The Lord's Attempt to Go to Vṛndāvana
Śrīla Bhaktivinoda Ṭhākura gives the following summary of this chapter in his Amṛta-pravāha-bhāṣya. When Śrī Caitanya Mahāprabhu wanted to go to Vṛndāvana, Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya indirectly presented many obstructions. In due course of time, all the devotees of Bengal visited Jagannātha Purī for the third year. This time, all the wives of the Vaiṣṇavas brought many types of food, intending to extend invitations to Śrī Caitanya Mahāprabhu at Jagannātha Purī. When the devotees arrived, Caitanya Mahāprabhu sent his blessings in the form of garlands. In that year also, the Guṇḍicā temple was cleansed, and when the Cāturmāsya period was over, all the devotees returned to their homes in Bengal. Caitanya Mahāprabhu forbade Nityānanda to visit Nīlācala every year. Questioned by the inhabitants of Kulīna-grāma, Caitanya Mahāprabhu again repeated the symptoms of a Vaiṣṇava. Vidyānidhi also came to Jagannātha Purī and saw the festival of Oḍana-ṣaṣṭhī. When the devotees bade farewell to the Lord, the Lord was determined to go to Vṛndāvana, and on the day of Vijaya-daśamī, He departed.
Mahārāja Pratāparudra made various arrangements for Śrī Caitanya Mahāprabhu's trip to Vṛndāvana. When He crossed the River Citrotpalā, Rāmānanda Rāya, Mardarāja and Haricandana went with Him. Śrī Caitanya Mahāprabhu requested Gadādhara Paṇḍita to go to Nīlācala, Jagannātha Purī, but he did not abide by this order. From Kaṭaka, Śrī Caitanya Mahāprabhu again requested Gadādhara Paṇḍita to return to Nīlācala, and He bade farewell to Rāmānanda Rāya from Bhadraka. After this, Śrī Caitanya Mahāprabhu crossed the border of Orissa state, and He arrived at Pānihāṭi by boat. Thereafter He visited the house of Rāghava Paṇḍita, and from there He went to Kumārahaṭṭa and eventually to Kuliyā, where He excused many offenders. From there He went to Rāmakeli, where He saw Śrī Rūpa and Sanātana and accepted them as His chief disciples. Returning from Rāmakeli, He met Raghunātha dāsa and after giving him instructions sent him back home. Thereafter the Lord returned to Nīlācala and began to make plans to go to Vṛndāvana without a companion.
gauḍa-udyānam—upon the garden known as Gauḍa-deśa; gaura-meghaḥ—the cloud known as Gaura; siñcan—pouring water; sva—His own; ālokana-amṛtaiḥ—with the nectar of the glance; bhava-agni—by the blazing fire of material existence; dagdha—having been burnt; janatā—the people in general; vīrudhaḥ—who are like creepers and plants; samajīvayat—revived.
By the nectar of His personal glance, the cloud known as Śrī Caitanya Mahāprabhu poured water upon the garden of Gauḍa-deśa and revived the people, who were like creepers and plants burning in the forest fire of material existence.
jaya jaya gauracandra jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda
jaya jaya—all glories; gauracandra—to Lord Śrī Caitanya Mahāprabhu; jaya—all glories; nityānanda—to Nityānanda Prabhu; jaya—all glories; advaita-candra—to Advaita Ācārya; jaya—all glories; gaura-bhakta-vṛnda—to the devotees of Lord Śrī Caitanya Mahāprabhu.
All glories to Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaitacandra! All glories to all the devotees of the Lord!
prabhura ha-ila icchā yāite vṛndāvana
śuniyā pratāparudra ha-ilā vimana
prabhura—of Lord Śrī Caitanya Mahāprabhu; ha-ila—there was; icchā—the desire; yāite—to go; vṛndāvana—to Vṛndāvana; śuniyā—hearing; pratāparudra—Mahārāja Pratāparudra; ha-ilā vimana—became morose.
Śrī Caitanya Mahāprabhu decided to go to Vṛndāvana, and Mahārāja Pratāparudra became very morose upon hearing this news.
sārvabhauma, rāmānanda, āni' dui jana
duṅhāke kahena rājā vinaya-vacana
sārvabhauma—Sārvabhauma; rāmānanda—Rāmānanda; āni'-calling; dui jana—two persons; duṅhāke—unto both of them; kahena—said; rājā—the King; vinaya-vacana—submissive words.
The King therefore called for Sārvabhauma Bhaṭṭācārya and Rāmānanda Rāya, and he spoke the following submissive words to them.
nīlādri chāḍi' prabhura mana anyatra yāite
tomarā karaha yatna tāṅhāre rākhite
nīlādri—Jagannātha Purī; chāḍi'-giving up; prabhura—of Śrī Caitanya Mahāprabhu; mana—the mind; anyatra—elsewhere; yāite—to go; tomarā—both of you; karaha—make; yatna—endeavor; tāṅhāre—Him; rākhite—to keep.
Pratāparudra Mahārāja said, "Please endeavor to keep Śrī Caitanya Mahāprabhu here at Jagannātha purī, for now He is thinking of going elsewhere.
tāṅhā vinā ei rājya more nāhi bhāya
gosāñi rākhite karaha nānā upāya
tāṅhā vinā—without Him; ei rājya—this kingdom; more—to me; nāhi bhāya—is not very pleasing; gosāñi—Śrī Caitanya Mahāprabhu; rākhite—to keep; karaha—do; nānā upāya—various sorts of devices.
"Without Śrī Caitanya Mahāprabhu, this kingdom is not pleasing to me. Therefore please try to devise some plan to enable the Lord to stay here."
rāmānanda, sārvabhauma, dui-janā-sthāne
tabe yukti kare prabhu--'yāba vṛndāvane'
rāmānanda—Rāmānanda; sārvabhauma—Sārvabhauma; dui-janā-sthāne—before the two persons; tabe—then; yukti kare—consulted; prabhu—Śrī Caitanya Mahāprabhu; yāba vṛndāvane—I shall go to Vṛndāvana.
After this, Śrī Caitanya Mahāprabhu Himself consulted Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya, saying,"I shall go to Vṛndāvana."
duṅhe kahe,--ratha-yātrā kara daraśana
kārtika āile, tabe kariha gamana
duṅhe kahe—both of them said; ratha-yātrā—the Ratha-yātrā festival; kara daraśana—please see; kārtika āile—when the month of Kārttika arrives; tabe—at that time; kariha gamana—You can go.
Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya requested the Lord to observe first the Ratha-yātrā festival. Then when the month of Kārttika arrived, He could go to Vṛndāvana.
kārtika āile kahe--ebe mahā-śīta
dola-yātrā dekhi' yāo--ei bhāla rīta
kārtika āile—when the month of Kārttika arrived; kahe—both of them said; ebe—now; mahā-śīta—very cold; dola-yātrā dekhi'-after seeing the Dola-yātrā ceremony; yāo—You go; ei—this; bhāla rīta—a very nice program.
However, when the month of Kārttika came, they both told the Lord, "Now it is very cold. It is better that You wait to see the Dola-yātrā festival and then go. That will be very nice."
āji-kāli kari' uṭhāya vividha upāya
yāite sammati nā deya vicchedera bhaya
āji-kāli kari'-delaying today and tomorrow; uṭhāya—they put forward; vividha upāya—many devices; yāite—to go; sammati—permission; nā deya—did not give; vicchedera bhaya—because of fearing separation.
In this way they both presented many impediments, indirectly not granting the Lord permission to go to Vṛndāvana. They did this because they were afraid of separation from Him.
yadyapi svatantra prabhu nahe nivāraṇa
bhakta-icchā vinā prabhu nā kare gamana
yadyapi—although; svatantra—fully independent; prabhu—Śrī Caitanya Mahāprabhu; nahe nivāraṇa—there is no checking Him; bhakta-icchā vinā—without the permission of devotees; prabhu—Śrī Caitanya Mahāprabhu; nā kare gamana—does not go.
Although the Lord is completely independent and incapable of being checked by anyone, He still did not go without the permission of His devotees.
tṛtīya vatsare saba gauḍera bhakta-gaṇa
nīlācale calite sabāra haila mana
tṛtīya vatsare—in the third year; saba—all; gauḍera bhakta-gaṇa—devotees from Bengal; nīlācale—to Jagannātha Purī; calite—to go; sabāra—of everyone; haila—there was; mana—the mind.
sabe meli' gelā advaita ācāryera pāśe
prabhu dekhite ācārya calilā ullāse
sabe—everyone; meli'-after assembling together; gelā—went; advaita—Advaita; ācāryera—of the leader of Navadvīpa; pāśe—in the presence; prabhu dekhite—to see Lord Śrī Caitanya Mahāprabhu; ācārya—Advaita Ācārya; calilā—departed; ullāse—in great jubilation.
All the Bengali devotees gathered around Advaita Ācārya, and in great jubilation Advaita Ācārya departed to Jagannātha Purī to see Śrī Caitanya Mahāprabhu.
yadyapi prabhura ājñā gauḍete rahite
nityānanda-prabhuke prema-bhakti prakāśite
tathāpi calilā mahāprabhure dekhite
nityānandera prema-ceṣṭā ke pāre bujhite
yadyapi-although; prabhura-of Śrī Caitanya Mahāprabhu; ājñā-the order; gauḍete rahite-to stay in Bengal; nityānanda-prabhuke-unto Nityānanda Prabhu; prema-bhakti-ecstatic love of Godhead; prakāśite-to preach; tathāpi-still; calilā-departed; mahāprabhure-Śrī Caitanya Mahāprabhu; dekhite-to see; nityānandera-of Lord Nityānanda Prabhu; prema-ceṣṭā-the activities of ecstatic love; ke-who; pāre-is able; bujhite-to understand.
