The following summary of the Fifth Chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. Pradyumna Miśra, a resident of Śrīhaṭṭa, came to see Śrī Caitanya Mahāprabhu to hear from Him about Lord Kṛṣṇa and His pastimes. The Lord, however, sent him to Śrīla Rāmānanda Rāya. Śrīla Rāmānanda Rāya was training the deva-dāsī dancing girls in the temple, and when Pradyumna Miśra heard about this, he returned to Śrī Caitanya Mahāprabhu. The Lord, however, elaborately described the character of Śrīla Rāmānanda Rāya. Then Pradyumna Miśra went to see Rāmānanda Rāya again to hear about the transcendental truth from him.
A brāhmaṇa from Bengal composed a drama about the activities of Śrī Caitanya Mahāprabhu and went to Jagannātha Purī to show it to the associates of the Lord. When Śrī Caitanya Mahāprabhu's secretary, Svarūpa Dāmodara Gosvāmī, heard the drama, he discerned a tinge of Māyāvāda philosophy and pointed it out to the author. Although Svarūpa Dāmodara condemned the entire drama, by reference to secondary meanings of the introductory verse he nevertheless satisfied the brāhmaṇa. That brāhmaṇa poet thus became greatly obliged to Svarūpa Dāmodara Gosvāmī, renounced his family connections and stayed at Jagannātha Purī with the associates of Śrī Caitanya Mahāprabhu.
dainyārṇave nimagno 'haṁ
vaiguṇya—of material activities; kīṭa—by the germs; kalitaḥ—bitten; paiśunya—of envy; vraṇa—from boils; pīḍitaḥ—suffering; dainya-arṇave—in the ocean of humility; nimagnaḥ—merged; aham—I; caitanya-vaidyam—to the physician known as Lord Śrī Caitanya Mahāprabhu; āśraye—I surrender.
I am infected by germs of material activity and suffering from boils due to envy. Therefore, falling in an ocean of humility, I take shelter of the great physician Lord Śrī Caitanya Mahāprabhu.
jaya jaya śacī-suta śrī-kṛṣṇa-caitanya
jaya jaya kṛpā-maya nityānanda dhanya
jaya jaya—all glories; śacī-suta—to the son of mother Śacī; śrī-kṛṣṇa-caitanya—Śrī Caitanya Mahāprabhu; jaya jaya—all glories; kṛpā-maya—to the most merciful; nityānanda dhanya—the glorious Śrīla Nityānanda Prabhu.
All glories to Śrī Caitanya Mahāprabhu, the son of mother Śacī! All glories to Śrī Nityānanda Prabhu! Indeed, He is the most glorious and merciful.
jayādvaita kṛpā-sindhu jaya bhakta-gaṇa
jaya svarūpa, gadādhara, rūpa, sanātana
jaya advaita—all glories to Advaita Prabhu; kṛpā-sindhu—the ocean of mercy,; jaya bhakta-gaṇa—all glories to the devotees; jaya svarūpa—all glories to Svarūpa Dāmodara; gadādhara—Gadādhara Paṇḍita; rūpa—Śrīla Rūpa; sanātana—Sanātana Gosvāmī.
I offer my respectful obeisances unto Advaita Prabhu, the ocean of mercy, and to all the devotees, such as Svarūpa Dāmodara Gosvāmī, Gadādhara Paṇḍita, Śrī Rūpa Gosvāmī and Śrī Sanātana Gosvāmī.
eka-dina pradyumna-miśra prabhura caraṇe
daṇḍavat kari' kichu kare nivedane
eka-dina—one day; pradyumna-miśra—the devotee named Pradyumna Miśra; prabhura caraṇe—at the lotus feet of Śrī Caitanya Mahāprabhu; daṇḍavat kari'-offering his respects; kichu—something; kare nivedane—submits as a petition.
One day Pradyumna Miśra came to see Śrī Caitanya Mahāprabhu, offering his respects and inquiring from Him with great submission.
"śuna, prabhu, muñi dīna gṛhastha adhama!
kona bhāgye pāñāchoṅ tomāra durlabha caraṇa
śuna—please hear; prabhu—my Lord; muñi—I; dīna—very fallen; gṛhastha—householder; adhama—the lowest of men; kona bhāgye—by some good fortune; pāñāchoṅ—i have gotten; tomāra—Your; durlabha—rarely achieved; caraṇa—lotus feet.
"My Lord," he said,"kindly hear me. I am a cripple-minded householder, the most fallen of men, but somehow, by my good fortune, I have received the shelter of Your lotus feet, which are rarely to be seen.
kṛṣṇa-kathā śunibāre mora icchā haya
kṛṣṇa-kathā kaha more hañā sadaya"
kṛṣṇa-kathā—discussions on the subject of Lord Kṛṣṇa; śunibāre—to hear; mora—my; icchā—desire; haya—is; kṛṣṇa-kathā—talks about Lord Śrī Kṛṣṇa; kaha—kindly speak; more—unto me; hañā—being; sa-daya—kind.
"I wish to hear topics concerning Lord Kṛṣṇa constantly. Be merciful unto me and kindly tell me something about Kṛṣṇa."
prabhu kahena,--"kṛṣṇa-kathā āmi nāhi jāni
sabe rāmānanda jāne, tāṅra mukhe śuni
prabhu kahena—the Lord replied; kṛṣṇa-kathā—talks about Lord Kṛṣṇa; āmi—I; nāhi jāni—do not know; sabe—only; rāmānanda jāne—Rāmānanda Rāya knows; tāṅra mukhe—from his mouth; śuni—I hear.
Śrī Caitanya Mahāprabhu replied, "I do not know about topics concerning Lord Kṛṣṇa. I think that only Rāmānanda Rāya knows, for I hear these topics from him.
bhāgye tomāra kṛṣṇa-kathā śunite haya mana
rāmānanda-pāśa yāi' karaha śravaṇa
bhāgye—by fortune; tomāra—your; kṛṣṇa-kathā—topics about Lord Kṛṣṇa; śunite—to hear; haya mana—there is an inclination; rāmānanda-pāśa—to Rāmānanda Rāya; yāi'-going; karaha śravaṇa—hear.
"It is your good fortune that you are inclined to hear topics regarding Kṛṣṇa. The best course for you would be to go to Rāmānanda Rāya and hear these topics from him.
kṛṣṇa-kathāya ruci tomāra--baḍa bhāgyavān
yāra kṛṣṇa-kathāya ruci, sei bhāgyavān
kṛṣṇa-kathāya—in talking of Kṛṣṇa; ruci—taste; tomāra—your; baḍa bhāgyavān—very fortunate; yāra—of whom; kṛṣṇa-kathāya—in hearing about Kṛṣṇa; ruci—taste; sei bhāgyavān—he is very fortunate.
"I see that you have acquired a taste for hearing talks regarding Kṛṣṇa. Therefore you are extremely fortunate. Not only you but anyone who has awakened such a taste is considered most fortunate.
dharmaḥ svanuṣṭhitaḥ puṁsāṁ
notpādayed yadi ratiṁ
śrama eva hi kevalam
dharmaḥ—execution of the system of varṇa and āśrama; su-anuṣṭhitaḥ—properly executed; puṁsām—of men; viṣvaksena-kathāsu—in talks about Viṣvaksena, or Kṛṣṇa; yaḥ—which; na—not; utpādayet—awakens; yadi—if; ratim—taste; śrama—labor; eva—without doubt; hi—certainly; kevalam—only.
"A person who properly performs his regulative duties according to varṇa and āśrama but does not develop his dormant attachment for Kṛṣṇa or awaken his taste to hear and chant about Kṛṣṇa is certainly laboring fruitlessly.' "
tabe pradyumna-miśra gelā rāmānandera sthāne
rāyera sevaka tāṅre vasāila āsane
tabe—thereafter; pradyumna-miśra—of the name Pradyumna Miśra; gelā—went; rāmānandera sthāne—to the place of Rāmānanda Rāya; rāyera sevaka—the servant of Rāmānanda Rāya; tāṅre—unto him; vasāila āsane—gave a sitting place.
Pradyumna Miśra, being thus advised by Śrī Caitanya Mahāprabhu, went to the home of Rāmānanda Rāya. There the servant of Rāmānanda Rāya gave him a proper place to sit down.
darśana nā pāñā miśra sevake puchila
rāyera vṛttānta sevaka kahite lāgila
darśana—audience; nā—not; pāñā—getting; miśra—Pradyumna Miśra; sevake—unto the servant; puchila—inquired; rāyera—of Rāmānanda Rāya; vṛttānta—description; sevaka-the servant; kahite lāgila—began to speak.
Unable to see Rāmānanda Rāya immediately, Pradyumna Miśra inquired from the servant, who then gave a description of Śrī Rāmānanda Rāya.
"dui deva-kanyā haya parama-sundarī
nṛtya-gīte sunipuṇā, vayase kiśorī
dui—two; deva-kanyā—dancing girls; haya—are; parama-sundarī—very, very beautiful; nṛtya-gīte—in singing and dancing; su-nipuṇā—very expert; vayase—in age; kiśorī—very young.
