Chapter 1
The Later Pastimes of Lord Sri Caitanya Mahaprabhu
In this chapter there is a summary description of all the pastimes
performed by Sri Caitanya Mahaprabhu 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 Sri Caitanya Mahaprabhu's
ecstasy that occurred when He recited the verse beginning yah kaumara-harah,
and there is also an explanation of that ecstasy given in the verse priyah so
'yam krsnah, by Srila Rupa Gosvami. Because he wrote that verse, Srila Rupa Gosvami
was specifically blessed by the Lord. There is also a description of the many
books written by Srila Rupa Gosvami, Srila Sanatana Gosvami and Srila Jiva
Gosvami. There is also a description of the meeting between Sri Caitanya
Mahaprabhu, Srila Rupa Gosvami and Srila Sanatana Gosvami in the village known
as Ramakeli.
TEXT 1
TEXT
yasya prasadad ajno 'pi
sadyah sarva-jnatam vrajet
sa
sri-caitanya-devo me
bhagavan samprasidatu
SYNONYMS
yasya--of whom; prasadat--by the mercy; ajnah api--even a person who has
no knowledge; sadyah--immediately; sarva-jnatam--all knowledge; vrajet--can
achieve; sah--that; sri-caitanya-devah--Lord Sri Caitanya Mahaprabhu; me--on
me; bhagavan--the Supreme Personality of Godhead; samprasidatu--may He bestow
His causeless mercy.
TRANSLATION
Even a person with no knowledge can immediately acquire all knowledge
simply by the benediction of Sri Caitanya Mahaprabhu. Therefore I am praying to
the Lord for His causeless mercy upon me.
TEXT 2
TEXT
vande sri-krsna-caitanya-
nityanandau sahoditau
gaudodaye puspavantau
citrau san-dau tamo-nudau
SYNONYMS
vande--I offer respectful obeisances; sri-krsna-caitanya--to Lord Sri
Krsna Caitanya; nityanandau--and to Lord Nityananda;
saha-uditau--simultaneously arisen; gauda-udaye--on the eastern horizon of
Gauda; puspavantau--the sun and moon together; citrau--wonderful; sam-dau--bestowing
benediction; tamah-nudau--dissipating darkness.
TRANSLATION
I offer my respectful obeisances unto Sri Krsna Caitanya and Lord
Nityananda, who are like the sun and moon. They have arisen simultaneously on
the horizon of Gauda to dissipate the darkness of ignorance and thus
wonderfully bestow benediction upon all.
TEXT 3
TEXT
jayatam suratau pangor
mama manda-mater gati
mat-sarvasva-padambhojau
radha-madana-mohanau
SYNONYMS
jayatam--all glory to; su-ratau--most merciful, or attached in conjugal
love; pangoh--of one who is lame; mama--of me; manda-mateh--foolish;
gati--refuge; mat--my; sarva-sva--everything; pada-ambhojau--whose lotus feet;
radha-madana-mohanau--Radharani and Madana-mohana.
TRANSLATION
Glory to the all-merciful Radha and Madana-mohana! I am lame and
ill-advised, yet They are my directors, and Their lotus feet are everything to
me.
TEXT 4
TEXT
divyad-vrndaranya-kalpa-drumadhah-
srimad-ratnagara-simhasana-sthau
srimad-radha-srila-govinda-devau
presthalibhih sevyamanau smarami
SYNONYMS
divyat--shining; vrnda-aranya--in the forest of Vrndavana; kalpa-druma--desire
tree; adhah--beneath; srimat--most beautiful; ratna-agara--in a temple of
jewels; simha-asana-sthau--sitting on a throne; srimat--very beautiful;
radha--Srimati Radharani; srila-govinda-devau--and Sri Govindadeva;
prestha-alibhih--by most confidential associates; sevyamanau--being served;
smarami--I remember.
TRANSLATION
In a temple of jewels in Vrndavana, underneath a desire tree, Sri Sri
Radha-Govinda, served by Their most confidential associates, sit upon an effulgent
throne. I offer my humble obeisances unto Them.