Although the Lord told Nityānanda Prabhu to stay in Bengal and spread ecstatic love of God, Nityānanda left to go see Caitanya Mahāprabhu. Who can understand Nityānanda Prabhu's ecstatic love?
ācāryaratna, vidyānidhi, śrīvāsa, rāmāi
vāsudeva, murāri, govindādi tina bhāi
rāghava paṇḍita nija-jhāli sājāñā
kulīna-grāma-vāsī cale paṭṭa-ḍorī lañā
ācāryaratna—Ācāryaratna; vidyānidhi—Vidyānidhi; śrīvāsa—Śrīvāsa; rāmāi—Rāmāi; vāsudeva—Vāsudeva; murāri—Murāri; govinda-ādi tina bhāi—Govinda and his two brothers; rāghava paṇḍita—Rāghava Paṇḍita; nija-jhāli—his own bags; sājāñā—assorting; kulīna-grāma-vāsī—the inhabitants of Kulīna-grāma; cale—went; paṭṭa-ḍorī lañā—taking silken ropes.
All the devotees of Navadvīpa departed, including Ācāryaratna, Vidyānidhi, Śrīvāsa, Rāmāi, Vāsudeva, Murāri, Govinda and his two brothers and Rāghava Paṇḍita, who took bags of assorted foods. The inhabitants of Kulīna-grāma, carrying silken ropes, also departed.
khaṇḍa-vāsī narahari, śrī-raghunandana
sarva-bhakta cale, tāra ke kare gaṇana
khaṇḍa-vāsī narahari—Narahari, a resident of the village Khaṇḍa; śrī-raghunandana—Śrī Raghunandana; sarva-bhakta—all the devotees; cale—went; tāra—of that; ke—who; kare gaṇana—can count.
Narahari and Śrī Raghunandana, who were from the village of Khaṇḍa, and many other devotees also departed. Who can count them?
śivānanda-sena kare ghāṭi samādhāna
sabāre pālana kari' sukhe lañā yāna
śivānanda-sena—Śivānanda Sena; kare—made; ghāṭi samādhāna—arrangements for expenditures to clear the tax collecting centers; sabāre—everyone; pālana—maintaining; kari'-doing; sukhe—in happiness; lañā—taking; yāna—goes.
Śivānanda Sena, who was in charge of the party, made arrangements to clear the tax collecting centers. He took care of all the devotees and happily traveled with them.
sabāra sarva-kārya karena, dena vāsā-sthāna
śivānanda jāne uḍiyā-pathera sandhāna
sabāra—of all of them; sarva-kārya—everything necessary to be done; karena—he does; dena—gives; vāsā-sthāna—residential places; śivānanda—Śivānanda; jāne—knows; uḍiyā-pathera—of the roads in Orissa; sandhāna—the junctions.
Śivānanda Sena took care of all the necessities the devotees required. In particular, he made arrangements for residential quarters, and he knew the roads of Orissa.
se vatsara prabhu dekhite saba ṭhākurāṇī
calilā ācārya-saṅge acyuta-jananī
se vatsara—that year; prabhu—Śrī Caitanya Mahāprabhu; dekhite—to see; saba ṭhākurāṇī—all the wives of the devotees; calilā—went; ācārya-saṅge—with Advaita Ācārya; acyuta-jananī—the mother of Acyutānanda.
That year also all the wives of the devotees [ṭhākurāṇīs] also went to see Śrī Caitanya Mahāprabhu. Sītādevī, the mother of Acyutānanda, went with Advaita Ācārya.
śrīvāsa paṇḍita-saṅge calilā mālinī
śivānanda-saṅge cale tāṅhāra gṛhiṇī
śrīvāsa paṇḍita-saṅge—with Śrīvāsa Paṇḍita; calilā—went; mālinī—his wife, Mālinī; śivānanda-saṅge—with Śivānanda Sena; cale—goes; tāṅhāra—his; gṛhiṇī—wife.
Śrīvāsa Paṇḍita also took his wife, Mālinī, and the wife of Śivānanda Sena also went with her husband.
śivānandera bālaka, nāma--caitanya-dāsa
teṅho caliyāche prabhure dekhite ullāsa
śivānandera bālaka—the son of Śivānanda; nāma—named; caitanya-dāsa—Caitanya dāsa; teṅho—he; caliyāche—was going; prabhure—Śrī Caitanya Mahāprabhu; dekhite—to see; ullāsa—jubilantly.
Caitanya dāsa, the son of Śivānanda Sena, also jubilantly accompanied them as they went to see the Lord.
ācāryaratna-saṅge cale tāṅhāra gṛhiṇī
tāṅhāra premera kathā kahite nā jāni
ācāryaratna-saṅge—with Candraśekhara; cale—goes; tāṅhāra—his; gṛhiṇī—wife; tāṅhāra—his; premera kathā—the description of the ecstatic love; kahite—to speak; nā jāni—I do not know how.
The wife of Candraśekhara [Ācāryaratna] also went. I cannot speak of the greatness of Candraśekhara's love for the Lord.
saba ṭhākurāṇī mahāprabhuke bhikṣā dite
prabhura nānā priya dravya nila ghara haite
saba ṭhākurāṇī—all the wives of the great devotees; mahāprabhuke—to Śrī Caitanya Mahāprabhu; bhikṣā dite—to offer food; prabhura—of Śrī Caitanya Mahāprabhu; nānā—various; priya dravya—pleasing foods; nila—took; ghara haite—from home.
To offer Śrī Caitanya Mahāprabhu various types of food, all the wives of the great devotees brought from home various things that pleased Caitanya Mahāprabhu.
śivānanda-sena kare saba samādhāna
ghāṭiyāla prabodhi' dena sabāre vāsā-sthāna
śivānanda-sena—Śivānanda Sena; kare—does; saba samādhāna—all arrangements; ghāṭiyāla—the men in charge of levying taxes; prabodhi'-satisfying; dena—gives; sabāre—to everyone; vāsā-sthāna—resting places.
As stated, Śivānanda Sena used to make all arrangements for the party's necessities. In particular, he used to pacify the men in charge of levying taxes, and he found resting places for everyone.
bhakṣya diyā karena sabāra sarvatra pālane
parama ānande yāna prabhura daraśane
bhakṣya diyā—supplying food; karena—he does; sabāra—of everyone; sarvatra—everywhere; pālane—maintenance; parama ānande—in great pleasure; yāna—he goes; prabhura daraśane—to see Śrī Caitanya Mahāprabhu.
Śivānanda Sena also supplied food to all the devotees and took care of them along the way. In this way, feeling great happiness he went to see Śrī Caitanya Mahāprabhu at Jagannātha Purī.
remuṇāya āsiyā kaila gopīnātha daraśana
ācārya karila tāhāṅ kīrtana, nartana
remuṇāya—to Remuṇā; āsiyā—after coming; kaila—performed; gopīnātha daraśana—visiting the temple of Gopīnātha; ācārya—Advaita Ācārya; karila—performed; tāhāṅ—there; kīrtana—chanting; nartana—dancing.
When they all arrived at Remuṇā, they went to see Lord Gopīnātha. In the temple there, Advaita Ācārya danced and chanted.
nityānandera paricaya saba sevaka sane
bahuta sammāna āsi' kaila sevaka-gaṇe
nityānandera—of Lord Nityānanda Prabhu; paricaya—there was acquaintance; saba—all; sevaka sane—with the priests of the temple; bahuta sammāna—great respect; āsi'-coming; kaila—offered; sevaka-gaṇe—all the priests.
All the priests of the temple had been previously acquainted with Śrī Nityānanda Prabhu; therefore they all came to offer great respects to the Lord.
sei rātri saba mahānta tāhāñi rahilā
bāra kṣīra āni' āge sevaka dharilā
sei rātri—that night; saba mahānta—all the great devotees; tāhāñi rahilā—remained there; bāra—twelve pots; kṣīra—condensed milk; āni'-bringing; āge—in front of Nityānanda Prabhu; sevaka—the priests; dharilā—placed.
That night, all the great devotees remained in the temple, and the priests brought twelve pots of condensed milk, which they placed before Lord Nityānanda Prabhu.
kṣīra bāṅṭi' sabāre dila prabhu-nityānanda
kṣīra-prasāda pāñā sabāra bāḍila ānanda
kṣīra—the condensed milk; bāṅṭi'-dividing; sabāre—unto everyone; dila—gave; prabhu-nityānanda—Nityānanda Prabhu; kṣīra-prasāda—remnants of condensed milk from the Deity; pāñā—getting; sabāra—of everyone; bāḍila—increased; ānanda—the transcendental bliss.
When the condensed milk was placed before Nityānanda Prabhu, He distributed the prasāda to everyone, and thus everyone's transcendental bliss increased.
mādhava-purīra kathā, gopāla-sthāpana
tāṅhāre gopāla yaiche māgila candana
mādhava-purīra kathā—the narration of Mādhavendra Purī; gopāla-sthāpana—installation of the Deity of Gopāla; tāṅhāre—unto him; gopāla—Lord Gopāla; yaiche—just as; māgila—He begged; candana—sandalwood.
They then all discussed the story of Śrī Mādhavendra Purī's installation of the Gopāla Deity, and they discussed how Gopāla begged sandalwood from him.
tāṅra lāgi' gopīnātha kṣīra curi kaila
mahāprabhura mukhe āge e kathā śunila
tāṅra lāgi'-for him (Mādhavendra Purī); gopīnātha—the Deity named Gopīnātha; kṣīra—condensed milk; curi—stealing; kaila—performed; mahāprabhura mukhe—from the mouth of Śrī Caitanya Mahāprabhu; āge—previously; e kathā—this incident; śunila—heard.
