In this chapter there is a summary description of all the pastimes performed by Śrī Caitanya Mahāprabhu during the middle period of His activities as well as the six years at the end of His activities. All of these are described in brief. There is also a description of Śrī Caitanya Mahāprabhu's ecstasy that occurred when He recited the verse beginning yaḥ kaumāra-haraḥ, and there is also an explanation of that ecstasy given in the verse priyaḥ so 'yaṁ kṛṣṇaḥ, by Śrīla Rūpa Gosvāmī. Because he wrote that verse, Śrīla Rūpa Gosvāmī was specifically blessed by the Lord. There is also a description of the many books written by Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī and Śrīla Jīva Gosvāmī. There is also a description of the meeting between Śrī Caitanya Mahāprabhu, Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī in the village known as Rāmakeli.
yasya prasādād ajño 'pi
sadyaḥ sarva-jñatāṁ vrajet
sa śrī-caitanya-devo me
yasya—of whom; prasādāt—by the mercy; ajñaḥ api—even a person who has no knowledge; sadyaḥ—immediately; sarva-jñatām—all knowledge; vrajet—can achieve; saḥ—that; śrī-caitanya-devaḥ—Lord Śrī Caitanya Mahāprabhu; me—on me; bhagavān—the Supreme Personality of Godhead; samprasīdatu—may He bestow His causeless mercy.
Even a person with no knowledge can immediately acquire all knowledge simply by the benediction of Śrī Caitanya Mahāprabhu. Therefore I am praying to the Lord for His causeless mercy upon me.
citrau śan-dau tamo-nudau
vande—I offer respectful obeisances; śrī-kṛṣṇa-caitanya—to Lord Śrī Kṛṣṇa Caitanya; nityānandau—and to Lord Nityānanda; saha-uditau—simultaneously arisen; gauḍa-udaye—on the eastern horizon of Gauḍa; puṣpavantau—the sun and moon together; citrau—wonderful; śam-dau—bestowing benediction; tamaḥ-nudau—dissipating darkness.
I offer my respectful obeisances unto Śrī Kṛṣṇa Caitanya and Lord Nityānanda, who are like the sun and moon. They have arisen simultaneously on the horizon of Gauḍa to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all.
jayatāṁ suratau paṅgor
mama manda-mater gatī
jayatām—all glory to; su-ratau—most merciful, or attached in conjugal love; paṅgoḥ—of one who is lame; mama—of me; manda-mateḥ—foolish; gatī—refuge; mat—my; sarva-sva—everything; pada-ambhojau—whose lotus feet; rādhā-madana-mohanau—Rādhārāṇī and Madana-mohana.
Glory to the all-merciful Rādhā and Madana-mohana! I am lame and ill-advised, yet They are my directors, and Their lotus feet are everything to me.
preṣṭhālībhiḥ sevyamānau smarāmi
dīvyat—shining; vṛndā-araṇya—in the forest of Vṛndāvana; kalpa-druma—desire tree; adhaḥ—beneath; śrīmat—most beautiful; ratna-āgāra—in a temple of jewels; siṁha-āsana-sthau—sitting on a throne; śrīmat—very beautiful; rādhā—Śrīmatī Rādhārāṇī; śrīla-govinda-devau—and Śrī Govindadeva; preṣṭha-ālībhiḥ—by most confidential associates; sevyamānau—being served; smarāmi—I remember.
In a temple of jewels in Vṛndāvana, underneath a desire tree, Śrī Śrī Rādhā-Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my humble obeisances unto Them.
karṣan veṇu-svanair gopīr
gopīnāthaḥ śriye 'stu naḥ
śrīmān—the most beautiful form; rāsa—of the rāsa dance; rasa-ārambhī—the initiator of the mellow; vaṁśī-vaṭa—the celebrated place named Vaṁśīvaṭa; taṭa—on the bank of Yamunā; sthitaḥ—being situated; karṣan—attracting; veṇu-svanaiḥ—by the sounds of the flute; gopīḥ—all the gopīs; gopī-nāthaḥ—the master of all the gopīs; śriye—the opulence of love and affection; astu—let there be; naḥ—upon us.
May Gopīnāthajī, who attracts all the gopīs with the song of His flute and who has begun the most melodious rāsa dance on the bank of the Yamunā in Vaṁśīvaṭa, be merciful upon us.
jaya jaya gauracandra jaya kṛpā-sindhu
jaya jaya śacī-suta jaya dīna-bandhu
jaya jaya—all glories; gauracandra—to Śrī Caitanya Mahāprabhu; jaya—all glories; kṛpā-sindhu—to the ocean of mercy; jaya jaya—all glories unto You; śacī-suta—the son of Śacī; jaya—all glories unto You; dīna-bandhu—the friend of the fallen.
All glories unto Śrī Gaurahari, who is an ocean of mercy! All glories unto You, the son of Śacīdevī, for You are the only friend of all fallen souls!
jaya jaya nityānanda jayādvaita-candra
jaya śrīvāsādi jaya gaura-bhakta-vṛnda
jaya jaya—all glories; nityānanda—to Lord Nityānanda; jaya advaita-candra—all glories to Advaita Prabhu; jaya—all glories; śrīvāsa-ādi—to all the devotees, headed by Śrīvāsa Ṭhākura; jaya gaura-bhakta-vṛnda—all glories unto the devotees of Lord Gaurasundara.
All glories unto Lord Nityānanda and Advaita Prabhu, and all glories unto all the devotees of Lord Caitanya, headed by Śrīvāsa Ṭhākura!
pūrve kahiluṅ ādi-līlāra sūtra-gaṇa
yāhā vistāriyāchena dāsa-vṛndāvana
pūrve—previously; kahiluṅ—I have described; ādi-līlāra—of the ādi-līlā; sūtra-gaṇa—the synopsis; yāhā—which; vistāriyāchena—has elaborately explained; dāsa-vṛndāvana—Vṛndāvana dāsa Ṭhākura.
I have previously described in synopsis the ādi-līlā [initial pastimes], which have already been fully described by Vṛndāvana dāsa Ṭhākura.
ataeva tāra āmi sūtra-mātra kailuṅ
ye kichu viśeṣa, sūtra-madhyei kahiluṅ
ataeva—therefore; tāra—of that; āmi—I; sūtra-mātra—only the synopsis; kailuṅ—did; ye kichu—whatever; viśeṣa—specifics; sūtra-madhyei kahiluṅ—I have already stated within the synopsis.
I have therefore given only a synopsis of those incidents, and whatever specifics were to be related have already been given in that synopsis.
ebe kahi śeṣa-līlāra mukhya sūtra-gaṇa
prabhura aśeṣa līlā nā yāya varṇana
ebe—now; kahi—I describe; śeṣa-līlāra—of the pastimes at the end; mukhya—chief; sūtra-gaṇa—synopsis; prabhura—of Lord Caitanya Mahāprabhu; aśeṣa—unlimited; līlā—pastimes; nā yāya varṇana—it is not possible to describe.
To describe the unlimited pastimes of Śrī Caitanya Mahāprabhu is not possible, but I now wish to relate the chief incidents and give a synopsis of those pastimes occurring at the end.
tāra madhye yei bhāga dāsa-vṛndāvana
'caitanya-maṅgale' vistāri' karilā varṇana
sei bhāgera ihāṅ sūtra-mātra likhiba
tāhāṅ ye viśeṣa kichu, ihāṅ vistāriba
tāra madhye—amongst them; yei—which; bhāga—portion; dāsa-vṛndāvana—Śrīla Vṛndāvana dāsa Ṭhākura; caitanya-maṅgale—in his book Caitanya-maṅgala; vistāri'-elaborating; karilā varṇana—has described; sei bhāgera—of that portion; ihāṅ—here in this book; sūtra-mātra—the synopsis only; likhiba—I shall write; tāhāṅ—there; ye—whatever; viśeṣa—special details; kichu—something; ihāṅ vistāriba—I shall describe elaborately.
I shall describe only in synopsis that portion which Vṛndāvana dāsa Ṭhākura has described very elaborately in his book Caitanya-maṅgala. Whatever incidents are outstanding, however, I shall later elaborate.
caitanya-līlāra vyāsa--dāsa vṛndāvana
tāṅra ājñāya karoṅ tāṅra ucchiṣṭa carvaṇa
caitanya-līlāra vyāsa—the Vyāsadeva, or compiler of the pastimes, of Lord Caitanya Mahāprabhu; dāsa vṛndāvana—Vṛndāvana dāsa Ṭhākura; tāṅra—of him; ājñāya—upon the order; karoṅ—I do; tāṅra—his; ucchiṣṭa—of the remnants of food; carvaṇa—chewing.
Actually the authorized compiler of the pastimes of Śrī Caitanya Mahāprabhu is Śrīla Vṛndāvana dāsa, the incarnation of Vyāsadeva. Only upon his orders am I trying to chew the remnants of food that he has left.
bhakti kari' śire dhari tāṅhāra caraṇa
śeṣa-līlāra sūtra-gaṇa kariye varṇana
bhakti kari'-with great devotion; śire—on my head; dhari—I hold; tāṅhāra—his; caraṇa—lotus feet; śeṣa-līlāra—of the pastimes at the end; sūtra-gaṇa—the synopsis; kariye—I do; varṇana—describe.
Placing his lotus feet upon my head in great devotion, I shall now describe in summary the Lord's final pastimes.
cabbiśa vatsara prabhura gṛhe avasthāna
tāhāṅ ye karilā līlā--'ādi-līlā' nāma
cabbiśa vatsara—for twenty-four years; prabhura—of the Lord; gṛhe—at home; avasthāna—residing; tāhāṅ—there; ye—whatever; karilā—He performed; līlā—pastimes; ādi-līlā nāma—are called ādi-līlā.
For twenty-four years, Lord Śrī Caitanya Mahāprabhu remained at home, and whatever pastimes He performed during that time are called the ādi-līlā.
cabbiśa vatsara śeṣe yei māgha-māsa
tāra śukla-pakṣe prabhu karilā sannyāsa
cabbiśa vatsara—of those twenty-four years; śeṣe—at the end; yei—which; māgha-māsa—the month of Māgha (January-February); tāra—of that month; śukla-pakṣe—during the fortnight of the waxing moon; prabhu—the Lord; karilā—accepted; sannyāsa—the renounced order of life.
At the end of His twenty-fourth year, in the month of Māgha, during the fortnight of the waxing moon, the Lord accepted the renounced order of life, sannyāsa.
sannyāsa kariyā cabbiśa vatsara avasthāna
tāhāṅ yei līlā, tāra 'śeṣa-līlā' nāma
sannyāsa kariyā—after accepting the order of sannyāsa; cabbiśa vatsara—the twenty-four years; avasthāna—remaining in this material world; tāhāṅ—in that portion; yei līlā—whatever pastimes (were performed); tāra—of those pastimes; śeṣa-līlā—the pastimes at the end; nāma—named.
After accepting sannyāsa, Lord Caitanya remained within this material world for another twenty-four years. Within this period, whatever pastimes He enacted are called the śeṣa-līlā, or pastimes occurring at the end.
śeṣa-līlāra 'madhya' 'antya',--dui nāma haya
līlā-bhede vaiṣṇava saba nāma-bheda kaya
śeṣa-līlāra—of the śeṣa-līlā, or pastimes at the end; madhya—the middle; antya—the final; dui—two; nāma—names; haya—are; līlā-bhede—by the difference of pastimes; vaiṣṇava—the devotees of the Supreme Lord; saba—all; nāma-bheda—different names; kaya—say.
The final pastimes of the Lord, occurring in His last twenty-four years, are called madhya [middle] and antya [final]. All the devotees of the Lord refer to His pastimes according to these divisions.
tāra madhye chaya vatsara--gamanāgamana
tāra madhye—within that period; chaya vatsara—for six years; gamana-āgamana—going and coming; nīlācala—from Jagannātha Purī; gauḍa—to Bengal; setubandha—and from Cape Comorin; vṛndāvana—to Vṛndāvana-dhāma.
For six years of the last twenty-four, Śrī Caitanya Mahāprabhu traveled all over India from Jagannātha Purī to Bengal and from Cape Comorin to Vṛndāvana.
tāhāṅ yei līlā, tāra 'madhya-līlā' nāma
tāra pāche līlā--'antya-līlā' abhidhāna
tāhāṅ—in those places; yei līlā—all the pastimes; tāra—of those; madhya-līlā—the middle pastimes; nāma—named; tāra pāche līlā—all the pastimes after that period; antya-līlā—last pastimes; abhidhāna—the nomenclature.
All the pastimes performed by the Lord in those places are known as the madhya-līlā, and whatever pastimes were performed after that are called the antya-līlā.
'ādi-līlā', 'madhya-līlā', 'antya-līlā' āra
ebe 'madhya-līlāra' kichu kariye vistāra
ādi-līlā madhya-līlā antya-līlā āra—therefore there are three periods, namely the ādi-līlā, madhya-līlā and antya-līlā; ebe—now; madhya-līlāra—of the madhya-līlā; kichu—something; kariye—I shall do; vistāra—elaboration.
