Chapter 13
The Ecstatic Dancing of the Lord at Ratha-yātrā
A summary of this chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya as follows. After bathing early in the morning, Śrī Caitanya Mahāprabhu saw the Deities (Jagannātha, Baladeva and Subhadrā) get aboard Their three carts. This function is called Pāṇḍu-vijaya. At that time, King Pratāparudra took a broom with a golden handle and began to cleanse the road. Lord Jagannātha took permission from the goddess of fortune and then started in the car for the Guṇḍicā temple. The road to the temple led along a broad, sandy beach, and on both sides of the road were residential quarters, houses and gardens. Along that road the servants called gauḍas began to pull the cars. Śrī Caitanya Mahāprabhu divided His saṅkīrtana party into seven divisions. With two mṛdaṅgas in each division, there were altogether fourteen mṛdaṅgas While performing kīrtana, Śrī Caitanya Mahāprabhu exhibited various symptoms of transcendental ecstasy, and Jagannātha and Śrī Caitanya Mahāprabhu exchanged Their feelings very blissfully. When the cars reached the place known as Balagaṇḍi, the devotees offered the Deities simple food. At this time, in a nearby garden, Śrī Caitanya Mahāprabhu and His devotees took a brief rest from the dancing.
sa jīyāt kṛṣṇa-caitanyaḥ
śrī-rathāgre nanarta yaḥ
yenāsīj jagatāṁ citraṁ
jagannātho 'pi vismitaḥ
saḥ—He; jīyāt—may live long; kṛṣṇa-caitanyaḥ—Lord Śrī Caitanya Mahāprabhu; śrī-ratha-agre—in the front of the car; nanarta—danced; yaḥ—who; yena—by whom; āsīt—there was; jagatām—of the whole universe; citram—wonder; jagannāthaḥ—Lord Jagannātha; api—also; vismitaḥ—was astonished.
May the Supreme Personality of Godhead, Śrī Kṛṣṇa Caitanya, who danced in front of the car of Śrī Jagannātha, be all glorified! By seeing His dancing, not only was the whole universe held in wonder, but Lord Jagannātha Himself became very much astonished.
jaya jaya śrī-kṛṣṇa-caitanya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda
jaya jaya—all glories; śrī-kṛṣṇa-caitanya—to Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; nityānanda—to Nityānanda Prabhu; jaya—all glories; advaita-candra—to Advaita Ācārya; jaya—all glories; gaura-bhakta-vṛnda—to the devotees of Lord Caitanya Mahāprabhu.
All glories to Śrī Kṛṣṇa Caitanya and Prabhu Nityānanda! All glories to Advaitacandra! And all glories to the devotees of Lord Śrī Caitanya Mahāprabhu!
jaya śrotā-gaṇa, śuna, kari' eka mana
ratha-yātrāya nṛtya prabhura parama mohana
jaya—all glories; śrotā-gaṇa—to the listeners; śuna—please hear; kari'-keeping yourself; eka mana—in one attention; ratha-yātrāya—in the car festival; nṛtya—dancing; prabhura—of Śrī Caitanya Mahāprabhu; parama—extremely; mohana—enchanting.
All glories to the listeners of Caitanya-caritāmṛta. Please hear the description of the dancing of Lord Caitanya Mahāprabhu at the Ratha-yātrā festival. His dancing is very enchanting. Please hear of it with great attention.
āra dina mahāprabhu hañā sāvadhāna
rātre uṭhi' gaṇa-saṅge kaila prātaḥ-snāna
āra dina—the next day; mahāprabhu—Śrī Caitanya Mahāprabhu; hañā—becoming; sāvadhāna—very careful; rātre uṭhi'-getting up at night; gaṇa-saṅge—with His personal devotees; kaila—took; prātaḥ-snāna—bathing early in the morning.
The next day, Śrī Caitanya Mahāprabhu and His personal associates got up in the dark and attentively took their early morning baths.
pāṇḍu-vijaya dekhibāre karila gamana
jagannātha yātrā kaila chāḍi' siṁhāsana
pāṇḍu-vijaya—the ceremony named Pāṇḍu-vijaya; dekhibāre—for seeing; karila—did; gamana—go; jagannātha—Lord Jagannātha; yātrā—departure; kaila—did; chāḍi'-leaving; siṁhāsana—the throne.
Śrī Caitanya Mahāprabhu and His personal associates then went to see the ceremony of Pāṇḍu-vijaya. During this ceremony, Lord Jagannātha leaves His throne and gets up onto the car.
āpani pratāparudra lañā pātra-gaṇa
mahāprabhura gaṇe karāya vijaya-darśana
āpani—personally; pratāparudra—King Pratāparudra; lañā—taking with him; pātra-gaṇa—his associates; mahāprabhura—of Śrī Caitanya Mahāprabhu; gaṇe—associates; karāya—causes; vijaya-darśana—seeing the Pāṇḍu-vijaya ceremony.
King Pratāparudra in person, as well as his entourage, allowed the Pāṇḍu-vijaya ceremony to be seen by all the associates of Śrī Caitanya Mahāprabhu.
advaita, nitāi ādi saṅge bhakta-gaṇa
sukhe mahāprabhu dekhe īśvara-gamana
advaitaAdvaita Ācārya; nitāi—Lord Nityānanda Prabhu; ādi—headed by; saṅge—with; bhakta-gaṇa—devotees; sukhe—in great happiness; mahāprabhu—Śrī Caitanya Mahāprabhu; dekhe—sees; īśvara-gamana—how the Lord is starting.
Śrī Caitanya Mahāprabhu and His prominent devotees-Advaita Ācārya, Nityānanda Prabhu and others-were very happy to observe how Lord Jagannātha began the Ratha-yātrā.
baliṣṭha dayitā' gaṇa-yena matta hātī
jagannātha vijaya karāya kari' hātāhāti
baliṣṭha dayitā' gaṇa—very strong dayitās, or carriers of Jagannātha; yena—as if; matta hātī—drunken elephants; jagannātha—of Lord Jagannātha; vijaya—departure; karāya—cause; kari'-performing; hātāhāti—hand to hand.
The very strongly built dayitās [carriers of the Jagannātha Deity] were as powerful as drunken elephants. They manually carried Lord Jagannātha from the throne to the car.
The word dayitā refers to one who has received the mercy of the Lord. Lord Jagannātha has a number of stalwart servants known as dayitās. These servants do not come from very high-caste families (brāhmaṇas, kṣatriyas or vaiśyas), but because they are engaged in the service of the Lord, they have been elevated to a respected position. Thus they are known as dayitās. These servants of Lord Jagannātha take care of the Lord from the day of the Snāna-yātrā up to the time the Lord is carried from the throne to the Ratha car. In the Kṣetra-māhātmya these dayitās are said to come from the śabaras, a caste that keeps and sells pigs. However, among the dayitās there are also many who come from the brāhmaṇa caste. Those dayitās coming from the brāhmaṇa families are called dayitā-patis, or leaders of the dayitās. The dayitā-patis offer food such as sweetmeats to Lord Jagannātha during the anavasara, the resting period after Snāna-yātrā. They also make the early morning offering of sweetmeats daily, It is said that during the anavasara Lord Jagannātha suffers from fever and that the dayitā-patis offer Him an infusion of drugs represented by fruit juice. It is said that in the beginning Lord Jagannātha was worshiped by the śabaras and was known as the Deity Nīla Mādhava. Later, when the Deity was established in the temple, the Lord became known as Jagannātha. Because the Deities were taken from the śabaras, all the śabara devotees were elevated to the position of dayitās.
kataka dayitā kare skandha ālambana
kataka dayitā dhare śrī-padma-caraṇa
kataka dayitā—some of the dayitās; kare—do; skandha—of the shoulders; ālambana—capturing; kataka—some; dayitā—servants called dayitās; dhare—catch; śrī-padma-caraṇa—the lotus feet of the Lord.
While carrying the Deity of Lord Jagannātha, some of the dayitās took hold of the shoulders of the Lord, and some caught His lotus feet.
kaṭi-taṭe baddha, dṛḍha sthūla paṭṭa-ḍorī
dui dike dayitā-gaṇa uṭhāya tāhā dhari'
kaṭi-taṭe—on the waist; baddha—bound; dṛḍha—strong; sthūla—thick; paṭṭa-ḍorī—rope made of silk; dui dike—from two sides; dayitā-gaṇa—the dayitās; uṭhāya—raise; tāhā—that rope; dhari'-catching.
The Lord Jagannātha Deity was bound at the waist by a strong, thick rope made of silk. From two sides the dayitās caught hold of this rope and raised the Deity.
ucca dṛḍha tulī saba pāti' sthāne sthāne
eka tulī haite tvarāya āra tulīte āne
ucca—puffed up; dṛḍha—strong; tulī—pads made of cotton; saba—all; pāti'-spreading; sthāne sthāne—from one place to another; eka tulī—one pad; haite—from; tvarāya—very soon; āra—next; tulīte—on the pad; āne—bring.