It was Gopīnātha who stole condensed milk for the sake of Mādhavendra Purī. This incident had been previously related by Śrī Caitanya Mahāprabhu Himself.
sei kathā sabāra madhye kahe nityānanda
śuniyā vaiṣṇava-mane bāḍila ānanda
sei kathā—that incident; sabāra madhye—among all of them; kahe—says; nityānanda—Lord Nityānanda Prabhu; śuniyā—hearing; vaiṣṇava-mane—in the minds of all the Vaiṣṇavas; bāḍila—increased; ānanda—the transcendental bliss.
This same narration was again related by Lord Nityānanda to all the devotees, and their transcendental bliss increased as they heard the story again.
The words mahāprabhura mukhe, "from the mouth of Śrī Caitanya Mahāprabhu," are significant because Śrī Caitanya Mahāprabhu first heard the story of Mādhavendra Purī from His spiritual master, Śrīpāda Īśvara Purī. For this story refer to Madhya-līlā, Chapter Four, verse eighteen. After staying at Śrī Advaita's house in Śāntipura for some time, the Lord narrated the story of Mādhavendra Purī to Nityānanda Prabhu, Jagadānanda Prabhu, Dāmodara Paṇḍita and Mukunda dāsa. When they went to Remuṇā to the temple of Gopīnātha, He described Mādhavendra Purī's installation of the Gopāla Deity as well as Gopīnātha's stealing condensed milk. Due to this incident, Lord Gopīnātha became well known as Kṣīracorā, the thief who stole condensed milk.
ei-mata cali' cali' kaṭaka āilā
sākṣi-gopāla dekhi' sabe se dina rahilā
ei-mata—in this way; cali' cali'-walking and walking; kaṭaka āilā—they reached the town known as Kaṭaka; sākṣi-gopāla dekhi'-after seeing the Deity known as Sākṣi-gopāla; sabe—all the devotees; se dina—that day; rahilā—stayed.
Walking and walking in this way, the devotees arrived at the city of Kaṭaka, where they remained for a day and saw the temple of Sākṣi-gopāla.
sākṣi-gopālera kathā kahe nityānanda
śuniyā vaiṣṇava-mane bāḍila ānanda
sākṣi-gopālera—of the Deity known as Sākṣi-gopāla; kathā—the narration; kahe—describes; nityānanda—Nityānanda Prabhu; śuniyā—hearing; vaiṣṇava-mane—in the minds of all the Vaiṣṇavas; bāḍila—increased; ānanda—the transcendental bliss.
When Nityānanda Prabhu described all the activities of Sākṣi-gopāla, transcendental bliss increased in the minds of all the Vaiṣṇavas.
prabhuke milite sabāra utkaṇṭhā antare
śīghra kari' āilā sabe śrī-nīlācale
prabhuke milite—to see Śrī Caitanya Mahāprabhu; sabāra—of everyone; utkaṇṭhā—anxiety; antare—within the heart; śīghra kari'-making great haste; āilā—reached; sabe—all of them; śrī-nīlācale—Jagannātha Purī.
Everyone in the party was very anxious at heart to see Caitanya Mahāprabhu; therefore they hastily went on to Jagannātha Purī.
āṭhāranālāke āilā gosāñi śuniyā
dui-mālā pāṭhāilā govinda-hāte diyā
āṭhāranālāke—Āṭhāranālā; āilā—they have reached; gosāñi—Śrī Caitanya Mahāprabhu; śuniyā—hearing; dui-mālā—two garlands; pāṭhāilā—sent; govinda-hāte diyā—through the hands of Govinda.
When they all arrived at a bridge called Āṭhāranālā, Śrī Caitanya Mahāprabhu, hearing the news of their arrival, sent two garlands with Govinda.
dui mālā govinda dui-jane parāila
advaita, avadhūta-gosāñi baḍa sukha pāila
dui mālā—the two garlands; govinda—Govinda; dui-jane parāila—placed on the necks of two personalities; advaita—Advaita Ācārya; avadhūta-gosāñi—Nityānanda Prabhu; baḍa sukha pāila—became very happy.
Govinda offered the two garlands to Advaita Ācārya and Nityānanda Prabhu, and They both became very happy.
tāhāñi ārambha kaila kṛṣṇa-saṅkīrtana
nācite nācite cali' āilā dui-jana
tāhāñi—on that very spot; ārambha kaila—began; kṛṣṇa-saṅkīrtana—chanting the holy name of Lord Kṛṣṇa; nācite nācite—dancing and dancing; cali'-going; āilā—reached; dui-jana—both of Them.
Indeed, They began chanting the holy name of Kṛṣṇa on that very spot, and, dancing and dancing, both Advaita Ācārya and Nityānanda Prabhu reached Jagannātha Purī.
punaḥ mālā diyā svarūpādi nija-gaṇa
āgu bāḍi' pāṭhāila śacīra nandana
punaḥ—again; mālā—garlands; diyā—offering; svarūpa-ādi—Svarūpa Dāmodara Gosvāmī and others; nija-gaṇa—personal associates; āgu bāḍi'-going forward; pāṭhāila—sent; śacīra nandana—the son of mother Śacī.
Then, for the second time, Śrī Caitanya Mahāprabhu sent garlands through Svarūpa Dāmodara and other personal associates. Thus they went forward, sent by the son of mother Śacī.
narendra āsiyā tāhāṅ sabāre mililā
mahāprabhura datta mālā sabāre parāilā
narendra—to the lake named Narendra; āsiyā—coming; tāhāṅ—there; sabāre—everyone; mililā—met; mahāprabhura—by Śrī Caitanya Mahāprabhu; datta—given; mālā—garlands; sabāre parāilā—offered to everyone.
When the devotees from Bengal reached Lake Narendra, Svarūpa Dāmodara and the others met them and offered them the garlands given by Śrī Caitanya Mahāprabhu.
siṁha-dvāra-nikaṭe āilā śuni' gaurarāya
āpane āsiyā prabhu mililā sabāya
siṁha-dvāra—the lion gate; nikaṭe—near; āilā—arrived; śuni'-hearing; gaurarāya—Lord Śrī Caitanya Mahāprabhu; āpane—personally; āsiyā—coming; prabhu—Lord Śrī Caitanya Mahāprabhu; mililā sabāya—met them all.
When the devotees finally reached the lion gate, Śrī Caitanya Mahāprabhu heard the news and personally went to meet them.
sabā lañā kaila jagannātha-daraśana
sabā lañā āilā punaḥ āpana-bhavana
sabā lañā—taking all of them; kaila—performed; jagannātha-daraśana—seeing Lord Jagannātha; sabā lañā—taking them all; āilā—went back; punaḥ—again; āpana-bhavana—to His own residence.
Then Śrī Caitanya Mahāprabhu and all His devotees visited Lord Jagannātha. Finally, accompanied by them all, He returned to His own residence.
vāṇīnātha, kāśī-miśra prasāda ānila
svahaste sabāre prabhu prasāda khāoyāila
vāṇīnātha—Vāṇīnātha; kāśī-miśra—Kāśī Miśra; prasāda ānila—brought all kinds of prasāda; sva-haste—with His own hand; sabāre—unto everyone; prabhu—Śrī Caitanya Mahāprabhu; prasāda—the remnants of the food of Jagannātha; khāoyāila—fed.
Vāṇīnātha Rāya and Kāśī Miśra then brought a large quantity of prasāda, and Śrī Caitanya Mahāprabhu distributed it with His own hand and fed them all.
pūrva vatsare yāṅra yei vāsā-sthāna
tāhāṅ sabā pāṭhāñā karāila viśrāma
pūrva vatsare—in the previous year; yāṅra—of whom; yei—wherever; vāsā-sthāna—place to stay; tāhāṅ—there; sabā—all of them; pāṭhāñā—sending; karāila viśrāma—made them rest.
In the previous year, everyone had his own particular residence, and the same residences were again offered. Thus they all went to take rest.
ei-mata bhakta-gaṇa rahilā cāri māsa
prabhura sahita kare kīrtana-vilāsa
ei-mata—in this way; bhakta-gaṇa—the devotees; rahilā—remained; cāri māsa—for four months; prabhura sahita—with Śrī Caitanya Mahāprabhu; kare—performed; kīrtana-vilāsa—the pastimes of saṅkīrtana.
For four continuous months all the devotees remained there and enjoyed chanting the Hare Kṛṣṇa mahā-mantra with Śrī Caitanya Mahāprabhu.
pūrvavat ratha-yātrā-kāla yābe āila
sabā lañā guṇḍicā-mandira prakṣālila
pūrva-vat—as in the previous year; ratha-yātrā-kāla—the time for Ratha-yātrā festival; yābe—when; āila—arrived; sabā lañā—taking all of them; guṇḍicā-mandira—the temple of Guṇḍicā; prakṣālila—washed.
kulīna-grāmī paṭṭa-ḍorī jagannāthe dila
pūrvavat ratha-agre nartana karila
kulīna-grāmī—the residents of Kulīna-grāma; paṭṭa-ḍorī—silken ropes; jagannāthe dila—offered to Lord Jagannātha; pūrva-vat—like the previous year; ratha-agre—in front of the car; nartana karila—danced.
The inhabitants of Kulīna-grāma delivered silken ropes to Lord Jagannātha, and as previously they all danced before the Lord's car.
bahu nṛtya kari' punaḥ calila udyāne
vāpī-tīre tāhāṅ yāi' karila viśrāme
bahu nṛtya kari'-after dancing a great deal; punaḥ—again; calila—started for; udyāne—the garden; vāpī-tīre—on the bank of the lake; tāhāṅ yāi'-going there; karila viśrāme—took rest.