The pastimes of the Lord are therefore divided into three periods-the ādi-līlā, madhya-līlā and antya-līlā. Now I shall very elaborately describe the madhya-līlā.
aṣṭādaśa-varṣa kevala nīlācale sthiti
āpani ācari' jīve śikhāilā bhakti
aṣṭādaśa-varṣa—for eighteen years; kevala—only; nīlācale—in Jagannātha Purī; sthiti—staying; āpani—personally; ācari'-behaving; jīve—unto the living entities; śikhāilā—instructed; bhakti—devotional service.
For eighteen continuous years, Lord Śrī Caitanya Mahāprabhu remained at Jagannātha Purī and, through His personal behavior, instructed all living entities in the mode of devotional service.
tāra madhye chaya vatsara bhakta-gaṇa-saṅge
prema-bhakti pravartāilā nṛtya-gīta-raṅge
tāra madhye—within that period; chaya vatsara—for six years; bhakta-gaṇa-saṅge—with all the devotees; prema-bhakti—the loving service of the Lord; pravartāilā—introduced; nṛtya-gīta-raṅge—in the matter of chanting and dancing.
Of these eighteen years at Jagannātha Purī, Śrī Caitanya Mahāprabhu spent six years with His many devotees. By chanting and dancing, He introduced the loving service of the Lord.
nityānanda-gosāñire pāṭhāila gauḍa-deśe
teṅho gauḍa-deśa bhāsāila prema-rase
nityānanda-gosāñire—Nityānanda Gosvāmī; pāṭhāila—sent; gauḍa-deśe—to Bengal; teṅho—He; gauḍa-deśa—the tract of land known as Gauḍa-deśa, or Bengal; bhāsāila—overflooded; prema-rase—with ecstatic love of Kṛṣṇa.
Lord Śrī Caitanya Mahāprabhu sent Nityānanda Prabhu from Jagannātha Purī to Bengal, which was known as Gauḍa-deśa, and Lord Nityānanda Prabhu overflooded this country with the transcendental loving service of the Lord.
prabhu-ājñāya kaila yāhāṅ tāhāṅ prema-dāna
sahajei—by nature; nityānanda—Lord Nityānanda Prabhu; kṛṣṇa-prema-uddāma—very much inspired in transcendental loving service to Lord Kṛṣṇa; prabhu-ājñāya—by the order of the Lord; kaila—did; yāhāṅ tāhāṅ—anywhere and everywhere; prema-dāna—distribution of that love.
Śrī Nityānanda Prabhu is by nature very much inspired in rendering transcendental loving service to Lord Kṛṣṇa. Now, being ordered by Śrī Caitanya Mahāprabhu, He distributed this loving service anywhere and everywhere.
tāṅhāra caraṇe mora koṭi namaskāra
caitanyera bhakti yeṅho laoyāila saṁsāra
tāṅhāra caraṇe—unto His lotus feet; mora—my; koṭi—unlimited; namaskāra—obeisances; caitanyera—of Lord Śrī Caitanya Mahāprabhu; bhakti—the devotional service; yeṅho—one who; laoyāila—caused to take; saṁsāra—the whole world.
I offer innumerable obeisances unto the lotus feet of Śrī Nityānanda Prabhu, who is so kind that He spread the service of Śrī Caitanya Mahāprabhu all over the world.
caitanya-gosāñi yāṅre bale 'baḍa bhāi'
teṅho kahe, mora prabhu--caitanya-gosāñi
caitanya-gosāñi—Lord Śrī Caitanya Mahāprabhu; yāṅre—unto whom; bale—says; baḍa bhāi—elder brother; teṅho—He; kahe—says; mora prabhu—My Lord; caitanya-gosāñi—the supreme master, Lord Caitanya Mahāprabhu.
Caitanya Mahāprabhu used to address Nityānanda Prabhu as His elder brother, whereas Nityānanda Prabhu addressed Śrī Caitanya Mahāprabhu as His Lord.
yadyapi āpani haye prabhu balarāma
tathāpi caitanyera kare dāsa-abhimāna
yadyapi—although; āpani—personally; haye—is; prabhu—Lord; balarāma—Balarāma; tathāpi—still; caitanyera—of Lord Śrī Caitanya Mahāprabhu; kare—accepts; dāsa-abhimāna—conception as the eternal servant.
Although Nityānanda Prabhu is none other than Balarāma Himself, He nonetheless always thinks of Himself as the eternal servant of Lord Śrī Caitanya Mahāprabhu.
'caitanya' seva, 'caitanya' gāo, lao 'caitanya'-nāma
'caitanye' ye bhakti kare, sei mora prāṇa
caitanya seva—serve Śrī Caitanya Mahāprabhu; caitanya gāo—chant about Śrī Caitanya Mahāprabhu; lao—always take; caitanya-nāma—the name of Lord Caitanya Mahāprabhu; caitanye—unto Lord Śrī Caitanya Mahāprabhu; ye—anyone who; bhakti—devotional service; kare—renders; sei—that person; mora—My; prāṇa—life and soul.
Nityānanda Prabhu requested everyone to serve Śrī Caitanya Mahāprabhu, chant His glories and utter His name. Nityānanda Prabhu claimed that person to be His life and soul who rendered devotional service unto Śrī Caitanya Mahāprabhu.
ei mata loke caitanya-bhakti laoyāila
dīna-hīna, nindaka, sabāre nistārila
ei mata—in this way; loke—the people in general; caitanya—of Lord Caitanya Mahāprabhu; bhakti—the devotional service; laoyāila—He caused to accept; dīna-hīna—poor fallen souls; nindaka—blasphemers; sabāre—everyone; nistārila—He delivered.
In this way, Śrīla Nityānanda Prabhu introduced the cult of Śrī Caitanya Mahāprabhu to everyone without discrimination. Even though the people were fallen souls and blasphemers, they were delivered by this process.
tabe prabhu vraje pāṭhāila rūpa-sanātana
prabhu-ājñāya dui bhāi āilā vṛndāvana
tabe—after this; prabhu—Lord Śrī Caitanya Mahāprabhu; vraje—to Vṛndāvana-dhāma; pāṭhāila—sent; rūpa-sanātana—the two brothers Rūpa Gosvāmī and Sanātana Gosvāmī; prabhu-ājñāya—upon the order of Śrī Caitanya Mahāprabhu; dui bhāi—the two brothers; āilā—came; vṛndāvana—to Vṛndāvana-dhāma.
Lord Śrī Caitanya Mahāprabhu then sent the two brothers Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī to Vraja. By His order, they went to Śrī Vṛndāvana-dhāma.
bhakti pracāriyā sarva-tīrtha prakāśila
madana-gopāla-govindera sevā pracārila
bhakti pracāriyā—broadcasting devotional service; sarva-tīrtha—all the places of pilgrimage; prakāśila—discovered; madana-gopāla—of Śrī Rādhā-Madana-mohana; govindera—of Śrī Rādhā-Govindajī; sevā—the service: pracārila—introduced.
After going to Vṛndāvana, the brothers preached devotional service and discovered many places of pilgrimage. They specifically initiated the service of Madana-mohana and Govindajī.
nānā śāstra āni' kailā bhakti-grantha sāra
mūḍha adhama-janere teṅho karilā nistāra
nānā śāstra—different types of scriptures; āni'-collecting; kailā—compiled; bhakti-grantha—of books on devotional service; sāra—the essence; mūḍha—rascals; adhama-janere—and fallen souls; teṅho—they; karilā nistāra—delivered.
Both Rūpa Gosvāmī and Sanātana Gosvāmī brought various scriptures to Vṛndāvana and collected the essence of these by compiling many scriptures on devotional service. In this way they delivered all rascals and fallen souls.
Śrīla Śrīnivāsa Ācārya has sung:
lokānāṁ hita-kāriṇau tri-bhuvane mānyau śaraṇyākarau
vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau
The six Gosvāmīs, under the direction of Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī, studied various Vedic scriptures and picked up the essence of them, the devotional service of the Lord. This means that all the Gosvāmīs wrote many scriptures on devotional service with the support of the Vedic literature. Devotional service is not a sentimental activity. The essence of Vedic knowledge is devotional service, as confirmed in the Bhagavad-gītā (15.15): vedaiś ca sarvair aham eva vedyaḥ. All the Vedic literature aims at understanding Kṛṣṇa, and how to understand Kṛṣṇa through devotional service has been explained by Śrīla Rūpa and Sanātana Gosvāmīs, with evidence from all the Vedic scriptures. They have put it so nicely that even a rascal or first-class fool can be delivered by devotional service under the guidance of the Gosvāmīs.
prabhu ājñāya kaila saba śāstrera vicāra
vrajera nigūḍha bhakti karila pracāra
prabhu ājñāya—upon the order of Lord Śrī Caitanya Mahāprabhu; kaila—they did; saba śāstrera—of all scriptures; vicāra—analytical study; vrajera—of Śrī Vṛndāvana-dhāma; nigūḍha—most confidential; bhakti—devotional service; karila—did; pracāra—preaching.
The Gosvāmīs carried out the preaching work of devotional service on the basis of an analytical study of all confidential Vedic scriptures. This was in compliance with the order of Śrī Caitanya Mahāprabhu. Thus one can understand the most confidential devotional service of Vṛndāvana.
This proves that bona fide devotional service is based on the conclusions of the Vedic literature. It is not based on the type of sentiment exhibited by the prākṛta-sahajiyās. The prākṛta-sahajiyās do not consult the Vedic literature, and they are debauchees, woman-hunters and smokers of gañjā. Sometimes they give a theatrical performance and cry for the Lord with tears in their eyes. Of course, all scriptural conclusions are washed off by these tears. The prākṛta-sahajiyās do not realize that they are violating the orders of Śrī Caitanya Mahāprabhu, who specifically said that to understand Vṛndāvana and the pastimes of Vṛndāvana one must have sufficient knowledge of the śāstras (Vedic scriptures). As stated in Śrīmad-Bhāgavatam (1.2.12), bhaktyā śruta-gṛhītayā. This means that devotional service is acquired from Vedic knowledge. Tac chraddadhānāḥ munayaḥ. Devotees who are actually serious attain bhakti, scientific devotional service, by hearing Vedic scriptures (bhaktyā śruta-gṛhītayā). It is not that one should create something out of sentimentality, become a sahajiyā and advocate such concocted devotional service. However, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura considered such sahajiyās to be more favorable than the impersonalists, who are hopelessly atheistic. The impersonalists have no idea of the Supreme Personality of Godhead. The position of the sahajiyās is far better than that of the Māyāvādī sannyāsīs. Although the sahajiyās do not think much of Vedic knowledge, they nonetheless have accepted Lord Kṛṣṇa as the Supreme Lord. Unfortunately, they mislead others from authentic devotional service.
hari-bhakti-vilāsa, āra bhāgavatāmṛta
daśama-ṭippanī, āra daśama-carita
hari-bhakti-vilāsa—the scripture named Hari-bhakti-vilāsa; āra—and; bhāgavatāmṛta—the scripture named Bṛhad-bhāgavatāmṛta; daśama-ṭippanī—comments on the Tenth Canto of Śrīmad-Bhāgavatam; āra—and; daśama-carita—poetry about the Tenth Canto of Śrīmad-Bhāgavatam.
Some of the books compiled by Śrīla Sanātana Gosvāmī were the Hari-bhakti-vilāsa, Bṛhad-bhāgavatāmṛta, Daśama-ṭippanī and Daśama-carita.
In the First Wave of the book known as Bhakti-ratnākara, it is said that Sanātana Gosvāmī understood Śrīmad-Bhāgavatam by thorough study and explained it in his commentary known as Vaiṣṇava-toṣaṇī All the knowledge that Śrī Sanātana Gosvāmī and Rūpa Gosvāmī directly acquired from Śrī Caitanya Mahāprabhu was broadcast all over the world by their expert service. Sanātana Gosvāmī gave his Vaiṣṇava-toṣaṇī commentary to Śrīla Jīva Gosvāmī for editing, and Śrīla Jīva Gosvāmī edited this under the name of Laghu-toṣaṇī. Whatever he immediately put down in writing was finished in the year 1476 Śaka (A.D. 1555). Śrīla Jīva Gosvāmī completed Laghu-toṣaṇī in the year Śakābda 1504 (A.D. 1583).