TEXT 5
TEXT
sriman rasa-rasarambhi
vamsi-vata-tata-sthitah
karsan venu-svanair gopir
gopinathah sriye 'stu nah
SYNONYMS
sriman--the most beautiful form; rasa--of the rasa dance;
rasa-arambhi--the initiator of the mellow; vamsi-vata--the celebrated place
named Vamsivata; tata--on the bank of Yamuna; sthitah--being situated;
karsan--attracting; venu-svanaih--by the sounds of the flute; gopih--all the
gopis; gopi-nathah--the master of all the gopis; sriye--the opulence of love
and affection; astu--let there be; nah--upon us.
TRANSLATION
May Gopinathaji, who attracts all the gopis with the song of His flute
and who has begun the most melodious rasa dance on the bank of the Yamuna in
Vamsivata, be merciful upon us.
TEXT 6
TEXT
jaya jaya gauracandra jaya krpa-sindhu
jaya jaya saci-suta jaya dina-bandhu
SYNONYMS
jaya jaya--all glories; gauracandra--to Sri Caitanya Mahaprabhu;
jaya--all glories; krpa-sindhu--to the ocean of mercy; jaya jaya--all glories
unto You; saci-suta--the son of Saci; jaya--all glories unto You;
dina-bandhu--the friend of the fallen.
TRANSLATION
All glories unto Sri Gaurahari, who is an ocean of mercy! All glories
unto You, the son of Sacidevi, for You are the only friend of all fallen souls!
TEXT 7
TEXT
jaya jaya nityananda jayadvaita-candra
jaya srivasadi jaya gaura-bhakta-vrnda
SYNONYMS
jaya jaya--all glories; nityananda--to Lord Nityananda; jaya
advaita-candra--all glories to Advaita Prabhu; jaya--all glories; srivasa-adi--to
all the devotees, headed by Srivasa Thakura; jaya gaura-bhakta-vrnda--all
glories unto the devotees of Lord Gaurasundara.
TRANSLATION
All glories unto Lord Nityananda and Advaita Prabhu, and all glories
unto all the devotees of Lord Caitanya, headed by Srivasa Thakura!
TEXT 8
TEXT
purve kahilun adi-lilara sutra-gana
yaha vistariyachena dasa-vrndavana
SYNONYMS
purve--previously; kahilun--I have described; adi-lilara--of the
adi-lila; sutra-gana--the synopsis; yaha--which; vistariyachena--has
elaborately explained; dasa-vrndavana--Vrndavana dasa Thakura.
TRANSLATION
I have previously described in synopsis the adi-lila [initial pastimes],
which have already been fully described by Vrndavana dasa Thakura.
TEXT 9
TEXT
ataeva
tara ami sutra-matra kailun
ye kichu visesa, sutra-madhyei kahilun
SYNONYMS
ataeva--therefore; tara--of that; ami--I; sutra-matra--only the
synopsis; kailun--did; ye kichu--whatever; visesa--specifics; sutra-madhyei
kahilun--I have already stated within the synopsis.
TRANSLATION
I have therefore given only a synopsis of those incidents, and whatever
specifics were to be related have already been given in that synopsis.
TEXT 10
TEXT
ebe kahi sesa-lilara mukhya sutra-gana
prabhura asesa lila na yaya varnana
SYNONYMS
ebe--now; kahi--I describe; sesa-lilara--of the pastimes at the end;
mukhya--chief; sutra-gana--synopsis; prabhura--of Lord Caitanya Mahaprabhu;
asesa--unlimited; lila--pastimes; na yaya varnana--it is not possible to
describe.
TRANSLATION
To describe the unlimited pastimes of Sri Caitanya Mahaprabhu is not
possible, but I now wish to relate the chief incidents and give a synopsis of
those pastimes occurring at the end.
TEXTS 11-12
TEXT
tara madhye yei bhaga dasa-vrndavana
'caitanya-mangale' vistari' karila varnana
sei bhagera ihan sutra-matra likhiba
tahan ye visesa kichu, ihan vistariba
SYNONYMS
tara madhye--amongst them; yei--which; bhaga--portion;
dasa-vrndavana--Srila Vrndavana dasa Thakura; caitanya-mangale--in his book
Caitanya-mangala; vistari'--elaborating; karila varnana--has described; sei
bhagera--of that portion; ihan--here in this book; sutra-matra--the synopsis
only; likhiba--I shall write; tahan--there; ye--whatever; visesa--special
details; kichu--something; ihan vistariba--I shall describe elaborately.