After dancing a great deal, they all went to a nearby garden and took rest beside a lake.
rāḍhī eka vipra, teṅho--nityānanda dāsa
mahā-bhāgyavān teṅho, nāma--kṛṣṇadāsa
rāḍhī eka vipra—one brāhmaṇa resident of Rāḍha-deśa (where the Ganges does not flow); teṅho—he; nityānanda dāsa—servant of Lord Nityānanda; mahā-bhāgyavān—greatly fortunate; teṅho—he; nāma—named; kṛṣṇadāsa—Kṛṣṇadāsa.
One brāhmaṇa named Kṛṣṇadāsa, who was a resident of Rāḍha-deśa and a servant of Lord Nityānanda's, was a very fortunate person.
ghaṭa bhari' prabhura teṅho abhiṣeka kaila
tāṅra abhiṣeke prabhu mahā-tṛpta haila
ghaṭa bhari'-filling one waterpot; prabhura—of Lord Caitanya Mahāprabhu; teṅho—he; abhiṣeka kaila—performed the bathing; tāṅra—his; abhiṣeke—by the act of bathing the Lord; prabhu—Śrī Caitanya Mahāprabhu; mahā-tṛpta haila—became very satisfied.
It was Kṛṣṇadāsa who filled a great waterpot and poured it over the Lord while He was taking His bath. The Lord was greatly satisfied by this.
balagaṇḍi-bhogera bahu prasāda āila
sabā saṅge mahāprabhu prasāda khāila
balagaṇḍi-bhogera—of the food offered at Balagaṇḍi; bahu prasāda—a great quantity of prasāda; āila—arrived; sabā saṅge—with all the devotees; mahāprabhu—Śrī Caitanya Mahāprabhu; prasāda—remnants of the food of Jagannātha; khāila—ate.
The remnants of food offered to the Lord at Balagaṇḍi then arrived in great quantity, and Śrī Caitanya Mahāprabhu and all His devotees ate it.
pūrvavat ratha-yātrā kaila daraśana
herā-pañcamī-yātrā dekhe lañā bhakta-gaṇa
pūrva-vat—as in the previous year; ratha-yātrā—the car festival; kaila daraśana—saw; herā-pañcamī-yātrā—the festival of Herā-pañcamī; dekhe—He sees; lañā bhakta-gaṇa—with all the devotees.
As in the previous year, the Lord, with all the devotees, saw the Ratha-yātrā festival and the Herā-pañcamī festival as well.
ācārya-gosāñi prabhura kaila nimantraṇa
tāra madhye kaila yaiche jhaḍa-variṣaṇa
ācārya-gosāñi—Advaita Ācārya; prabhura—of Śrī Caitanya Mahāprabhu; kaila—made; nimantraṇa—invitation; tāra madhye—within that episode; kaila—occurred; yaiche—just as; jhaḍa-variṣaṇa—rainstorm.
Advaita Ācārya then extended an invitation to Śrī Caitanya Mahāprabhu, and there was a great rainstorm connected with that incident.
vistāri' varṇiyāchena dāsa-vṛndāvana
śrīvāsa prabhure tabe kaila nimantraṇa
vistāri'-elaborating; varṇiyāchena—has described; dāsa-vṛndāvana—Vṛndāvana dāsa Ṭhākura; śrīvāsa—Śrīvāsa; prabhure—to Śrī Caitanya Mahāprabhu; tabe—then; kaila nimantraṇa—gave an invitation.
All these episodes have been elaborately described by Śrīla Vṛndāvana dāsa Ṭhākura. Then one day Śrīvāsa Ṭhākura extended an invitation to the Lord.
Caitanya-bhāgavata (Antya-līlā, Chapter Eight) gives the following description. One day Śrīla Advaita Ācārya, having extended an invitation to Caitanya Mahāprabhu, thought that if the Lord came alone He would feed Him to His great satisfaction. It then so happened that when the other sannyāsīs were going to Advaita Ācārya's to take lunch, there was a big rainstorm, and they could not reach His house. Thus, according to Advaita Ācārya's desires, Śrī Caitanya Mahāprabhu came alone and accepted the prasāda.
prabhura priya-vyañjana saba rāndhena mālinī
'bhaktye dāsī'-abhimāna, 'snehete jananī'
prabhura—of Lord Śrī Caitanya Mahāprabhu; priya-vyañjana—favorite vegetables; saba—all; rāndhena—cooks; mālinī—the wife of Śrīvāsa Ṭhākura; bhaktye dāsī—in devotion she was just like a maidservant; abhimāna—it was her conception; snehete—in affection; jananī—exactly like a mother.
The Lord's favorite vegetables were cooked by Mālinīdevī, the wife of Śrīvāsa Ṭhākura. She devotedly considered herself a maidservant of Śrī Caitanya Mahāprabhu's, but in affection she was just like a mother.
ācāryaratna-ādi yata mukhya bhakta-gaṇa
madhye madhye prabhure karena nimantraṇa
ācāryaratna—Candraśekhara; ādi—and others; yata—all; mukhya bhakta-gaṇa—chief devotees; madhye madhye—at intervals; prabhure—to Śrī Caitanya Mahāprabhu; karena nimantraṇa—gave invitations.
All the chief devotees, headed by Candraśekhara [Ācāryaratna] used to extend invitations to Śrī Caitanya Mahāprabhu periodically.
cāturmāsya-ante punaḥ nityānande lañā
kibā yukti kare nitya nibhṛte vasiyā
cāturmāsya-ante—at the end of Cāturmāsya; punaḥ—again; nityānande—Śrī Nityānanda Prabhu; lañā—taking into confidence; kibā—what; yukti kare—They consult; nitya—daily; nibhṛte—in a solitary place; vasiyā—sitting.
At the end of the four-month Cāturmāsya period, Caitanya Mahāprabhu again consulted with Nityānanda Prabhu daily in a solitary place. No one could understand what Their consultation was about.
ācārya-gosāñi prabhuke kahe ṭhāre-ṭhore
ācārya tarjā paḍe, keha bujhite nā pāre
ācārya-gosāñi—Advaita Ācārya; prabhuke—unto Śrī Caitanya Mahāprabhu; kahe—speaks; ṭhāre-ṭhore—by indications; ācārya—Advaita Ācārya; tarjā paḍe—reads some poetic passages; keha—anyone; bujhite—to understand; nā pāre—was not able.
Then Śrīla Advaita Ācārya said something to Caitanya Mahāprabhu through gestures and read some poetic passages, which no one understood.
tāṅra mukha dekhi' hāse śacīra nandana
aṅgīkāra jāni' ācārya karena nartana
tāṅra mukha—His face; dekhi'-seeing; hāse—smiles; śacīra nandana—Lord Śrī Caitanya Mahāprabhu; aṅgīkāra jāni'-understanding the acceptance; ācārya—Advaita Ācārya; karena—performed; nartana—dancing.
Seeing the face of Advaita Ācārya, Lord Śrī Caitanya Mahāprabhu smiled. Understanding that the Lord had accepted the proposal, Advaita Ācārya started to dance.
kibā prārthanā, kibā ājñā--keha nā bujhila
āliṅgana kari' prabhu tāṅre vidāya dila
kibā—what; prārthanā—the request; kibā—what; ājnā—the order; keha—anyone; nā bujhila—did not know; āliṅgana kari'-embracing; prabhu—Śrī Caitanya Mahāprabhu; tāṅre—to Him; vidāya dila—bade farewell.
No one knew what Advaita Ācārya requested or what the Lord ordered. After embracing the Ācārya, Śrī Caitanya Mahāprabhu bade Him farewell.
nityānande kahe prabhu,--śunaha, śrīpāda
ei āmi māgi, tumi karaha prasāda
nityānande—unto Śrī Nityānanda Prabhu; kahe—says; prabhu—Śrī Caitanya Mahāprabhu; śunaha—please hear; śrī-pāda—O holy man; ei—this; āmi—I; māgi—request; tumi—You; karaha—kindly show; prasāda—mercy.
Śrī Caitanya Mahāprabhu then told Nityānanda Prabhu, "Please hear Me, O holy man: I now request something of You. Kindly grant My request.
prati-varṣa nīlācale tumi nā āsibā
gauḍe rahi' mora icchā saphala karibā
prati-varṣa—every year; nīlācale—to Jagannātha Purī; tumi—You; nā āsibā—do not come; gauḍe rahi'-staying in Bengal; mora icchā—My desire; sa-phala karibā—make successful.
The mission of Śrī Caitanya Mahāprabhu is to spread the only medicine effective in this fallen age of Kali-the chanting of the Hare Kṛṣṇa mahā-mantra. Following the orders of His mother, Śrī Caitanya Mahāprabhu was residing at Jagannātha Purī, and the devotees were coming to see Him. However, the Lord felt that this message must be spread very elaborately in Bengal, and in His absence there was not a second person capable of doing it. Consequently the Lord requested Nityānanda Prabhu to stay there and broadcast the message of Kṛṣṇa consciousness. The Lord also entrusted a similar preaching responsibility to Rūpa and Sanātana. Nityānanda Prabhu was requested not to come every year to Jagannātha Purī, although seeing Lord Jagannātha greatly benefits everyone. Does this mean that the Lord was refusing Nityānanda Prabhu a fortunate opportunity? No. One who is a faithful servant of Śrī Caitanya Mahāprabhu must execute His order, even if one has to sacrifice going to Jagannātha Purī to see Lord Jagannātha there. In other words, it is a greater fortune to carry out Śrī Caitanya Mahāprabhu's order than to satisfy one's senses by seeing Lord Jagannātha.