The subject matter of the Hari-bhakti-vilāsa, by Śrī Sanātana Gosvāmī, was collected by Śrīla Gopāla Bhaṭṭa Gosvāmī and is known as a vaiṣṇava-smṛti. This vaiṣṇava-smṛti-grantha was finished in twenty chapters, known as vilāsas. In the first vilāsa there is a description of how a relationship is established between the spiritual master and the disciple, and mantras are explained. In the second vilāsa, the process of initiation is described. In the third vilāsa, the methods of Vaiṣṇava behavior are given, with emphasis on cleanliness, constant remembrance of the Supreme Personality of Godhead, and the chanting of the mantras given by the initiating spiritual master. In the fourth vilāsa are descriptions of saṁskāra, the reformatory method; tilaka, the application of twelve tilakas on twelve places of the body; mudrā, marks on the body; mālā, chanting with beads; and guru-pūjā, worship of the spiritual master. In the fifth vilāsa, one is instructed on how to make a place to sit for meditation, and there are descriptions of breathing exercises, meditation and worship of the śālagrāma-śilā representation of Lord Viṣṇu. In the sixth vilāsa, the required practices for inviting the transcendental form of the Lord and bathing Him are given. In the seventh vilāsa, one is instructed on how to collect flowers used for the worship of Lord Viṣṇu. In the eighth vilāsa, there is a description of the Deity and instructions on how to set up incense, light lamps, make offerings, dance, play music, beat drums, garland the Deity, offer prayers and obeisances and counteract offenses. In the ninth vilāsa, there are descriptions about collecting tulasī leaves, offering oblations to forefathers according to Vaiṣṇava rituals, and offering food. In the tenth vilāsa there are descriptions of the devotees of the Lord (Vaiṣṇavas, or saintly persons). In the eleventh vilāsa, there are elaborate descriptions of Deity worship and the glories of the holy name of the Lord. One is instructed on how to chant the holy name of the Deity, and there are discussions about offenses committed while chanting the holy name, along with methods for getting relief from such offenses. There are also descriptions of the glories of devotional service and the surrendering process. In the twelfth vilāsa, Ekādaśī is described. In the thirteenth vilāsa, fasting is discussed, as well as observance of the Mahā-dvādaśī ceremony. In the fourteenth vilāsa, different duties for different months are outlined. In the fifteenth vilāsa, there are instructions on how to observe Ekādaśī fasting without even drinking water. There are also descriptions of branding the body with the symbols of Viṣṇu, discussions of Cāturmāsya observations during the rainy season, and discussions of Janmāṣṭamī, Pārśvaikādaśī, Śravaṇā-dvādaśī, Rāma-navamī and Vijayā-daśamī. The sixteenth vilāsa discusses duties to be observed in the month of Kārttika (October-November), or the Dāmodara month, or Ūrja, when lamps are offered in the Deity room or above the temple. There are also descriptions of the Govardhana-pūjā and Ratha-yātrā. The seventeenth vilāsa discusses preparations for Deity worship, mahā-mantra chanting and the process of japa. In the eighteenth vilāsa the different forms of Śrī Viṣṇu are described. The nineteenth vilāsa discusses the establishment of the Deity and the rituals observed in bathing the Deity before installation. The twentieth vilāsa discusses the construction of temples, referring to those constructed by the great devotees. The details of the Hari-bhakti-vilāsa-grantha are given by Śrī Kavirāja Gosvāmī in the Madhya-līlā (24.329-345). The descriptions given in those verses by Kṛṣṇadāsa Kavirāja Gosvāmī are actually a description of those portions compiled by Gopāla Bhaṭṭa Gosvāmī. According to Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, the regulative principles of devotional service compiled by Gopāla Bhaṭṭa Gosvāmī do not strictly follow our Vaiṣṇava principles. Actually, Gopāla Bhaṭṭa Gosvāmī collected only a summary of the elaborate descriptions of Vaiṣṇava regulative principles from the Hari-bhakti-vilāsa. It is Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī's opinion, however, that to follow the Hari-bhakti-vilāsa strictly is to actually follow the Vaiṣṇava rituals in perfect order. He claims that the smārta-samāja, which is strictly followed by caste brāhmaṇas, has influenced portions that Gopāla Bhaṭṭa Gosvāmī collected from the original Hari-bhakti-vilāsa. It is therefore very difficult to find out Vaiṣṇava directions from the book of Gopāla Bhaṭṭa Gosvāmī. It is better to consult the commentary made by Sanātana Gosvāmī himself for the Hari-bhakti-vilāsa under the name of Dig-darśinī-ṭīkā. Some say that the same commentary was compiled by Gopīnātha-pūjā Adhikārī, who was engaged in the service of Śrī Rādhā-ramaṇajī and who happened to be one of the disciples of Gopāla Bhaṭṭa Gosvāmī.
Regarding the Bṛhad-bhāgavatāmṛta, there are two parts dealing with the discharge of devotional service. The first part is an analytical study of devotional service, in which there is also a description of different planets, including the earth, the heavenly planets, Brahma-loka and Vaikuṇṭha-loka. There are also descriptions of the devotees, including intimate devotees, most intimate devotees and complete devotees. The second part describes the glories of the spiritual world, known as Goloka-māhātmya-nirūpaṇa, as well as the process of renunciation of the material world. It also describes real knowledge, devotional service, the spiritual world, love of Godhead, attainment of life's destination, and the bliss of the world. In this way there are seven chapters in each part, fourteen chapters in all.
Daśama-ṭippanī is a commentary on the Tenth Canto of Śrīmad-Bhāgavatam. Another name for this commentary is Bṛhad-vaiṣṇava-toṣaṇī-ṭīkā. In the Bhakti-ratnākara, it is said that Daśama-ṭippanī was finished in 1476 Śakābda (A.D. 1555).
ei saba grantha kaila gosāñi sanātana
rūpa-gosāñi kaila yata, ke karu gaṇana
ei saba—all these; grantha—scriptures; kaila—compiled; gosāñi sanātana—Sanātana Gosvāmī; rūpa-gosāñi—Rūpa Gosvāmī; kaila—did; yata—all; ke—who; karu gaṇana—can count.
We have already given the names of four books compiled by Sanātana Gosvāmī. Similarly, Śrīla Rūpa Gosvāmī has also compiled many books, which no one can even count.
pradhāna pradhāna kichu kariye gaṇana
lakṣa granthe kaila vraja-vilāsa varṇana
pradhāna pradhāna—the most important ones; kichu—some; kariye—I do; gaṇana—enumeration; lakṣa—hundreds and thousands; granthe—in verses; kaila—did; vraja-vilāsa—of the pastimes of the Lord in Vṛndāvana; varṇana—description.
I shall therefore enumerate the chief books compiled by Śrīla Rūpa Gosvāmī. He has described the pastimes of Vṛndāvana in thousands of verses.
rasāmṛta-sindhu, āra vidagdha-mādhava
ujjvala-nīlamaṇi, āra lalita-mādhava
rasāmṛta-sindhu—of the name Bhakti-rasāmṛta-sindhu; āra—and; vidagdha-mādhava—of the name Vidagdha-mādhava; ujjvala-nīlamaṇi—of the name Ujjvala-nīlamaṇi; āra—and; lalita-mādhava—of the name Lalita-mādhava.
The books compiled by Śrī Rūpa Gosvāmī include the Bhakti-rasāmṛta-sindhu, Vidagdha-mādhava, Ujjvala-nīlamaṇi and Lalita-mādhava.
dāna-keli-kaumudī, āra bahu stavāvalī
aṣṭādaśa līlā-cchanda, āra padyāvalī
govinda-virudāvalī, tāhāra lakṣaṇa
mathurā-māhātmya, āra nāṭaka-varṇana
dāna-keli-kaumudī—of the name Dāna-keli-kaumudī; āra—and; bahu stavāvalī—many prayers; aṣṭādaśa—eighteen; līlā-cchanda—chronological pastimes; āra—and; padyāvalī—of the name Padyāvalī; govinda-virudāvalī—of the name Govinda-virudāvalī; tāhāra lakṣaṇa—the symptoms of the book; mathurā-māhātmya—the glories of Mathurā; āra nāṭaka-varṇana—and descriptions of drama (Nāṭaka-candrikā).
Śrīla Rūpa Gosvāmī also compiled the Dāna-keli-kaumudī, Stavāvalī, Līlā-cchanda, Padyāvalī, Govinda-virudāvalī, Mathurā-māhātmya and Nāṭaka-varṇana.
laghu-bhāgavatāmṛtādi ke karu gaṇana
sarvatra karila vraja-vilāsa varṇana
laghu-bhāgavatāmṛta-ādi—another list, containing Laghu-bhāgavatāmṛta; ke—who; karu gaṇana—can count; sarvatra—everywhere; karila—did; vraja-vilāsa—of the pastimes of Vṛndāvana; varṇana—description.
Who can count the rest of the books (headed by the Laghu-bhāgavatāmṛta) written by Śrīla Rūpa Gosvāmī? He has described the pastimes of Vṛndāvana in all of them.
Śrīla Bhaktisiddhānta Sarasvatī has given a description of these books. The Bhakti-rasāmṛta-sindhu is a great book of instruction on how to develop devotional service to Lord Kṛṣṇa and follow the transcendental process. It was finished in the year 1463 Śakābda (A.D. 1542). This book is divided into four parts: pūrva-vibhāga (eastern division), dakṣiṇa-vibhāga (southern division), paścima-vibhāga (western division) and uttara-vibhāga (northern division). In the pūrva-vibhāga, there is a description of the permanent development of devotional service. The general principles of devotional service, the execution of devotional service, ecstasy in devotional service and ultimately the attainment of love of Godhead are described. In this way there are four laharīs (waves) in this division of the ocean of the nectar of devotion.
In the dakṣiṇa-vibhāga (southern division) there is a general description of the mellow (relationship) called bhakti-rasa, which is derived from devotional service. There are also descriptions of the stages known as vibhāva, anubhāva, sāttvika, vyabhicārī and sthāyi-bhāva, all on this high platform of devotional service. Thus there are five waves in the dakṣiṇa-vibhāga division. In the western division (paścima-vibhāga) there is a description of the chief transcendental humors derived from devotional service. These are known as mukhya-bhakti-rasa-nirūpaṇa, or attainment of the chief humors or feelings in the execution of devotional service. In that part there is a description of devotional service in neutrality, further development in love and affection (called servitude), further development in fraternity, further development in parenthood, or parental love, and finally conjugal love between Kṛṣṇa and His devotees. Thus there are five waves in the western division.
In the northern division (uttara-vibhāga) there is a description of the indirect mellows of devotional service-namely, devotional service in laughter, devotional service in wonder, and devotional service in chivalry, pity, anger, dread and ghastliness. There are also mixing of mellows and the transgression of different humors. Thus there are nine waves in this part. This is but a brief outline of the Bhakti-rasāmṛta-sindhu.
The Vidagdha-mādhava is a drama of Lord Kṛṣṇa's pastimes in Vṛndāvana. Śrīla Rūpa Gosvāmī finished this book in the year 1454 Śakābda (A.D. 1533). The first part of this drama is called veṇu-nāda-vilāsa, the second part manmatha-lekha, the third part rādhā-saṅga, the fourth part veṇu-haraṇa, the fifth part rādhā-prasādana, the sixth part śarad-vihāra, and the seventh and last part gaurī-vihāra.
There is also a book called Ujjvala-nīlamaṇi, a transcendental account of loving affairs that includes metaphor, analogy and higher bhakti sentiments. Devotional service in conjugal love is described briefly in the Bhakti-rasāmṛta-sindhu, but it is very elaborately discussed in the Ujjvala-nīlamaṇi. This book describes different types of lovers, their assistants, and those who are very dear to Kṛṣṇa. There is also a description of Śrīmatī Rādhārāṇī and other female lovers, as well as various group leaders. Messengers and the constant associates, as well as others who are very dear to Kṛṣṇa, are all described. The book also relates how love of Kṛṣṇa is awakened and describes the ecstatic situation, the devotional situation, permanent ecstasy, disturbed ecstasy, steady ecstasy, different positions of different dresses, feelings of separation, prior attraction, anger in attraction, varieties of loving affairs, separation from the beloved, meeting with the beloved, and both direct and indirect enjoyment between the lover and the beloved. All this has been very elaborately described.
Similarly, Lalita-mādhava is a description of Kṛṣṇa's pastimes in Dvārakā. These pastimes were made into a drama, and the work was finished in the year 1459 Śakābda. The first part deals with festivities in the evening, the second with the killing of the Śaṅkhacūḍa, the third with maddened Śrīmatī Rādhārāṇī, the fourth with Rādhārāṇī's proceeding toward Kṛṣṇa, the fifth with the achievement of Candrāvalī, the sixth with the achievement of Lalitā, the seventh with the meeting in Nava-vṛndāvana, the eighth with the enjoyment in Nava-vṛndāvana, the ninth with looking over pictures, and the tenth with complete satisfaction of the mind. Thus the entire drama is divided into ten parts.