"There are two dancing girls who are extremely beautiful. They are very youthful, and they are expert in dancing and singing.
sei duṅhe lañā rāya nibhṛta udyāne
nija-nāṭaka-gītera śikhāya nartane
sei duṅhe—those two; lañā—taking; rāya—Rāmānanda Rāya; nibhṛta udyāne—in a solitary place in the garden; nija-nāṭaka—of the drama composed by him; gītera—of the songs; śikhāya—gives direction; nartane—in dancing.
"Śrīla Rāmānanda Rāya has taken these two girls to a solitary place in his garden, where he is teaching and directing them to dance according to the songs he has composed for his drama.
tumi ihāṅ vasi' raha, kṣaṇeke āsibena
tabe yei ājñā deha, sei karibena"
tumi—you; ihāṅ—here; vasi'-sitting; raha—just wait; kṣaṇeke āsibena—he will come within a moment; tabe—then; yei—whatever; ājñā—order; deha—you give; sei—he; karibena—will do.
"Please sit here and wait for a few moments. As soon as he comes, he will execute whatever order you give him."
tabe pradyumna-miśra tāhāṅ rahila vasiyā
rāmānanda nibhṛte sei dui-jana lañā
tabe—then; pradyumna-miśra—of the name Pradyumna Miśra; tāhāṅ—there; rahila vasiyā—remained seated; rāmānanda—Rāmānanda Rāya; nibhṛte—in a solitary place; sei—those; dui-jana—two girls; lañā—taking.
sva-haste karena tāra abhyaṅga-mardana
sva-haste karāna snāna, gātra sammārjana
sva-haste—with his own hand; karena—does; tāra—of those two girls; abhyaṅga-mardana—massaging the body with oil; sva-haste—with his own hand; karāna snāna—bathes them; gātra sammārjana—cleansing the whole body.
With his own hand, Śrī Rāmānanda Rāya massaged their bodies with oil and bathed them with water. Indeed, Rāmānanda Rāya cleansed their entire bodies with his own hand.
sva-haste parāna vastra, sarvāṅga maṇḍana
tabu nirvikāra rāya-rāmānandera mana
sva-haste—with his own hand; parāna vastra—dresses them; sarvāṅga maṇḍana—decorating the whole body; tabu—still; nirvikāra—without transformation; rāya-rāmānandera—of Rāmānanda Rāya; mana—the mind.
Although he dressed the two young girls and decorated their bodies with his own hand, he remained unchanged. Such is the mind of Śrīla Rāmānanda Rāya.
kāṣṭha-pāṣāṇa-sparśe haya yaiche bhāva
taruṇī-sparśe rāmānandera taiche 'svabhāva'
kāṣṭha—wood; pāṣāṇa—stone; sparśe—by touching; haya—there is; yaiche—as; bhāva—mental position; taruṇī-sparśe—by touching the young girls; rāmānandera—of Rāmānanda Rāya; taiche—like that; svabhāva—nature.
While touching the young girls, he was like a person touching wood or stone, for his body and mind were unaffected.
sevya-bujhi āropiyā karena sevana
svābhāvika dāsī-bhāva karena āropaṇa
sevya-bujhi āropiyā—considering worshipable; karena sevana—engages in service; svābhāvika—by his natural position; dāsī-bhāva—as a maidservant; karena āropaṇa—considers.
Śrīla Rāmānanda Rāya used to act in that way because he thought of himself in his original position as a maidservant of the gopīs. Thus although externally he appeared to be a man, internally, in his original spiritual position, he considered himself a maidservant and considered the two girls gopīs.
Śrīla Bhaktivinoda Ṭhākura writes in his Amṛta-pravāha-bhāṣya: "Śrīla Rāmānanda Rāya composed a drama named Jagannātha-vallabha-nāṭaka, and he engaged two young girls who were professional dancers and singers to demonstrate the ideology of the drama. Such girls, who are called deva-dāsīs, are still employed in the temple of Jagannātha, where they are called māhārīs. Śrī Rāmānanda Rāya engaged two such girls, and because they were meant to play the parts of gopīs, he taught them how to awaken thoughts like those of the gopīs. Because the gopīs are worshipable personalities, Rāmānanda Rāya, who considered the two girls gopīs and himself their maidservant, engaged in their service by massaging their bodies with oil to cleanse them completely. Because Rāmānanda Rāya always placed himself in the position of a maidservant of the gopīs, his rehearsal with the girls was actually on the spiritual platform."
Because there was no question of personal sense gratification when Śrī Rāmānanda Rāya was serving the girls, his mind was steady and his body untransformed. This is not to be imitated, nor is such a mentality possible for anyone but Śrī Rāmānanda Rāya, as Śrī Caitanya Mahāprabhu will explain. The example of Śrī Rāmānanda Rāya is certainly unique. The author of Śrī Caitanya-caritāmṛta has given this description because in perfect devotional service one can attain such a position. Nevertheless, one must understand this subject very seriously and never attempt to imitate such activities.
mahāprabhura bhakta-gaṇera durgama mahimā
tāhe rāmānandera bhāva-bhakti-prema-sīmā
mahāprabhura—of Lord Śrī Caitanya Mahāprabhu; bhakta-gaṇera—of the devotees; durgama—difficult to understand; mahimā—greatness; tāhe—in that connection; rāmānandera—of Śrī Rāmānanda Rāya; bhāva-bhakti—of ecstatic devotion; prema-sīmā—the limit of love of Kṛṣṇa.
The greatness of the devotees of Śrī Caitanya Mahāprabhu is exceedingly difficult to understand. Śrī Rāmānanda Rāya is unique among them all, for he showed how one can extend his ecstatic love to the extreme limit.
tabe sei dui-jane nṛtya śikhāilā
gītera gūḍha artha abhinaya karāilā
tabe—thereupon; sei—those; dui-jane—two young girls; nṛtya śikhāilā—directed how to dance; gītera—of the songs; gūḍha artha—the deep meaning; abhinaya karāilā—taught how to express by dramatic performances.
Rāmānanda Rāya directed the two girls how to dance and express the deep meaning of his songs through dramatic performances.
sañcārī, sāttvika, sthāyi-bhāvera lakṣaṇa
mukhe netre abhinaya kare prakaṭana
sañcārī—passing; sāttvika—natural; sthāyi—continuously existing; bhāvera—of ecstasies; lakṣaṇa—symptoms; mukhe—in the facial expressions; netre—in the movement of the eyes; abhinaya—the dramatic performance; kare prakaṭana—he demonstrates.
He taught them how to express the symptoms of continuous, natural and transitional ecstasies with the movements of their faces, their eyes and the other parts of their bodies.
bhāva-prakaṭana-lāsya rāya ye śikhāya
jagannāthera āge duṅhe prakaṭa dekhāya
bhāva—ecstasy; prakaṭana—manifesting; lāsya—feminine poses and dancing; rāya—Rāmānanda Rāya; ye—which; śikhāya—was teaching; jagannāthera āge—in front of Lord Jagannātha; duṅhe—both of them; prakaṭa dekhāya—demonstrated.
Through the feminine poses and dances they were taught by Rāmānanda Rāya, the two girls precisely exhibited all these expressions of ecstasy before Lord Jagannātha.
tabe sei dui-jane prasāda khāoyāilā
nibhṛte duṅhāre nija-ghare pāṭhāilā
tabe—then; sei—to those; dui-jane—two girls; prasāda khāoyāilā—gave prasāda to eat; nibhṛte—without being exposed; duṅhāre—both of them; nija-ghare—their homes; pāṭhāilā—sent.
prati-dina rāya aiche karāya sādhana
kon jāne kṣudra jīva kāṅhā tāṅra mana?
prati-dina—daily; rāya—Rāmānanda Rāya; aiche—in this way; karāya sādhana—teaches regularly; kon jāne—who can know; kṣudra jīva—an insignificant living entity; kāṅhā—where; tāṅra—his; mana—mind.
Every day he trained the two deva-dāsīs how to dance. Who among the small living entities, their minds always absorbed in material sense gratification, could understand the mentality of Śrī Rāmānanda Rāya?
miśrera āgamana rāye sevaka kahilā
śīghra rāmānanda tabe sabhāte āilā
miśrera—of Pradyumna Miśra; āgamana—arrival; rāye—to Rāmānanda Rāya; sevaka kahilā—the servant informed; śīghra—very soon; rāmānanda—Rāmānanda Rāya; tabe—thereupon; sabhāte āilā—came to the assembly room.
When the servant informed Rāmānanda Rāya of Pradyumna Miśra's arrival, Rāmānanda Rāya immediately went to the assembly room.
miśrere namaskāra kare sammāna kariyā
nivedana kare kichu vinīta hañā
miśrere—unto Pradyumna Miśra; namaskāra kare—offers respectful obeisances; sammāna kariyā—with all respect; nivedana kare—submitted; kichu—something; vinīta hañā—with great humility.
He offered his obeisances to Pradyumna Miśra with all respect and then, with great humility, spoke as follows.
"bahu-kṣaṇa āilā, more keha nā kahila
tomāra caraṇe mora aparādha ha-ila
bahu-kṣaṇa—long ago; āilā—you came; more—me; keha nā kahila—no one informed; tomāra caraṇe—unto your lotus feet; mora—my; aparādha—offense; ha-ila—there was.
"Sir, you came here long ago, but no one informed me. Therefore I have certainly become an offender at your lotus feet.
tomāra āgamane mora pavitra haila ghara
ājñā kara, kyā karoṅ tomāra kiṅkara"
tomāra āgamane—because of your arrival; mora—my; pavitra—purified; haila—became; ghara—house; ājñā kara—kindly order; kyā karoṅ—what can I do; tomāra kiṅkara—I am your servant.