TRANSLATION
I shall describe only in synopsis that portion which Vrndavana dasa
Thakura has described very elaborately in his book Caitanya-mangala. Whatever
incidents are outstanding, however, I shall later elaborate.
TEXT 13
TEXT
caitanya-lilara vyasa----dasa vrndavana
tanra ajnaya karon tanra ucchista carvana
SYNONYMS
caitanya-lilara vyasa--the Vyasadeva, or compiler of the pastimes, of
Lord Caitanya Mahaprabhu; dasa vrndavana--Vrndavana dasa Thakura; tanra--of
him; ajnaya--upon the order; karon--I do; tanra--his; ucchista--of the remnants
of food; carvana--chewing.
TRANSLATION
Actually the authorized compiler of the pastimes of Sri Caitanya
Mahaprabhu is Srila Vrndavana dasa, the incarnation of Vyasadeva. Only upon his
orders am I trying to chew the remnants of food that he has left.
TEXT 14
TEXT
bhakti kari' sire
dhari tanhara carana
sesa-lilara sutra-gana kariye varnana
SYNONYMS
bhakti kari'--with great devotion; sire--on my head; dhari--I hold;
tanhara--his; carana--lotus feet; sesa-lilara--of the pastimes at the end;
sutra-gana--the synopsis; kariye--I do; varnana--describe.
TRANSLATION
Placing his lotus feet upon my head in great devotion, I shall now
describe in summary the Lord's final pastimes.
TEXT 15
TEXT
cabbisa vatsara prabhura grhe avasthana
tahan ye karila lila----'adi-lila' nama
SYNONYMS
cabbisa vatsara--for twenty-four years; prabhura--of the Lord; grhe--at
home; avasthana--residing; tahan--there; ye--whatever; karila--He performed;
lila--pastimes; adi-lila nama--are called adi-lila.
TRANSLATION
For twenty-four years, Lord Sri Caitanya Mahaprabhu remained at home,
and whatever pastimes He performed during that time are called the adi-lila.
TEXT 16
TEXT
cabbisa vatsara sese yei magha-masa
tara sukla-pakse prabhu
karila sannyasa
SYNONYMS
cabbisa vatsara--of those twenty-four years; sese--at the end;
yei--which; magha-masa--the month of Magha (January-February); tara--of that
month; sukla-pakse--during the fortnight of the waxing moon; prabhu--the Lord;
karila--accepted; sannyasa--the renounced order of life.
TRANSLATION
At the end of His twenty-fourth year, in the month of Magha, during the
fortnight of the waxing moon, the Lord accepted the renounced order of life,
sannyasa.
TEXT 17
TEXT
sannyasa kariya cabbisa vatsara avasthana
tahan yei lila, tara 'sesa-lila' nama
SYNONYMS
sannyasa kariya--after accepting the order of sannyasa; cabbisa
vatsara--the twenty-four years; avasthana--remaining in this material world;
tahan--in that portion; yei lila--whatever pastimes (were performed); tara--of
those pastimes; sesa-lila--the pastimes at the end; nama--named.
TRANSLATION
After accepting sannyasa, Lord Caitanya remained within this material
world for another twenty-four years. Within this period, whatever pastimes He
enacted are called the sesa-lila, or pastimes occurring at the end.
TEXT 18
TEXT
sesa-lilara 'madhya' 'antya',----dui nama haya
lila-bhede vaisnava saba nama-bheda kaya
SYNONYMS
sesa-lilara--of the sesa-lila, or pastimes at the end; madhya--the
middle; antya--the final; dui--two; nama--names; haya--are; lila-bhede--by the
difference of pastimes; vaisnava--the devotees of the Supreme Lord; saba--all;
nama-bheda--different names; kaya--say.
TRANSLATION
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.
TEXT 19
TEXT
tara madhye chaya vatsara----gamanagamana
nilacala-gauda-setubandha-vrndavana
SYNONYMS
tara madhye--within that period; chaya vatsara--for six years;
gamana-agamana--going and coming; nilacala--from Jagannatha Puri; gauda--to
Bengal; setubandha--and from Cape Comorin; vrndavana--to Vrndavana-dhama.