Strong, puffed-up cotton pads called tulīs were spread out from the throne to the car, and the heavy Deity of Lord Jagannātha was carried from one pillow-like pad to the next by the dayitās.
prabhu-padāghāte tulī haya khaṇḍa khaṇḍa
tulā saba uḍi' yāya, śabda haya pracaṇḍa
prabhu-pada-āghāte—by the kicking of Lord Jagannātha; tulī—the pads; haya—become; khaṇḍa khaṇḍa—broken to pieces; tulā—cotton from inside; saba—all; uḍi' yāya—rises; śabda—sound; haya—there is; pracaṇḍa—very much.
While the dayitās carried the heavy Jagannātha Deity from one pad to the next, some of the pads broke, and the cotton contents floated into the air. When they broke, they made a heavy, cracking sound.
viśvambhara jagannāthe ke cālāite pāre?
āpana icchāya cale karite vihāre
viśvambhara—the maintainer of the universe; jagannāthe—Lord Jagannātha; ke—who; cālāite—cause to be carried; pāre—can; āpana—personal; icchāya—by His will; cale—moves; karite—to act; vihāre—in pastimes.
Lord Jagannātha is the maintainer of the whole universe. Who can carry Him from one place to another? However, the Lord moves by His personal will just to perform His pastimes.
mahāprabhu 'maṇimā' 'maṇimā' kare dhvani
nānā-vādya-kolāhale kichui nā śuni
mahāprabhu—Śrī Caitanya Mahāprabhu; maṇimāMaṇimā; maṇimāMaṇimā; kare—makes; dhvani—the sound; nānā—various; vādya—of musical instruments; kolāhale—by the tumultuous sound; kichui—anything; —not; śuni—can hear.
While the Lord was transported from the throne to the car, tumultuous sounds were made on various musical instruments. Śrī Caitanya Mahāprabhu was chanting "Maṇimā Maṇimā," but He could not be heard.
The word maṇimā is used to address a respectable person in Orissa. Lord Jagannātha was being respectfully addressed by Śrī Caitanya in this way.
tabe pratāparudra kare āpane sevana
suvarṇa-mārjanī lañā kare patha sammārjana
tabe—at this time; pratāparudra—King Pratāparudra; kare—does; āpane—personally; sevana—service; suvarṇa—golden; mārjanī—broom; lañā—taking; kare—does; patha—road; sammārjana—cleansing.
While the Lord was being carried from the throne to the car, King Pratāparudra personally engaged in the Lord's service by cleansing the road with a broom that had a golden handle.
candana-jalete kare patha niṣecane
tuccha sevā kare vasi' rāja-siṁhāsane
candana-jalete—with sandalwood water; kare—does; patha—road; niṣecane—sprinkling; tuccha—insignificant, menial; sevā—service; kare—performs; vasi'-although in possession of; rāja-siṁhāsane—the royal throne.
The King sprinkled the road with sandalwood-scented water. Although he was the owner of the royal throne, he engaged in menial service for the sake of Lord Jagannātha.
uttama hañā rājā kare tuccha sevana
ataeva jagannāthera kṛpāra bhājana
uttama hañā—although very respectable; rājā—the King; kare—accepts; tuccha—menial; sevana—service; ataeva—therefore; jagannāthera—of Lord Jagannātha; kṛpāra—in the matter of mercy; bhājana—suitable candidate.
Although the King was the most exalted respectable person, still he accepted menial service for the Lord; he, therefore, became a suitable candidate for receiving the Lord's mercy.
mahāprabhu sukha pāila se-sevā dekhite
mahāprabhura kṛpā haila se-sevā ha-ite
mahāprabhu—Śrī Caitanya Mahāprabhu; sukha pāila—felt very happy; se-sevā—that kind of service; dekhite—to see; mahāprabhura—of Śrī Caitanya Mahāprabhu; kṛpā—mercy; haila—there was; se-sevā ha-ite—because of that service.
Upon seeing the King engaged in such menial service, Caitanya Mahāprabhu became very happy. Simply by rendering this service, the King received the mercy of the Lord.
Unless one receives the mercy of the Lord, he cannot understand the Supreme Personality of Godhead or engage in His devotional service.
athāpi te deva padāmbuja-dvaya-
prasāda-leśānugṛhīta eva hi
jānāti tattvaṁ bhagavan-mahimno
na cānya eko 'pi ciraṁ vicinvan
(Bhāg. 10.14.29)
Only a devotee who has received a small fraction of the mercy of the Lord can understand Him. Others may engage in theoretical speculation to understand the Lord, but they can not know anything about Him. Although Mahārāja Pratāparudra was very eager to see Śrī Caitanya Mahāprabhu, the Lord refused to see him. However, when Śrī Caitanya Mahāprabhu saw the King engaged in menial service for Lord Jagannātha, He became very happy. Thus the King became eligible to receive Śrī Caitanya Mahāprabhu's mercy. If a devotee accepts Lord Śrī Caitanya Mahāprabhu as the universal guru and Lord Jagannātha as the Supreme Personality of Godhead Kṛṣṇa, he is benefited by the combined mercy of Kṛṣṇa and guru. That is stated by Śrī Caitanya Mahāprabhu in His instructions to Rūpa Gosvāmī. (Cc. Madhya 19.151)
brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja
The seed of devotional service fructifies and becomes a transcendental creeper. Finally it reaches the lotus feet of the Lord in the spiritual sky. This seed is obtained by the mercy of the Lord and the guru. By the Lord's mercy one gets the association of a bona fide guru, and by the mercy of the guru, one gets a chance to render devotional service. Devotional service, the science of bhakti-yoga, carries one from this material world to the spiritual world.
rathera sājani dekhi' loke camatkāra
nava hemamaya ratha-sumeru-ākāra
rathera—of the car; sājani—decoration; dekhi'-by seeing; loke—everyone; camatkāra—astonished; nava—new; hema-ma ya—golden; ratha—chariot car; sumeru-ākāra—as high as the mountain Sumeru.
Everyone was astonished to see the decorations on the Ratha car. The car appeared to be newly made of gold, and it was as high as Mount Sumeru.
In the year 1973 there was a gorgeous Ratha-yātrā festival in London, England, and the car was brought to Trafalgar Square. The London daily newspaper the Guardian published a front-page photo caption: "ISKCON Ratha-yātrā is rival to the Nelson Column in Trafalgar Square." The Nelson Column is a very impressive statue of Lord Nelson and can be seen from a good distance. Just as the residents of Purī compared the Ratha-yātrā car to Mount Sumeru, the residents of London considered the car rival to the Nelson Monument.
śata śata su-cāmara-darpaṇe ujjvala
upare patākā śobhe cāṅdoyā nirmala
śata śata—hundreds upon hundreds; su-cāmara—beautiful white whisks; darpaṇe—with mirrors; ujjvala—very bright; upare—on the top; patākā—flag; śobhe—looks beautiful; cāṅdoyā—canopy; nirmala—thoroughly cleansed.
The decorations included bright mirrors and hundreds and hundreds of cāmaras [white whisks made of yak tails]. On top of the car were a neat and clean canopy and very beautiful flag.
ghāghara, kiṅkiṇī bāje, ghaṇṭāra kvaṇita
nānā citra-paṭṭa-vastre ratha vibhūṣita
ghāghara—gongs; kiṅkiṇī—ankle bells; bāje—were sounding; ghaṇṭāra—of bells; kvaṇita—tinkling sound; nānā—various; citra—pictures; paṭṭa-vastre—with silken cloth; ratha—the car; vibhūṣita—decorated.
The car was also decorated with silken cloth and various pictures. Many brass bells, gongs and ankle bells rang.
līlāya caḍila īśvara rathera upara
āra dui rathe caḍe subhadrā, haladhara
līlāya—for the matter of pastimes; caḍila—got up; īśvara—the Supreme Personality of Godhead; rathera—a car; upara—aboard; āra dui—another two; rathe—in the cars; caḍe—got up; subhadrā—the sister of Lord Jagannātha; haladharaBalarāma.
For the pastimes of the Ratha-yātrā ceremony, Lord Jagannātha got aboard one car, and His sister, Subhadrā, and elder brother, Balarāma, got aboard two other cars.
pañca-daśa dina īśvara mahā-lakṣmī lañā
tāṅra saṅge krīḍā kaila nibhṛte vasiyā
pañca-daśa dina—fifteen days; īśvara—the Lord; mahā-lakṣmī—the supreme goddess of fortune; lañā—with; tāṅra saṅge—in her company; krīḍā—enjoyment; kaila—performed; nibhṛte—in a solitary place; vasiyā—sitting.