The Laghu-bhāgavatāmṛta is divided into two parts. The first is called "The Nectar of Kṛṣṇa" and the second "The Nectar of Devotional Service." The importance of Vedic evidence is stressed in the first part, and this is followed by a description of the original form of the Supreme Personality of Godhead as Śrī Kṛṣṇa and descriptions of His pastimes and expansions in svāṁśa (personal forms) and vibhinnāṁśa. According to different absorptions, the incarnations are called āveśa and tad-ekātma. The first incarnation is divided into three puruṣāvatāras-namely, Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. Then there are the three incarnations of the modes of nature-namely, Brahmā, Viṣṇu and Maheśvara (Śiva). All the paraphernalia used in the service of the Lord is transcendental, beyond the three qualities of this material world. There is also a description of twenty-five līlā-avatāras, namely Catuḥ-sana (the Kumāras), Nārada, Varāha, Matsya, Yajña, Nara-nārāyaṇa Ṛṣi, Kapila, Dattātreya, Hayagrīva, Haṁsa, Pṛśnigarbha, Ṛṣabha, Pṛthu, Nṛsiṁha, Kūrma, Dhanvantari, Mohinī, Vāmana, Paraśurāma, Dāśarathi, Kṛṣṇa-dvaipāyana, Balarāma, Vāsudeva, Buddha and Kalki. There are also fourteen incarnations of Manu: Yajña, Vibhu, Satyasena, Hari, Vaikuṇṭha, Ajita, Vāmana, Sārvabhauma, Ṛṣabha, Viṣvaksena, Dharmasetu, Sudhāmā, Yogeśvara and Bṛhadbhānu. There are also four incarnations for the four yugas, and their colors are described as white, red, blackish and black (sometimes yellow, as in the case of Lord Caitanya Mahāprabhu). There are different types of millenniums and incarnations for those millenniums. The categories called āveśa, prābhava, vaibhava and para constitute different situations for the different incarnations. According to specific pastimes, the names are spiritually empowered. There are also descriptions of the difference between the powerful and the power, and the inconceivable activities of the Supreme Lord.
Śrī Kṛṣṇa is the original Supreme Personality of Godhead, and no one is greater than Him. He is the source of all incarnations. In the Laghu-bhāgavatāmṛta there are descriptions of His partial incarnations, a description of the impersonal Brahman effulgence (actually the bodily effulgence of Śrī Kṛṣṇa), the superexcellence of Śrī Kṛṣṇa's pastimes as an ordinary human being with two hands and so forth. There is nothing to compare with the two-armed form of the Lord. In the spiritual world (vaikuṇṭha-jagat) there is no distinction between the owner of the body and the body itself. In the material world the owner of the body is called the soul, and the body is called a material manifestation. In the Vaikuṇṭha world, however, there is no such distinction. Lord Śrī Kṛṣṇa is unborn, and His appearance as an incarnation is perpetual. Kṛṣṇa's pastimes are divided into two parts-manifest and unmanifest. For example, when Kṛṣṇa takes His birth within this material world, His pastimes are considered to be manifest. However, when He disappears, one should not think that He is finished, for His pastimes are going on in an unmanifest form. Varieties of humors, however, are enjoyed by the devotees and Lord Kṛṣṇa during His manifest pastimes. After all, His pastimes in Mathurā, Vṛndāvana and Dvārakā are eternal and are going on perpetually somewhere in some part of the universe.
tāṅra bhrātuṣ-putra nāma--śrī-jīva-gosāñi
yata bhakti-grantha kaila, tāra anta nāi
tāṅra—his; bhrātuḥ-putra—nephew; nāma—of the name; śrī-jīva-gosāñi—Śrīla Jīva Gosvāmī Prabhupāda; yata—all; bhakti-grantha—books on devotional service; kaila—compiled; tāra—that; anta—end; nāi—there is not.
Śrī Rūpa Gosvāmī's nephew, Śrīla Jīva Gosvāmī, has compiled so many books on devotional service that there is no counting them.
bhakti-siddhāntera tāte dekhāiyāchena pāra
śrī-bhāgavata-sandarbha-nāma—of the name Bhāgavata-sandarbha; grantha—the book; vistāra—very elaborate; bhakti-siddhāntera—of the conclusions of devotional service; tāte—in that book; dekhāiyāchena—he has shown; pāra—the limit.
In Śrī Bhāgavata-sandarbha, Śrīla Jīva Gosvāmī has written conclusively about the ultimate end of devotional service.
The Bhāgavata-sandarbha is also known as Ṣaṭ-sandarbha. In the first part, called Tattva-sandarbha, it is proved that Śrīmad-Bhāgavatam is the most authoritative evidence directly pointing to the Absolute Truth. The second Sandarbha, called Bhagavat-sandarbha, draws a distinction between impersonal Brahman and localized Paramātmā and describes the spiritual world and the domination of the mode of goodness devoid of contamination by the other two material modes. In other words, there is a vivid description of the transcendental position known as śuddha-sattva. Material goodness is apt to be contaminated by the other two material qualities-ignorance and passion-but when one is situated in the śuddha-sattva position, there is no chance for such contamination. It is a spiritual platform of pure goodness. The potency of the Supreme Lord and the living entity is also described, and there is a description of the inconceivable energies and varieties of energies of the Lord. The potencies are divided into categories-internal, external, personal, marginal and so forth. There are also discussions of the eternality of Deity worship, the omnipotence of the Deity, His all-pervasiveness, His giving shelter to everyone, His subtle and gross potencies, His personal manifestations, His expressions of form, quality and pastimes, His transcendental position and His complete form. It is also stated that everything pertaining to the Absolute has the same potency and that the spiritual world, the associates in the spiritual world and the threefold energies of the Lord in the spiritual world are all transcendental. There are further discussions concerning the difference between the impersonal Brahman and the Personality of Godhead, the fullness of the Personality of Godhead, the objective of all Vedic knowledge, the personal potencies of the Lord, and the Personality of Godhead as the original author of Vedic knowledge.
The third Sandarbha is called Paramātma-sandarbha, and in this book there is a description of Paramātmā (the Supersoul) and an explanation of how the Supersoul exists in millions and millions of living entities. There are discussions of the differences between the qualitative incarnations, and discourses concerning the living entities, māyā, the material world, the theory of transformation, the illusory energy, the sameness of this world and the Supersoul, and the truth about this material world. In this connection, the opinions of Śrīdhara Svāmī are given. It is stated that the Supreme Personality of Godhead, although devoid of material qualities, superintends all material activities. There is also a discussion of how the līlā-avatāra incarnations respond to the desires of the devotees and how the Supreme Personality of Godhead is characterized by six opulences.
The fourth Sandarbha is called Kṛṣṇa-sandarbha, and in this book Kṛṣṇa is proved to be the Supreme Personality of Godhead. There are discussions of Kṛṣṇa's pastimes and qualities, His superintendence of the puruṣa-avatāras, and so forth. The opinions of Śrīdhara Svāmī are corroborated. In each and every scripture, the supremacy of Kṛṣṇa is stressed. Baladeva, Saṅkarṣaṇa and other expansions of Kṛṣṇa are emanations of Mahā-Saṅkarṣaṇa. All the incarnations and expansions exist simultaneously in the body of Kṛṣṇa, who is described as two-handed. There are also descriptions of the Goloka planet, Vṛndāvana (the eternal place of Kṛṣṇa), the identity of Goloka and Vṛndāvana, the Yādavas and the cowherd boys (both eternal associates of Kṛṣṇa), the adjustment and equality of the manifest and unmanifest pastimes, Śrī Kṛṣṇa's manifestation in Gokula, the queens of Dvārakā as expansions of the internal potency, and, superior to them, the superexcellent gopīs. There is also a list of the gopīs' names and a discussion of the topmost position of Śrīmatī Rādhārāṇī.
The fifth Sandarbha is called Bhakti-sandarbha, and in this book there is a discussion of how devotional service can be directly executed, and how such service can be adjusted, either directly or indirectly. There is a discussion of the knowledge of all kinds of scripture, the establishment of the Vedic institution of varṇāśrama, bhakti as superior to fruitive activity, and so forth. It is also stated that without devotional service even a brāhmaṇa is condemned. There are discussions of the process of karma-tyāga (the giving of the results of karma to the Supreme Personality of Godhead), and the practices of mystic yoga and philosophical speculation, which are deprecated as simply hard labor. Worship of the demigods is discouraged, and worship of a Vaiṣṇava is considered exalted. No respect is given to the nondevotees. There are discussions of how one can be liberated even in this life (jīvan-mukta), Lord Śiva as a devotee, and how a bhakta and his devotional service are eternally existing. It is stated that through bhakti one can attain all success because for bhakti is transcendental to the material qualities. There is a discussion of how the self is manifest through bhakti. There is also a discussion of the self's bliss, as well as how bhakti, even imperfectly executed, enables one to attain the lotus feet of the Supreme Personality of Godhead. Unmotivated devotional service is highly praised, and an explanation is given of how each devotee can achieve the platform of unmotivated service by association with other devotees. There is a discussion of the differences between the mahā-bhāgavata and the ordinary devotee, the symptoms of philosophical speculation, the symptoms of self-worship, or ahaṅgrahopāsanā, the symptoms of devotional service, the symptoms of imaginary perfection, the acceptance of regulative principles, service to the spiritual master, the mahā-bhāgavata (liberated devotee) and service to him, service to Vaiṣṇavas in general, the principles of hearing, chanting, remembering and serving the lotus feet of the Lord, offenses in worship, offensive effects, prayers, engaging oneself as an eternal servant of the Lord, making friendships with the Lord and surrendering everything for His pleasure. There is also a discussion of rāgānugā-bhakti (spontaneous love of Godhead), of the specific purpose of becoming a devotee of Lord Kṛṣṇa, and a comparative study of other perfectional stages.
The sixth Sandarbha is called Prīti-sandarbha, a thesis on love of Godhead. Here it is stated that through love of Godhead, one becomes perfectly liberated and attains the highest goal of life. A distinction is made between the liberated condition of a personalist and that of an impersonalist, and there is a discussion of liberation during one's lifetime as distinguished from liberation from material bondage. Of all kinds of liberation, liberation in loving service to the Lord is described as the most exalted, and meeting the Supreme Personality of Godhead face to face is shown to be the highest perfection of life. Immediate liberation is contrasted with liberation by a gradual process. Both realization of Brahman and meeting with the Supreme Personality of Godhead are described as liberation within one's lifetime, but meeting with the Supreme Personality of Godhead, both internally and externally, is shown to be superexcellent, above the transcendental realization of the Brahman effulgence. There is a comparative study of liberation as sālokya, sāmīpya and sārūpya. Sāmīpya is better than sālokya. Devotional service is considered to be liberation with greater facilities, and there is a discussion of how to obtain it. There are also discussions of the transcendental state one achieves after attaining the devotional platform, which is the exact position of love of Godhead; the marginal symptoms of transcendental love, and how it is awakened; the distinction between so-called love and transcendental love on the platform of love of Godhead; and different types of humors and mellows enjoyed in relishing the lusty affairs of the gopīs, which are different from mundane affairs, which in turn are symbolical representations of pure love for Kṛṣṇa. There are also discussions of bhakti mixed with philosophical speculation, the superexcellence of the love of the gopīs, the difference between opulent devotional service and loving devotional service, the exalted position of the residents of Gokula, the progressively exalted position of the friends of Kṛṣṇa, the gopas and the gopīs in parental love with Kṛṣṇa, and finally the superexcellence of the love of the gopīs and that of Śrīmatī Rādhārāṇī. There is also a discussion of how spiritual feelings can be present when one simply imitates them and of how such mellows are far superior to the ordinary mellows of mundane love, and there are descriptions of different ecstasies, the awakening of ecstasy, transcendental qualities, the distinction of dhīrodātta, the utmost attractiveness of conjugal love, the ecstatic features, the permanent ecstatic features, the mellows divided in five transcendental features of direct loving service, and indirect loving service, considered in seven divisions. Finally there is a discussion of overlapping of different rasas, and there are discussions of śānta (neutrality), servitorship, taking shelter, parental love, conjugal love, direct transcendental enjoyment and enjoyment in separation, previous attraction and the glories of Śrīmatī Rādhārāṇī.
nitya-līlā sthāpana yāhe vraja-rasa-pūra
gopāla-campū—Gopāla-campū; nāme—by the name; grantha—the transcendental work of literature; mahā-śūra—most formidable; nitya-līlā—of eternal pastimes; sthāpana—establishment; yāhe—in which; vraja-rasa—the transcendental mellows enjoyed in Vṛndāvana; pūra—complete.
The most famous and formidable transcendental literary work is the book named Gopāla-campū. In this book the eternal pastimes of the Lord are established, and the transcendental mellows enjoyed in Vṛndāvana are completely described.