TRANSLATION
For six years of the last twenty-four, Sri Caitanya Mahaprabhu traveled
all over India from Jagannatha Puri to Bengal and from Cape Comorin to
Vrndavana.
TEXT 20
TEXT
tahan yei lila, tara 'madhya-lila' nama
tara pache lila----'antya-lila' abhidhana
SYNONYMS
tahan--in those places; yei lila--all the pastimes; tara--of those;
madhya-lila--the middle pastimes; nama--named; tara pache lila--all the
pastimes after that period; antya-lila--last pastimes; abhidhana--the
nomenclature.
TRANSLATION
All the pastimes performed by the Lord in those places are known as the
madhya-lila, and whatever pastimes were performed after that are called the
antya-lila.
TEXT 21
TEXT
'adi-lila', 'madhya-lila', 'antya-lila' ara
ebe 'madhya-lilara' kichu kariye vistara
SYNONYMS
adi-lila madhya-lila antya-lila ara--therefore there are three periods,
namely the adi-lila, madhya-lila and antya-lila; ebe--now; madhya-lilara--of
the madhya-lila; kichu--something; kariye--I shall do; vistara--elaboration.
TRANSLATION
The pastimes of the Lord are therefore divided into three periods--the
adi-lila, madhya-lila and antya-lila. Now I shall very elaborately describe the
madhya-lila.
TEXT 22
TEXT
astadasa-varsa kevala nilacale sthiti
apani acari' jive sikhaila bhakti
SYNONYMS
astadasa-varsa--for eighteen years; kevala--only; nilacale--in
Jagannatha Puri; sthiti--staying; apani--personally; acari'--behaving;
jive--unto the living entities; sikhaila--instructed; bhakti--devotional
service.
TRANSLATION
For eighteen continuous years, Lord Sri Caitanya Mahaprabhu remained at
Jagannatha Puri and, through His personal behavior, instructed all living
entities in the mode of devotional service.
TEXT 23
TEXT
tara madhye chaya vatsara
bhakta-gana-sange
prema-bhakti pravartaila nrtya-gita-range
SYNONYMS
tara madhye--within that period; chaya vatsara--for six years;
bhakta-gana-sange--with all the devotees; prema-bhakti--the loving service of
the Lord; pravartaila--introduced; nrtya-gita-range--in the matter of chanting
and dancing.
TRANSLATION
Of these eighteen years at Jagannatha Puri, Sri Caitanya Mahaprabhu
spent six years with His many devotees. By chanting and dancing, He introduced
the loving service of the Lord.
TEXT 24
TEXT
nityananda-gosanire pathaila gauda-dese
tenho gauda-desa bhasaila prema-rase
SYNONYMS
nityananda-gosanire--Nityananda Gosvami; pathaila--sent; gauda-dese--to
Bengal; tenho--He; gauda-desa--the tract of land known as Gauda-desa, or
Bengal; bhasaila--overflooded; prema-rase--with ecstatic love of Krsna.
TRANSLATION
Lord Sri Caitanya Mahaprabhu sent Nityananda Prabhu from Jagannatha Puri
to Bengal, which was known as Gauda-desa, and Lord Nityananda Prabhu
overflooded this country with the transcendental loving service of the Lord.
TEXT 25
TEXT
sahajei nityananda----krsna-premoddama
prabhu-ajnaya kaila yahan tahan prema-dana
SYNONYMS
sahajei--by nature; nityananda--Lord Nityananda Prabhu;
krsna-prema-uddama--very much inspired in transcendental loving service to Lord
Krsna; prabhu-ajnaya--by the order of the Lord; kaila--did; yahan tahan--anywhere
and everywhere; prema-dana--distribution of that love.
TRANSLATION
Sri Nityananda Prabhu is by nature very much inspired in rendering
transcendental loving service to Lord Krsna. Now, being ordered by Sri Caitanya
Mahaprabhu, He distributed this loving service anywhere and everywhere.
TEXT 26
TEXT
tanhara carane mora koti namaskara
caitanyera bhakti yenho laoyaila samsara
SYNONYMS
tanhara carane--unto His lotus feet; mora--my; koti--unlimited;
namaskara--obeisances; caitanyera--of Lord Sri Caitanya Mahaprabhu; bhakti--the
devotional service; yenho--one who; laoyaila--caused to take; samsara--the
whole world.