"My entire home has been purified by your arrival. Kindly order me. What can I do for you? I am your servant."
miśra kahe,--"tomā dekhite haila āgamane
āpanā pavitra kailuṅ tomāra daraśane"
miśra kahe—Pradyumna Miśra replied; tomā—you; dekhite—to see; haila āgamane—I came; āpanā—myself; pavitra kailuṅ—I have purified; tomāra daraśane—by seeing you.
Pradyumna Miśra replied, "I came simply to see you. Now I have purified myself by seeing Your Honor."
atikāla dekhi' miśra kichu nā kahila
vidāya ha-iyā miśra nija-ghara gela
atikāla dekhi'-seeing that it was too late; miśra—Pradyumna Miśra; kichu—anything; nā kahila—did not say; vidāya ha-iyā—taking leave; miśra—Pradyumna Miśra; nija-ghara—to his own place; gela—returned.
Because Pradyumna Miśra saw that it was late, he did not say anything else to Rāmānanda Rāya. Instead, he took leave of him and returned to his own home.
āra dina miśra āila prabhu-vidyamāne
prabhu kahe,--'kṛṣṇa-kathā śunilā rāya-sthāne'?
āra dina—the next day; miśra—Pradyumna Miśra; āila—came; prabhu-vidyamāne—in the presence of Śrī Caitanya Mahāprabhu; prabhu kahe—Śrī Caitanya Mahāprabhu inquired; kṛṣṇa-kathā—talks about Kṛṣṇa; śunilā—have you heard; rāya-sthāne—from Śrī Rāmānanda Rāya.
The next day, when Pradyumna Miśra arrived in the presence of Śrī Caitanya Mahāprabhu, the Lord inquired, "Have you heard talks about Kṛṣṇa from Śrī Rāmānanda Rāya?"
tabe miśra rāmānandera vṛttānta kahilā
śuni' mahāprabhu tabe kahite lāgilā
tabe—thereupon; miśra—Pradyumna Miśra; rāmānandera—of Śrī Rāmānanda Rāya; vṛttānta kahilā—described the activities; śuni'-hearing; mahāprabhu—Śrī Caitanya Mahāprabhu; tabe—then; kahite lāgilā—began to speak.
Pradyumna Miśra thereupon described the activities of Śrī Rāmānanda Rāya. After hearing about these activities, Śrī Caitanya Mahāprabhu began to speak.
"āmi ta' sannyāsī, āpanāre virakta kari' māni
darśana rahu dūre, 'prakṛtira' nāma yadi śuni
tabahiṅ vikāra pāya mora tanu-mana
prakṛti-darśane sthira haya kon jana?"
āmi—I; ta'-certainly; sannyāsī—in the renounced order of life; āpanāre—Myself; virakta kari'-having renounced everything; māni—I consider; darśana rahu dūre—what to speak of seeing; prakṛtira—of a woman; nāma—name; yadi—if; śuni—I hear; tabahiṅ—immediately; vikāra—transformation; pāya—gets; mora—My; tanu-mana—mind and body; prakṛti-darśane—by seeing a woman; sthira—steady; haya—is; kon jana—what person.
"I am a sannyāsī," He said, "and I certainly consider Myself renounced. But not to speak of seeing a woman, if I even hear the name of a woman, I feel changes in My mind and body. Therefore who could remain unmoved by the sight of a woman? It is very difficult.
rāmānanda rāyera kathā śuna, sarva-jana
kahibāra kathā nahe, yāhā āścarya-kathana
rāmānanda rāyera—of Śrī Rāmānanda Rāya; kathā—topics; śuna—please hear; sarva-jana—all people; kahibāra—to be spoken; kathā—talks; nahe—they are not; yāhā—which; āścarya-kathana—wonderful and uncommon talks.
"Everyone please hear these topics about Rāmānanda Rāya, although they are so wonderful and uncommon that they should not be spoken.
eke deva-dāsī, āra sundarī taruṇī
tāra saba aṅga-sevā karena āpani
eke—on one side; deva-dāsī—the professional dancing girls; āra—and; sundarī taruṇī—very beautiful and youthful; tāra—their; saba—all; aṅga—of the body,; sevā—service; karena āpani—performs personally.
"The two professional dancing girls are beautiful and youthful, yet Śrī Rāmānanda Rāya personally massages oil upon their bodies.
snānādi karāya, parāya vāsa-vibhūṣaṇa
guhya aṅgera haya tāhā darśana-sparśana
snāna-ādi karāya—he performs their bathing and so on; parāya vāsa-vibhūṣaṇa—dresses and decorates the body with various types of ornaments; guhya aṅgera—of the private parts of the body; haya—there is; tāhā—that; darśana-sparśana—seeing and touching.
"He personally bathes and dresses them and decorates them with ornaments. In this way, he naturally sees and touches the private parts of their bodies.
tabu nirvikāra rāya-rāmānandera mana
nānā-bhāvodgāra tāre karāya śikṣaṇa
tabu—still; nirvikāra—unchanged; rāya-rāmānandera mana—the mind of Śrī Rāmānanda Rāya; nānā-bhāva-udgāra—all the symptoms and transformations of ecstasy; tāre—unto them; karāya śikṣaṇa—he teaches.
"Nevertheless, the mind of Śrī Rāmānanda Rāya never changes, although he teaches the girls how to physically express all the transformations of ecstasy.
āścarya,--taruṇī-sparśe nirvikāra mana
nirvikāra—unchanged; deha-mana—body and mind; kāṣṭha-pāṣāṇa-sama—like wood or stone; āścarya—wonderful; taruṇī-sparśe—in touching young girls; nirvikāra—unchanged; mana—mind.
"His mind is as steady as wood or stone. Indeed, it is wonderful that even when he touches such young girls, his mind never changes.
eka rāmānandera haya ei adhikāra
tāte jāni aprākṛta-deha tāṅhāra
eka—only one; rāmānandera—of Śrī Rāmānanda Rāya; haya—there is; ei—this; adhikāra—special authority; tāte—in that way; jāni—we can understand; aprākṛta—spiritual; deha—body; tāṅhāra—his.
"The authority for such acts is the prerogative of Rāmānanda Rāya alone, for I can understand that his body is not material but has been completely transformed into a spiritual entity.
tāṅhāra manera bhāva teṅha jāne mātra
tāhā jānibāre āra dvitīya nāhi pātra
tāṅhāra—his; manera—of the mind; bhāva—position; teṅha—he; jāne—knows; mātra—only; tāhā jānibāre—to understand that; āra—other; dvitīya—second; nāhi—there is not; pātra—eligible person.
"He alone, and no one else, can understand the position of his mind.
kintu śāstra-dṛṣṭye eka kari anumāna
kintu—but; śāstra-dṛṣṭye—according to the direction of the śāstra; eka—one; kari anumāna—I make a guess; śrī-bhāgavata-śāstra—Śrīmad-Bhāgavatam, the Vedic scripture; tāhāte—in that connection; pramāṇa—evidence.
"But I can make a guess in terms of directions from the śāstra. Śrīmad Bhāgavatam, the Vedic scripture, gives the direct evidence in this matter.
vraja-vadhū-saṅge kṛṣṇera rāsādi-vilāsa
yei jana kahe, śune kariyā viśvāsa
hṛd-roga-kāma tāṅra tat-kāle haya kṣaya
tina-guṇa-kṣobha nahe, 'mahā-dhīra' haya
vraja-vadhū-saṅge—in the association of the damsels of Vrajabhūmi; kṛṣṇera—of Lord Kṛṣṇa; rāsa-ādi-vilāsa—pastimes like the rāsa dance; yei—which; jana—person; kahe—describes; śune—hears; kariyā viśvāsa—with great faith; hṛt-roga—the disease of the heart; kāma—lust; tāṅra—of him; tat-kāle—at that time; haya kṣaya—becomes nullified; tina-guṇa—of the three modes of material nature; kṣobha—agitation; nahe—is not; mahā-dhīra—very sober; haya—becomes.
"When one hears or describes with great faith the pastimes of Lord Kṛṣṇa, such as His rāsa dance with the gopīs, the disease of lusty desires in his heart and the agitation caused by the three modes of material nature are immediately nullified, and he becomes sober and silent.
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments in this connection, "Any person seriously inclined to hear about the pastimes of Kṛṣṇa's rāsa dance, as mentioned in Śrīmad-Bhāgavatam, with great faith and a transcendental, spiritually inspired mind, is immediately freed from the natural lusty desires found within the heart of a materialistic man."