For fifteen days the Lord had remained in a secluded place with the supreme goddess of fortune and had performed His pastimes with her.
The fifteen-day period of anavasara is also called nibhṛta, in honor of the solitary place where the supreme goddess of fortune lives. After living there a fortnight, Lord Jagannātha took permission from the goddess of fortune to leave.
tāṅhāra sammati lañā bhakte sukha dite
rathe caḍi' bāhira haila vihāra karite
tāṅhāra sammati—her permission; lañā—taking; bhakte—the devotees; sukha dite—to please; rathe caḍi'-riding on the car; bāhira haila—came out; vihāra karite—to perform pastimes.
Having taken permission from the goddess of fortune, the Lord came out to ride on the Ratha car and perform His pastimes for the pleasure of the devotees.
In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that as an ideal husband, Lord Jagannātha remained fifteen days in a secluded place with His wife, the supreme goddess of fortune. Nonetheless, the Lord wanted to come out of seclusion to give happiness to His devotees. The Lord enjoys Himself in two ways, known as svakīya and parakīya. The Lord's conjugal love in the svakīya-rasa relates to the regulative principles observed in Dvārakā. There the Lord has many married queens, but in Vṛndāvana the conjugal love of the Lord is not with His married wives but with His girl friends, the gopīs. Conjugal love with the gopīs is called parakīya-rasa. Lord Jagannātha leaves the secluded place where He enjoys the company of the supreme goddess of fortune in svakīya-rasa, and He goes to Vṛndāvana where He enjoys the parakīya-rasa. Bhaktisiddhānta Sarasvatī Ṭhākura therefore reminds us that the Lord's pleasure in parakīya-rasa is superior to His pleasure in svakīya-rasa.
In the material world, parakīya-rasa, or loving affairs with unmarried girl friends, is a most degraded relationship, but in the spiritual world this type of loving affair is considered the supreme enjoyment. In the material world everything is but a reflection of the spiritual world, and that reflection is perverted. We cannot understand the affairs of the spiritual world on the basis of our experience in the material world. The Lord's pastimes with the gopīs are therefore misunderstood by mundane scholars and word-wranglers. The parakīya-rasa of the spiritual world should not be discussed except by one who is very advanced in pure devotional service. The parakīya-rasa in the spiritual world and that in the material world are not comparable. The former is like gold, and the latter is like iron. Because the difference between the two is so great, they cannot actually be compared. However, one can easily distinguish the value of gold by seeing the value of iron. One who has the proper realization can easily distinguish the transcendental activities of the spiritual world from material activities.
sūkṣma śveta-bālu pathe pulinera sama
dui dike ṭoṭā, saba-yena vṛndāvana
sūkṣma—fine; śveta-bālu—white sand; pathe—on the path; pulinera sama—just like the bank of the Yamunā; dui dike—on two sides; ṭoṭā—gardens; saba—all; yena—like; vṛndāvana—the holy place Vṛndāvana.
The fine, white sand spread all over the path resembled the bank of the Yamunā, and the small gardens on both sides looked just like those in Vṛndāvana.
rathe caḍi' jagannātha karilā gamana
dui-pārśve dekhi' cale ānandita-mana
rathe caḍi'-riding on the car; jagannātha—Lord Jagannātha; karilā gamana—was passing; dui-pārśve—on both sides; dekhi'-seeing; cale—goes; ānandita—full of pleasure; mana—mind.
As Lord Jagannātha rode in His car and saw the beauty on both sides, His mind was filled with pleasure.
'gauḍa' saba ratha ṭāne kariyā ānanda
kṣaṇe śīghra cale ratha, kṣaṇe cale manda
gauḍa—the pullers of the car; saba—all; ratha—the car; ṭāne—pull; kariyā—feeling; ānanda—happiness; kṣaṇe—sometimes; śīghra cale—goes very fast; ratha—the car; kṣaṇe—sometimes; cale—goes; manda—very slow.
The pullers of the car were known as gauḍas, and they pulled with great pleasure. However, the car sometimes went very fast and sometimes very slow.
kṣaṇe sthira hañā rahe, ṭānileha nā cale
īśvara-icchāya cale, nā cale kāro bale
kṣaṇe—sometimes; sthira—still; hañā—becoming; rahe—stays; ṭāṅileha—in spite of being pulled; cale—does not go; īśvara-icchāya—by the will of the Lord; cale—goes; cale—does not go; kāro—of anyone; bale—by the strength.
Sometimes the car would stand still and not move, even though it was pulled very vigorously. The chariot therefore moved by the will of the Lord, not by the strength of any ordinary person.
tabe mahāprabhu saba lañā bhakta-gaṇa
svahaste parāila sabe mālya-candana
tabe—at that time; mahāprabhu—Śrī Caitanya Mahāprabhu; saba—all; lañā—taking; bhakta-gaṇa—devotees; sva-haste—by His own hand; parāila—decorated; sabe—everyone; mālya-candana—with flower garlands and pulp of sandalwood.
As the car stood still, Śrī Caitanya Mahāprabhu gathered all His devotees and, with His own hand, decorated them with flower garlands and sandalwood pulp.
paramānanda purī, āra bhāratī brahmānanda
śrī-haste candana pāñā bāḍila ānanda
paramānanda purīParamānanda Purī; āra—and; bhāratī brahmānandaBrahmānanda Bhāratī; śrī-haste—by the hand of Lord Caitanya Mahāprabhu; candana—sandalwood pulp; pāñā—getting; bāḍila—increased; ānanda—transcendental bliss.
Paramānanda Purī and Brahmānanda Bhāratī were both personally given garlands and sandalwood pulp from the very hands of Śrī Caitanya Mahāprabhu. This increased their transcendental pleasure.
advaita-ācārya, āra prabhu-nityānanda
śrī-hasta-sparśe duṅhāra ha-ila ānanda
advaita-ācāryaAdvaita Ācārya; āra—and; prabhu-nityānanda—Lord Nityānanda Prabhu; śrī-hasta-sparśe—by the touch of the transcendental hand of Lord Caitanya; duṅhāra—of both of Them; ha-ila—there was; ānanda—transcendental bliss.
Similarly, when Advaita Ācārya and Nityānanda Prabhu felt the touch of the transcendental hand of Śrī Caitanya Mahāprabhu, They were both very pleased.
kīrtanīyā-gaṇe dila mālya-candana
svarūpa, śrīvāsa,-yāhāṅ mukhya dui-jana
kīrtanīyā-gaṇe—unto the performers of saṅkīrtana; dila—gave; mālya-candana—garlands and sandalwood pulp; svarūpaSvarūpa; śrīvāsa—Śrīvāsa; yāhāṅ—where; mukhya—principal; dui-jana—two persons.
The Lord also gave garlands and sandalwood pulp to the performers of saṅkīrtana. The chief two performers were Svarūpa Dāmodara and Śrīvāsa Ṭhākura.
cāri sampradāye haila cabbiśa gāyana
dui dui mārdaṅgika haila aṣṭa jana
cāri sampradāye—in the four parties; haila—there were; cabbiśa—twenty-four; gāyana—performers of kīrtana; dui dui—two in each party; mārdaṅgika—players of mṛdaṅga drums; haila—there were; aṣṭa jana—eight persons.
There were altogether four parties of kīrtana performers, comprising twenty-four chanters. In each party there were also two mṛdaṅga players, making an additional eight persons.
tabe mahāprabhu mane vicāra kariyā
cāri sampradāya dila gāyana bāṅṭiyā
tabe—after this; mahāprabhu—Śrī Caitanya Mahāprabhu; mane—in the mind; vicāra kariyā—considering; cāri sampradāya—four parties; dila—gave; gāyana bāṅṭiyā—dividing the singers.
When the four parties were formed, Śrī Caitanya Mahāprabhu, after some consideration, divided the chanters.
nityānanda, advaita, haridāsa, vakreśvare
cāri jane ājñā dila nṛtya karibāre
nityānanda—Lord Nityānanda; advaitaAdvaita Ācārya; haridāsaHaridāsa Ṭhākura; vakreśvareVakreśvara Paṇḍita; cāri jane—to these four persons; ājñā dila—the Lord gave an order; nṛtya karibāre—to dance.
Śrī Caitanya Mahāprabhu ordered Nityānanda Prabhu, Advaita Ācārya, Haridāsa Ṭhākura and Vakreśvara Paṇḍita to dance in each of the four respective parties.
prathama sampradāye kaila svarūpa-pradhāna
āra pañca-jana dila tāṅra pāligāna
prathama sampradāye—in the first party; kaila—fixed; svarūpaSvarūpa Dāmodara; pradhāna—as the chief; āra—another; pañca-jana—five persons; dila—gave; tāṅra—his; pāligāna—responders.