TRANSLATION
I offer innumerable obeisances unto the lotus feet of Sri Nityananda
Prabhu, who is so kind that He spread the service of Sri Caitanya Mahaprabhu
all over the world.
TEXT 27
TEXT
caitanya-gosani yanre bale 'bada bhai'
tenho kahe, mora prabhu----caitanya-gosani
SYNONYMS
caitanya-gosani--Lord Sri Caitanya Mahaprabhu; yanre--unto whom;
bale--says; bada bhai--elder brother; tenho--He; kahe--says; mora prabhu--My
Lord; caitanya-gosani--the supreme master, Lord Caitanya Mahaprabhu.
TRANSLATION
Caitanya Mahaprabhu used to address Nityananda Prabhu as His elder
brother, whereas Nityananda Prabhu addressed Sri Caitanya Mahaprabhu as His
Lord.
TEXT 28
TEXT
yadyapi apani haye prabhu balarama
tathapi caitanyera kare dasa-abhimana
SYNONYMS
yadyapi--although; apani--personally; haye--is; prabhu--Lord;
balarama--Balarama; tathapi--still; caitanyera--of Lord Sri Caitanya
Mahaprabhu; kare--accepts; dasa-abhimana--conception as the eternal servant.
TRANSLATION
Although Nityananda Prabhu is none other than Balarama Himself, He
nonetheless always thinks of Himself as the eternal servant of Lord Sri
Caitanya Mahaprabhu.
TEXT 29
TEXT
'caitanya' seva, 'caitanya' gao, lao 'caitanya'-nama
'caitanye' ye bhakti kare, sei mora prana
SYNONYMS
caitanya seva--serve Sri Caitanya Mahaprabhu; caitanya gao--chant about
Sri Caitanya Mahaprabhu; lao--always take; caitanya-nama--the name of Lord
Caitanya Mahaprabhu; caitanye--unto Lord Sri Caitanya Mahaprabhu; ye--anyone
who; bhakti--devotional service; kare--renders; sei--that person; mora--My;
prana--life and soul.
TRANSLATION
Nityananda Prabhu requested everyone to serve Sri Caitanya Mahaprabhu,
chant His glories and utter His name. Nityananda Prabhu claimed that person to
be His life and soul who rendered devotional service unto Sri Caitanya
Mahaprabhu.
TEXT 30
TEXT
ei mata loke caitanya-bhakti laoyaila
dina-hina, nindaka, sabare nistarila
SYNONYMS
ei mata--in this way; loke--the people in general; caitanya--of Lord
Caitanya Mahaprabhu; bhakti--the devotional service; laoyaila--He caused to
accept; dina-hina--poor fallen souls; nindaka--blasphemers; sabare--everyone;
nistarila--He delivered.
TRANSLATION
In this way, Srila Nityananda Prabhu introduced the cult of Sri Caitanya
Mahaprabhu to everyone without discrimination. Even though the people were
fallen souls and blasphemers, they were delivered by this process.
TEXT 31
TEXT
tabe prabhu vraje pathaila rupa-sanatana
prabhu-ajnaya dui bhai aila vrndavana
SYNONYMS
tabe--after this; prabhu--Lord
Sri Caitanya Mahaprabhu; vraje--to Vrndavana-dhama; pathaila--sent;
rupa-sanatana--the two brothers Rupa Gosvami and Sanatana Gosvami;
prabhu-ajnaya--upon the order of Sri Caitanya Mahaprabhu; dui bhai--the two
brothers; aila--came; vrndavana--to Vrndavana-dhama.
TRANSLATION
Lord Sri Caitanya Mahaprabhu then sent the two brothers Srila Rupa
Gosvami and Srila Sanatana Gosvami to Vraja. By His order, they went to Sri
Vrndavana-dhama.
TEXT 32
TEXT
bhakti pracariya sarva-tirtha prakasila
madana-gopala-govindera seva pracarila
SYNONYMS
bhakti pracariya--broadcasting devotional service; sarva-tirtha--all the
places of pilgrimage; prakasila--discovered; madana-gopala--of Sri
Radha-Madana-mohana; govindera--of Sri Radha-Govindaji; seva--the service:
pracarila--introduced.