In his Anubhāṣya, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives the following information about the Gopāla-campū. The Gopāla-campū is divided into two parts. The first part is called the eastern wave, and the second part is called the northern wave. In the first part there are thirty-three supplications and in the second part thirty-seven supplications. In the first part, completed in 1510 Śakābda (A.D. 1589), the following subject matters are discussed: (1) Vṛndāvana and Goloka; (2) the killing of the Pūtanā demon, the gopīs' returning home under the instructions of mother Yaśodā, the bathing of Lord Kṛṣṇa and Balarāma, snigdha-kaṇṭha and madhu-kaṇṭha; (3) the dream of mother Yaśodā; (4) the Janmāṣṭamī ceremony; (5) the meeting between Nanda Mahārāja and Vasudeva, and the killing of the Pūtanā demon; (6) the pastimes of awakening from bed, the deliverance of the demon Śakaṭa, and the name-giving ceremony; (7) the killing of the Tṛṇāvarta demon, Lord Kṛṣṇa's eating dirt, Lord Kṛṣṇa's childish naughtiness, and Lord Kṛṣṇa as a thief; (8) churning of the yogurt, Kṛṣṇa's drinking from the breast of mother Yaśodā, the breaking of the yogurt pot, Kṛṣṇa bound with ropes, the deliverance of the two brothers (Yamalārjuna) and the lamentation of mother Yaśodā; (9) entering Śrī Vṛndāvana; (10) the killing of Vatsāsura, Bakāsura and Vyomāsura; (11) the killing of Aghāsura and the bewilderment of Lord Brahmā; (12) the tending of the cows in the forest; (13) taking care of the cows and chastising the Kāliya serpent; (14) the killing of Gardabhāsura (the ass demon), and the praise of Kṛṣṇa; (15) the previous attraction of the gopīs; (16) the killing of Pralambāsura and the eating of the forest fire; (17) the gopīs' attempt to approach Kṛṣṇa. (18) the lifting of Govardhana Hill; (19) bathing Kṛṣṇa with milk; (20) the return of Nanda Mahārāja from the custody of Varuṇa and the vision of Goloka Vṛndāvana by the gopīs; (21) the performance of the rituals in Kātyāyanī-vrata and the worship of the goddess Durgā; (22) the begging of food from the wives of the brāhmaṇas performing sacrifices, (23) the meeting of Kṛṣṇa and the gopīs; (24) Kṛṣṇa's enjoying the company of the gopīs, the disappearance of Rādhā and Kṛṣṇa from the scene, and the search for Them by the gopīs; (25) the reappearance of Kṛṣṇa; (26) the determination of the gopīs; (27) pastimes in the waters of the Yamunā; (28) the deliverance of Nanda Mahārāja from the clutches of the serpent; (29) various pastimes in solitary places; (30) the killing of Śaṅkhacūḍa and the Hori; (31) the killing of Ariṣṭāsura; (32) the killing of the Keśī demon; (33) the appearance of Śrī Nārada Muni and a description of the year in which the book was completed.
In the second part, known as Uttara-campū, the following subject matters are discussed: (1) attraction for Vrajabhūmi; (2) the cruel activities of Akrūra; (3) Kṛṣṇa's departure for Mathurā; (4) a description of the city of Mathurā; (5) the killing of Kaṁsa; (6) Nanda Mahārāja's separation from Kṛṣṇa and Balarāma; (7) Nanda Mahārāja's entrance into Vṛndāvana without Kṛṣṇa and Balarāma; (8) the studies of Kṛṣṇa and Balarāma; (9) how the son of the teacher of Kṛṣṇa and Balarāma was returned; (10) Uddhava's visit to Vṛndāvana; (11) Rādhārāṇī's talking with the messenger bumblebee; (12) the return of Uddhava from Vṛndāvana; (13) the binding of Jarāsandha; (14) the killing of the yavana Jarāsandha; (15) the marriage of Balarāma; (16) the marriage of Rukmiṇī; (17) seven marriages; (18) the killing of Narakāsura, the taking of the pārijāta flower from heaven and Kṛṣṇa's marriage to 16,000 princesses; (19) victory over Bāṇāsura; (20) a description of Balarāma's return to Vraja; (21) the killing of Pauṇḍraka (the imitation Viṣṇu); (22) the killing of Dvivida and thoughts of Hastināpura; (23) departure for Kurukṣetra; (24) how the residents of Vṛndāvana and Dvārakā met at Kurukṣetra; (25) Kṛṣṇa's consultation with Uddhava; (26) the deliverance of the king; (27) the performance of the Rājasūya sacrifice; (28) the killing of Śālva; (29) Kṛṣṇa's considering returning to Vṛndāvana; (30) Kṛṣṇa's revisiting Vṛndāvana; (31) the adjustment of obstructions by Śrīmatī Rādhārāṇī and others; (32) everything completed; (33) the residence of Rādhā and Mādhava; (34) decorating Śrīmatī Rādhārāṇī and Kṛṣṇa; (35) the marriage ceremony of Śrīmatī Rādhārāṇī and Kṛṣṇa; (36) the meeting of Śrīmatī Rādhārāṇī and Kṛṣṇa; and (37) entering Goloka.
ei mata nānā grantha kariyā prakāśa
goṣṭhī sahite kailā vṛndāvane vāsa
ei mata—in this way; nānā—various; grantha—books; kariyā—making; prakāśa—publication; goṣṭhī—family members; sahite—with; kailā—did; vṛndāvane—at Vṛndāvana; vāsa—residence.
Thus Śrīla Rūpa Gosvāmī, Sanātana Gosvāmī and their nephew Śrīla Jīva Gosvāmī, as well as practically all of their family members, lived in Vṛndāvana and published important books on devotional service.
prathama vatsare advaitādi bhakta-gaṇa
prabhure dekhite kaila, nīlādri gamana
prathama—the first; vatsare—in the year; advaita-ādi—headed by Advaita Ācārya; bhakta-gaṇa—all the devotees; prabhure—the Lord; dekhite—to see; kaila—did; nīlādri—to Jagannātha Purī; gamana—going.
The first year after Śrī Caitanya Mahāprabhu accepted the renounced order of life, all the devotees, headed by Śrī Advaita Prabhu, went to see the Lord at Jagannātha Purī.
ratha-yātrā dekhi' tāhāṅ rahilā cāri-māsa
prabhu-saṅge nṛtya-gīta parama ullāsa
ratha-yātrā—the car festival; dekhi'-seeing; tāhāṅ—there; rahilā—remained; cāri-māsa—four months; prabhu-saṅge—with the Lord; nṛtya-gīta—chanting and dancing; parama—greatest; ullāsa—pleasure.
After attending the Ratha-yātrā ceremony at Jagannātha Purī, all the devotees remained there for four months, greatly enjoying the company of Śrī Caitanya Mahāprabhu by performing kīrtana [chanting and dancing].
vidāya samaya prabhu kahilā sabāre
pratyabda āsibe sabe guṇḍicā dekhibāre
vidāya—departing; samaya—at the time; prabhu—the Lord; kahilā—said; sabāre—unto everyone; pratyabda—every year; āsibe—you should come; sabe—all; guṇḍicā—of the name Guṇḍicā; dekhibāre—to see.
At the time of departure, the Lord requested all the devotees, "Please come here every year to see the Ratha-yātrā festival of Lord Jagannātha's journey to the Guṇḍicā temple."
There is a temple named Guṇḍicā at Sundarācala. Lord Jagannātha, Baladeva and Subhadrā are pushed in their three carts from the temple in Purī to the Guṇḍicā temple in Sundarācala. In Orissa, this Ratha-yātrā festival is known as Jagannātha's journey to Guṇḍicā. Whereas others speak of it as the Ratha-yātrā festival, the residents of Orissa refer to it as Guṇḍicā-yātrā.
prabhu-ajñāya bhakta-gaṇa pratyabda āsiyā
guṇḍicā dekhiyā yā'na prabhure miliyā
prabhu-ajñāya—upon the order of Lord Śrī Caitanya Mahāprabhu; bhakta-gaṇa—all the devotees; pratyabda—every year; āsiyā—coming there; guṇḍicā—the festival of Guṇḍicā-yātrā; dekhiyā—seeing; yā'na—return; prabhure—the Lord; miliyā—meeting.
Following the order of Śrī Caitanya Mahāprabhu, all the devotees used to visit Lord Caitanya Mahāprabhu every year. They would see the Guṇḍicā festival at Jagannātha Purī and then return home after four months.
viṁśati vatsara aiche kailā gatāgati
anyonye duṅhāra duṅhā vinā nāhi sthiti
viṁśati—twenty; vatsara—years; aiche—thus; kailā—did; gata-āgati—going and coming; anyonye—mutually; duṅhāra—of Lord Caitanya and the devotees; duṅhā—the two; vinā—without; nāhi—there is not; sthiti—peace.
For twenty consecutive years this meeting took place, and the situation became so intense that the Lord and the devotees could not be happy without meeting one another.
śeṣa āra yei rahe dvādaśa vatsara
kṛṣṇera viraha-līlā prabhura antara
śeṣa—at the end; āra—the balance; yei—whatever; rahe—remains; dvādaśa vatsara—twelve years; kṛṣṇera—of Lord Kṛṣṇa; viraha-līlā—the pastimes of separation; prabhura—the Lord; antara—within.
The last twelve years were simply devoted to relishing the pastimes of Kṛṣṇa in separation within the heart of the Lord.
Śrī Kṛṣṇa Caitanya Mahāprabhu enjoyed the position of the gopīs in separation from Kṛṣṇa. When Kṛṣṇa left the gopīs and went to Mathurā, the gopīs cried for Him the rest of their lives, feeling intense separation from Him. This ecstatic feeling of separation was specifically advocated by Lord Caitanya Mahāprabhu through His actual demonstrations.
nirantara rātri-dina viraha unmāde
hāse, kānde, nāce, gāya parama viṣāde
nirantara—without cessation; rātri-dina—night and day; viraha—of separation; unmāde—in madness; hāse—laughs; kānde—cries; nāce—dances; gāya—chants; parama—great; viṣāde—in moroseness.
In the attitude of separation, Lord Caitanya Mahāprabhu appeared mad both day and night. Sometimes He laughed, and sometimes He cried; sometimes He danced, and sometimes He chanted in great sorrow.
ye kāle karena jagannātha daraśana
mane bhāve, kurukṣetre pāñāchi milana
ye kāle—at those times; karena—does; jagannātha—Lord Jagannātha; daraśana—visiting; mane—within the mind; bhāve—thinks; kuru-kṣetre—on the field of Kurukṣetra; pāñāchi—I have gotten; milana—meeting.
At those times, Śrī Caitanya Mahāprabhu would visit Lord Jagannātha. Then His feelings exactly corresponded to those of the gopīs when they saw Kṛṣṇa at Kurukṣetra after long separation. Kṛṣṇa had come to Kurukṣetra with His brother and sister to visit.
When Kṛṣṇa was performing yajña (sacrifice) at Kurukṣetra, He invited all the inhabitants of Vṛndāvana to come see Him. Lord Caitanya's heart was always filled with separation from Kṛṣṇa, but as soon as He had the opportunity to visit the Jagannātha temple, He became fully absorbed in the thoughts of the gopīs who came to see Kṛṣṇa at Kurukṣetra.
ratha-yātrāya āge yabe karena nartana
tāhāṅ ei pada mātra karaye gāyana
ratha-yātrāya—in the car festival; āge—in front; yabe—when; karena—does; nartana—dancing; tāhāṅ—there; ei—this; pada—stanza; mātra—only; karaye—does; gāyana—singing.
When Caitanya Mahāprabhu used to dance before the cart during the festival, He always sang the following two lines.
seita parāṇa-nātha pāinu
yāhā lāgī' madana-dahane jhuri genu
seita—that; parāṇa-nātha—Lord of My life; pāinu—I have gotten; yāhā—whom; lāgi'-for; madana-dahane—in the fire of lusty desire; jhuri—burning; genu—I have become.
"I have gotten that Lord of My life for whom I was burning in the fire of lusty desires."
In Śrīmad-Bhāgavatam (10.29.15) it is stated:
kāmaṁ krodhaṁ bhayaṁ sneham
aikyaṁ sauhṛdam eva ca
nityaṁ harau vidadhato
yānti tan-mayatām hi te
The word kāma means lusty desire, bhaya means fear, and krodha means anger. If one somehow or other approaches Kṛṣṇa, his life becomes successful. The gopīs approached Kṛṣṇa with lusty desire. Kṛṣṇa was a very beautiful boy, and they wanted to meet and enjoy His company. But this lusty desire is different from that of the material world. It appears like mundane lust, but in actuality it is the highest form of attraction to Kṛṣṇa. Caitanya Mahāprabhu was a sannyāsī; He left home and everything else. He could certainly not be induced by any mundane lusty desires. So when He used the word madana-dahane ("in the fire of lusty desire"), He meant that out of pure love for Kṛṣṇa He was burning in the fire of separation from Kṛṣṇa. Whenever He met Jagannātha, either in the temple or during the Ratha-yātrā, Caitanya Mahāprabhu used to think, "Now I have gotten the Lord of My life and soul."
ei dhuyā-gāne nācena dvitīya prahara
kṛṣṇa lañā vraje yāi--e-bhāva antara
ei dhuyā-gāne—in the repetition of this song; nācena—He dances; dvitīya prahara—the second period of the day; kṛṣṇa lañā—taking Kṛṣṇa; vraje yāi—let Me go back to Vṛndāvana; e-bhāva—this ecstasy; antara—within.
Lord Caitanya Mahāprabhu used to sing this song [seita parāṇa-nātha] especially during the latter part of the day, and He would think, "Let Me take Kṛṣṇa and go back to Vṛndāvana." This ecstasy was always filling His heart.