When a pure Vaiṣṇava speaks on Śrīmad-Bhāgavatam and another pure Vaiṣṇava hears Śrīmad-Bhāgavatam from such a realized soul, both of them live in the transcendental world, where the contamination of the modes of material nature cannot touch them. Freed from the contamination of the modes of nature, the speaker and hearer are fixed in a transcendental mentality, knowing that their position on the transcendental platform is to serve the Supreme Lord. The class known as prākṛta-sahajiyā, who consider the transcendental pastimes of Lord Kṛṣṇa something like the behavior between a man and a woman in the material field, artificially think that hearing the rāsa-līlā will help them by diminishing the lusty desires of their diseased hearts. But because they do not follow the regulative principles but instead violate even ordinary morals, their contemplation of rāsa-līlā is a futile attempt, which sometimes results in their imitating the dealings of the gopīs and Lord Kṛṣṇa. To forbid such habits of the prākṛta-sahajiyās, Śrī Caitanya Mahāprabhu has excluded their material intelligence by using the word viśvāsa ("faith"). In Śrīmad-Bhāgavatam (10.33.30), Śrīla Śukadeva Gosvāmī says:
naitat samācarej jātu
manasāpi hy anīśvaraḥ
vinaśyaty ācaran mauḍhyād
yathā rudro 'bdhijaṁ viṣam
"Certainly one who is not the Supreme Personality of Godhead should never, even within his mind, imitate the activities of the transcendental rāsa-līlā of Kṛṣṇa. If out of ignorance one does so, he will be destroyed, just as if he were to imitate Lord Śiva, who drank poison produced from the ocean."
ujjvala madhura prema-bhakti sei pāya
ānande kṛṣṇa-mādhurye vihare sadāya
ujjvala—illuminated; madhura—sweet; prema-bhakti—ecstatic love of Kṛṣṇa; sei—he; pāya—gets; ānande—in transcendental bliss; kṛṣṇa-mādhurye—the sweetness of Kṛṣṇa's pastimes; vihare—enjoys; sadāya—always.
"Tasting the transcendental, effulgent, sweetly ecstatic love of Kṛṣṇa, such a person can enjoy life twenty-four hours a day in the transcendental bIiss of the sweetness of Kṛṣṇa's pastimes.
vikrīḍitaṁ vraja-vadhūbhir idaṁ ca viṣṇoḥ
śraddhānvito 'nuśṛṇuyād atha varṇayed yaḥ
bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ
hṛd-rogam āśv apahinoty acireṇa dhīraḥ
vikrīḍitam—the activity of the rāsa dance; vraja-vadhūbhiḥ—the damsels of Vraja, the gopīs; idam—this; ca—and; viṣṇoḥ—of Lord Kṛṣṇa; śraddhā-anvitaḥ—with transcendental faith; anuśṛṇuyāt—continuously hears in the paramparā system; atha—also; varṇayet—describes; yaḥ—one who; bhaktim—devotional service; parām—transcendental; bhagavati—unto the Supreme Personality of Godhead; pratilabhya—attaining; kāmam—lusty material desires; hṛt-rogam—the disease of the heart; āśu—very soon; apahinoti—gives up; acireṇa—without delay; dhīraḥ—one who is sober because of advanced devotional service
"A transcendentally sober person who, with faith and love continuously hears from a realized soul about the activities of Lord Kṛṣṇa in His rāsa dance with the gopīs, or one who describes such activities, can attain full transcendental devotional service at the lotus feet of the Supreme Personality of Godhead. Thus lusty material desires, which are the heart disease of all materialistic persons, are for him quickly and completely vanquished.'
All the activities of Lord Kṛṣṇa are transcendental, and the gopīs are also transcendentally situated. Therefore the activities of the gopīs and Lord Kṛṣṇa, if seriously understood, will certainly free one from material attachment. Then there is no possibility that lusty material desires will awaken.
ye śune, ye paḍe, tāṅra phala etādṛśī
sei bhāvāviṣṭa yei seve ahar-niśi
tāṅra phala ki kahimu, kahane nā yāya
nitya-siddha sei, prāya-siddha tāṅra kāya
ye śune—anyone who hears; ye paḍe—anyone who recites; tāṅra—of him; phala—the result; etādṛśī—this; sei—he; bhāva-āviṣṭa—always absorbed in thoughts of Kṛṣṇa; yei seve—who serves; ahaḥ-niśi—day and night; tāṅra—his; phala—result; ki kahimu—what shall I say; kahane nā yāya—it is impossible to express; nitya-siddha—eternally liberated; sei—such a person; prāya-siddha—transcendental; tāṅra—his; kāya—body.
"If a transcendentally situated person, following in the footsteps of Śrīla Rūpa Gosvāmī, hears and speaks about the rāsa-līlā dance of Kṛṣṇa and is always absorbed in thoughts of Kṛṣṇa while serving the Lord day and night within his mind, what shall I say about the result? It is so spiritually exalted that it cannot be expressed in words. Such a person is an eternally liberated associate of the Lord, and his body is completely spiritualized. Although he is visible to material eyes, he is spiritually situated, and all his activities are spiritual. By the will of Kṛṣṇa, such a devotee is understood to possess a spiritual body.
rāgānuga-mārge jāni rāyera bhajana
siddha-deha-tulya, tāte 'prākṛta' nahe mana
rāgānuga-mārge—on the path of spontaneous love of Kṛṣṇa; jāni—we can understand; rāyera bhajana—the devotional service of Rāmānanda Rāya; siddha-deha—spiritual body; tulya—equal to; tāte—therefore; prākṛta—material; nahe—is not; mana—mind.
"Śrīla Rāmānanda Rāya is situated on the path of spontaneous love of Godhead. Therefore he is in his spiritual body, and his mind is not materially affected.
āmiha rāyera sthāne śuni kṛṣṇa-kathā
śunite icchā haya yadi, punaḥ yāha tathā
āmiha—I also; rāyera sthāne—from Rāmānanda Rāya; śuni—hear; kṛṣṇa-kathā—talks of Kṛṣṇa; śunite—to hear; icchā—desire; haya—there is; yadi—if; punaḥ—again; yāha—go; tathā—there.
"I also hear topics about Kṛṣṇa from Rāmānanda Rāya. If you want to hear such topics, go to him again.
mora nāma la-iha,--'teho pāṭhāilā more
toṁāra sthāne kṛṣṇa-kathā śunibāra tare'
mora—My; nāma—name; la-iha—take; teho—He; pāṭhāilā—sent; more—me; tomāra sthāne—from you; kṛṣṇa-kathā—topics of Kṛṣṇa; śunibāra tare—to hear.
"You can take My name before him, saying, 'He has sent me to hear about Lord Kṛṣṇa from you.'
śīghra yāha, yāvat teṅho āchena sabhāte"
eta śuni' pradyumna-miśra calilā turite
śīghra yāha—go hastily; yāvat—while; teṅho—he; āchena—is; sabhāte—in the assembly room; eta śuni'-hearing this; pradyumna-miśra—Pradyumna Miśra; calilā—went; turite—very hastily.
rāya-pāśa gela, rāya praṇati karila
'ājñā kara, ye lāgi' āgamana haila'
rāya-pāśa—to Rāmānanda Rāya; gela—he went; rāya—Rāmānanda Rāya; praṇati karila—offered his respects; ājñā kara—please order me; ye lāgi'-for what purpose; āgamana haila—have you come.
Pradyumna Miśra went to Rāmānanda Rāya, who offered him respectful obeisances and said, "Please order me. For what purpose have you come?"
miśra kahe,--'mahāprabhu pāṭhāilā more
tomāra sthāne kṛṣṇa-kathā śunibāra tare'
miśra kahe—Pradyumna Miśra said; mahāprabhu—Śrī Caitanya Mahāprabhu; pāṭhāilā more—has sent me; tomāra sthāne—from you; kṛṣṇa-kathā—topics of Lord Kṛṣṇa; śunibāra tare—to hear.
Pradyumna Miśra answered, "Śrī Caitanya Mahāprabhu has sent me to hear topics about Lord Kṛṣṇa from you."
śuni' rāmānanda rāya hailā premāveśe
kahite lāgilā kichu manera hariṣe
śuni'-hearing; rāmānanda rāya—Rāmānanda Rāya; hailā—became; prema-āveśe—absorbed in ecstatic love; kahite lāgilā—began to speak; kichu—something; manera hariṣe—in transcendental pleasure.
Hearing this, Rāmānanda Rāya became absorbed in ecstatic love and began to speak with great transcendental pleasure.
"prabhura ājñāya kṛṣṇa-kathā śunite āilā ethā
ihā va-i mahā-bhāgya āmi pāba kothā?"
prabhura ājñāya—under the instruction of Śrī Caitanya Mahāprabhu; kṛṣṇa-kathā—topics of Lord Kṛṣṇa; śunite—to hear; āilā ethā—you have come here; ihā va-i—without this; mahā-bhāgya—great fortune; āmi—I; pāba—will get; kothā—where.
"Following the instruction of Śrī Caitanya Mahāprabhu, you have come to hear about Kṛṣṇa. This is my great fortune. How else would I get such an opportunity?"
eta kahi tāre lañā nibhṛte vasilā
'ki kathā śunite cāha?' miśrere puchilā
eta kahi—saying this; tāre—him; lañā—taking; nibhṛte vasilā—sat in a secluded place; ki kathā—what kind of topics; śunite cāha—do you want to hear; miśrere puchilā—he inquired from Pradyumna Miśra.
Saying this, Śrī Rāmānanda Rāya took Pradyumna Miśra to a secluded place and inquired from him, "What kind of kṛṣṇa-kathā do you want to hear from me?"
teṅho kahe,--"ye kahilā vidyānagare
sei kathā krame tumi kahibā āmāre
teṅho kahe—he replied; ye—what; kahilā—you spoke; vidyā-nagare—at Vidyānagara; sei kathā—those topics; krame—according to the order; tumi—you; kahibā—please speak; āmāre—to me.