TRANSLATION
After going to Vrndavana, the brothers preached devotional service and
discovered many places of pilgrimage. They specifically initiated the service
of Madana-mohana and Govindaji.
TEXT 33
TEXT
nana sastra ani' kaila bhakti-grantha sara
mudha adhama-janere tenho karila nistara
SYNONYMS
nana sastra--different types of scriptures; ani'--collecting;
kaila--compiled; bhakti-grantha--of books on devotional service; sara--the
essence; mudha--rascals; adhama-janere--and fallen souls; tenho--they; karila
nistara--delivered.
TRANSLATION
Both Rupa Gosvami and Sanatana Gosvami brought various scriptures to Vrndavana
and collected the essence of these by compiling many scriptures on devotional
service. In this way they delivered all rascals and fallen souls.
PURPORT
Srila Srinivasa Acarya has sung:
nana-sastra-vicaranaika-nipunau sad-dharma-samsthapakau
lokanam hita-karinau tri-bhuvane manyau saranyakarau
radha-krsna-padaravinda-bhajananandena mattalikau
vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau
The six Gosvamis, under the direction of Srila Rupa Gosvami and Srila
Sanatana Gosvami, studied various Vedic scriptures and picked up the essence of
them, the devotional service of the Lord. This means that all the Gosvamis
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-gita
(15.15): vedais ca sarvair aham eva vedyah. All the Vedic literature aims at
understanding Krsna, and how to understand Krsna through devotional service has
been explained by Srila Rupa and Sanatana Gosvamis, 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 Gosvamis.
TEXT 34
TEXT
prabhu ajnaya kaila saba sastrera vicara
vrajera nigudha bhakti karila pracara
SYNONYMS
prabhu ajnaya--upon the order of Lord Sri Caitanya Mahaprabhu;
kaila--they did; saba sastrera--of all scriptures; vicara--analytical study;
vrajera--of Sri Vrndavana-dhama; nigudha--most confidential; bhakti--devotional
service; karila--did; pracara--preaching.
TRANSLATION
The Gosvamis 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 Sri Caitanya Mahaprabhu. Thus one can understand
the most confidential devotional service of Vrndavana.
PURPORT
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 prakrta-sahajiyas. The prakrta-sahajiyas do not consult the
Vedic literature, and they are debauchees, woman-hunters and smokers of ganja.
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 prakrta-sahajiyas do not realize that they are violating the orders
of Sri Caitanya Mahaprabhu, who specifically said that to understand Vrndavana
and the pastimes of Vrndavana one must have sufficient knowledge of the sastras
(Vedic scriptures). As stated in Srimad-Bhagavatam (1.2.12), bhaktya
sruta-grhitaya. This means that devotional service is acquired from Vedic
knowledge. Tac chraddadhanah munayah. Devotees who are actually serious attain
bhakti, scientific devotional service, by hearing Vedic scriptures (bhaktya
sruta-grhitaya). It is not that one should create something out of
sentimentality, become a sahajiya and advocate such concocted devotional service.
However, Srila Bhaktisiddhanta Sarasvati Thakura considered such sahajiyas 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 sahajiyas is far better than that of the Mayavadi sannyasis. Although
the sahajiyas do not think much of Vedic knowledge, they nonetheless have
accepted Lord Krsna as the Supreme Lord. Unfortunately, they mislead others
from authentic devotional service.
TEXT 35
TEXT
hari-bhakti-vilasa, ara bhagavatamrta
dasama-tippani, ara dasama-carita
SYNONYMS
hari-bhakti-vilasa--the scripture named Hari-bhakti-vilasa; ara--and;
bhagavatamrta--the scripture named Brhad-bhagavatamrta;
dasama-tippani--comments on the Tenth Canto of Srimad-Bhagavatam; ara--and;
dasama-carita--poetry about the Tenth Canto of Srimad-Bhagavatam.
TRANSLATION
Some of the books compiled by Srila Sanatana Gosvami were the
Hari-bhakti-vilasa, Brhad-bhagavatamrta, Dasama-tippani and Dasama-carita.