Being always absorbed in the ecstasy of Śrīmatī Rādhārāṇī, Śrī Caitanya Mahāprabhu felt the same separation from Kṛṣṇa that Śrīmatī Rādhārāṇī felt when Kṛṣṇa left Vṛndāvana and went to Mathurā. This ecstatic feeling is very helpful in attaining love of God in separation. Śrī Caitanya Mahāprabhu has taught everyone that one should not be overly anxious to see the Lord, but should rather feel separation from Him in ecstasy. It is actually better to feel separation from Him than to desire to see Him face to face. When the gopīs of Vṛndāvana, the residents of Gokula, met Kṛṣṇa at Kurukṣetra during the solar eclipse, they wanted to take Kṛṣṇa back to Vṛndāvana. Śrī Kṛṣṇa Caitanya Mahāprabhu also felt the same ecstasy as soon as He saw Jagannātha in the temple or on the Ratha-yātrā cart. The gopīs of Vṛndāvana did not like the opulence of Dvārakā. They wanted to take Kṛṣṇa to the village of Vṛndāvana and enjoy His company in the groves. This desire was also felt by Śrī Caitanya Mahāprabhu, and He danced in ecstasy before the Ratha-yātrā festival when Lord Jagannātha went to Guṇḍicā.
ei bhāve nṛtya-madhye paḍe eka śloka
sei ślokera artha keha nāhi bujhe loka
ei bhāve—in this ecstasy; nṛtya-madhye—during the dancing; paḍe—recites; eka—one; śloka—verse; sei ślokera—of that verse; artha—the meaning; keha—anyone; nāhi—not; bujhe—understands; loka—person.
In that ecstasy, Śrī Caitanya Mahāprabhu recited one verse when dancing in front of Lord Jagannātha. Almost no one could understand the meaning of that verse.
yaḥ kaumāra-haraḥ sa eva hi varas tā eva caitra-kṣapās
te conmīlita-mālatī-surabhayaḥ prauḍhāḥ kadambānilāḥ
sā caivāsmi tathāpi tatra surata-vyāpāra-līlā-vidhau
revā-rodhasi vetasī-taru-tale cetaḥ samutkaṇṭhate
yaḥ—that same person who; kaumāra-haraḥ—the thief of my heart during youth; saḥ—he; eva hi—certainly; varaḥ—lover; tāḥ—these; eva—certainly; caitra-kṣapāḥ—moonlit nights of the month of Caitra; te—those; ca—and; unmīlita—fructified; mālatī—of mālatī flowers; surabhayaḥ—fragrances; prauḍhāḥ—full; kadamba—with the fragrance of the kadamba flower; anilāḥ—the breezes; sā—that one; ca—also; eva—certainly; asmi—I am; tathāpi—still; tatra—there; surata-vyāpāra—in intimate transactions; līlā—of pastimes; vidhau—in the manner; revā—of the river named Revā; rodhasi—on the bank; vetasī—of the name Vetasī; taru-tale—underneath the tree; cetaḥ—my mind; samutkaṇṭhate—is very eager to go.
"That very personality who stole away my heart during my youth is now again my master. These are the same moonlit nights of the month of Caitra. The same fragrance of mālatī flowers is there, and the same sweet breezes are blowing from the kadamba forest. In our intimate relationship, I am also the same lover, yet still my mind is not happy here. I am eager to go back to that place on the bank of the Revā under the Vetasī tree. That is my desire."
ei ślokera artha jāne ekale svarūpa
daive se vatsara tāhāṅ giyāchena rūpa
ei—this; ślokera—of the verse; artha—the meaning; jāne—knows; ekale—alone; svarūpa—Svarūpa Dāmodara; daive—by chance; se vatsara—that year; tāhāṅ—there; giyāchena—went; rūpa—Śrīla Rūpa Gosvāmī.
This verse appears to be the hankering between some ordinary boy and girl, but its actual deep meaning was known only to Svarūpa Dāmodara. By chance, one year Rūpa Gosvāmī was also present there.
prabhu-mukhe loka śuni' śrī-rūpa-gosāñi
sei ślokera artha-śloka karilā tathāi
prabhu-mukhe—in the mouth of Lord Śrī Caitanya Mahāprabhu; śloka—the verse; śuni'-hearing; śrī-rūpa-gosāñi—Śrīla Rūpa Gosvāmī; sei—that; ślokera—of the first verse; artha—giving the meaning; śloka—another verse; karilā—composed; tathāi—immediately.
Although the meaning of the verse was known only to Svarūpa Dāmodara, Rūpa Gosvāmī, after hearing it from Śrī Caitanya Mahāprabhu, immediately composed another verse that described the meaning of the original verse.
śloka kari' eka tāla-patrete likhiyā
āpana vāsāra cāle rākhila guñjiyā
śloka kari'-composing the verse; eka—one; tāla-patrete—on a palm leaf; likhiyā—writing; āpana—his own; vāsāra—of the residence; cāle—on the roof; rākhila—kept; guñjiyā—pushing.
After composing this verse, Rūpa Gosvāmī wrote it on a palm leaf and put it on the roof of the thatched house in which he was living.
śloka rākhi' gelā samudra-snāna karite
hena-kāle āilā prabhu tāṅhāre milite
śloka rākhi'-keeping the verse in that way; gelā—went; samudra-snāna—a bath in the sea; karite—to take; hena-kāle—in the meantime; āilā—came; prabhu—Lord Śrī Caitanya Mahāprabhu; tāṅhāre—him; milite—to meet.
After composing this verse and putting it on the roof of his house, Śrīla Rūpa Gosvāmī went to bathe in the sea. In the meantime, Lord Caitanya Mahāprabhu went to his hut to meet him.
haridāsa ṭhākura āra rūpa-sanātana
jagannātha-mandire nā yā'na tina jana
haridāsa ṭhākura—Śrīla Haridāsa Ṭhākura; āra—and; rūpa-sanātana—Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī; jagannātha-mandire—in the temple of Lord Jagannātha; nā—not; yā'na—go; tina jana—three persons.
To avoid turmoil, three great personalities-Haridāsa Ṭhākura, Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī-did not enter the temple of Jagannātha.
It is still the practice at the Jagannātha temple not to allow those to enter who do not strictly follow the Vedic culture known as Hinduism. Śrīla Haridāsa Ṭhākura, Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī had had previous intimate connections with Muslims. Haridāsa Ṭhākura had been born in a Muslim family, and Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī, having given up their social status in Hindu society, had been appointed ministers in the Muslim government. They had even changed their names to Sākara Mallika and Dabira Khāsa. Thus they had supposedly been expelled from brāhmaṇa society. Consequently, out of humility they did not enter the temple of Jagannātha, although the personality of Godhead, Jagannātha, in His form of Caitanya Mahāprabhu, personally came to see them every day. Similarly, the members of this Kṛṣṇa consciousness society are sometimes refused entrance into some of the temples in India. We should not feel sorry about this as long as we engage in chanting the Hare Kṛṣṇa mantra. Kṛṣṇa Himself associates with devotees who are chanting His holy name, and there is no need to be unhappy over not being able to enter a certain temple. Such dogmatic prohibitions were not approved by Lord Caitanya Mahāprabhu. Those who were thought unfit to enter the Jagannātha temple were daily visited by Caitanya Mahāprabhu, and this indicates that Caitanya Mahāprabhu did not approve of the prohibitions. To avoid unnecessary turmoil, however, these great personalities would not enter the Jagannātha temple.
mahāprabhu jagannāthera upala-bhoga dekhiyā
nija-gṛhe yā'na ei tinere miliyā
mahāprabhu—Śrī Caitanya Mahāprabhu; jagannāthera—of Lord Jagannātha; upala-bhoga—offering of food on the stone; dekhiyā—after seeing; nija-gṛhe—to His own residence; yā'na—goes; ei—these; tinere—three; miliyā—meeting.
Every day Śrī Caitanya Mahāprabhu used to see the upala-bhoga ceremony at the temple of Jagannātha, and after seeing this He used to go visit these three great personalities on His way to His own residence.
Upala-bhoga is a particular type of offering performed just behind the Garuḍa-stamba on a stone slab. That stone slab is called the upala. All food is offered within the temple room just below the altar of Jagannātha. This bhoga, however, was offered on the stone slab within the vision of the public; therefore it is called upala-bhoga.
ei tina madhye yabe thāke yei jana
tāṅre āsi' āpane mile,--prabhura niyama
ei tina madhye—of these three; yabe—when; thāke—remains; yei jana—that person who; tāṅre—to him; āsi'-coming; āpane mile—personally meets; prabhura—of Śrī Caitanya Mahāprabhu; niyama—regular practice.
If one of these three was not present, He would meet the others. That was His regular practice.
daive āsi' prabhu yabe ūrdhvete cāhilā
cāle goṅjā tāla-patre sei śloka pāilā
daive—accidentally; āsi'-coming there; prabhu—the Lord; yabe—when; ūrdhvete—on the roof; cāhilā—He looked; cāle—in the roof; goṅjā—pushed; tāla-patre—the palm leaf; sei—that; śloka—verse; pāilā—got.
When Śrī Caitanya Mahāprabhu went to the residence of Śrīla Rūpa Gosvāmī, He accidentally saw the palm leaf on the roof, and thus He read the verse composed by him.
śloka paḍi' āche prabhu āviṣṭa ha-iyā
rūpa-gosāñi āsi' paḍe daṇḍavat hañā
śloka paḍi'-reading the verse; āche—remained; prabhu—the Lord; āviṣṭa—in an ecstatic mood; ha-iyā—being; rūpa-gosāñi—Śrīla Rūpa Gosvāmī; āsi'-coming; paḍe—fell down; daṇḍavat—like a rod; hañā—becoming.
After reading the verse, Śrī Caitanya Mahāprabhu went into a ecstatic mood. While He was in that state, Śrīla Rūpa Gosvāmī came and immediately fell down on the floor like a rod.
The word daṇḍa means rod or pole. A rod or pole falls straight; similarly, when one offers obeisances to his superior with all eight aṅgas (parts) of the body, he performs what is called daṇḍavat. Sometimes we only speak of daṇḍavats but actually do not fall down. In any case, daṇḍavat means falling down like a rod before one's superior.
uṭhi' mahāprabhu tāṅre cāpaḍa māriyā
kahite lāgilā kichu kolete kariyā
uṭhi'-standing up; mahāprabhu—Śrī Caitanya Mahāprabhu; tāṅre—unto Rūpa Gosvāmī; cāpaḍa māriyā—slapping; kahite—to say; lāgilā—began; kichu—something; kolete—on the lap; kariyā—taking.
When Rūpa Gosvāmī fell down like a rod, Śrī Caitanya Mahāprabhu got up and gave him a slap. Then, taking him on His lap, He began to speak to him.
mora ślokera abhiprāya nā jāne kona jane
mora manera kathā tumi jānile kemane?
mora—My; ślokera—of the verse; abhiprāya—purport; nā—does not; jāne—know; kona—any; jane—person; mora—My; manera—of mind; kathā—the intention; tumi—you; jānile—understood; kemane—how.
"No one knows the purport of My verse," Caitanya Mahāprabhu said. "How could you understand My intention?"
eta bali' tāṇre bahu prasāda kariyā
svarūpa-gosāñire śloka dekhāila lañā
eta bali'-saying this; tāṅre—unto Rūpa Gosvāmī; bahu—much; prasāda—mercy; kariyā—showing; svarūpa-gosāñire—unto Svarūpa Gosvāmī; śloka—the verse; dekhāila—showed; lañā—taking.
Saying this, Lord Caitanya Mahāprabhu bestowed various benedictions upon Rūpa Gosvāmī, and taking the verse, He later showed it to Svarūpa Gosvāmī.
svarūpe puchena prabhu ha-iyā vismite
mora manera kathā rūpa jānila kemate
svarūpe—unto Svarūpa Gosvāmī; puchena—inquired; prabhu—the Lord; ha-iyā—becoming; vismite—struck with wonder; mora—My; manera—of the mind; kathā—intention; rūpa—Rūpa Gosvāmī; jānila—understand; kemate—how.
Having shown the verse to Svarūpa Dāmodara with great wonder, Caitanya Mahāprabhu asked him how Rūpa Gosvāmī could understand the intentions of His mind.
We had the opportunity to receive a similar blessing from Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī when we presented an essay at his birthday ceremony. He was so much pleased with that essay that he used to call some of his confidential devotees and show it to them. How could we have understood the intentions of Śrīla Prabhupāda?
svarūpa kahe,--yāte jānila tomāra mana
tāte jāni,--haya tomāra kṛpāra bhājana
svarūpa kahe—Svarūpa Dāmodara replied; yāte—since; jānila—he knew; tomāra—Your; mana—intention; tāte—therefore; jāni—I can understand; haya—he is; tomāra—Your; kṛpāra—of the mercy; bhājana—recipient.