Preaching Caitanya Mahāprabhu's cult throughout the world is more important than staying in Vṛndāvana or Jagannātha Purī for one's own personal satisfaction. Spreading Kṛṣṇa consciousness is Śrī Caitanya Mahāprabhu's mission; therefore His sincere devotees must carry out His desire.
pṛthivīte āche yata nagarādi grāma
sarvatra pracāra haibe mora nāma
The devotees of Lord Caitanya must preach Kṛṣṇa consciousness in every village and town in the world. That will satisfy the Lord. It is not that one should act whimsically for his own personal satisfaction. This order comes down through the paramparā system, and the spiritual master presents these orders to the disciple so that he can spread the message of Śrī Caitanya Mahāprabhu. It is the duty of every disciple to carry out the order of the bona fide spiritual master and spread Lord Caitanya's message all over the world.
tāhāṅ siddhi kare--hena anye nā dekhiye
āmāra 'duṣkara' karma, tomā haite haye
tāhāṅ—there; siddhi—success; kare—makes; hena—such; anye—other person; nā—not; dekhiye—I see; āmāra—My; duṣkara—difficult to perform; karma—work; tomā—You; haite—from; haye—becomes successful.
Śrī Caitanya Mahāprabhu continued, "You can perform a task that even I cannot do. But for You, I cannot find anyone in Gauḍa-deśa who can fulfill My mission there."
Lord Caitanya's mission is to deliver the fallen souls of this age. In this Age of Kali, practically cent percent of the population is fallen. Śrī Caitanya Mahāprabhu certainly delivered many fallen souls, but His disciples mainly came from the upper classes. For example, He delivered Śrīla Rūpa Gosvāmī, Sanātana Gosvāmī, Sārvabhauma Bhaṭṭācārya and many others who were socially elevated but fallen from the spiritual point of view. Śrīla Rūpa and Sanātana Gosvāmīs were situated in government service, and Sārvabhauma Bhaṭṭācārya was the topmost scholar of India. Similarly, Prakāśānanda Sarasvatī was a leader of many thousands of Māyāvādī sannyāsīs. It was Śrīla Nityānanda Prabhu, however, who delivered persons like Jagāi and Mādhāi. Therefore, Lord Caitanya says, āmāra 'duṣkara' karma, tomā haite haye. Jagāi and Mādhāi were delivered solely by Nityānanda Prabhu's mercy. When they injured Nityānanda Prabhu, Lord Caitanya became angry and decided to kill them with His Sudarśana cakra, but Nityānanda Prabhu saved them from the Lord's wrath and delivered them. In the incarnation of Gaura-Nitāi, the Lord is not supposed to kill demons but deliver them by preaching Kṛṣṇa consciousness. In the case of Jagāi and Mādhāi, Śrī Caitanya Mahāprabhu was so angry that He would have immediately killed them, but Nityānanda Prabhu was so kind that He not only saved them from death but elevated them to the transcendental position. Thus what was not possible for Śrī Caitanya Mahāprabhu was carried out by Nityānanda Prabhu.
Similarly, if one is true to Gaura-Nitāi's service in the disciplic succession, he can even excel Nityānanda Prabhu's service. This is the process of disciplic succession. Nityānanda Prabhu delivered Jagāi and Mādhāi, but a servant of Nityānanda Prabhu, by His grace, can deliver many thousands of Jagāi's and Mādhāi's. That is the special benediction of the disciplic succession. One who is situated in the disciplic succession can be understood by the result of his activities. This is always true as far as the activities of the Lord and His devotees are concerned. Therefore Lord Śiva says:
viṣṇor ārādhanaṁ paraṁ
tasmāt parataraṁ devi
By the grace of Viṣṇu, a Vaiṣṇava can render better service than Viṣṇu; that is the special prerogative of a Vaiṣṇava. The Lord actually wants to see His servants work more gloriously than Himself. For instance, on the Battlefield of Kurukṣetra, Śrī Kṛṣṇa provoked Arjuna to fight because all the warriors on the battlefield were to die by Kṛṣṇa's plan. Kṛṣṇa Himself did not want to take credit; rather, He wanted Arjuna to take credit. Therefore He asked him to fight and win fame.
tasmāt tvam uttiṣṭha yaśo labhasva
jitvā śatrūn bhuṅkṣva rājyaṁ samṛddham
mayaivaite nihatāḥ pūrvam eva
nimitta-mātraṁ bhava savyasācin
Thus the Supreme Personality of Godhead gives credit to a devotee who performs any heavy task perfectly. Hanumānjī, or Vajrāṅgajī, the servant of Lord Rāmacandra, also serves as another example. It was Hanumānjī who jumped over the sea in one leap and reached the shore of Laṅkā from the shore of Bhārata-varṣa. When Lord Rāmacandra chose to go there, He paved the way with stones, although by His will the stones were able to float on the sea. If we simply follow Śrī Caitanya Mahāprabhu's instructions and follow in the footsteps of Śrī Nityānanda Prabhu, this Kṛṣṇa consciousness movement can advance, and even more difficult tasks can be performed by the preachers remaining faithful to the service of the Lord.
nityānanda kahe,--āmi 'deha' tumi 'prāṇa'
'deha' 'prāṇa' bhinna nahe,--ei ta pramāṇa
nityānanda kahe—Lord Nityānanda Prabhu said; āmi—I; deha—the body; tumi—You; prāṇa—the life; deha—the body; prāṇa—the life; bhinna nahe—not separate; ei ta pramāṇa—this is the evidence.
Nityānanda Prabhu replied, "O Lord, You are the life, and I am the body. There is no difference between the body and life itself, but life is more important than the body.
acintya-śaktye kara tumi tāhāra ghaṭana
ye karāha, sei kari, nāhika niyama
acintya-śaktye—by inconceivable energy; kara—do; tumi—You; tāhāra—of that relationship; ghaṭana—the operation; ye—whatever; karāha—You make Me do; sei—that; kari—I do; nāhika—there is not; niyama—restriction.
"By Your inconceivable energy, You can do whatever You like, and whatever You make Me do, I do without restriction."
As stated in the beginning of Śrīmad-Bhāgavatam: tene brahma hṛdā ya ādi-kavaye. Lord Brahmā is the first living creature within this universe, and he is also the creator of this universe. How is this possible? Although he is the first living entity, Lord Brahmā is not in the category of viṣṇu-tattva. Rather, he is part of the jīva-tattva. Nonetheless, by the grace of the Lord, who instructed him through the heart (tene brahma hṛdā), Lord Brahmā could create a huge universe. Those who are actually pure devotees of the Lord are instructed by the Lord through the heart, where the Lord is always situated. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (Bg. 18.61). If he follows the instructions of the Supreme Personality of Godhead, the living entity, even though an insignificant creature, can perform the most difficult tasks by the Lord's grace. This also is confirmed in Bhagavad-gītā:
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me," (Bg. 10.10)
Everything is possible for a pure devotee because he acts under the instructions of the Supreme Personality of Godhead. Through His inconceivable energy, a pure devotee can perform tasks that are supposed to be very, very difficult. He can perform tasks not even previously performed by the Lord Himself. Therefore Nityānanda Prabhu told Śrī Caitanya Mahāprabhu, ye karāha, sei kari, nāhika niyama: "I do not know by what regulative principle I am carrying out this wonderful work, but I know for certain that I will do whatever You desire." Although the Lord wants to give all credit to His devotee, the devotee himself never takes credit, for he acts only under the Lord's direction. Consequently all credit goes to the Lord. This is the nature of the relationship between the Lord and His devotee. The Lord wants to give all credit to His servant, but the servant does not take any credit, for he knows that everything is carried out by the Lord.
tāṅre vidāya dila prabhu kari' āliṅgana
ei-mata vidāya dila saba bhakta-gaṇa
tāṅre—unto Him (Nityānanda Prabhu); vidāya dila—bade farewell; prabhu—Lord Śrī Caitanya Mahāprabhu; kari'-doing; āliṅgana—embracing; ei-mata—in this way; vidāya dila—bade farewell; saba—to all; bhakta-gaṇa—the devotees.
In this way, Śrī Caitanya Mahāprabhu embraced Nityānanda Prabhu and bade Him farewell. He then bade farewell to all the other devotees.
kulīna-grāmī pūrvavat kaila nivedana
"prabhu, ājñā kara,--āmāra kartavya sādhana"
kulīna-grāmī—one of the residents of Kulīna-grāma; pūrva-vat—like last year; kaila—submitted; nivedana—petition; prabhu—my Lord; ājñā kara—order; āmāra—my; kartavya—necessary; sādhana—performance.
As in the previous year, one of the inhabitants of Kulīna-grāma submitted a petition to the Lord, saying, "My Lord, kindly tell me what my duty is and how I should execute it."
prabhu kahe,--"vaiṣṇava-sevā, nāma-saṅkīrtana
dui kara, śīghra pābe śrī-kṛṣṇa-caraṇa"
prabhu kahe—the Lord replied; vaiṣṇava-sevā—service to the Vaiṣṇavas; nāma-saṅkīrtana—chanting the holy name of the Lord; dui kara—you perform these two things; śīghra—very soon; pābe—you will get; śrī-kṛṣṇa-caraṇa—shelter at the lotus feet of the Lord, Śrī Kṛṣṇa.