ānera ki kathā, tumi--prabhura upadeṣṭā!
āmi ta' bhikṣuka vipra, tumi--mora poṣṭā
ānera ki kathā—what to speak of others; tumi—you; prabhura upadeṣṭā—an instructor of Śrī Caitanya Mahāprabhu; āmi—I; ta'-certainly; bhikṣuka—beggar; vipra—brāhmaṇa; tumi—you; mora—my; poṣṭā—maintainer.
"You are an instructor even for Śrī Caitanya Mahāprabhu, not to speak of others. I am but a beggar brāhmaṇa, and you are my maintainer.
bhāla, manda--kichu āmi puchite nā jāni
'dīna' dekhi' kṛpā kari' kahibā āpani"
bhāla—good; manda—bad; kichu—something; āmi—I; puchite—to inquire; nā jāni—do not know; dīna—very poor in knowledge; dekhi'-seeing (me); kṛpā kari'-very mercifully; kahibā—please; āpani—by your own good will.
"I do not know how to inquire, for I do not know what is good and what is bad. Seeing me to be poor in knowledge, kindly speak whatever is good for me by your own good will."
tabe rāmānanda krame kahite lāgilā
tabe—thereupon; rāmānanda—Rāmānanda Rāya; krame—gradually; kahite lāgilā—began to speak; kṛṣṇa-kathā—of the topics of Kṛṣṇa; rasāmṛta-sindhu—the ocean of transcendental mellow; uthalilā—became agitated.
Thereupon Rāmānanda Rāya gradually began speaking on topics of Kṛṣṇa. Thus the ocean of the transcendental mellow of those topics became agitated.
āpane praśna kari' pāche karena siddhānta
tṛtīya prahara haila, nahe kathā-anta
āpane—personally; praśna kari'-making the question; pāche—after that; karena siddhānta—gives the conclusion; tṛtīya prahara haila—it became afternoon; nahe kathā-anta—there was no end to such topics.
He began personally posing questions and then answering them with conclusive statements. When afternoon came, the topics still did not end.
vaktā śrotā kahe śune duṅhe premāveśe
ātma-smṛti nāhi, kāhāṅ jāniba dina-śeṣe
vaktā—the speaker; śrotā—the listener; kahe—speaks; śune—hears; duṅhe—both of them; prema-āveśe—in ecstatic love; ātma-smṛti nāhi—there was no bodily consciousness; kāhāṅ—where; jāniba—can understand; dina-śeṣe—the end of day.
The speaker and listener spoke and heard in ecstatic love. Thus they forgot their bodily consciousness. How, then, could they perceive the end of the day?
sevaka kahila,--'dina haila avasāna'
tabe rāya kṛṣṇa-kathāra karilā viśrāma
sevaka kahila—the servant informed; dina—the day; haila avasāna—has ended; tabe—at that time; rāya—Rāmānanda Rāya; kṛṣṇa-kathāra—the talks of Kṛṣṇa; karilā viśrāma—ended.
The servant informed them, "The day has already ended." Then Rāmānanda Rāya ended his discourses about Kṛṣṇa.
bahu-sammāna kari' miśre vidāya dilā
'kṛtārtha ha-ilāṅa' bali' miśra nācite lāgilā
bahu-sammāna—much respectful behavior; kari'-doing; miśre—unto Pradyumna Miśra; vidāya dilā—bade farewell; kṛtārtha ha-ilāṅa—i have become very satisfied; bali'-saying; miśra—Pradyumna Miśra; nācite lāgilā—began to dance.
Rāmānanda Rāya paid great respect to Pradyumna Miśra and bade him farewell. Pradyumna Miśra said, "I have become very satisfied." He then began to dance.
ghare giyā miśra kaila snāna, bhojana
sandhyā-kāle dekhite āila prabhura caraṇa
ghare giyā—returning home; miśra—Pradyumna Miśra; kaila—performed; snāna—bathing; bhojana—eating; sandhyā-kāle—in the evening; dekhite—to see; āila—came; prabhura caraṇa—the lotus feet of Śrī Caitanya Mahāprabhu.
After returning home, Pradyumna Miśra bathed and ate his meal. In the evening he came to see the lotus feet of Śrī Caitanya Mahāprabhu.
prabhura caraṇa vande ullasita-mane
prabhu kake,--'kṛṣṇa-kathā ha-ila śravaṇe'?
prabhura—of Śrī Caitanya Mahāprabhu; caraṇa—the lotus feet; vande—he worships; ullasita-mane—in great happiness; prabhu kahe—Śrī Caitanya Mahāprabhu says; kṛṣṇa-kathā—talks of Kṛṣṇa; ha-ila śravaṇe—did you hear.
In great happiness he worshiped the lotus feet of Śrī Caitanya Mahāprabhu. The Lord inquired, "Have you heard topics about Kṛṣṇa?"
miśra kahe,--"prabhu, more kṛtārtha karilā
kṛṣṇa-kathāmṛtārṇave more ḍubāilā
miśra kahe—Pradyumna Miśra said; prabhu—my dear Lord; more—me; kṛtārtha—satisfied; karilā—You have made; kṛṣṇa-kathā—of talks about Kṛṣṇa; amṛta-arṇave—in the ocean of the nectar; more—me; ḍubāilā—You have drowned.
Pradyumna Miśra said, "My dear Lord, You have made me extremely obliged to You because You have drowned me in a nectarean ocean of talks about Kṛṣṇa.
rāmānanda rāya-kathā kahile nā haya
'manuṣya' nahe rāya, kṛṣṇa-bhakti-rasa-maya
rāmānanda rāya-kathā—the speeches of Rāmānanda Rāya; kahile—describing; nā haya—is not possible; manuṣya—an ordinary human being; nahe—is not; rāya—Rāmānanda Rāya; kṛṣṇa-bhakti-rasa-maya—absorbed in the devotional service of Lord Kṛṣṇa.
"I cannot properly describe the discourses of Rāmānanda Rāya, for he is not an ordinary human being. He is fully absorbed in the devotional service of the Lord.
One is forbidden to accept the guru, or spiritual master, as an ordinary human being (guruṣu nara-matiḥ). When Rāmānanda Rāya spoke to Pradyumna Miśra, Pradyumna Miśra could understand that Rāmānanda Rāya was not an ordinary human being. A spiritually advanced person who acts with authority, as the spiritual master, speaks as the Supreme Personality of Godhead dictates from within. Thus it is not he that is personally speaking. When a pure devotee or spiritual master speaks, what he says should be accepted as having been directly spoken by the Supreme Personality of Godhead in the paramparā system.
āra eka kathā rāya kahilā āmāre
'kṛṣṇa-kathā-vaktā kari' nā jāniha more
āra—another; eka—one; kathā—topic; rāya—Rāmānanda Rāya; kahilā āmāre—said to me; kṛṣṇa-kathā-vaktā—the speaker on the talks of Kṛṣṇa; kari'-as; nā jāniha more—do not consider me.
"There is one other thing Rāmānanda Rāya said to me. 'Do not consider me the speaker in these talks about Kṛṣṇa.
mora mukhe kathā kahena āpane gauracandra
yaiche kahāya, taiche kahi,--yena vīṇā-yantra
mora mukhe—in my mouth; kathā—topics; kahena—speaks; āpane-personally; gaura-candra—Lord Śrī Caitanya Mahāprabhu; yaiche kahāya—as He causes to speak; taiche kahi—so I speak; yena—like; vīṇā-yantra—the stringed instrument called the vīṇā.
"Whatever I speak is personally spoken by Lord Śrī Caitanya Mahāprabhu. Like a stringed instrument, I vibrate whatever He causes me to speak.
mora mukhe kahāya kathā, kare paracāra
pṛthivīte ke jānibe e-līlā tāṅhāra?'
mora mukhe—in my mouth; kahāya—causes to speak; kathā—words; kare paracāra—preaches; pṛthivīte—in this world; ke jānibe—who will understand; e-līlā—this pastime; tāṅhāra—His.
"In this way the Lord speaks through my mouth to preach the cult of Kṛṣṇa consciousness. Within the world, who will understand this pastime of the Lord?'
ye-saba śuniluṅ, kṛṣṇa-rasera sāgara
brahmādi-devera e saba nā haya gocara
ye-saba—all that; śuniluṅ—I heard; kṛṣṇa-rasera—of the nectar of Lord Kṛṣṇa; sāgara—the ocean; brahmā-ādi-devera—of the demigods, beginning with Lord Brahmā; e saba—all this; nā haya gocara—is not possible to be understood.
"What I have heard from Rāmānanda Rāya is like a nectarean ocean of discourses about Kṛṣṇa. Even the demigods, beginning with Lord Brahmā, cannot understand all these topics.
hena 'rasa' pāna more karāilā tumi
janme janme tomāra pāya vikāilāṅa āmi
hena rasa—such transcendental mellows; pāna—to drink; more—me; karāilā tumi—You have caused; janme janme—life after life; tomāra pāya—at Your feet; vikāilāṅa āmi—I have become sold.
"My dear Lord, You have made me drink this transcendental nectar of kṛṣṇa-kathā. Therefore I am sold to Your lotus feet, life after life."
prabhu kahe,--"rāmānanda vinayera khani
āpanāra kathā para-muṇḍe dena āni'
prabhu kahe—the Lord replied; rāmānanda—Rāmānanda Rāya; vinayera khani—the mine of humility; āpanāra kathā—his own words; para-muṇḍe—on another's head; dena—confers; āni'-bringing.
