granthe—in the book; ihā—this; kariyāchi nivedana—I have submitted to the readers; tathāpi—still; likhiye—I write; śuna—please hear; ihāra kāraṇa—the reason for this.
I have previously given an account of my inabilities. Please hear the reason why I nevertheless still write.
śrī-govinda, śrī-caitanya, śrī-nityānanda
śrī-advaita, śrī-bhakta, āra śrī-śrotṛ-vṛnda
śrī-svarūpa, śrī-rūpa, śrī-sanātana
śrī-raghunātha-dāsa śrī-guru, śrī-jīva-caraṇa
iṅhā-sabāra caraṇa-kṛpā ya lekhāya āmāre
āra eka haya,--teṅho ati-kṛpā kare
śrī-govinda—Śrī Govindadeva; śrī-caitanya—Śrī Caitanya Mahāprabhu; śrī nityānanda—Lord Nityānanda; śrī-advaita—Advaita Ācārya; śrī-bhakta—other devotees; āra—also; śrī-śrotṛ-vṛnda—the readers of this book; śrī-svarūpa—Svarūpa Dāmodara Gosvāmī; śrī-rūpa—Śrī Rūpa Gosvāmī; śrī-sanātana—Śrī Sanātana Gosvāmī; śrī-raghunātha-dāsa—Śrī Raghunātha dāsa Gosvāmī; śrī-guru—my spiritual master; śrī-jīva-caraṇa—the lotus feet of Śrī Jīva Gosvāmī; iṅhā sabāra—of all of them; caraṇa-kṛpāya—by the mercy of the lotus feet; lekhāya—causes to write; āmāre—me; āra eka—another one; haya—there is; teṅho—He; ati-kṛpā kare—shows me very great favor.
I am writing this book by the mercy of the lotus feet of Śrī Govindadeva, Śrī Caitanya Mahāprabhu, Lord Nityānanda, Advaita Ācārya, other devotees and the readers of this book, as well as Svarūpa Dāmodara Gosvāmī, Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Raghunātha dāsa Gosvāmī, who is my spiritual master, and Śrī Jīva Gosvāmī. I have also been specifically favored by another Supreme Personality.
śrī-madana-gopāla more lekhāya ājñā kari'
kahite nā yuyāya, tabu rahite nā pāri
śrī-madana-gopāla—the Madana-mohana Deity of Vṛndāvana; more—me; lekhāya—causes to write; ājñā kari'-by giving the order; kahite—to say; nā yuyāya—is not befitting; tabu—still; rahite—to remain silent; nā pāri—I am not able.
Śrī Madana-mohana Deity of Vṛndāvana has given the order that is making me write. Although this should not be disclosed, I disclose it because I am unable to remain silent.
nā kahile haya mora kṛta-ghnatā-doṣa
dambha kari bali' śrotā, nā kariha roṣa
nā kahile—if I do not say; haya—there is; mora—my; kṛta-ghnatā-doṣa—fault of ingratitude; dambha kari—I am proud; bali'-taking as; śrotā—O readers; nā kariha roṣa—do not be angry.
If I did not disclose this fact, I would be guilty of ingratitude to the Lord. Therefore, my dear readers, please do not consider me too proud and be angry at me.
tomā-sabāra caraṇa-dhūli karinu vandana
tāte caitanya-līlā haila ye kichu likhana
tomā-sabāra—of all of you; caraṇa-dhūli—the dust of the feet; karinu vandana—I have prayed to; tāte—for that reason; caitanya-līlā—the pastimes of Lord Śrī Caitanya Mahāprabhu; haila—there was; ye—whatever; kichu—some; likhana—writing.
It is because I have offered my prayers unto the lotus feet of all of you that whatever I have written about Śrī Caitanya Mahāprabhu has been possible.
ebe antya-līlā-gaṇera kari anuvāda
'anuvāda' kaile pāi līlāra 'āsvāda'
ebe—now; antya-līlā-gaṇera kari anuvāda—I beg to repeat all the facts of this Antya-līlā; anuvāda kaile—if it is repeated; pāi—I get; līlāra—of the pastime; āsvāda—taste.
Now let me repeat all the pastimes of the Antya-līlā, for if I do so I shall taste the pastimes again.
prathama paricchede--rūpera dvitīya-milana
tāra madhye dui-nāṭakera vidhāna-śravaṇa
prathama paricchede—in the First Chapter; rūpera—of Rūpa Gosvāmī; dvitīya-milana—the second meeting with Lord Caitanya; tāra madhye—within that chapter; dui-nāṭakera—of the two dramas; vidhāna-śravaṇa—hearing of the process of writing.
The First Chapter describes how Rūpa Gosvāmī met Śrī Caitanya Mahāprabhu for the second time and how the Lord heard his two dramas [Vidagdha-mādhava and Lalita-mādhava].
tāra madhye śivānanda-saṅge kukkura āilā
prabhu tāre kṛṣṇa kahāñā mukta karilā
tāra madhye—in that chapter; śivānanda-saṅge—with Śivānanda Sena; kukkura—the dog; āilā—came; prabhu—Śrī Caitanya Mahāprabhu; tāre—unto him (the dog); kṛṣṇa kahāñā—inducing to chant Kṛṣṇa; mukta karilā—liberated.
That chapter also describes the incident of Śivānanda Sena's dog, who was induced by Śrī Caitanya Mahāprabhu to chant the holy name of Kṛṣṇa and was thus liberated.
dvitīye--choṭa-haridāse karāilā śikṣana
tāra madhye śivānandera āścarya darśana
dvitīye—in the Second Chapter; choṭa-haridāse—Junior Haridāsa; karāilā śikṣaṇa—He taught very strictly; tāra madhye—within that chapter; śivānandera—of Śivānanda Sena; āścarya darśana—the wonderful vision.
In the Second Chapter the Lord instructively punished Junior Haridāsa. Also in that chapter is the wonderful vision of Śivānanda Sena.
tṛtīye--haridāsera mahimā pracaṇḍa
dāmodara-paṇḍita kailā prabhure vākya-danda
tṛtīye—in the Third Chapter; haridāsera—of Ṭhākura Haridāsa; mahimā pracaṇḍa—very forceful glories; dāmodara-paṇḍita—Dāmodara Paṇḍita; kailā—made; prabhure—Śrī Caitanya Mahāprabhu; vākya-daṇḍa—impudence of chastising by words.
In the Third Chapter is a description of the forceful glories of Haridāsa Ṭhākura. That chapter also mentions how Dāmodara Paṇḍita spoke words of criticism to Śrī Caitanya Mahāprabhu.
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