The Lord replied, "You should engage yourself in the service of the servants of Kṛṣṇa and always chant the holy name of Kṛṣṇa. If you do these two things, you will very soon attain shelter at Kṛṣṇa's lotus feet."
teṅho kahe,--"ke vaiṣṇava, ki tāṅra lakṣaṇa?"
tabe hāsi' kahe prabhu jāni' tāṅra mana
teṅho kahe—he said; ke—who; vaiṣṇava—a Vaiṣṇava; ki—what; tāṅra—of him; lakṣaṇa—the symptoms; tabe—thereafter; hāsi'-smiling; kahe—says; prabhu—Śrī Caitanya Mahāprabhu; jāni'-knowing; tāṅra mana—his mind.
The inhabitant of Kulīna-grāma said, "Please let me know who is actually a Vaiṣṇava and what his symptoms are." Understanding his mind, Śrī Caitanya Mahāprabhu smiled and gave the following reply.
"kṛṣṇa-nāma nirantara yāṅhāra vadane
sei vaiṣṇava-śreṣṭha, bhaja tāṅhāra caraṇe
kṛṣṇa-nāma—the holy name of Lord Kṛṣṇa; nirantara—incessantly; yāṅhāra—whose; vadane—in the mouth; sei—such a person; vaiṣṇava-śreṣṭha—a first-class Vaiṣṇava; bhaja—worship; tāṅhāra caraṇe—his lotus feet.
"A person who is always chanting the holy name of the Lord is to be considered a first-class Vaiṣṇava, and your duty is to serve his lotus feet."
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that any Vaiṣṇava who is constantly chanting the holy name of the Lord should be considered to have attained the second platform of Vaiṣṇavism. Such a devotee is superior to a neophyte Vaiṣṇava who has just learned to chant the holy name of the Lord. A neophyte devotee simply tries to chant the holy name, whereas the advanced devotee is accustomed to chanting and takes pleasure in it. Such an advanced devotee is called madhyama-bhāgavata, which indicates that he has attained the intermediate stage between the neophyte and the perfect devotee. Generally a devotee in the intermediate stage becomes a preacher. A neophyte devotee or an ordinary person should worship the madhyama-bhāgavata, who is a via medium.
In his Upadeśāmṛta Śrīla Rūpa Gosvāmī says: praṇatibhiś ca bhajantam īśam. This means that madhyama-adhikārī devotees should exchange obeisances between themselves.
The word nirantara, meaning "without cessation, continuously, constantly," is very important in this verse. The word antara means "interval." if one has desires other than a desire to perform devotional service-in other words, if one sometimes engages in devotional service and sometimes strives for sense gratification-his service will be interrupted. A pure devotee, therefore, should have no other desire than to serve Kṛṣṇa. He should be above fruitive activity and speculative knowledge. In his Bhakti-rasāmṛta-sindhu, Śrīla Rūpa Gosvāmī says:
śīlanaṁ bhaktir uttamā
This is the platform of pure devotional service. One should not be motivated by fruitive activity or mental speculation but should simply serve Kṛṣṇa favorably. That is first-class devotion.
Another meaning of antara is "this body." The body is an impediment to self-realization because it is always engaged in sense gratification. Similarly, antara means "money." If money is not used in Kṛṣṇa's service, it is also an impediment. Antara also means janatā, "people in general." The association of ordinary persons may destroy the principles of devotional service. Similarly, antara may mean "greed," greed to acquire more money or enjoy more sense gratification. Finally, the word antara may also mean "atheistic ideas" by which one considers the temple Deity to be made of stone, wood or gold. All of these are impediments. The Deity in the temple is not material-He is the Supreme Personality of Godhead Himself. Similarly, considering the spiritual master an ordinary human being (guruṣu nara-matiḥ) is also an impediment. Nor should one consider a Vaiṣṇava a member of a particular caste or nation. Nor should a Vaiṣṇava be considered material. Caraṇāmṛta should not be considered ordinary drinking water, and the holy name of the Lord should not be considered an ordinary sound vibration. Nor should one look on Lord Kṛṣṇa as an ordinary human being, for He is the origin of all viṣṇu-tattvas; nor should one regard the Supreme Lord as a demigod. Intermingling the spiritual with the material causes one to look on transcendence as material and the mundane as spiritual. This is all due to a poor fund of knowledge. One should not consider Lord Viṣṇu and things related to him as being different. All this is offensive.
In the Bhakti-sandarbha (265), Śrīla Jīva Gosvāmī writes: nāmaikaṁ yasya vāci smaraṇa-patha-gatam ityādau deha-draviṇādi-nimittaka-'pāṣaṇḍa'-śabdena ca daśa aparādhā lakṣyante, pāṣaṇḍamayatvāt teṣām.
The Māyāvādīs look on Viṣṇu and Vaiṣṇavas imperfectly due to their poor fund of knowledge, and this is condemned. In Śrīmad-Bhāgavatam (11.2.46), the intermediate Vaiṣṇava is described as follows:
bāliśeṣu dviṣatsu ca
yaḥ karoti sa madhyamaḥ
śraddhāvān jana haya bhakti-adhikārī
'uttama', 'madhyama', 'kaniṣṭha'--śraddhā-anusārī
"One who is faithful is a proper candidate for devotional service. In terms of one's degree of faith in devotional service, one is a first-class, second-class or neophyte Vaiṣṇava."
śāstra-yukti nāhi jāne dṛḍha, śraddhāvān
'madhyama-adhikārī' sei mahā-bhāgyavān
"Attraction and love are the ultimate goal of devotional service. The degrees of such attraction and love for God distinguish the different stages of devotion-neophyte, intermediate and perfectional." (Cc. Madhya 22.71) An intermediate devotee is greatly attracted to chanting the holy name, and by chanting he is elevated to the platform of love. If one chants the holy name of the Lord with great attachment, he can understand his position as an eternal servant of the spiritual master, other Vaiṣṇavas and Kṛṣṇa Himself. Thus the intermediate Vaiṣṇava considers himself kṛṣṇa-dāsa, Kṛṣṇa's servant. He therefore preaches Kṛṣṇa consciousness to innocent neophytes and stresses the importance of chanting the Hare Kṛṣṇa mahā-mantra. An intermediate devotee can identify the nondevotee or motivated devotee. The motivated devotee or the nondevotee are on the material platform, and they are called prākṛta. The intermediate devotee does not mix with such materialistic people. However, he understands that the Supreme Personality of Godhead and everything related to Him are on the same transcendental platform. Actually none of them are mundane.
varṣāntare punaḥ tāṅrā aiche praśna kaila
vaiṣṇavera tāratamya prabhu śikhāila
varṣāntare—after one year; punaḥ—again; tāṅrā—they (the inhabitants of Kulīna-grāma); aiche—such; praśna—a question; kaila—made; vaiṣṇavera—of Vaiṣṇavas; tāratamya—upper and lower gradations; prabhu—Śrī Caitanya Mahāprabhu; śikhāila—taught.
The following year, the inhabitants of Kulīna-grāma again asked the Lord the same question. Hearing this question, Śrī Caitanya Mahāprabhu again taught them about the different types of Vaiṣṇavas.
yāṅhāra darśane mukhe āise kṛṣṇa-nāma
tāṅhāre jāniha tumi 'vaiṣṇava-pradhāna'
yāṅhāra darśane—by the sight of whom; mukhe—in the mouth; āise—automatically awakens; kṛṣṇa-nāma—the holy name of Kṛṣṇa; tāṅhāre—him; jāniha—must know; tumi—you; vaiṣṇava-pradhāna—the first-class Vaiṣṇava.
Śrī Caitanya Mahāprabhu said, "A first-class Vaiṣṇava is he whose very presence makes others chant the holy name of Kṛṣṇa."
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that if an observer immediately remembers the holy name of Kṛṣṇa upon seeing a Vaiṣṇava, that Vaiṣṇava should be considered a mahā-bhāgavata, a first-class devotee. Such a Vaiṣṇava is always aware of his Kṛṣṇa conscious duty, and he is enlightened in self-realization. He is always in love with the Supreme Personality of Godhead, Kṛṣṇa, and this love is without adulteration. Because of this love, he is always awake to transcendental realization. Because he knows that Kṛṣṇa consciousness is the basis of knowledge and action, he sees everything connected with Kṛṣṇa. Such a person is able to chant the holy name of Kṛṣṇa perfectly. Such a mahā-bhāgavata Vaiṣṇava has the transcendental eyes to see who is sleeping under the spell of māyā, and he engages himself in awakening sleeping conditioned beings by spreading the knowledge of Kṛṣṇa consciousness. He opens eyes that are closed by forgetfulness of Kṛṣṇa. Thus the living entity is liberated from the dullness of material energy and is engaged fully in the service of the Lord. The madhyama-adhikārī Vaiṣṇava can awaken others to Kṛṣṇa consciousness and engage them in duties whereby they can advance. It is therefore said in Caitanya-caritāmṛta (Madhya-līlā, Chapter Six, verse 279):
lohāke yāvat sparśi' hema nāhi kare
tāvat sparśa-maṇi keha cinite nā pāre
"One cannot understand the value of touchstone until it turns iron into gold." One should judge by action, not by promises. A mahā-bhāgavata can turn a living entity from abominable material life to the Lord's service. This is the test of a mahā-bhāgavata. Although preaching is not meant for a mahā-bhāgavata, a mahā-bhāgavata can descend to the platform of madhyama-bhāgavata just to convert others to Vaiṣṇavism. Actually a mahā-bhāgavata is fit to spread Kṛṣṇa consciousness, but he does not distinguish where Kṛṣṇa consciousness should be spread from where it should not. He thinks that everyone is competent to accept Kṛṣṇa consciousness if the chance is provided. A neophyte and intermediate devotee should always be anxious to hear the mahā-bhāgavata and serve him in every respect. The neophyte and intermediate devotees can gradually rise to the platform of uttama-adhikārī and become first-class devotees. Symptoms of a first-class devotee are given in Śrīmad-Bhāgavatam (11.2.45):
sarva-bhūteṣu yaḥ paśyed
bhūtāni bhagavaty ātmany
When teaching Sanātana Gosvāmī, the Lord further said:
śāstra-yuktye sunipuṇa, dṛḍha-śraddhā yāṅra
'uttama-adhikārī' se tāraye saṁsāra
"If one is expert in Vedic literature and has full faith in the Supreme Lord, then he is an uttama-adhikārī, a first-class Vaiṣṇava, a topmost Vaiṣṇava who can deliver the whole world and turn everyone to Kṛṣṇa consciousness." (Cc. Madhya 22.65) With great love and affection, the mahā-bhāgavata observes the Supreme Personality of Godhead, devotional service and the devotee. He observes nothing beyond Kṛṣṇa, Kṛṣṇa consciousness and Kṛṣṇa's devotees. The mahā-bhāgavata knows that everyone is engaged in the Lord's service in different ways. He therefore descends to the middle platform to elevate everyone to the Kṛṣṇa conscious position.