Svarūpa Dāmodara was chosen as the leader of the first party and was given five assistants to respond to his chanting.
dāmodara, nārāyaṇa, datta govinda
rāghava paṇḍita, āra śrī-govindānanda
The five who responded to the singing of Svarūpa Dāmodara were Dāmodara Paṇḍita, Nārāyaṇa, Govinda Datta, Rāghava Paṇḍita and Śrī Govindānanda.
advaitere nṛtya karibāre ājñā dila
śrīvāsa-pradhāna āra sampradāya kaila
advaitere—unto Advaita Ācārya; nṛtya—dancing; karibāre—for performing; ājñā—order; dila—gave; śrīvāsa—Śrīvāsa Ṭhākura; pradhāna—chief; āra—another; sampradāya—group; kaila—formed.
Advaita Ācārya Prabhu was ordered to dance in the first group. The Lord then formed another group with Śrīvāsa Ṭhākura as the chief man.
In the first group, Dāmodara Svarūpa was appointed chief singer, and the responding singers were Dāmodara Paṇḍita, Nārāyaṇa, Govinda Datta, Rāghava Paṇḍita and Govindānanda. Śrī Advaita Ācārya was appointed as a dancer. The next group was formed, and the chief singer was Śrīvāsa Ṭhākura.
gaṅgādāsa, haridāsa, śrīmān, śubhānanda
śrī-rāma paṇḍita, tāhāṅ nāce nityānanda
The five singers who responded to the singing of Śrīvāsa Ṭhākura were Gaṅgādāsa, Haridāsa, Śrīmān, Śubhānanda and Śrī Rāma Paṇḍita. Śrī Nityānanda Prabhu was appointed as a dancer.
vāsudeva, gopīnātha, murāri yāhāṅ gāya
mukunda-pradhāna kaila āra sampradāya
vāsudevaVāsudeva; gopīnāthaGopīnātha; murāriMurāri; yāhāṅ—where; gāya—sing; mukundaMukunda; pradhāna—chief; kaila—formed; āra—another; sampradāya—group.
Another group was formed consisting of Vāsudeva, Gopīnātha, and Murāri. All these were responsive singers, and Mukunda was the chief singer.
śrīkānta, vallabha-sena āra dui jana
haridāsa-ṭhākura tāhāṅ karena nartana
śrīkānta, vallabha-sena—Śrīkānta and Vallabha Sena; āra—another; dui jana—two persons; haridāsa-ṭhākuraHaridāsa Ṭhākura; tāhāṅ—there; karena—performs; nartana—dancing.
Another two persons, Śrīkānta and Vallabha Sena, joined as responsive singers. In this group, Haridāsa Ṭhākura [the senior] was the dancer.
In the third group, Mukunda was appointed the chief singer. This party was composed of Vāsudeva, Gopīnātha, Murāri, Śrīkānta and Vallabha Sena. The senior Haridāsa Ṭhākura was the dancer.
govinda-ghoṣa-pradhāna kaila āra sampradāya
haridāsa, viṣṇudāsa, rāghava, yāhāṅ gāya
govinda-ghoṣaGovinda Ghosh; pradhāna—the chief; kaila—formed; āra—another; sampradāya—group; haridāsa—the younger Haridāsa; viṣṇudāsa—Viṣṇudāsa; rāghavaRāghava; yāhāṅ—where; gāya—sing.
The Lord formed another group, appointing Govinda Ghosh as leader. In this group the younger Haridāsa, Viṣṇudāsa and Rāghava were the responding singers.
mādhava, vāsudeva-ghoṣa,-dui sahodara
nṛtya karena tāhāṅ paṇḍita-vakreśvara
Two brothers named Mādhava Ghosh and Vāsudeva Ghosh also joined this group as responsive singers. Vakreśvara Paṇḍita was the dancer.
kulīna-grāmera eka kīrtanīyā-samāja
tāhāṅ nṛtya karena rāmānanda, satyarāja
There was a saṅkīrtana party from the village known as Kulīna-grāma, and Rāmānanda and Satyarāja were appointed the dancers in this group.
śāntipurera ācāryera eka sampradāya
acyutānanda nāce tathā, āra saba gāya
śāntipurera—of Śāntipura; ācāryera—of Advaita Ācārya; eka—one; sampradāya—group; acyutānanda—the son of Advaita Ācārya; nāce—dances; tathā—there; āra—the rest; saba—all; gāya—were singing.
There was another party that came from Śāntipura and was formed by Advaita Ācārya. Acyutānanda was the dancer, and the rest of the men were singers.
khaṇḍera sampradāya kare anyatra kīrtana
narahari nāce tāhāṅ śrī-raghunandana
khaṇḍera—of the place named Khaṇḍa; sampradāya—party; kare—performs; anyatra—in a different place; kīrtana—chanting; narahariNarahari; nāce—dances; tāhāṅ—there; śrī-raghunandanaRaghunandana.
Another party was formed by the people of Khaṇḍa. These people were singing in a different place. In that group, Narahari Prabhu and Raghunandana were dancing.
jagannāthera āge cāri sampradāya gāya
dui pāśe dui, pāche eka sampradāya
jagannāthera āge—in front of the Deity Lord Jagannātha; cāri sampradāya gāya—four groups were chanting; dui pāśe—on two sides; dui—another two groups; pāche—at the rear; eka sampradāya—another group.
Four parties chanted and danced in front of Lord Jagannātha, and on both sides were two other parties. Another was at the rear.
sāta sampradāye bāje caudda mādala
yāra dhvani śuni' vaiṣṇava haila pāgala
sāta sampradāye—in seven groups; bāje—were beating; caudda—fourteen; mādala—drums; yāra—of which; dhvani—the sound; śuni'-hearing; vaiṣṇava—all the devotees; haila—became; pāgalamad.
There were altogether seven parties of saṅkīrtana, and in each party two men were beating drums. Thus fourteen drums were being played at once. The sound was tumultuous, and all the devotees became mad.
vaiṣṇavera megha-ghaṭāya ha-ila bādala
kīrtanānande saba varṣe netra-jala
vaiṣṇavera—of the devotees; megha-ghaṭāya—by the assembly of clouds; ha-ila—there was; bādala—rainfall; kīrtana-ānande—in the blissful situation of chanting; saba—all of them; varṣe—rain; netra-jala—tears from the eyes.
All the Vaiṣṇavas came together like an assembly of clouds. As the devotees chanted the holy names, tears fell in great ecstasy like rainfall from their eyes.
tri-bhuvana bhari' uṭhe kīrtanera dhvani
anya vādyādira dhvani kichui nā śuni
tri-bhuvana bhari'-filling the three worlds; uṭhe—arose; kīrtanera dhvani—vibration of saṅkīrtana; anya—other; vādya-ādira—of musical instruments; dhvani—the sound; kichui—anything; —not; śuni—hears.
When the saṅkīrtana resounded, it filled the three worlds. Indeed, no one could hear mundane sounds or musical instruments other than the saṅkīrtana.
sāta ṭhāñi bule prabhu 'hari' 'hari' bali'
'jaya jagannātha', balena hasta-yuga tuli'
sāta ṭhāñi—in the seven places; bule—wanders; prabhu—Śrī Caitanya Mahāprabhu; hari hari bali'-chanting the holy names Hari, Hari; jaya jagannātha—all glories to Lord Jagannātha; balena—says; hasta-yuga—His two arms; tuli'-raising.
Lord Caitanya Mahāprabhu wandered through all seven groups chanting the holy name,"Hari, Hari!" Raising His arms, He shouted, "All glories to Lord Jagannātha!"
āra eka śakti prabhu karila prakāśa
eka-kāle sāta ṭhāñi karila vilāsa
āra—another; eka—one; śakti—mystic power; prabhu—Lord Śrī Caitanya Mahāprabhu; karila—made; prakāśa—manifest; eka-kāle—simultaneously; sāta ṭhāñi—in seven places; karila—performed; vilāsa—pastimes.
Lord Caitanya Mahāprabhu then exhibited another mystic power by performing pastimes simultaneously in all seven groups.
sabe kahe,-prabhu āchena mora sampradāya
anya ṭhāñi nāhi yā'na āmāre dayāya
sabe kahe—everyone said; prabhu—Śrī Caitanya Mahāprabhu; āchena—is present; mora sampradāya—in my group; anya ṭhāñi—in other places; nāhi—does not; yā'na—go; āmāre—unto me; dayāya—bestows His mercy.
Everyone said, "Lord Caitanya Mahāprabhu is present in my group. Indeed, He does not go anywhere else. He is bestowing His mercy upon us."
keha lakhite nāre prabhura acintya-śakti
antaraṅga-bhakta jāne, yāṅra śuddha-bhakti
keha—anyone; lakhite—see; nāre—cannot; prabhura—of Śrī Caitanya Mahāprabhu; acintya—inconceivable; śakti—power; antaraṅga—intimate; bhakta—devotee; jāne—knows; yāṅra—whose; śuddha-bhakti—pure devotional service.