PURPORT
In the First Wave of the book known as Bhakti-ratnakara, it is said that
Sanatana Gosvami understood Srimad-Bhagavatam by thorough study and explained
it in his commentary known as Vaisnava-tosani All the knowledge that Sri
Sanatana Gosvami and Rupa Gosvami directly acquired from Sri Caitanya
Mahaprabhu was broadcast all over the world by their expert service. Sanatana
Gosvami gave his Vaisnava-tosani commentary to Srila Jiva Gosvami for editing,
and Srila Jiva Gosvami edited this under the name of Laghu-tosani. Whatever he
immediately put down in writing was finished in the year 1476 Saka (A.D. 1555).
Srila Jiva Gosvami completed Laghu-tosani in the year Sakabda 1504 (A.D. 1583).
The subject matter of the Hari-bhakti-vilasa, by Sri Sanatana Gosvami,
was collected by Srila Gopala Bhatta Gosvami and is known as a vaisnava-smrti.
This vaisnava-smrti-grantha was finished in twenty chapters, known as vilasas.
In the first vilasa there is a description of how a relationship is established
between the spiritual master and the disciple, and mantras are explained. In
the second vilasa, the process of initiation is described. In the third vilasa,
the methods of Vaisnava 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 vilasa are
descriptions of samskara, the reformatory method; tilaka, the application of
twelve tilakas on twelve places of the body; mudra, marks on the body; mala,
chanting with beads; and guru-puja, worship of the spiritual master. In the
fifth vilasa, 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 salagrama-sila representation of Lord Visnu. In the sixth vilasa, the
required practices for inviting the transcendental form of the Lord and bathing
Him are given. In the seventh vilasa, one is instructed on how to collect
flowers used for the worship of Lord Visnu. In the eighth vilasa, 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 vilasa, there are
descriptions about collecting tulasi leaves, offering oblations to forefathers
according to Vaisnava rituals, and offering food. In the tenth vilasa there are
descriptions of the devotees of the Lord (Vaisnavas, or saintly persons). In
the eleventh vilasa, 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 vilasa, Ekadasi is described. In the
thirteenth vilasa, fasting is discussed, as well as observance of the
Maha-dvadasi ceremony. In the fourteenth vilasa, different duties for different
months are outlined. In the fifteenth vilasa, there are instructions on how to
observe Ekadasi fasting without even drinking water. There are also
descriptions of branding the body with the symbols of Visnu, discussions of
Caturmasya observations during the rainy season, and discussions of Janmastami,
Parsvaikadasi, Sravana-dvadasi, Rama-navami and Vijaya-dasami. The sixteenth
vilasa discusses duties to be observed in the month of Karttika
(October-November), or the Damodara month, or Urja, when lamps are offered in
the Deity room or above the temple. There are also descriptions of the
Govardhana-puja and Ratha-yatra. The seventeenth vilasa discusses preparations
for Deity worship, maha-mantra chanting and the process of japa. In the
eighteenth vilasa the different forms of Sri Visnu are described. The
nineteenth vilasa discusses the establishment of the Deity and the rituals
observed in bathing the Deity before installation. The twentieth vilasa
discusses the construction of temples, referring to those constructed by the
great devotees. The details of the Hari-bhakti-vilasa-grantha are given by Sri
Kaviraja Gosvami in the Madhya-lila (24.329-345). The descriptions given in
those verses by Krsnadasa Kaviraja Gosvami are actually a description of those
portions compiled by Gopala Bhatta Gosvami. According to Srila Bhaktisiddhanta
Sarasvati Thakura, the regulative principles of devotional service compiled by
Gopala Bhatta Gosvami do not strictly follow our Vaisnava principles. Actually,
Gopala Bhatta Gosvami collected only a summary of the elaborate descriptions of
Vaisnava regulative principles from the Hari-bhakti-vilasa. It is Srila
Bhaktisiddhanta Sarasvati Gosvami's opinion, however, that to follow the
Hari-bhakti-vilasa strictly is to actually follow the Vaisnava rituals in
perfect order. He claims that the smarta-samaja, which is strictly followed by
caste brahmanas, has influenced portions that Gopala Bhatta Gosvami collected
from the original Hari-bhakti-vilasa. It is therefore very difficult to find
out Vaisnava directions from the book of Gopala Bhatta Gosvami. It is better to
consult the commentary made by Sanatana Gosvami himself for the
Hari-bhakti-vilasa under the name of Dig-darsini-tika. Some say that the same commentary
was compiled by Gopinatha-puja Adhikari, who was engaged in the service of Sri
Radha-ramanaji and who happened to be one of the disciples of Gopala Bhatta
Gosvami.