krama kari' kahe prabhu 'vaiṣṇava'-lakṣaṇa
'vaiṣṇava', 'vaiṣṇavatara', āra 'vaiṣṇavatama'
krama kari'-dividing according to grades; kahe prabhu—Śrī Caitanya Mahāprabhu spoke; vaiṣṇava-lakṣaṇa—the symptoms of Vaiṣṇavas; vaiṣṇava—the ordinary Vaiṣṇava (the positive platform); vaiṣṇava-tara—the better Vaiṣṇava (the comparative platform); āra—and; vaiṣṇava-tama—the best Vaiṣṇava (the superlative platform).
In this way, Śrī Caitanya Mahāprabhu instructed different types of Vaiṣṇavas-the Vaiṣṇava, Vaiṣṇavatara and Vaiṣṇavatama. He thus successively explained all the symptoms of a Vaiṣṇava to the inhabitants of Kulīna-grāma.
ei-mata saba vaiṣṇava gauḍe calilā
vidyānidhi se vatsara nīlādri rahilā
ei-mata—in this way; saba—all; vaiṣṇava—devotees; gauḍe calilā—returned to Bengal; vidyānidhi—Puṇḍarīka Vidyānidhi; se vatsara—that year; nīlādri rahilā—remained at Nīlādri, Jagannātha Purī.
Finally all the Vaiṣṇavas returned to Bengal, but that year Puṇḍarīka Vidyānidhi remained at Jagannātha Purī.
svarūpa-sahita tāṅra haya sakhya-prīti
dui-janāya kṛṣṇa-kathāya ekatra-i sthiti
svarūpa-sahita—with Svarūpa Dāmodara Gosvāmī; tāṅra—his; haya—there is; sakhya-prīti—very intimate friendship; dui-janāya—both of them; kṛṣṇa-kathāya—in topics of Kṛṣṇa; ekatra-i—on the same level; sthiti—position.
Svarūpa Dāmodara Gosvāmī and Puṇḍarīka Vidyānidhi had a friendly, intimate relationship, and as far as discussing topics about Kṛṣṇa, they were situated on the same platform.
gadādhara-paṇḍite teṅho punaḥ mantra dila
oḍana-ṣaṣṭhīra dine yātrā ye dekhila
gadādhara-paṇḍite—unto Gadādhara Paṇḍita; teṅho—Puṇḍarīka Vidyānidhi; punaḥ—again, the second; mantra—initiation; dila—gave; oḍana-ṣaṣṭhīra dine—on the day of performing the Oḍana-ṣaṣṭhī function; yātrā—festival; ye—indeed; dekhila—he saw.
Puṇḍarīka Vidyānidhi initiated Gadādhara Paṇḍita for the second time, and on the day of Oḍana-ṣaṣṭhī he saw the festival.
At the beginning of winter, there is a ceremony known as the Oḍana-ṣaṣṭhī. This ceremony indicates that from that day forward, a winter covering should be given to Lord Jagannātha. That covering is directly purchased from a weaver. According to the arcana-mārga, a cloth should first be washed to remove all the starch, and then it can be used to cover the Lord. Puṇḍarīka Vidyānidhi saw that the priest neglected to wash the cloth before covering Lord Jagannātha. Since he wanted to find some fault in the devotees, he became indignant.
jagannātha parena tathā 'māḍuyā' vasana
dekhiyā saghṛṇa haila vidyānidhira mana
jagannātha—Lord Jagannātha; parena—puts on; tathā—there; māḍuyā vasana—cloth with starch; dekhiyā—seeing; sa-ghṛṇa—with hatred; haila—was; vidyānidhira mana—the mind of Vidyānidhi.
When Puṇḍarīka Vidyānidhi saw that Lord Jagannātha was given a starched garment, he became a little hateful. In this way his mind was polluted.
sei rātrye jagannātha-balāi āsiyā
dui-bhāi caḍā'na tāṅre hāsiyā hāsiyā
sei rātrye—on that night; jagannātha—Lord Jagannātha; balāi—Lord Balarāma; āsiyā—coming; dui-bhāi—both brothers; caḍā'na—slapped; tāṅre—him; hāsiyā hāsiyā—smiling.
That night the brothers Lord Jagannātha and Balarāma came to Puṇḍarīka Vidyānidhi and, smiling, began to slap him.
gāla phulila, ācārya antare ullāsa
vistāri' varṇiyāchena vṛndāvana-dāsa
gāla—the cheeks; phulila—became swollen; ācārya—Puṇḍarīka Vidyānidhi; antare—within the heart; ullāsa—very happy; vistāri'-elaborating; varṇiyāchena—has narrated; vṛndāvana-dāsa—Śrīla Vṛndāvana dāsa Ṭhākura.
Although his cheeks were swollen from the slapping, Puṇḍarīka Vidyānidhi was very happy within. This incident has been elaborately described by Ṭhākura Vṛndāvana dāsa.
ei-mata pratyabda āise gauḍera bhakta-gaṇa
prabhu-saṅge rahi' kare yātrā-daraśana
ei-mata—in this way; prati-abda—every year; āise—come; gauḍera—of Bengal; bhakta-gaṇa—the devotees; prabhu-saṅge—with Lord Śrī Caitanya Prabhu; rahi'-residing; kare—do; yātrā-daraśana—observing the Ratha-yātrā festival.
Every year the devotees of Bengal would come and stay with Śrī Caitanya Mahāprabhu to see the Ratha-yātrā festival.
tāra madhye ye ye varṣe āchaye viśeṣa
vistāriyā āge tāhā kahiba niḥśeṣa
tāra madhye—within those episodes; ye ye—whatever; varṣe—in years; āchaye—there is; viśeṣa—particular occurrence; vistāriyā—elaborating; āge—ahead; tāhā—that; kahiba—I shall say; niḥśeṣa—completely.
Whatever happened during those years that is worth noting shall be described later.
ei-mata mahāprabhura cāri vatsara gela
dakṣiṇa yāñā āsite dui vatsara lāgila
ei-mata—in this way; mahāprabhura—of Śrī Caitanya Mahāprabhu; cāri—four; vatsara—years; gela—passed; dakṣiṇa yāñā—after touring southern India; āsite—to come back; dui vatsara lāgila—He took two years.
Thus Śrī Caitanya Mahāprabhu passed four years. He spent the first two years on His tour in South India.
āra dui vatsara cāhe vṛndāvana yāite
rāmānanda-haṭhe prabhu nā pāre calite
āra dui vatsara—another two years; cāhe—He wanted; vṛndāvana yāite—to go to Vṛndāvana; rāmānanda-haṭhe—by the tricks of Rāmānanda Rāya; prabhu—Lord Śrī Caitanya Mahāprabhu; nā pāre—was not able; calite—to go.
The other two years, Śrī Caitanya Mahāprabhu wanted to go to Vṛndāvana, but He could not leave Jagannātha Purī because of Rāmānanda Rāya's tricks.
pañcama vatsare gauḍera bhakta-gaṇa āilā
ratha dekhi' nā rahilā, gauḍere calilā
pañcama vatsare—on the fifth year; gauḍera—of Bengal; bhakta-gaṇa—the devotees; āilā—came; ratha dekhi'-seeing the Ratha-yātrā festival; nā rahilā—did not stay; gauḍere calilā—returned to Bengal.
During the fifth year, the devotees from Bengal came to see the Ratha-yātrā festival. After seeing it, they did not stay but returned to Bengal.
tabe prabhu sārvabhauma-rāmānanda-sthāne
āliṅgana kari' kahe madhura vacane
tabe—then; prabhu—Śrī Caitanya Mahāprabhu; sārvabhauma-rāmānanda-sthāne—before Sārvabhauma Bhaṭṭācārya and Rāmānanda Rāya; āliṅgana kari'-embracing; kahe—says; madhura vacane—sweet words.
Then Śrī Caitanya Mahāprabhu placed a proposal before Sārvabhauma Bhaṭṭācārya and Rāmānanda Rāya. He embraced them and spoke sweet words.
bahuta utkaṇṭhā mora yāite vṛndāvana
tomāra haṭhe dui vatsara nā kailuṅ gamana
bahuta utkaṇṭhā—great anxiety; mora—My; yāite vṛndāvana—to go to Vṛndāvana; tomāra haṭhe—by your tricks; dui vatsara—for two years; nā kailuṅ—I did not do; gamana—going.