Śrī Caitanya Mahāprabhu said, "Rāmānanda Rāya is a source of all humility. Therefore he has attributed his own words to another's intelligence.
mahānubhavera ei sahaja 'svabhāva' haya
āpanāra guṇa nāhi āpane kahaya"
mahānubhavera—of those who are advanced in realization; ei—this; sahaja—natural; svabhāva—characteristic; haya—is; āpanāra guṇa—their own personal qualities; nāhi—do not; āpane—personally; kahaya—speak.
"This is a natural characteristic of those advanced in devotional service. They do not personally speak of their own good qualities."
rāmānanda-rāyera ei kahilu guṇa-leśa
pradyumna miśrere yaiche kailā upadeśa
rāmānanda-rāyera—of Śrī Rāmānanda Rāya; ei—this; kahilu—I have spoken; guṇa-leśa—a fraction of the transcendental attributes; pradyumna miśrere—unto Pradyumna Miśra; yaiche—in which way; kailā upadeśa—he gave instruction.
I have described but a fraction of the transcendental attributes of Rāmānanda Rāya, as revealed when he instructed Pradyumna Miśra.
'gṛhastha' hañā nahe rāya ṣaḍ-vargera vaśe
'viṣayī' hañā sannyāsīre upadeśe
gṛhastha hañā—being a householder; nahe—is not; rāya—Rāmānanda Rāya; ṣaṭ-vargera vaśe—under the control of the six kinds of bodily change; viṣayī hañā—being a pounds-and-shillings man; sannyāsīre upadeśe—advises persons in the renounced order of life.
Although Rāmānanda Rāya was a householder, he was not under the control of the six kinds of bodily change. Although apparently a pounds-and-shillings man, he advised even persons in the renounced order.
Śrī Rāmānanda Rāya externally appeared to be a gṛhastha who was under the influence of the external, material energy, not a self-controlled brahmacārī, vānaprastha or sannyāsī. Gṛhasthas (householders) who are under the influence of the external energy accept householder life for the purpose of sense enjoyment, but a transcendentally situated Vaiṣṇava is not subjected to the influence of the senses by the Lord's material rule of the six kinds of bodily change (kāma, krodha, lobha, moha, mada, and mātsarya), even when he plays the part of a gṛhastha. Thus although Śrīla Rāmānanda Rāya acted as a gṛhastha and was accepted as an ordinary pounds-and-shillings man, he was always absorbed in the transcendental pastimes of Lord Kṛṣṇa. Therefore his mind was spiritually situated, and he was interested only in the subject of Kṛṣṇa. Rāmānanda Rāya was not among the Māyāvādī impersonalists or materialistic logicians who are opposed to the principles of Lord Kṛṣṇa's transcendental pastimes. He was already spiritually situated in the order of renounced life; therefore he was able to turn sand into gold by spiritual potency, or, in other words, to elevate a person from a material to a spiritual position.
ei-saba guṇa tāṅra prakāśa karite
miśrere pāṭhāilā tāhāṅ śravaṇa karite
ei-saba—all these; guṇa—attributes; tāṅra—of Rāmānanda Rāya; prakāśa karite—to demonstrate; miśrere—Pradyumna Miśra; pāṭhāilā—He sent; tāhāṅ—there; śravaṇa karite—to hear.
To demonstrate the transcendental attributes of Rāmānanda Rāya, Śrī Caitanya Mahāprabhu sent Pradyumna Miśra to hear discourses about Kṛṣṇa from him.
bhakta-guṇa prakāśite prabhu bhāla jāne
nānā-bhaṅgīte guṇa prakāśi' nija-lābha māne
bhakta-guṇa—the attributes of a devotee; prakāśite—to manifest; prabhu—Śrī Caitanya Mahāprabhu; bhāla jāne—knows very well how; nānā-bhaṅgīte—by various ways; guṇa—attributes; prakāśi'-manifesting; nija-lābha—His profit; māne—He considers.
The Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu, knows very well how to demonstrate the qualities of His devotees. Therefore, acting like an artistic painter, He does so in various ways and considers this His personal profit.
āra eka 'svabhāva' gaurera śuna, bhakta-gaṇa
aiśvarya-svabhāva gūḍha kare prakaṭana
āra—another; eka—one; svabhāva—characteristic; gaurera—of Lord Śrī Caitanya Mahāprabhu; śuna—hear; bhakta-gaṇa—O devotees; aiśvarya-svabhāva—opulences and characteristics; gūḍha—very deep; kare—does; prakaṭana—manifestation.
There is yet another characteristic of Lord Śrī Caitanya Mahāprabhu. O devotees, listen carefully to how He manifests His opulence and characteristics, although they are exceptionally deep.
sannyāsī paṇḍita-gaṇera karite garva nāśa
nīca-śūdra-dvārā karena dharmera prakāśa
sannyāsī—persons in the renounced order; paṇḍita-gaṇera—of the learned scholars; karite—to do; garva—pride; nāśa—vanquishing; nīca—lowborn; śūdra—a fourth-class man; dvārā—through; karena—does; dharmera prakāśa—spreading of real religious principles.
To vanquish the false pride of so-called renunciants and learned scholars, He spreads real religious principles, even through a śūdra, or lowborn fourth-class man.
When a man is greatly learned in the Vedānta-sūtras, he is known as paṇḍita, or a learned scholar. Generally this qualifications attributed to brāhmaṇas and sannyāsīs. Sannyāsa, the renounced order of life, is the topmost position for a brāhmaṇa, a member of the highest of the four varṇas (brāhmaṇa, kṣatriya, vaiśya and śūdra). According to public opinion, a person born in a brāhmaṇa family, duly reformed by the purificatory processes and properly initiated by a spiritual master, is an authority on Vedic literature. When such a person is offered the sannyāsa order, he comes to occupy the topmost position. The brāhmaṇa is supposed to be the spiritual master of the other three varṇas, namely kṣatriya, vaiśya and śūdra, and the sannyāsī is supposed to be the spiritual master even of the exalted brāhmaṇas.
Generally brāhmaṇas and sannyāsīs are very proud of their spiritual positions. Therefore, to cut down their false pride, Śrī Caitanya Mahāprabhu preached Kṛṣṇa consciousness through Rāmānanda Rāya, who was neither a member of the renounced order nor a born brāhmaṇa. indeed, Śrī Rāmānanda Rāya was a gṛhastha belonging to the śūdra class, yet Śrī Caitanya Mahāprabhu arranged for him to be the master who taught Pradyumna Miśra, a highly qualified brāhmaṇa born in a brāhmaṇa family. Even Śrī Caitanya Mahāprabhu Himself, although belonging to the renounced order, took instruction from Śrī Rāmānanda Rāya. In this way Śrī Caitanya Mahāprabhu exhibited His opulence through Śrī Rāmānanda Rāya. That is the special significance of this incident.
According to Śrī Caitanya Mahāprabhu's philosophy, yei kṛṣṇa-tattva-vettā, sei 'guru' haya: anyone who knows the science of Kṛṣṇa can become a spiritual master, without reference to whether or not he is a brāhmaṇa or sannyāsī. Ordinary people cannot understand the essence of śāstra, nor can they understand the pure character, behavior and abilities of strict followers of Śrī Caitanya Mahāprabhu's principles. The Kṛṣṇa consciousness movement is creating pure, exalted Vaiṣṇavas even from those born in families considered lower than those of śūdras. This is proof that a Vaiṣṇava may appear in any family, as confirmed in Śrīmad-Bhāgavatam:
ābhīra-śumbhā yavanāḥ khasādayaḥ
ye 'nye ca pāpā yad-apāśrayāśrayāḥ
śudhyanti tasmai prabhaviṣṇave namaḥ
"Kirāta, Hūṇa, Āndhra, Pulinda, Pulkaśa, Ābhīra, Śumbha, Yavana and the Khasa races, and even others addicted to sinful acts, can be purified by taking shelter of the devotees of the Lord, for He is the supreme power. I beg to offer my respectful obeisances unto Him." (Bhāg. 2.4.18) By the grace of the Supreme Lord Viṣṇu, one can be completely purified, become a preacher of Kṛṣṇa consciousness, and become the spiritual master of the entire world. This principle is accepted in all Vedic literature. Evidence can be quoted from authoritative śāstras showing how a lowborn person can become the spiritual master of the entire world. Śrī Caitanya Mahāprabhu is to be considered the most munificent personality, for He distributes the real essence of Vedic śāstras to anyone who becomes qualified by becoming His sincere servant.
'bhakti', 'prema', 'tattva' kahe rāye kari' 'vaktā'
āpani pradyumna-miśra-saha haya 'śrotā'
bhakti—devotional service; prema—ecstatic love; tattva—truth; kahe—He says; rāye—Rāmānanda Rāya; kari'-by making; vaktā—the speaker; āpani—Himself; pradyumna-miśra—Pradyumna Miśra; saha—with; haya śrotā—becomes the listener.