Śrīla Svarūpa Dāmodara Gosvāmī replied to Lord Caitanya Mahāprabhu, "If Rūpa Gosvāmī can understand Your mind and intentions, he must have Your Lordship's special benediction."
prabhu kahe,--tāre āmi santuṣṭa hañā
āliṅgana kailu sarva-śakti sañcāriyā
prabhu kahe—the Lord said; tāre—him; āmi—I; santuṣṭa hañā—being very much satisfied; āliṅgana kailu—embraced; sarva-śakti—all potencies; sañcāriyā—bestowing.
The Lord said, "I was so much pleased with Rūpa Gosvāmī that I embraced him and bestowed upon him all necessary potencies for preaching the bhakti cult.
yogya pātra haya gūḍha-rasa-vivecane
tumio kahio tāre gūḍha-rasākhyāne
yogya—suitable; pātra—recipient; haya—is; gūḍha—confidential; rasa—the mellows; vivecane—in analyzing; tumio—you also; kahio—instruct; tāre—him; gūḍha—confidential; rasa—the mellows; ākhyāne—in describing.
"I accept Śrīla Rūpa Gosvāmī as quite fit to understand the confidential mellows of devotional service, and I recommend that you explain devotional service to him further."
e-saba kahiba āge vistāra kariñā
saṅkṣepe uddeśa kaila prastāva pāiñā
e-saba—all these; kahiba—I shall narrate; āge—later; vistāra—elaboration; kariñā—making; saṅkṣepe—in brief; uddeśa—reference; kaila—did; prastāva—opportunity; pāiñā—getting.
I shall describe all these incidents elaborately later on. Now I have given only a brief reference.
priyaḥ so 'yaṁ kṛṣṇaḥ saha-cari kuru-kṣetra-militas
tathāhaṁ sā rādhā tad idam ubhayoḥ saṅgama-sukham
mano me kālindī-pulina-vipināya spṛhayati
priyaḥ—very dear; saḥ—He; ayam—this; kṛṣṇaḥ—Lord Kṛṣṇa; saha-cari—O My dear friend; kuru-kṣetra-militaḥ—who is met on the field of Kurukṣetra; tathā—also; aham—I; sā—that; rādhā—Rādhārāṇī; tat—that; idam—this; ubhayoḥ—of both of Us; saṅgama-sukham—the happiness of meeting; tathāpi—still; antaḥ—within; khelan—playing; madhura—sweet; muralī—of the flute; pañcama—the fifth note; juṣe—which delights in; manaḥ—the mind; me—My; kālindī—of the river Yamunā; pulina—on the bank; vipināya—the trees; spṛhayati—desires.
[This is a verse spoken by Śrīmatī Rādhārāṇī.] "My dear friend, now I have met My very old and dear friend Kṛṣṇa on this field of Kurukṣetra. I am the same Rādhārāṇī, and now We are meeting together. It is very pleasant, but still I would like to go to the bank of the Yamunā beneath the trees of the forest there. I wish to hear the vibration of His sweet flute playing the fifth note within that forest of Vṛndāvana."
ei ślokera saṅkṣepārtha śuna, bhakta-gaṇa
jagannātha dekhi' yaiche prabhura bhāvana
ei—this; ślokera—of the verse; saṅkṣepa-artha—a brief explanation; śuna—hear; bhakta-gaṇa—O devotees; jagannātha—Lord Jagannātha; dekhi'-after seeing; yaiche—just as; prabhura—of Lord Caitanya; bhāvana—the thinking.
Now, O devotees, please hear a brief explanation of this verse. Lord Caitanya Mahāprabhu was thinking in this way after having seen the Jagannātha Deity.
śrī-rādhikā kurukṣetre kṛṣṇera daraśana
yadyapi pāyena, tabu bhāvena aichana
śrī-rādhikā—Śrīmatī Rādhārāṇī; kuru-kṣetre—on the field of Kurukṣetra; kṛṣṇera—of Lord Kṛṣṇa; daraśana—meeting; yadyapi—although; pāyena—She gets; tabu—still; bhāvena—thinks; aichana—in this way.
The subject of His thoughts was Śrīmatī Rādhārāṇī, who met Kṛṣṇa on the field of Kurukṣetra. Although She met Kṛṣṇa there, She was nonetheless thinking of Him in the following way.
rāja-veśa, hātī, ghoḍā, manuṣya gahana
kāhāṅ gopa-veśa, kāhāṅ nirjana vṛndāvana
rāja-veśa—royal dress; hātī—elephants; ghoḍā—horses; manuṣya—men; gahana—crowds; kāhāṅ—where; gopa-veśa—the dress of a cowherd boy; kāhāṅ—where; nirjana—solitary; vṛndāvana—of the name Vṛndāvana.
She thought of Him in the calm and quiet atmosphere of Vṛndāvana, dressed as a cowherd boy. But at Kurukṣetra He was in a royal dress and was accompanied by elephants, horses and crowds of men. Thus the atmosphere was not congenial for Their meeting.
sei bhāva, sei kṛṣṇa, sei vṛndāvana
yabe pāi, tabe haya vāñchita pūraṇa
sei bhāva—that circumstance; sei kṛṣṇa—that Kṛṣṇa; sei vṛndāvana—that Vṛndāvana; yabe pāi—if I get; tabe—then; haya—is; vāñchita—desired object; pūraṇa—fulfilled.
Thus meeting with Kṛṣṇa and thinking of the Vṛndāvana atmosphere, Rādhārāṇī longed for Kṛṣṇa to take Her to Vṛndāvana again to fulfill Her desire in that calm atmosphere.
āhuś ca te nalina-nābha padāravindaṁ
yogeśvarair hṛdi vicintyam agādha-bodhaiḥ
gehaṁ juṣām api manasy udiyāt sadā naḥ
āhuḥ—the gopīs said; ca—and; te—Your; nalina-nābha—O Lord, whose navel is just like a lotus flower; pada-aravindam—lotus feet; yoga-īśvaraiḥ—by the great mystic yogīs; hṛdi—within the heart; vicintyam—to be meditated upon; agādha-bodhaiḥ—who were highly learned philosophers; saṁsāra-kūpa—the dark well of material existence; patita—of those fallen; uttaraṇa—of deliverers; avalambam—the only shelter; geham—family affairs; juṣām—of those engaged; api—although; manasi—in the minds; udiyāt—let be awakened; sadā—always; naḥ—our.
The gopīs spoke thus, "Dear Lord, whose navel is just like a lotus flower, Your lotus feet are the only shelter for those who have fallen into the deep well of material existence. Your feet are worshiped and meditated upon by great mystic yogīs and highly learned philosophers. We wish that these lotus feet may also be awakened within our hearts, although we are only ordinary persons engaged in household affairs."
This is a verse from Śrīmad-Bhāgavatam (10.82.48).
tomāra caraṇa mora vraja-pura-ghare
udaya karaye yadi, tabe vāñchā pūre
tomāra—Your; caraṇa—lotus feet; mora—my; vraja-pura-ghare—at the home in Vṛndāvana; udaya—awaken; karaye—I do; yadi—if; tabe—then; vāñchā—desires; pūre—are fulfilled.
The gopīs thought, "Dear Lord, if Your lotus feet again come to our home in Vṛndāvana, our desires will be fulfilled."
In his Anubhāṣya, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments: "The gopīs are purely engaged in the service of the Lord without motive. They are not captivated by the opulence of Kṛṣṇa, nor by the understanding that He is the Supreme Personality of Godhead." Naturally the gopīs were inclined to love Kṛṣṇa, for He was an attractive young boy of Vṛndāvana village. Being village girls, they were not very much attracted to the field of Kurukṣetra, where Kṛṣṇa was present with elephants, horses and royal dress. Indeed, they did not very much appreciate Kṛṣṇa in that atmosphere. Kṛṣṇa was not attracted by the opulence or personal beauty of the gopīs but by their pure devotional service. Similarly, the gopīs were attracted to Kṛṣṇa as a cowherd boy, not in sophisticated guise. Lord Kṛṣṇa is inconceivably powerful. To understand Him, great yogīs and saintly persons give up all material engagements and meditate upon Him. Similarly, those who are overly attracted to material enjoyment, to enhancement of material opulence, to family maintenance or to liberation from the entanglements of this material world take shelter of the Supreme Personality of Godhead. But such activities and motivations are unknown to the gopīs; they are not at all expert in executing such auspicious activities. Already transcendentally enlightened, they simply engage their purified senses in the service of the Lord in the remote village of Vṛndāvana. The gopīs are not interested in dry speculation, in the arts, in music, or other conditions of material life. They are bereft of all understanding of material enjoyment and renunciation. Their only desire is to see Kṛṣṇa return and enjoy spiritual, transcendental pastimes with them. The gopīs want Him simply to stay in Vṛndāvana so that they can render service unto Him, for His pleasure. There is not even a tinge of personal sense gratification.
bhāgavatera śloka-gūḍhārtha viśada kariñā
rūpa-gosāñi śloka kaila loka bujhāiñā
bhāgavatera—of Śrīmad-Bhāgavatam; śloka—the verse; gūḍha-artha—confidential meaning; viśada—elaborate description; kariñā—doing; rūpa-gosāñi—Śrīla Rūpa Gosvāmī; śloka—the verse; kaila—compiled; loka—the people in general; bujhāiñā—making understand.
In one verse, Śrīla Rūpa Gosvāmī has explained the confidential meaning of the verse of Śrīmad-Bhāgavatam for the understanding of the general populace.
yā te līlā-rasa-parimalodgāri-vanyāparītā
dhanyā kṣauṇī vilasati vṛtā māthurī mādhurībhiḥ
saṁvītas tvaṁ kalaya vadanollāsi-veṇur vihāram
yā—that; te—Your; līlā-rasa—of the mellows tasted in the pastimes; parimala—the fragrance; udgāri—spreading; vanya-āparītā—filled with forests; dhanyā—glorious; kṣauṇī—the land; vilasati—enjoys; vṛtā—surrounded; māthurī—the Mathurā district; mādhurībhiḥ—by the beauties; tatra—there; asmābhiḥ—by us; caṭula—flickering; paśupī-bhāva—with ecstatic enjoyment as gopīs; mugdha-antarābhiḥ—by those whose hearts are enchanted; saṁvītaḥ—surrounded; tvam—You; kalaya—kindly perform; vadana—on the mouth; ullāsi—playing; veṇuḥ—with the flute; vihāram—playful pastimes.
The gopīs continued, "Dear Kṛṣṇa, the fragrance of the mellows of Your pastimes is spread throughout the forests of the glorious land of Vṛndāvana, which is surrounded by the sweetness of the district of Mathurā. In the congenial atmosphere of that wonderful land, You may enjoy Your pastimes, with Your flute dancing on Your lips, and surrounded by us, the gopīs, whose hearts are always enchanted by unpredictable ecstatic emotions."
ei-mata mahāprabhu dekhi' jagannāthe
subhadrā-sahita dekhe, vaṁśī nāhi hāte
ei-mata—in this way; mahāprabhu—Śrī Caitanya Mahāprabhu; dekhi'-after seeing; jagannāthe—Lord Jagannātha; subhadrā—Subhadrā; sahita—with; dekhe—He sees; vaṁśī—the flute; nāhi—not; hāte—in the hand.
In this way, when Śrī Caitanya Mahāprabhu saw Jagannātha, He saw that the Lord was with His sister Subhadrā and was not holding a flute in His hand.
tri-bhaṅga-sundara vraje vrajendra-nandana
kāhāṅ pāba, ei vāñchā bāḍe anukṣaṇa
tri-bhaṅga—bent in three places; sundara—beautiful; vraje—in Vṛndāvana; vrajendra-nandana—the son of Nanda Mahārāja; kāhāṅ—where; pāba—shall I get; ei—this; vāñchā—desire; bāḍe—increases; anukṣaṇa—incessantly.
Absorbed in the ecstasy of the gopīs, Lord Caitanya Mahāprabhu wished to see Lord Jagannātha in His original form as Kṛṣṇa, the son of Nanda Mahārāja, standing in Vṛndāvana and appearing very beautiful, His body curved in three places. His desire to see that form was always increasing.
rādhikā-unmāda yaiche uddhava-darśane
udghūrṇā-pralāpa taiche prabhura rātri-dine
rādhikā-unmāda—the madness of Śrīmatī Rādhārāṇī; yaiche—just like; uddhava-darśane—in seeing Uddhava; udghūrṇā-pralāpa—talking inconsistently in madness; taiche—similarly; prabhura—of Lord Caitanya; rātri-dine—night and day.
Just as Śrīmatī Rādhārāṇī talked inconsistently with a bumblebee in the presence of Uddhava, Śrī Caitanya Mahāprabhu in His ecstasy talked crazily and inconsistently day and night.