Caitanya Mahāprabhu said, "My desire to go to Vṛndāvana has very much increased. Because of your tricks, I have not been able to go there for the past two years.
avaśya caliba, duṅhe karaha sammati
tomā-duṅhā vinā mora nāhi anya gati
avaśya—certainly; caliba—I shall go; duṅhe—both of you; karaha sammati—kindly agree to this proposal; tomā-duṅhā vinā—except you two; mora—My; nāhi—there is not; anya gati—other resort.
"This time I must go. Will you please give Me permission? Save for you two, I have no other resort.
gauḍa-deśe haya mora 'dui samāśraya'
'jananī' jāhnavī',--ei dui dayāmaya
gauḍa-deśe—in Bengal; haya—there are; mora—My; dui—two; samāśraya—shelters; jananī—the mother; jāhnavī—mother Ganges; ei dui—these two; dayā-maya—very merciful.
"In Bengal I have two shelters-my mother and the River Ganges. Both of them are very merciful.
gauḍa-deśa diyā yāba tāṅ-sabā dekhiyā
tumi duṅhe ājñā deha' parasanna hañā
gauḍa-deśa—the country known as Bengal; diyā—through; yāba—I shall go; tāṅ-sabā—both of them; dekhiyā—seeing; tumi duṅhe—both of you; ājñā deha'-give Me permission; parasanna hañā—being very pleased.
"I shall go to Vṛndāvana through Bengal and see both My mother and the River Ganges. Now would you two be pleased to give Me permission?"
śuniyā prabhura vāṇī mane vicāraya
prabhu-sane ati haṭha kabhu bhāla naya
śuniyā—hearing; prabhura—of Lord Śrī Caitanya Mahāprabhu; vāṇī—the words; mane—in their minds; vicāraya—considered; prabhu-sane—with Lord Caitanya Mahāprabhu; ati—very much; haṭha—tricks; kabhu—at any time; bhāla naya—s not very good.
When Sārvabhauma Bhaṭṭācārya and Rāmānanda Rāya heard these words, they began to consider that it was not at all good that they played so many tricks on the Lord.
duṅhe kahe,--ebe varṣā, calite nāribā
vijayā-daśamī āile avaśya calibā
duṅhe kahe—both of them said; ebe—now; varṣā—rainy season; calite nāribā—You will not be able to go; vijayā-daśamī—the Vijayā-daśamī day; āile—when it arrives; avaśya—certainly; calibā—You will go.
They both said, "Now that the rainy season is here, it will be difficult for You to travel. It is better to wait for Vijayā-daśamī before departing for Vṛndāvana."
ānande mahāprabhu varṣā kaila samādhāna
vijayā-daśamī-dine karila payāna
ānande—in great pleasure; mahāprabhu—Śrī Caitanya Mahāprabhu; varṣā—the rainy season; kaila samādhāna—passed; vijayā-daśamī-dine—on Vijayā-daśamī, the day when the victory was won by Lord Rāmacandra; karila payāna—He departed.
Śrī Caitanya Mahāprabhu was very pleased to thus receive their permission. He waited until the rainy season passed, and when the day of Vijayā-daśamī arrived, He departed for Vṛndāvana.
jagannāthera prasāda prabhu yata pāñāchila
kaḍāra, candana, ḍora, saba saṅge laila
jagannāthera—of Lord Jagannātha; prasāda—the remnants of food; prabhu—Śrī Caitanya Mahāprabhu; yata—all; pāñāchila—had obtained; kaḍāra—a kind of tilaka; candana—sandalwood; ḍora—ropes; saba—all; saṅge laila—He took with Him.
The Lord collected whatever remnants of food were left by Lord Jagannātha. He also took remnants of the Lord's kaḍāra ointment, sandalwood and ropes with Him.
jagannāthe ājñā māgi' prabhāte calilā
uḍiyā-bhakta-gaṇa saṅge pāche cali' āilā
jagannāthe—from Lord Jagannātha; ājñā māgi'-taking permission; prabhāte—early in the morning; calilā—departed; uḍiyā-bhakta-gaṇa—all the devotees of Orissa; saṅge—with Him; pāche—following; cali' āilā—went.
After taking Lord Jagannātha's permission early in the morning, Śrī Caitanya Mahāprabhu departed, and all the devotees of Orissa began following Him.
uḍiyā-bhakta-gaṇe prabhu yatne nivārilā
nija-gaṇa-saṅge prabhu 'bhavānīpura, āilā
uḍiyā-bhakta-gaṇe—the devotees of Orissa; prabhu—Śrī Caitanya Mahāprabhu; yatne—with great care; nivārilā—stopped; nija-gaṇa-saṅge—with His personal associates; prabhu—Śrī Caitanya Mahāprabhu; bhavānīpura āilā—came to Bhavānīpura.
It was with great care that Caitanya Mahāprabhu forbade the Orissa devotees to follow Him. Accompanied by personal associates, He first went to Bhavānīpura.
rāmānanda āilā pāche dolāya caḍiyā
vāṇīnātha bahu prasāda dila pāṭhāñā
rāmānanda—Rāmānanda Rāya; āilā—came; pāche—behind; dolāya caḍiyā—riding on a palanquin; vāṇīnātha—Vāṇīnātha Rāya; bahu—a large quantity of; prasāda—remnants of the food of Jagannātha; dila—gave; pāṭhāñā—sending.
After Lord Caitanya reached Bhavānīpura, Rāmānanda Rāya arrived on his palanquin, and Vāṇīnātha Rāya had a large quantity of prasāda sent to the Lord.
prasāda bhojana kari' tathāya rahilā
prātaḥ-kāle cali' prabhu'bhuvaneśvara' āilā
prasāda bhojana kari'-after taking the prasāda; tathāya rahilā—He stayed there; prātaḥ-kāle—early in the morning; cali'-walking; prabhu—Śrī Caitanya Mahāprabhu; bhuvaneśvara āilā—reached the place known as Bhuvaneśvara.
After taking prasāda, Śrī Caitanya Mahāprabhu remained there for the night. Early in the morning, He began walking and finally reached Bhuvaneśvara.
'kaṭake' āsiyā kaila 'gopāla' daraśana
svapneśvara-vipra kaila prabhura nimantraṇa
kaṭake—to the city of Kaṭaka; āsiyā—coming; kaila—did; gopāla daraśana—seeing Lord Gopāla; svapneśvara-vipra—the brāhmaṇa named Svapneśvara; kaila—did; prabhura—of Śrī Caitanya Mahāprabhu; nimantraṇa—invitation.
After reaching the city of Kaṭaka, He saw the temple of Gopāla, and a brāhmaṇa there named Svapneśvara invited the Lord to eat.
rāmānanda-rāya saba-gaṇe nimantrila
bāhira udyāne āsi' prabhu vāsā kaila
rāmānanda-rāya—Rāmānanda Rāya; saba-gaṇe—all the followers of Śrī Caitanya Mahāprabhu; nimantrila—invited; bāhira udyāne—in an outside garden; āsi'-coming; prabhu—Śrī Caitanya Mahāprabhu; vāsā kaila—made His resting place.
Rāmānanda Rāya invited all the others for their meals, and Śrī Caitanya Mahāprabhu made His resting place in a garden outside the temple.
bhikṣā kari' bakula-tale karilā viśrāma
pratāparudra-ṭhāñi rāya karila payāna
bhikṣā kari'-after taking lunch; bakula-tale—underneath a bakula flower tree; karilā viśrāma—took rest; pratāparudra-ṭhāñi—to the presence of Mahārāja Pratāparudra; rāya—Rāmānanda Rāya; karila payāna—departed.
While Śrī Caitanya Mahāprabhu was taking rest beneath a bakula tree, Rāmānanda Rāya immediately went to Mahārāja Pratāparudra.
śuni' ānandita rājā ati-śīghra āilā
prabhu dekhi' daṇḍavat bhūmete padilā
śuni'-hearing; ānandita—very pleased; rājā—the King; ati-śīghra—hastily; āilā—came; prabhu dekhi'-seeing Lord Śrī Caitanya Mahāprabhu; daṇḍavat—obeisances offered falling flat; bhūmete—on the ground; paḍilā—fell down. obeisances offered falling flat; bhūmete—on the ground; paḍilā—fell down.
The King was very happy to hear the news, and he hastily went there. Upon seeing the Lord, he fell flat to offer Him obeisances.
punaḥ uṭhe, punaḥ paḍe praṇaya-vihvala
stuti kare, pulakāṅga, paḍe aśru-jala
punaḥ—again; uṭhe—he arose; punaḥ—again; paḍe—he fell down; praṇaya-vihvala—overwhelmed with love; stuti kare—offers prayers; pulaka-aṅga—the entire body quivering in joy; paḍe—fell down; aśru-jala—tears.
Being overwhelmed with love, the King again and again got up and fell down. When he offered prayers, his whole body shivered, and tears fell from his eyes.
tāṅra bhakti dekhi' prabhura tuṣṭa haila mana
uṭhi' mahāprabhu tāṅre kailā āliṅgana
tāṅra bhakti—his devotion; dekhi'-seeing; prabhura—of Śrī Caitanya Mahāprabhu; tuṣṭa—pleased; haila—was; mana—mind; uṭhi'-standing up; mahāprabhu—Śrī Caitanya Mahāprabhu; tāṅre—him; kailā āliṅgana—embraced.
Śrī Caitanya Mahāprabhu was very pleased to see the King's devotion, and He therefore stood up and embraced him.
punaḥ stuti kari' rājā karaye praṇāma
prabhu-kṛpā-aśrute tāṅra deha haila snāna
punaḥ—again; stuti kari'-offering prayers; rājā—the King; karaye praṇāma—offered obeisances; prabhu kṛpā—of the mercy of the Lord; aśrute—by the tears; tāṅra—of the Lord; deha—the body; haila—became; snāna—bathed.
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