Śrī Caitanya Mahāprabhu preached about devotional service, ecstatic love and the Absolute Truth by making Rāmānanda Rāya, a gṛhastha born in a low family, the speaker. Then Śrī Caitanya Mahāprabhu Himself, the exalted brāhmaṇa-sannyāsī, and Pradyumna Miśra, the purified brāhmaṇa, both became the hearers of Rāmānanda Rāya.
Śrīla Bhaktivinoda Ṭhākura says in his Amṛta-pravāha-bhāṣya that sannyāsīs in the line of Śaṅkarācārya always think that they have performed all the duties of brāhmaṇas and that, furthermore, having understood the essence of Vedānta-sūtra and become sannyāsīs, they are the natural spiritual masters of all society. Similarly, persons born in brāhmaṇa families think that because they execute the ritualistic ceremonies recommended in the Vedas and follow the principles of smṛti, they alone can become spiritual masters of society. These highly exalted brāhmaṇas think that unless one is born in a brāhmaṇa family, one cannot become a spiritual master and teach the Absolute Truth. To cut down the pride of these birthright brāhmaṇas and Māyāvādī sannyāsīs, Śrī Caitanya Mahāprabhu proved that a person like Rāmānanda Rāya, although born in a śūdra family and situated in the gṛhastha-āśrama, can become the spiritual master of such exalted personalities as Himself and Pradyumna Miśra. This is the principle of the Vaiṣṇava cult, as evinced in the teachings of Śrī Caitanya Mahāprabhu. A person who knows what is spiritual and what is material and who is firmly fixed in the spiritual position can be jagad-guru, the spiritual master of the entire world. One cannot become jagad-guru simply by advertising oneself as jagad-guru without knowing the essential principles for becoming jagad-guru. Even people who never see what a jagad-guru is and never talk with other people become puffed-up sannyāsīs and declare themselves jagad-gurus. Śrī Caitanya Mahāprabhu did not like this. Any person who knows the science of Kṛṣṇa and who is fully qualified in spiritual life can become jagad-guru. Thus Śrī Caitanya Mahāprabhu personally took lessons from Śrī Rāmānanda Rāya and also sent Pradyumna Miśra, an exalted brāhmaṇa, to take lessons from him.
haridāsa-dvārā—by Haridāsa Ṭhākura; nāma-māhātmya—of the glories of chanting the Hare Kṛṣṇa mahā-mantra; prakāśa—manifestation; sanātana-dvārā—by Sanātana Gosvāmī; bhakti-siddhānta-vilāsa—spreading the essence of devotional life.
Śrī Caitanya Mahāprabhu exhibited the glories of the holy name of the Lord through Haridāsa Ṭhākura, who was born in a Mohammedan family. Similarly, He exhibited the essence of devotional service through Sanātana Gosvāmī, who had almost been converted into a Mohammedan.
śrī-rūpa-dvārā vrajera prema-rasa-līlā
ke bujhite pāre gambhīra caitanyera khelā?
śrī-rūpa-dvārā—through Śrī Rūpa Gosvāmī; vrajera—of Vṛndāvana; prema-rasa-līlā—description of ecstatic love and pastimes; ke—who; bujhite pāre—can understand; gambhīra—deep; caitanyera khelā—the activities of Śrī Caitanya Mahāprabhu.
The Lord also fully exhibited the ecstatic love and transcendental pastimes of Vṛndāvana through Śrīla Rūpa Gosvāmī. Considering all this, who can understand the deep plans of Lord Śrī Caitanya Mahāprabhu?
śrī-caitanya-līlā ei--amṛtera sindhu
trijagat bhāsāite pāre yāra eka bindu
śrī-caitanya-līlā—transcendental activities of Śrī Caitanya Mahāprabhu; ei—these; amṛtera sindhu—the ocean of nectar; tri-jagat—the three worlds; bhāsāite—to inundate; pāre—is able; yāra—of which; eka bindu—one drop.
The activities of Śrī Caitanya Mahāprabhu are just like an ocean of nectar. Even a drop of this ocean ca inundate all the three worlds.
To inundate the three worlds with nectar is the purpose of the pastimes of Śrī Caitanya Mahāprabhu. How this could be possible was exhibited by Śrīla Raghunātha Gosvāmī and later by Ṭhākura Narottama dāsa and Śyāmānanda Gosvāmī, who all represented the mercy of Śrī Caitanya Mahāprabhu. Now that same mercy is overflooding the entire world through the Kṛṣṇa consciousness movement. The present Kṛṣṇa consciousness movement is nondifferent from the pastimes performed by Śrī Caitanya Mahāprabhu when He was personally present, for the same principles are being followed and the same actions performed without fail.
caitanya-caritāmṛta nitya kara pāna
yāhā haite 'premānanda', 'bhakti-tattva-jñāna'
caitanya-caritāmṛta—this transcendental literature known as Caitanya-caritāmṛta; nitya—daily; kara pāna—do relish; yāhā haite—by which; prema-ānanda—transcendental bliss; bhakti-tattva-jñāna—transcendental knowledge in devotional service.
O devotees, relish daily the nectar of Śrī Caitanya-caritāmṛta and the pastimes of Śrī Caitanya Mahāprabhu, for by doing so one can merge in the transcendental bliss and full knowledge of devotional service.
ei-mata mahāprabhu bhakta-gaṇa lañā
nīlācale viharaye bhakti pracāriyā
ei-mata—in this way; mahāprabhu—Śrī Caitanya Mahāprabhu; bhakta-gaṇa lañā—accompanied by His pure devotees; nīlācale—at Jagannātha Purī; viharaye—enjoys transcendental bliss; bhakti pracāriyā—preaching the cult of devotional service.
Thus Lord Śrī Caitanya Mahāprabhu, accompanied by His associates, His pure devotees, enjoyed transcendental bliss in Jagannātha Purī [Nīlācala] preaching the bhakti cult in many ways.
baṅga-deśī eka vipra prabhura carite
nāṭaka kari' lañā āila prabhuke śunāite
baṅga-deśī—from Bengal; eka vipra—one brāhmaṇa; prabhura carite—about Śrī Caitanya Mahāprabhu's characteristics; nāṭaka kari'-making a drama; lañā—taking; āila—came; prabhuke śunāite—to induce Lord Śrī Caitanya Mahāprabhu to hear.
A brāhmaṇa from Bengal wrote a drama about the characteristics of Śrī Caitanya Mahāprabhu and came with his manuscript to induce the Lord to hear it.
bhagavān-ācārya-sane tāra paricaya
tāṅre mili' tāṅra ghare karila ālaya
bhagavān-ācārya—the devotee of Lord Śrī Caitanya Mahāprabhu named Bhagavān Ācārya; sane—with; tāra paricaya—his acquaintance; tāṅre mili'-meeting him; tāṅra ghare—at his place; karila ālaya—made residence.
The brāhmaṇa was acquainted with Bhagavān Ācārya, one of the devotees of Śrī Caitanya Mahāprabhu. Therefore after meeting him at Jagannātha Purī, the brāhmaṇa made his residence at Bhagavān Ācārya' s home.
prathame nāṭaka teṅho tāṅre śunāila
tāṅra saṅge aneka vaiṣṇava nāṭaka śunila
prathame—at first; nāṭaka—the drama; teṅho—he; tāṅre—him; śunāila—made to hear; tāṅra saṅge—with him; aneka—many; vaiṣṇava—devotees; nāṭaka śunila—listened to the drama.
First the brāhmaṇa induced Bhagavān Ācārya to hear the drama, and then many other devotees joined Bhagavān Ācārya in listening to it.
sabei praśaṁse nāṭaka 'parama uttama'
mahāprabhure śunāite sabāra haila mana
sabei—all; praśaṁse—praised; nāṭaka—the drama; parama uttama—"very good, very good"; mahāprabhure—Śrī Caitanya Mahāprabhu; śunāite—to cause to hear; sabāra—of everyone; haila—there was; mana—mind.
All the Vaiṣṇavas praised the drama, saying,"Very good, very good." They also desired for Śrī Caitanya Mahāprabhu to hear the drama.
gīta, śloka, grantha, kavitva--yei kari' āne
prathame śunāya sei svarūpera sthāne
gīta—song; śloka—verse; grantha—literature; kavitva—poetry; yei—anyone who; kari'-making; āne—brings; prathame—first; śunāya—recites; sei—that person; svarūpera sthāne—before Svarūpa Dāmodara Gosvāmī.
Customarily, anyone who composed a song, verse, literary composition or poem about Śrī Caitanya Mahāprabhu first had to bring it to Svarūpa Dāmodara Gosvāmī to be heard.
svarūpa-ṭhāñi uttare yadi, lañā, tāṅra mana
tabe mahāprabhu-ṭhāñi karāya śravaṇa
svarūpa-ṭhāñi—before Svarūpa Dāmodara Gosvāmī; uttare—passes; yadi—if one; lañā—taking; tāṅra mana—his mind; tabe—thereafter; mahāprabhu-ṭhāñi—before Śrī Caitanya Mahāprabhu; karāya śravaṇa—causes to be heard.
'rasābhāsa' haya yadi 'siddhānta-virodha'
sahite nā pāre prabhu, mane haya krodha
rasa-ābhāsa—overlapping of transcendental mellows; haya—there is; yadi—if; siddhānta-virodha—against the principles of the bhakti cult; sahite nā pāre—cannot tolerate; prabhu—Śrī Caitanya Mahāprabhu; mane—within the mind; haya—is; krodha—anger.