Actually, no one could see the inconceivable potency of the Lord. Only the most confidential devotees, those in pure, unalloyed devotional service, could understand.
kīrtana dekhiyā jagannātha haraṣita
saṅkīrtana dekhe ratha kariyā sthagita
kīrtana dekhiyā—by seeing the performance of saṅkīrtana; jagannātha—Lord Jagannātha; haraṣita—very pleased; saṅkīrtana—performance of saṅkīrtana; dekhe—sees; ratha—the car; kariyā sthagita—stopping.
Lord Jagannātha was very pleased by the saṅkīrtana, and He brought His car to a standstill just to see the performance.
pratāparudrera haila parama vismaya
dekhite vivaśa rājā haila premamaya
pratāparudrera—of King Pratāparudra; haila—there was; parama—very much; vismaya—astonishment; dekhite—to see; vivaśa—inactive; rājā—the King; haila—became; prema-maya—in ecstatic love.
King Pratāparudra also was astonished to see the saṅkīrtana. He became inactive and was converted to ecstatic love of Kṛṣṇa.
kāśī-miśre kahe rājā prabhura mahimā
kāśī-miśra kahe,-tomāra bhāgyera nāhi sīmā
kāśī-miśre-unto Kāśī Miśra; kahe-said; rājā-the King; prabhura mahimā-the glories of Śrī Caitanya Mahāprabhu; kāśī-miśra kahe-Kāśī Miśra said; tomāra-your; bhāgyera-of fortune; nāhi-there is not; sīmā-a limit.
When the King informed Kāśī Miśra of the glories of the Lord, Kāśī Miśra replied,"O King, your fortune has no limit!"
sārvabhauma-saṅge rājā kare ṭhārāṭhāri
āra keha nāhi jāne caitanyera curi
sārvabhauma-saṅge—with Sārvabhauma Bhaṭṭācārya; rājā—the King; kare—does; ṭhārāṭhāri—indication; āra—further; keha—anyone; nāhi—not; jāne—knows; caitanyera—of Lord Śrī Caitanya Mahāprabhu; curi—tricks.
The King and Sārvabhauma Bhaṭṭācārya were both aware of the Lord's activities, but no one else could see the tricks of Lord Caitanya Mahāprabhu.
yāre tāṅra kṛpā, sei jānibāre pāre
kṛpā vinā brahmādika jānibāre nāre
yāre—upon whom; tāṅra—His; kṛpā—mercy; sei—that person; jānibāre—to know; pāre—is able; kṛpā—mercy; vinā—without; brahma-ādika—the demigods, headed by Lord Brahmā; jānibāre—to know; nāre—are not able.
Only a person who has received the mercy of the Lord can understand. Without the Lord's mercy, even the demigods, headed by Lord Brahmā, cannot understand.
rājāra tuccha sevā dekhi' prabhura tuṣṭa mana
sei ta' prasāde pāila 'rahasya-darśana'
rājāra—of the King; tuccha—insignificant, menial; sevā—service; dekhi'-seeing; prabhura—of Śrī Caitanya Mahāprabhu; tuṣṭa—satisfied; mana—mind; sei—that; ta'-indeed; prasāde—by mercy; pāila—got; rahasya-darśana—seeing of the mystery of the activities.
Śrī Caitanya Mahāprabhu was very satisfied to see the King accept the menial task of sweeping the street, and for this humility, the King received the mercy of Śrī Caitanya Mahāprabhu. He could therefore observe the mystery of Śrī Caitanya Mahāprabhu's activities.
The mystery of the Lord's activities is described by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura. Lord Jagannātha was astonished to see the transcendental dancing and chanting of Śrī Caitanya Mahāprabhu, and He stopped His car just to see the dancing. Lord Caitanya Mahāprabhu then danced in such a mystical way that He pleased Lord Jagannātha. The seer and the dancer were one and the same Supreme Person, but the Lord, being one and many at the same time, was exhibiting the variegatedness of His pastimes. This is the meaning behind His mysterious exhibition. By the mercy of Śrī Caitanya Mahāprabhu, the King could understand how both of Them were enjoying each other's activities. Another mysterious exhibition was Śrī Caitanya Mahāprabhu's simultaneous presence in seven groups. By the mercy of Śrī Caitanya Mahāprabhu, the King could understand that also.
sākṣāte nā deya dekhā, parokṣe ta' dayā
ke bujhite pāre caitanya-candrera māyā
sākṣāte—directiy; —not; deya—gives; dekhā—interview; parokṣe—indirectly; ta'-indeed; dayā—there was mercy; ke—who; bujhite—to understand; pāre—is able; caitanya-candrera—of Lord Śrī Caitanya Mahāprabhu; māyā—internal potency.
Although the King was refused an interview, he was indirectly bestowed causeless mercy. Who can understand the internal potency of Śrī Caitanya Mahāprabhu?
As Śrī Caitanya Mahāprabhu was playing the part of a world teacher, He did not agree to see the King because a king is a mundane person interested in money and women. Indeed, the very name "king" suggests one who is always surrounded by money and women. As a sannyāsī, Śrī Caitanya Mahāprabhu was afraid of both money and women. The very word "king" is repugnant to one who is in the renounced order of life. Śrī Caitanya Mahāprabhu refused to see the King, but indirectly, by the Lord's causeless mercy, the King was able to understand the Lord's mysterious activities. Lord Caitanya Mahāprabhu's activities were exhibited sometimes to reveal Him as the Supreme Personality of Godhead and sometimes to show Him as a devotee. Both kinds of activity are mysterious and appreciated only by pure devotees.
sārvabhauma, kāśī-miśra,-dui mahāśaya
rājāre prasāda dekhi' ha-ilā vismaya
sārvabhaumaSārvabhauma Bhaṭṭācārya; kāśī-miśraKāśī Miśra; dui mahāśaya—two great personalities; rājāre—unto the King; prasāda—mercy; dekhi'-seeing; ha-ilā—became; vismaya—astonished.
When the two great personalities Sārvabhauma Bhaṭṭācārya and Kāśī Miśra saw Caitanya Mahāprabhu's causeless mercy upon the King, they were astonished.
ei-mata līlā prabhu kaila kata-kṣaṇa
āpane gāyena, nācā'na nija-bhakta-gaṇa
ei-mata—in this way; līlā—pastimes; prabhu—Śrī Caitanya Mahāprabhu; kaila—performed; kata-kṣaṇa—for some time; āpane gāyena—personally sings; nācā'na—made to dance; nija-bhakta-gaṇa—His own personal devotees.
Lord Śrī Caitanya Mahāprabhu performed His pastimes for some time in this way. He personally sang and induced His personal associates to dance.
kabhu eka mūrti, kabhu hana bahu-mūrti
kārya-anurūpa prabhu prakāśaye śakti
kabhu—sometimes; eka mūrti—one form; kabhu—sometimes; hana—becomes; bahu-mūrti—many forms; kārya-anurūpa—according to the program of activities; prabhu—Lord Śrī Caitanya Mahāprabhu; prakāśaye—exhibits; śakti—His internal potency.
According to His need, the Lord sometimes exhibited one form and sometimes many. This was being executed by His internal potency.
līlāveśe prabhura nāhi nijānusandhāna
icchā jāni 'līlā śakti' kare samādhāna
līlā-āveśe—in the ecstasy of transcendental pastimes; prabhura—of Śrī Caitanya Mahāprabhu; nāhi—there was not; nija-anusandhāna—understanding about His personal self; icchā jāni—knowing His desire; līlā śakti—the potency known as līlā-śakti; kare—does; samādhāna—all arrangements.
Indeed, the Personality of Godhead forgot Himself in the course of His transcendental pastimes, but His internal potency [līlā-śakti], knowing the intentions of the Lord, made all arrangements.
It is stated in the Upaniṣads:
parāsya śaktir vividhaiva śrūyate
svābhāvikī jñāna-bala-kriyā ca
"The Supreme Lord has multi-potencies which act so perfectly that all consciousness, strength and activity are being directed solely by His will." (Śvetāśvatara Upaniṣad 6.8)
Śrī Caitanya Mahāprabhu exhibited His mystic power in presenting Himself simultaneously in each and every saṅkīrtana group. Most people thought that He was one, but some saw that He was many. The internal devotees could understand that the Lord, although one, was exhibiting Himself as many in the different saṅkīrtana groups. When Śrī Caitanya Mahāprabhu danced, He forgot Himself and was simply absorbed in ecstatic bliss. However, His internal potency arranged everything perfectly. This is the difference between the internal and external potency. In the material world, the external potency (material energy) can act only after one endeavors at great length, but when the Supreme Lord desires, everything is performed automatically by the internal potency. By His will, things happen so nicely and perfectly that they appear to be carried out automatically. Sometimes the activities of the internal potency are exhibited in the material world. In fact, all the activities of material nature are actually performed by the inconceivable energies of the Lord, but so-called scientists and students of material nature are unable to understand ultimately how things are happening. They evasively conclude that everything is being done by nature, but they do not know that behind nature is the potent Supreme Personality of Godhead. This is explained in Bhagavad-gītā:
mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate
"This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again." (Bg. 9.10)
pūrve yaiche rāsādi līlā kaila vṛndāvane
alaukika līlā gaura kaila kṣaṇe kṣaṇe
pūrve—formerly; yaiche—as; rāsa-ādi līlā—the rāsa-līlā and other pastimes; kaila—performed; vṛndāvane—at Vṛndāvana; alaukika—uncommon; līlā—pastimes; gaura—Lord Śrī Caitanya Mahāprabhu; kaila—performed; kṣaṇe kṣaṇe—moment after moment.