This unmāda (madness) is not ordinary madness. When Śrī Caitanya Mahāprabhu talked inconsistently, almost like a crazy fellow, He was in the transcendental ecstasy of love. In the highest transcendental ecstasy there is a feeling of being enchanted in the presence of the enchanter. When the enchanter and the enchanted become separated, mohana, or bewilderment, occurs. When so bewildered due to separation, one becomes stunned, and at that time all the bodily symptoms of transcendental ecstasy are manifested. When they are manifest, one appears inconceivably crazy. This is called transcendental madness. In this state, there is imaginative discourse, and one experiences emotions like those of a madman. The madness of Śrīmatī Rādhārāṇī was explained to Kṛṣṇa by Uddhava, who said, "My dear Kṛṣṇa, because of extreme feelings of separation from You, Śrīmatī Rādhārāṇī is sometimes making Her bed in the groves of the forest, sometimes rebuking a bluish cloud, and sometimes wandering about in the dense darkness of the forest. Thus She has become like a crazy woman."
dvādaśa vatsara śeṣa aiche goṅāila
ei mata śeṣa-līlā tri-vidhāne kaila
dvādaśa—twelve; vatsara—years; śeṣa—final; aiche—in that way; goṅāila—passed away; ei mata—in this way; śeṣa-līlā—the last pastimes; tri-vidhāne—in three ways; kaila—executed.
The last twelve years of Śrī Caitanya Mahāprabhu were passed in this transcendental craziness. Thus He executed His last pastimes in three ways.
sannyāsa kari' cabbiśa vatsara kailā ye ye karma
ananta, apāra--tāra ke jānibe marma
sannyāsa kari'-after accepting the renounced order; cabbiśa vatsara—twenty-four years; kailā—did; ye ye—whatever; karma—activities; ananta—unlimited; apāra—insurmountable; tāra—of that; ke—who; jānibe—will know; marma—the purport.
For the twenty-four years after Śrī Caitanya Mahāprabhu accepted the renounced order, whatever pastimes He executed were unlimited and unfathomable. Who can understand the purport of such pastimes ?
uddeśa karite kari dig-daraśana
mukhya mukhya līlāra kari sūtra gaṇana
uddeśa—indication; karite—to make; kari—I do; dig-daraśana—a general survey; mukhya mukhya—the chief; līlāra—of the pastimes; kari—I do; sūtra—synopsis; gaṇana—enumeration.
Just to indicate those pastimes, I am presenting a general survey of the chief pastimes in the form of a synopsis.
prathama sūtra prabhura sannyāsa-karaṇa
sannyāsa kari' calilā prabhu śrī-vṛndāvana
prathama—first; sūtra—synopsis; prabhura—of the Lord; sannyāsa-karaṇa—accepting the sannyāsa order; sannyāsa kari'-after accepting the renounced order; calilā—went; prabhu—the Lord; śrī-vṛndāvana—toward Vṛndāvana.
This is the first synopsis: After accepting the sannyāsa order, Caitanya Mahāprabhu proceeded toward Vṛndāvana.
Clearly these statements are a real account of Śrī Caitanya Mahāprabhu's acceptance of the renounced order of life. His acceptance of this renounced order is not at all comparable to the acceptance of sannyāsa by Māyāvādīs. After accepting sannyāsa, Caitanya Mahāprabhu wanted to reach Vṛndāvana. He was unlike the Māyāvādī sannyāsīs, who desire to merge into the existence of the Absolute. For a Vaiṣṇava, acceptance of sannyāsa means getting relief from all material activities and completely devoting oneself to the transcendental loving service of the Lord. This is confirmed by Śrīla Rūpa Gosvāmī (Bhakti-rasāmṛta-sindhu 1.2.255): anāsaktasya viṣayān yathārham upayuñjataḥ nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. For a Vaiṣṇava, the renounced order means completely giving up attachment for material things and engaging nonstop in the transcendental loving service of the Lord. The Māyāvādī sannyāsīs, however, do not know how to engage everything in the service of the Lord. Because they have no devotional training, they think material objects to be untouchable. Brahma satyaṁ jagan mithyā The Māyāvādīs think that the world is false, but the Vaiṣṇava sannyāsīs do not think like this. Vaiṣṇavas say, "Why should the world be false? It is reality, and it is meant for the service of the Supreme Personality of Godhead." For a Vaiṣṇava sannyāsī, renunciation means not accepting anything for personal sense enjoyment. Devotional service means engaging everything for the satisfaction of the Supreme Personality of Godhead.
premete vihvala bāhya nāhika smaraṇa
rāḍha-deśe tina dina karilā bhramaṇa
premete—in ecstatic love of Kṛṣṇa; vihvala—overwhelmed; bāhya—external; nāhika—there is not; smaraṇa—remembrance; rāḍha-deśe—in the Rāḍha countries; tina dina—three days; karilā—did; bhramaṇa—traveling.
When proceeding toward Vṛndāvana, Śrī Caitanya Mahāprabhu was overwhelmed with ecstatic love for Kṛṣṇa, and He lost all remembrance of the external world. In this way He traveled continuously for three days in Rāḍha-deśa, the country where the Ganges River does not flow.
nityānanda prabhu mahāprabhu bhulāiyā
gaṅgā-tīre lañā āilā 'yamunā' baliyā
nityānanda prabhu—Lord Nityānanda Prabhu; mahāprabhu—Śrī Caitanya Mahāprabhu; bhulāiyā—bewildering; gaṅgā-tīre—on the bank of the Ganges; lañā—taking; āilā—brought; yamunā—the river Yamunā; baliyā—informing.
First of all, Lord Nityānanda bewildered Śrī Caitanya Mahāprabhu by bringing Him along the banks of the Ganges, saying that it was the river Yamunā.
śāntipure ācāryera gṛhe āgamana
prathama bhikṣā kaila tāhāṅ, rātre saṅkīrtana
śāntipure—in the city of Śāntipura; ācāryera—of Advaita Ācārya; gṛhe—to the home; āgamana—coming; prathama—first; bhikṣā—accepting alms; kaila—did; tāhāṅ—there; rātre—at night; saṅkīrtana—performance of congregational chanting.
After three days, Lord Caitanya Mahāprabhu came to the house of Advaita Ācārya at Śāntipura and accepted alms there. This was His first acceptance of alms. At night He performed congregational chanting there.
It appears that in His transcendental ecstasy, Śrī Caitanya Mahāprabhu forgot to eat for three continuous days. He was then misled by Nityānanda Prabhu, who said that the river Ganges was the Yamunā. Because the Lord was in the ecstasy of going to Vṛndāvana, He was engladdened to see the Yamunā, although in actuality the river was the Ganges. In this way the Lord was brought to the house of Advaita Prabhu at Śāntipura after three days, and He accepted food there. As long as the Lord remained there, He saw His mother, Śacīdevī, and every night executed congregational chanting with all the devotees.
mātā bhakta-gaṇera tāhāṅ karila milana
sarva samādhāna kari' kaila nīlādri-gamana
mātā—the mother; bhakta-gaṇera—of the devotees; tāhāṅ—in that place; karila—did; milana—meeting; sarva—all; samādhāna—adjustments; kari'-executing; kaila—did; nīlādri-gamana—going to Jagannātha Purī.
At the house of Advaita Prabhu, He met His mother as well as all the devotees from Māyāpura. He adjusted everything and then went to Jagannātha Purī.
Śrī Caitanya Mahāprabhu knew very well that His acceptance of sannyāsa was a thunderbolt for His mother. He therefore called for His mother and the devotees from Māyāpura, and by the arrangement of Śrī Advaita Ācārya, He met them for the last time after His acceptance of sannyāsa. His mother was overwhelmed with grief when she saw that He was clean-shaven. There was no longer any beautiful hair on His head. Mother Śacī was pacified by all the devotees, and Lord Caitanya Mahāprabhu asked her to cook for Him because He was very hungry, not having taken anything for three days. His mother immediately agreed, and forgetting everything else, she cooked for Śrī Caitanya Mahāprabhu during all the days she was at the house of Śrī Advaita Prabhu. Then, after a few days, Śrī Caitanya Mahāprabhu requested His mother's permission to go to Jagannātha Purī. At His mother's request, He made Jagannātha Purī His headquarters after His acceptance of sannyāsa. Thus everything was adjusted, and with His mother's permission Śrī Caitanya Mahāprabhu proceeded toward Jagannātha Purī.
pathe nānā līlā-rasa, deva-daraśana
mādhava-purīra kathā, gopāla-sthāpana
pathe—on the way; nānā—various; līlā-rasa—transcendental pastimes; deva-daraśana—visiting the temples; mādhava-purīra—of Mādhavendra Purī; kathā—incidents; gopāla—of Gopāla; sthāpana—the installation.
On the way toward Jagannātha Purī, Caitanya Mahāprabhu performed many other pastimes. He visited various temples and heard the story about Mādhavendra Purī and the installation of Gopāla.
nityānanda kaila prabhura daṇḍa-bhañjana
kṣīra-curi-kathā—the narration of the stealing of the condensed milk; sākṣi-gopāla-vivaraṇa—the description of witness Gopāla; nityānanda—Nityānanda Prabhu; kaila—did; prabhura—of the Lord; daṇḍa-bhañjana—breaking the sannyāsa rod.
From Nityānanda Prabhu, Lord Caitanya Mahāprabhu heard the story of Kṣīra-curī Gopinātha and of the witness Gopāla. Then Nityānanda Prabhu broke the sannyāsa rod belonging to Lord Caitanya Mahāprabhu.
This Kṣīra-curī Gopinātha is situated about five miles away from the Bāleśvara station on the Northeastern Railway, formerly known as the Bengal Māyāpura Railway. This station is situated a few miles away from the famous Kargapura junction station. Sometimes the charge of the temple was given to Śyāmasundara Adhikārī from Gopīvallabhapura, which lies on the border of the district of Medinīpura. Śyāmasundara Adhikārī was a descendant of Rasikānanda Murāri, the chief disciple of Śyāmānanda Gosvāmī.
A few miles before the Jagannātha Purī station is a small station called Sākṣi-gopāla. Near this station is a village named Satyavādī, where the temple of Sākṣi-gopāla is situated.
kruddha hañā ekā gelā jagannātha dekhite
dekhiyā mūrcchita hañā paḍilā bhūmite
kruddha—angry; hañā—becoming; ekā—alone; gelā—went; jagannātha—Lord Jagannātha; dekhite—to see; dekhiyā—after seeing Jagannātha; mūrcchita—senseless; hañā—becoming; paḍilā—fell down; bhūmite—on the ground.
After His sannyāsa rod was broken by Nityānanda Prabhu, Caitanya Mahāprabhu apparently became very angry and left His company to travel alone to the Jagannātha temple. When Caitanya Mahāprabhu entered the Jagannātha temple and saw Lord Jagannātha, He immediately lost His senses and fell down on the ground.
sārvabhauma lañā gelā āpana-bhavana
tṛtīya prahare prabhura ha-ila cetana
sarvabhauma—Sārvabhauma Bhaṭṭācārya; lañā—taking; gelā—went; āpana-bhavana—to his own house; tṛtīya prahare—in the afternoon; prabhura—of Lord Caitanya Mahāprabhu; ha-ila—there was; cetana—consciousness.
After Lord Caitanya Mahāprabhu saw Lord Jagannātha in the temple and fell down unconscious, Sārvabhauma Bhaṭṭācārya took Him to his home. The Lord remained unconscious until the afternoon, when He finally regained His consciousness.
nityānanda, jagadānanda, dāmodara, mukunda
pāche āsi' mili' sabe pāila ānanda
nityānanda—of the name Nityānanda; jagadānanda—of the name Jagadānanda; dāmodara—of the name Dāmodara; mukunda—of the name Mukunda; pāche āsi'-coming; mili'-meeting; sabe—all; pāila—got; ānanda—pleasure
The Lord had left Nityānanda's company and had gone alone to the Jagannātha temple, but later Nityānanda, Jagadānanda, Dāmodara and Mukunda came to see Him, and after seeing Him they were very pleased.
tabe sārvabhaume prabhu prasāda karila
āpana-īśvara-mūrti tāṅre dekhāila
tabe—at that time; sārvabhaume—unto Sārvabhauma Bhaṭṭācārya; prabhu—Lord Śrī Caitanya Mahāprabhu; prasāda karila—bestowed mercy; āpana—His own; īśvara-mūrti—original form as the Lord; tāṅre—unto him; dekhāila—showed.
After this incident, Lord Caitanya Mahāprabhu bestowed His mercy upon Sārvabhauma Bhaṭṭācārya by showing him His original form as the Lord.
tabe ta' karilā prabhu dakṣiṇa gamana
kūrma-kṣetre kaila vāsudeva vimocana
tabe ta'-thereafter; karilā—did; prabhu—Lord Caitanya Mahāprabhu; dakṣiṇa—to southern India; gamana—traveling; kūrma-kṣetre—at the pilgrimage site known as Kūrma-kṣetra; kaila—did; vāsudeva—of the name Vāsudeva; vimocana—deliverance.
After bestowing mercy upon Sārvabhauma Bhaṭṭācārya, the Lord started for southern India. When He came to Kūrma-kṣetra, He delivered a person named Vāsudeva.
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