If there were a hint that transcendental mellows overlapped in a manner contrary to the principles of the bhakti cult, Śrī Caitanya Mahāprabhu would not tolerate it and would become very angry.
rasā eva rasābhāsā
syus tridhoparasāś cānu-
rasāś cāparasāś ca te
uttamā madhyamāḥ proktāḥ
kaniṣṭhāś cety amī kramāt
bhāvādyais tu virūpatām
śāntādayo rasā eva
rasā hāsyādayaḥ sapta
śāntaś cānurasā matāḥ
hāsādīnāṁ tadā te 'tra
prājñair aparasā matāḥ
bhāvāḥ sarve tadābhāsā
rasābhāsāś ca kecana
sarve 'pi rasanād rasāḥ
A mellow temporarily appearing transcendental but contradicting mellows previously stated and lacking some of a mellow's necessities is called rasābhāsa, an overlapping mellow, by advanced devotees who know how to taste transcendental mellows. Such mellows are called uparasa (submellows), anurasa (imitation transcendental mellows) and aparasa (opposing transcendental mellows). Thus the overlapping of transcendental mellows is described as being first grade, second grade or third grade. When the twelve mellows-such as neutrality, servitorship and friendship-are characterized by adverse sthāyi-bhāva, vibhāva and anubhāva ecstasies, they are known as uparasa, submellows. When the seven indirect transcendental mellows and the dried up mellow of neutrality are produced by devotees and moods not directly related to Kṛṣṇa and devotional service in ecstatic love, they are described as anurasa, imitation mellows. If Kṛṣṇa and the enemies who harbor feelings of opposition toward Him are respectively the object and abodes of the mellow of laughter, the resulting feelings are called aparasa, opposing mellows. Experts in distinguishing one mellow from another sometimes accept some overlapping transcendental mellows (rasābhāsa) as rasas due to their being pleasurable and tasteful. Śrīla Viśvanātha Cakravartī Ṭhākura says, paraspara-vairayor yadi yogas tadā rasābhāsaḥ: "When two opposing transcendental mellows overlap, they produce rasābhāsa, or an overlapping of transcendental mellows."
ataeva prabhu kichu āge nāhi śune
ei maryādā prabhu kariyāche niyame
ataeva—therefore; prabhu—Śrī Caitanya Mahāprabhu; kichu—anything; āge—ahead; nāhi śune—does not hear; ei maryādā—this etiquette; prabhu—Śrī Caitanya Mahāprabhu; kariyāche niyame—has made a regulative principle.
Therefore Śrī Caitanya Mahāprabhu would not hear anything before Svarūpa Dāmodara heard it first. The Lord made this etiquette a regulative principle.
svarūpera ṭhāñi ācārya kailā nivedana
eka vipra prabhura nāṭaka kariyāche uttama
svarūpera ṭhāñi—before Svarūpa Dāmodara Gosvāmī; ācārya—Bhagavān Ācārya; kailā—did; nivedana—submission; eka vipra—one brāhmaṇa; prabhura—of Śrī Caitanya Mahāprabhu; nāṭaka—drama; kariyāche—has composed; uttama—very nice.
Bhagavān Ācārya submitted to Svarūpa Dāmodara Gosvāmī, "A good brāhmaṇa has prepared a drama about Śrī Caitanya Mahāprabhu that appears exceptionally well composed.
ādau tumi śuna, yadi tomāra mana māne
pāche mahāprabhure tabe karāimu śravaṇe
ādau—in the beginning; tumi—you; śuna—hear; yadi—if; tomāra mana māne—you accept; pāche—thereafter; mahāprabhure—Śrī Caitanya Mahāprabhu; tabe—then; karāimu śravaṇe—I shall request to hear.
"First you hear it, and if it is acceptable to your mind, I shall request Śrī Caitanya Mahāprabhu to hear it."
svarūpa kahe,--"tumi 'gopa' parama-udāra
ye-se śāstra śunite icchā upaje tomāra
svarūpa kahe—Svarūpa Dāmodara Gosvāmī said; tumi—you; gopa—cowherd boy; parama-udāra—very liberal; ye-se śāstra—anything written as scripture; śunite—to hear; icchā—desire; upaje—awakens; tomāra—of you.
Svarūpa Dāmodara Gosvāmī replied, "Dear Bhagavān Ācārya, you are a very liberal cowherd boy. Sometimes the desire awakens within you to hear any kind of poetry.
'yadvā-tadvā' kavira vākye haya 'rasābhāsa'
siddhānta-viruddha śunite nā haya ullāsa
yadvā-tadvā kavira—of any so-called poet; vākye—in the words; haya—there is; rasa-ābhāsa—overlapping of transcendental mellows; siddhānta-viruddha—against the conclusive understanding; śunite—to hear; nā—not; haya—there is; ullāsa—joy.
"In the writings of so-called poets there is generally a possibility of overlapping transcendental mellows. When the mellows thus go against the conclusive understanding, no one likes to hear such poetry.
Yadvā-tadvā kavi refers to anyone who writes poetry without knowledge of how to do so. Writing poetry, especially poetry concerning the Vaiṣṇava conclusion, is very difficult. If one writes poetry without proper knowledge, there is every possibility that the mellows will overlap. When this occurs, no learned or advanced Vaiṣṇava will like to hear it.
'rasa', 'rasābhāsa' yāra nāhika vicāra
bhakti-siddhānta-sindhu nāhi pāya pāra
rasa—transcendental mellows; rasa-ābhāsa—overlapping of transcendental mellows; yāra—of whom; nāhika vicāra—there is no consideration; bhakti-siddhānta-sindhu—the ocean of the conclusions of devotional service; nāhi—not; pāya—attains; pāra—the limit.
"A so-called poet who has no knowledge of transcendentaI mellows and the overlapping of transcendental mellows cannot cross the ocean of the conclusions of devotional service.
'vyākaraṇa' nāhi jāne, nā jāne 'alaṅkāra'
'nāṭakālaṅkāra'-jñāna nāhika yāhāra
kṛṣṇa-līlā varṇite nā jāne sei chāra!
viśeṣe durgama ei caitanya-vihāra
vyākaraṇa—grammar; nāhi jāne—does not know; nā jāne—does not know; alaṅkāra—metaphorical ornaments; nāṭaka-alaṅkāra—of the metaphorical ornaments of drama; jñāna—knowledge; nāhika—there is not; yāhāra—of whom; kṛṣṇa-līlā—the pastimes of Lord Kṛṣṇa; varṇite—to describe; nā jāne—does not know; sei—he; chāra—condemned; viśeṣe—especially; durgama—very, very difficult; ei—these; caitanya-vihāra—the pastimes of Lord Śrī Caitanya Mahāprabhu.
"A poet who does not know the grammatical regulative principles, who is unfamiliar with metaphorical ornaments, especially those employed in drama, and who does not know how to present the pastimes of Lord Kṛṣṇa is condemned. Moreover, the pastimes of Śrī Caitanya Mahāprabhu are especially difficult to understand.
kṛṣṇa-līlā, gaura-līlā se kare varṇana
gaura-pāda-padma yāṅra haya prāṇa-dhana
kṛṣṇa-līlā—the pastimes of Lord Kṛṣṇa; gaura-līlā—the pastimes of Lord Śrī Caitanya Mahāprabhu; se—he; kare varṇana—describes; gaura-pāda-padma—the lotus feet of Lord Śrī Caitanya Mahāprabhu; yāṅra—whose; haya—is; prāṇa-dhana—the life and soul.
"One who has accepted the lotus feet of Śrī Caitanya Mahāprabhu as his life and soul can describe the pastimes of Lord Kṛṣṇa or the pastimes of Lord Śrī Caitanya Mahāprabhu.
grāmya-kavira kavitva śunite haya 'duḥkha'
vidagdha-ātmīya-vākya śunite haya 'sukha'
grāmya-kavira—of a poet who writes poetry concerning man and woman; kavitva—poetry; śunite—to hear; haya—there is; duḥkha—unhappiness; vidagdha-ātmīya—of a devotee fully absorbed in ecstatic love; vākya—the words; śunite—to hear; haya—there is; sukha—happiness.
"Hearing the poetry of a person who has no transcendental knowledge and who writes about the relationships between man and woman simply causes unhappiness, whereas hearing the words of a devotee fully absorbed in ecstatic love causes great happiness.
Grāmya-kavi refers to a poet or writer such as the authors of novels and other fiction who write only about the relationships between man and woman. Vidagdha-ātmīya-vākya, however, refers to words written by a devotee who fully understands pure devotional service. Such devotees, who follow the paramparā system, are sometimes described as sajātīyāśaya-snigdha, or "pleasing to the same class of people." Only the poetry and other writings of such devotees are accepted with great happiness by devotees.
rūpa yaiche dui nāṭaka kariyāche ārambhe
śunite ānanda bāḍe yāra mukha-bandhe"
rūpa—Rūpa Gosvāmī; yaiche—as; dui—two; nāṭaka—dramas; kariyāche ārambhe—has compiled; śunite—to hear; ānanda bāḍe—transcendental happiness increases; yāra—of which; mukha-bandhe—even the introductory portion.
"The standard for writing dramas has been set by Rūpa Gosvāmī. If a devotee hears the introductory portions of his two dramas, they enhance his transcendental pleasure."
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