Just as Lord Śrī Kṛṣṇa formerly performed the rāsa-līlā dance and other pastimes at Vṛndāvana, Lord Śrī Caitanya Mahāprabhu performed uncommon pastimes moment after moment.
bhakta-gaṇa anubhave, nāhi jāne āna
śrī-bhāgavata-śāstra tāhāte pramāṇa
bhakta-gaṇa—all devotees; anubhave—could perceive; nāhi jāne—do not know; āna—others; śrī-bhāgavata-śāstra—the revealed scripture Śrīmad-Bhāgavatam; tāhāte—in that connection; pramāṇa—evidence.
Śrī Caitanya Mahāprabhu's dancing before the Ratha-yātrā car could be perceived only by pure devotees. Others could not understand. Descriptions of Lord Kṛṣṇa's uncommon dancing can be found in the revealed scripture Śrīmad-Bhāgavatam.
Lord Śrī Kṛṣṇa expanded Himself into many forms while engaged in the rāsa-līlā dance, and He also expanded Himself when He married 16,000 wives in Dvārakā. The same process was adopted by Śrī Caitanya Mahāprabhu when He expanded Himself into seven forms to dance in each and every group of the saṅkīrtana party. These expansions were appreciated by pure devotees, including King Pratāparudra. Although for reasons of external formality Śrī Caitanya Mahāprabhu refused to see King Pratāparudra because he was a king, King Pratāparudra became one of the Lord's most confidential devotees by the Lord's special mercy upon Him. The King could see Śrī Caitanya Mahāprabhu simultaneously present in all seven groups. As confirmed in Śrīmad-Bhāgavatam, one cannot see the expansions of the transcendental forms of the Lord unless one is a pure devotee of the Lord.
ei-mata mahāprabhu kare nṛtya-raṅge
bhāsāila saba loka premera taraṅge
ei-mata—in this way; mahāprabhu—Śrī Caitanya Mahāprabhu; kare—performs; nṛtya-raṅge—dancing in great pleasure; bhāsāila—inundated; saba—all; loka—people; premera taraṅge—in waves of ecstatic love.
In this way Śrī Caitanya Mahāprabhu danced in great jubilation and inundated all the people with waves of ecstatic love.
ei-mata haila kṛṣṇera rathe ārohaṇa
tāra āge prabhu nācāila bhakta-gaṇa
ei-mata—in this way; haila—there was; kṛṣṇera—of Lord Śrī Kṛṣṇa; rathe—on the car; ārohaṇa—getting up; tāra āge—before it; prabhu—Śrī Caitanya Mahāprabhu; nācāila—caused to dance; bhakta-gaṇa—all devotees.
Thus Lord Jagannātha mounted His car, and Lord Śrī Caitanya Mahāprabhu inspired all His devotees to dance in front of it.
āge śuna jagannāthera guṇḍicā-gamana
tāra āge prabhu yaiche karilā nartana
āge—ahead; śuna—hear; jagannāthera—of Lord Jagannātha; guṇḍicā-gamana—going to the Guṇḍicā temple; tāra āge—before that; prabhu—Śrī Caitanya Mahāprabhu; yaiche—as; karilā—did; nartana—dancing.
Now please hear about Lord Jagannātha's going to the Guṇḍicā temple while Śrī Caitanya Mahāprabhu danced before the Ratha car.
ei-mata kīrtana prabhu karila kata-kṣaṇa
āpana-udyoge nācāila bhakta-gaṇa
ei-mata—in this way; kīrtana—chanting; prabhu—Śrī Caitanya Mahāprabhu; karila—performed; kata-kṣaṇa—for some time; āpana—personal; udyoge—by endeavor; nācāila—caused to dance; bhakta-gaṇa—all the devotees.
The Lord performed kīrtana for some time and, through His own endeavor, inspired all the devotees to dance.
āpani nācite yabe prabhura mana haila
sāta sampradāya tabe ekatra karila
āpani—personally; nācite—to dance; yabe—when; prabhura—of Lord Śrī Caitanya Mahāprabhu; mana—mind; haila—became; sāta sampradāya—all the seven parties; tabe—at that time; ekatra karila—combined.
When the Lord Himself wanted to dance, all seven groups combined together.
śrīvāsa, rāmāi, raghu, govinda, mukunda
haridāsa, govindānanda, mādhava, govinda
The Lord's devotees-including Śrīvāsa, Rāmāi, Raghu, Govinda, Mukunda, Haridāsa, Govindānanda, Mādhava and Govinda-all combined together.
uddaṇḍa-nṛtye prabhura yabe haila mana
svarūpera saṅge dila ei nava jana
uddaṇḍa-nṛtye—in the dancing with high jumps; prabhura—of Śrī Caitanya Mahāprabhu; yabe—when; haila mana—it was the mind; svarūperaSvarūpa Dāmodara; saṅge—with; dila—gave; ei—these; nava jana—nine persons.
When Śrī Caitanya Mahāprabhu desired to jump high while dancing, He placed these nine people in the charge of Svarūpa Dāmodara.
ei daśa jana prabhura saṅge gāya, dhāya
āra saba sampradāya cāri dike gāya
ei daśa jana—these ten persons; prabhura—Śrī Caitanya Mahāprabhu; saṅge—with; gāya—chant; dhāya—run; āra—others; saba—all; sampradāya—groups of men; cāri dike—all around; gāya—chant.
These devotees [Svarūpa Dāmodara and the devotees in his charge] sang along with the Lord, and they also ran beside Him. All the other groups of men also sang.
daṇḍavat kari, prabhu yuḍi' dui hāta
ūrdhva-mukhe stuti kare dekhi' jagannātha
daṇḍavat kari—offering obeisances; prabhu—Śrī Caitanya Mahāprabhu; yuḍi'-folding; dui hāta—two hands; ūrdhva-mukhe—raising the face upward; stuti kare—offers prayer; dekhi'-seeing; jagannātha—the Deity of Lord Jagannātha.
Offering obeisances to the Lord with folded hands, Śrī Caitanya Mahāprabhu raised His face toward Jagannātha and prayed as follows.
namo brahmaṇya-devāya
go-brāhmaṇa-hitāya ca
jagad-dhitāya kṛṣṇāya
govindāya namo namaḥ
namaḥ—all obeisances; brahmaṇya-devāya—to the Lord worshipable by persons in brahminical culture; go-brāhmaṇa—for cows and brāhmaṇas; hitāya—beneficial; ca—also; jagat-hitāya—to one who always is benefiting the whole world; kṛṣṇāya—unto Kṛṣṇa; govindāya—unto Govinda; namaḥ namaḥ—repeated obeisances.
" 'Let me offer my respectful obeisances unto Lord Kṛṣṇa, who is the worshipable Deity for all brahminical men, who is the well-wisher of cows and brāhmaṇas, and who is always benefiting the whole world. I offer my repeated obeisances to the Personality of Godhead, known as Kṛṣṇa and Govinda.'
This is a quotation from the Viṣṇu Purāṇa (1.19.65).
jayati jayati devo devakī-nandano 'sau
jayati jayati ko vṛṣṇi-vaṁśa-pradīpaḥ
jayati jayati megha-śyāmalaḥ komalāṅgo
jayati jayati pṛthvī-bhāra-nāśo mukundaḥ
jayati—all glories; jayati—all glories; devaḥ—to the Supreme Personality of Godhead; devakī-nandanaḥ—the son of Devakī; asau—He; jayati jayati—all glories; kṛṣṇaḥ—to Lord Kṛṣṇa; vṛṣṇi-vaṁśa-pradīpaḥ—the light of the dynasty of Vṛṣṇi; jayati jayati—all glories; megha-śyāmalaḥ—to the Supreme Personality of Godhead, who looks like a blackish cloud; komala-aṅgaḥ—with a body as soft as a lotus flower; jayati jayati—all glories; pṛthvī-bhāra-nāśaḥ—to the deliverer of the whole world from its burden; mukundaḥ—the deliverer of liberation to everyone.
" 'All glories unto the Supreme Personality of Godhead who is known as the son of Devakī. All glories to the Supreme Personality of Godhead who is known as the light of the dynasty of Vṛṣṇi. All glories to the Supreme Personality of Godhead whose bodily luster is like that of a new cloud and whose body is as soft as a lotus flower. All glories to the Supreme Personality of Godhead who appeared on this planet to deliver the world from the burden of demons and who can offer liberation to everyone.'
This is a verse from the Mukunda-mālā (3).
jayati jana-nivāso devakī-janma-vādo
yadu-vara-pariṣat svair dorbhir asyann adharmam
sthira-cara-vṛjina-ghnaḥ susmita-śrī-mukhena
vraja-pura-vanitānāṁ vardhayan kāma-devam
jayati—eternally lives gloriously; jana-nivāsaḥ—He who lives among human beings like the members of the Yadu dynasty and is the ultimate resort of all living entities; devakī-janma-vādaḥ—known as the son of Devakī (No one can actually become the father or mother of the Supreme Personality of Godhead. Therefore devakī-janma-vāda means that He is known as the son of Devakī. Similarly, He is also known as the son of mother Yaśodā, Vasudeva or Nanda Mahārāja.); yadu-vara-pariṣat—served by the members of the Yadu dynasty or the cowherd men of Vṛndāvana (all of whom are constant associates of the Supreme Lord and are the Lord's eternal servants); svaiḥ dorbhiḥ—by His own arms, or by His devotees like Arjuna who are just like His own arms; asyan—killing; adharmam—demons or the impious; sthira-cara-vṛjina-ghnaḥ—the destroyer of all the ill fortune of all living entities, moving and not moving; su-smita—always smiling; śrī-mukhena—by His beautiful face; vraja-pura-vanitānām—of the damsels of Vṛndāvana; vardhayan—increasing; kāma-devam—the lusty desires.
" 'Lord Śrī Kṛṣṇa is He who is known as jana-nivāsa, the ultimate resort of all living entities, and who is also known as Devakī-nandana or Yaśodā-nandana, the son of Devakī and Yaśodā. He is the guide of the Yadu dynasty, and with His mighty arms He kills everything inauspicious as well as every man who is impious. By His presence He destroys all things inauspicious for all living entities, moving and inert. His blissful smiling face always increases the lusty desires of the gopīs of Vṛndāvana. May He be all glorious and happy!'
This is a quotation from Śrīmad-Bhāgavatam (10.90.48).
nāhaṁ vipro na ca nara-patir nāpi vaiśyo na śūdro
nāhaṁ varṇī na ca gṛha-patir no vanastho yatir vā
kintu prodyan-nikhila-paramānanda-pūrnāmṛtābdher
gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ
na—not; aham—I; vipraḥ—a brāhmaṇa; na—not; ca—also; nara-patiḥ—a king or kṣatriya; na—not; api—also; vaiśyaḥ—belonging to the mercantile class; na—not; śūdraḥ—belonging to the worker class; na—not; aham—I; varṇī—belonging to any caste, or brahmacārī (A brahmacārī may belong to any caste. Anyone can become a brahmacārī or lead a life of celibacy.); na—not; ca—also; gṛha-patiḥ—householder; no—not; vana-sthaḥvānaprastha, one who, after retirement from family life, goes to the forest to learn how to be detached from family life; yatiḥ—mendicant or renunciant; —either; kintu—but; prodyan—brilliant; nikhila—universal; parama-ānanda—with transcendental bliss; pūrṇa—complete; amṛta-abdheḥ—who is the ocean of nectar; gopī-bhartuḥ—of the Supreme Person, who is the maintainer of the gopīs; pada-kamalayoḥ—of the two lotus feet; dāsa—of the servant; dāsa-anudāsaḥ—the servant of the servant.
" 'I am not a brāhmaṇa, I am not a kṣatriya, I am not a vaiśya or a śūdra. Nor am I a brahmacārī, a householder, a vānaprastha or a sannyāsī. I identify Myself only as the servant of the servant of the servant of the lotus feet of Lord Śrī Kṛṣṇa, the maintainer of the gopīs. He is like an ocean of nectar, and He is the cause of universal transcendental bliss. He is always existing with brilliance.' "
This verse is found in the Padyāvalī (74).
eta paḍi' punarapi karila praṇāma
yoḍa-hāte bhakta-gaṇa vande bhagavān
eta paḍi'-reciting these; punarapi—again; karila—the Lord offered; praṇāma—obeisances; yoḍa-hāte—with folded hands; bhakta-gaṇa—all the devotees; vande—offer prayer; bhagavān—unto the Supreme Personality of Godhead.
Having recited all these verses from scripture, the Lord again offered His obeisances, and all the devotees, with folded hands, also offered prayers to the Supreme Personality of Godhead.
uddaṇḍa nṛtya prabhu kariyā huṅkāra
cakra-bhrami bhrame yaiche alāta-ākāra
uddaṇḍa—jumping; nṛtya—dancing; prabhu—Śrī Caitanya Mahāprabhu; kariyā—making; huṅkāra—loud vibration; cakra-bhrami—making a circular movement like a wheel; bhrame—moves; yaiche—as if; alāta-ākāra—circle of fire.
When Śrī Caitanya Mahāprabhu danced and jumped high, roaring like thunder and moving in a circle like a wheel, He appeared like a circling firebrand.
If a burning cinder of a firebrand is whirled about very swiftly, it gives the appearance of a circle of fire. This is called alāta-ākāra, or a firebrand circle. This whole circle is not actually made of fire but is a single fire in motion. Similarly, Lord Śrī Caitanya Mahāprabhu is a single personality, but when He danced and jumped high in a circle, He appeared like the alāta-cakra.
nṛtye prabhura yāhāṅ yāṅhā paḍe pada-tala
sasāgara-śaila mahī kare ṭalamala
nṛtye—while dancing; prabhura—of Śrī Caitanya Mahāprabhu; yāhāṅ yāṅhā—wherever; paḍe—steps; pada-tala—His foot; sa-sāgara—with the oceans; śaila—hills and mountains; mahī—the earth; kare—does; ṭalamala—tilting.
Wherever Śrī Caitanya Mahāprabhu stepped while dancing, the whole earth, with its hills and seas, appeared to tilt.
stambha, sveda, pulaka, aśru, kampa, vaivarṇya
nānā-bhāve vivaśatā, garva, harṣa, dainya
stambha—being stunned; sveda—perspiration; pulaka—jubilation; aśru—tears; kampa—trembling; vaivarṇya—change of color; nānā-bhāve—in various ways; vivaśatā—helplessness; garva—pride; harṣa—exuberation; dainya—humility.
When Caitanya Mahāprabhu danced, He displayed various blissful transcendental changes in His body. Sometimes He appeared as though stunned. Sometimes the hairs of His body stood on end. Sometimes He perspired, cried, trembled and changed color, and sometimes He exhibited symptoms of helplessness, pride, exuberance and humility.
āchāḍa khāñā paḍe bhūme gaḍi' yāya
suvarṇa-parvata yaiche bhūmete loṭāya
āchāḍa khāñā—crashing; paḍe—falls; bhūme—on the ground; gaḍi'-rolling; yāya—goes; suvarṇa-parvata—a golden mountain; yaiche—as if; bhūmete—on the ground; loṭāya—rolls.
When Śrī Caitanya Mahāprabhu fell down with a crash while dancing, He would roll on the ground. At such times it appeared that a golden mountain was rolling on the ground.
nityānanda-prabhu dui hāta prasāriyā
prabhure dharite cāhe āśa-pāśa dhāñā
nityānanda-prabhu—Lord Nityānanda Prabhu; dui—two; hāta—hands; prasāriyā—stretching; prabhure—Lord Śrī Caitanya Mahāprabhu; dharite—to catch; cāhe—wants; āśa-pāśa—here and there; dhāñā—running.
Nityānanda Prabhu would stretch out His two hands and try to catch the Lord when He was running here and there.
prabhu-pāche bule ācārya kariyā huṅkāra
'hari-bola' 'hari-bola' bale bāra bāra
prabhu-pāche—behind the Lord; bule—was walking; ācāryaAdvaita Ācārya; kariyā—making; huṅkāra—a loud vibration; hari-bola hari-bola—chant the holy name of Hari; bale—says; bāra bāra—again and again.
Advaita Ācārya would walk behind the Lord and loudly chant "Hari bol! Hari bol!" again and again.
loka nivārite haila tina maṇḍala
prathama-maṇḍale nityānanda mahā-bala
loka—the people; nivārite—to check; haila—there were; tina—three; maṇḍala—circles; prathama-maṇḍale—in the first circle; nityānanda—Lord Nityānanda; mahā-bala—of great strength.
Just to check the crowds from coming too near the Lord, they formed three circles. The first circle was guided by Nityānanda Prabhu, who is Balarāma Himself, the possessor of great strength.
kāśīśvara govindādi yata bhakta-gaṇa
hātāhāti kari' haila dvitīya āvaraṇa
kāśīśvaraKāśīśvara; govinda-ādi—headed by Govinda; yata—all; bhakta-gaṇa—devotees; hātāhāti—linked hand to hand; kari'-doing; haila—became; dvitīya—a second; āvaraṇa—covering circle.
All the devotees headed by Kāśīśvara and Govinda linked hands and formed a second circle around the Lord.
bāhire pratāparudra lañā pātra-gaṇa
maṇḍala hañā kare loka nivāraṇa
bāhire—outside; pratāparudra—King Pratāparudra; lañā—taking; pātra-gaṇa—his own associates; maṇḍala—circle; hañā—becoming; kare—does; loka—of the crowd; nivāraṇa—checking.
Mahārāja Pratāparudra and his personal assistants formed a third circle around the two inner circles just to check the crowd from coming too near.
haricandanera skandhe hasta ālambiyā
prabhura nṛtya dekhe rājā āviṣṭa hañā
haricandanera—of Haricandana; skandhe—on the shoulder; hasta—hand; ālambiyā—putting; prabhura—of Śrī Caitanya Mahāprabhu; nṛtya dekhe—sees the dancing; rājāMahārāja Pratāparudra; āviṣṭa hañā—in great ecstasy.
With his hands on the shoulders of Haricandana, King Pratāparudra could see Lord Caitanya Mahāprabhu dancing, and the King felt great ecstasy.
hena-kāle śrīnivāsa premāviṣṭa-mana
rājāra āge rahi' dekhe prabhura nartana
hena-kāle—at this time; śrīnivāsa—Śrīvāsa Ṭhākura; prema-āviṣṭa-mana—with a greatly ecstatic mind; rājāra āge—in front of the King; rahi'-keeping himself; dekhe—sees; prabhura—of Śrī Caitanya Mahāprabhu; nartana—the dancing.
While the King beheld the dancing, Śrīvāsa Ṭhākura, standing in front of him, became ecstatic as he saw the dancing of Śrī Caitanya Mahāprabhu.
rājāra āge haricandana dekhe śrīnivāsa
haste tāṅre sparśi' kahe,-hao eka-pāśa
rājāra āge—in front of the King; haricandanaHaricandana; dekhe—sees; śrīnivāsa—Śrīvāsa Ṭhākura; haste—with his hand; tāṅre—him; sparśi'-touching; kahe—says; hao—please come; eka-pāśa—to one side.
Seeing Śrīvāsa Ṭhākura standing before the King, Haricandana touched Śrīvāsa with his hand and requested him to step aside.
nṛtyāveśe śrīnivāsa kichui nā jāne
bāra bāra ṭhele, teṅho krodha haila mane
nṛtya-āveśe—fully absorbed in seeing the dancing of Śrī Caitanya Mahāprabhu; śrīnivāsa—Śrīvāsa Ṭhākura; kichui—anything; —does not; jāne—know; bāra bāra—again and again; ṭhele—when he pushes; teṅho—Śrīvāsa; krodha—angry; haila—became; mane—in the mind.
Absorbed in watching Śrī Caitanya Mahāprabhu dance, Śrīvāsa Ṭhākura could not understand why he was being touched and pushed. After he was pushed again and again, he became angry.
cāpaḍa māriyā tāre kaila nivāraṇa
cāpaḍa khāñā kruddha hailā haricandana
cāpaḍa māriyā—slapping; tāre—him; kaila nivāraṇa—stopped; cāpaḍa khāñā—getting the slap; kruddha—angry; hailā—became; haricandanaHaricandana.
Śrīvāsa Ṭhākura slapped Haricandana to stop him from pushing him. In turn, this made Haricandana angry.
kruddha hañā tāṅre kichu cāhe balibāre
āpani pratāparudra nivārila tāre
kruddha hañā—becoming angry; tāṅre—unto Śrīvāsa Ṭhākura; kichu—something; cāhe—wants; balibāre—to speak; āpani—personally; pratāparudra—King Pratāparudra; nivārila—stopped; tāre—unto him.
As the angered Haricandana was about to speak to Śrīvāsa Ṭhākura, Pratāparudra Mahārāja personally stopped him.
bhāgyavān tumi-iṅhāra hasta-sparśa pāilā
āmāra bhāgye nāhi, tumi kṛtārtha hailā
bhāgyavān tumi—you are very fortunate; iṅhāra—of Śrīvāsa Ṭhākura; hasta—of the hand; sparśa—touch; pāilā—have received; āmāra bhāgye—in my fortune; nāhi—there is no such thing; tumi—you; kṛta-artha hailā—have become graced.
King Pratāparudra said, "You are very fortunate, for you have been graced by the touch of Śrīvāsa Ṭhākura. I am not so fortunate. You should feel obliged to him."
prabhura nṛtya dekhi' loke haila camatkāra
anya āchuk, jagannāthera ānanda apāra
prabhura—of Śrī Caitanya Mahāprabhu; nṛtya—dancing; dekhi'-seeing; loke—everyone; haila—became; camatkāra—astonished; anya āchuk—let alone others; jagannāthera—of Lord Jagannātha; ānanda apāra—there was extreme happiness.
Everyone was astonished by the dancing of Caitanya Mahāprabhu, and even Lord Jagannātha became extremely happy to see Him.
ratha sthira kaila, āge nā kare gamana
animiṣa-netre kare nṛtya daraśana
ratha—the car; sthira kaila—stopped; āge—forward; —not; kare—does; gamana—moving; animiṣa—unblinking; netre—with eyes; kare—does; nṛtya—of the dancing; daraśana—seeing.
The car came to a complete standstill and remained immobile while Lord Jagannātha, with unblinking eyes, watched the dancing of Śrī Caitanya Mahāprabhu.
TEXT 100
subhadrā-balarāmera hṛdaye ullāsa
nṛtya dekhi' dui janāra śrī-mukhete hāsa
subhadrā—of the goddess Subhadrā; balarāmera—and of Balarāma; hṛdaye—in the hearts; ullāsa—ecstasy; nṛtya—dancing; dekhi'-seeing; dui janāra—of the two persons; śrī-mukhete—in the beautiful mouths; hāsa—smiling.
The goddess of fortune, Subhadrā, and Lord Balarāma both felt great happiness and ecstasy within Their hearts. Indeed, They were seen smiling at the dancing.
TEXT 101
uddaṇḍa nṛtye prabhura adbhuta vikāra
aṣṭa sāttvika bhāva udaya haya sama-kāla
uddaṇḍa—jumping; nṛtye—by dancing; prabhura—of Śrī Caitanya Mahāprabhu; adbhuta—wonderful; vikāra—transformations; aṣṭa sāttvika—eight transcendental kinds; bhāva—ecstasy; udaya haya—awaken; sama-kāla—simultaneously.
When Caitanya Mahāprabhu danced and jumped high, eight wonderful transformations indicative of divine ecstasy were seen in His body. All these symptoms were visible simultaneously.
TEXT 102
māṁsa-vraṇa sama roma-vṛnda pulakita
śimulīra vṛkṣa yena kaṇṭaka-veṣṭita
māṁsa—skin; vraṇa—pimples; sama—like; roma-vṛnda—the hairs of the body; pulakita—erupted; śimulīra vṛkṣa—cotton tree; yena—as if; kaṇṭaka—by thorns; veṣṭita—surrounded.
His skin erupted with goose pimples, and the hairs of His body stood on end. His body resembled the śimulī [silk cotton tree], all covered with thorns.
TEXT 103
eka eka dantera kampa dekhite lāge bhaya
loke jāne, danta saba khasiyā paḍaya
eka eka—one after another; dantera—of teeth; kampa—movement; dekhite—to see; lāge—there is; bhaya—fear; loke jāne—the people understood; danta—the teeth; saba—all; khasiyā—being loosened; paḍaya—fall down.
Indeed, the people became afraid just to see His teeth chatter, and they even thought that His teeth would fall out.
TEXT 104
sarvāṅge prasveda chuṭe tāte raktodgama
jaja gaga' 'jaja gaga'-gadgada-vacana
sarvāṅge—all over the body; prasveda—perspiration; chuṭe—flows; tāte—along with it; rakta-udgama—oozing out of blood; jaja gaga jaja gaga—a sound indicating the name Jagannātha; gadgada—choked up due to ecstasy; vacana—words.
Śrī Caitanya Mahāprabhu's whole body flowed with perspiration and at the same time oozed blood. He made the sounds "jaja gaga, jaja gaga" in a voice choked with ecstasy.
TEXT 105
jalayantra-dhārā yaiche vahe aśru-jala
āśa-pāśe loka yata bhijila sakala

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