Regarding the Brhad-bhagavatamrta, 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 Vaikuntha-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-mahatmya-nirupana, 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.
Dasama-tippani is a commentary on the Tenth Canto of Srimad-Bhagavatam.
Another name for this commentary is Brhad-vaisnava-tosani-tika. In the
Bhakti-ratnakara, it is said that Dasama-tippani was finished in 1476 Sakabda
(A.D. 1555).
TEXT 36
TEXT
ei saba grantha kaila gosani sanatana
rupa-gosani kaila yata, ke karu ganana
SYNONYMS
ei saba--all these; grantha--scriptures; kaila--compiled; gosani
sanatana--Sanatana Gosvami; rupa-gosani--Rupa Gosvami; kaila--did; yata--all;
ke--who; karu ganana--can count.
TRANSLATION
We have already given the names of four books compiled by Sanatana
Gosvami. Similarly, Srila Rupa Gosvami has also compiled many books, which no
one can even count.
TEXT 37
TEXT
pradhana pradhana kichu kariye ganana
laksa granthe kaila vraja-vilasa varnana
SYNONYMS
pradhana pradhana--the most important ones; kichu--some; kariye--I do;
ganana--enumeration; laksa--hundreds and thousands; granthe--in verses;
kaila--did; vraja-vilasa--of the pastimes of the Lord in Vrndavana; varnana--description.
TRANSLATION
I shall therefore enumerate the chief books compiled by Srila Rupa
Gosvami. He has described the pastimes of Vrndavana in thousands of verses.
TEXT 38
TEXT
rasamrta-sindhu, ara vidagdha-madhava
ujjvala-nilamani, ara lalita-madhava
SYNONYMS
rasamrta-sindhu--of the name Bhakti-rasamrta-sindhu; ara--and;
vidagdha-madhava--of the name Vidagdha-madhava; ujjvala-nilamani--of the name
Ujjvala-nilamani; ara--and; lalita-madhava--of the name Lalita-madhava.
TRANSLATION
The books compiled by Sri Rupa Gosvami include the
Bhakti-rasamrta-sindhu, Vidagdha-madhava, Ujjvala-nilamani and Lalita-madhava.
TEXTS 39-40
TEXT
dana-keli-kaumudi, ara bahu stavavali
astadasa lila-cchanda, ara padyavali
govinda-virudavali, tahara laksana
mathura-mahatmya, ara nataka-varnana
SYNONYMS
dana-keli-kaumudi--of the name Dana-keli-kaumudi; ara--and; bahu
stavavali--many prayers; astadasa--eighteen; lila-cchanda--chronological
pastimes; ara--and; padyavali--of the name Padyavali; govinda-virudavali--of
the name Govinda-virudavali; tahara laksana--the symptoms of the book;
mathura-mahatmya--the glories of Mathura; ara nataka-varnana--and descriptions
of drama (Nataka-candrika).
TRANSLATION
Srila Rupa Gosvami also compiled the Dana-keli-kaumudi, Stavavali,
Lila-cchanda, Padyavali, Govinda-virudavali, Mathura-mahatmya and
Nataka-varnana.
TEXT 41
TEXT
laghu-bhagavatamrtadi ke karu ganana
sarvatra karila vraja-vilasa varnana
SYNONYMS
laghu-bhagavatamrta-adi--another list, containing Laghu-bhagavatamrta;
ke--who; karu ganana--can count; sarvatra--everywhere; karila--did;
vraja-vilasa--of the pastimes of Vrndavana; varnana--description.
TRANSLATION
Who can count the rest of the books (headed by the Laghu-bhagavatamrta)
written by Srila Rupa Gosvami? He has described the pastimes of Vrndavana in
all of them.
PURPORT
Srila Bhaktisiddhanta Sarasvati has given a description of these books.
The Bhakti-rasamrta-sindhu is a great book of instruction on how to develop
devotional service to Lord Krsna and follow the transcendental process. It was
finished in the year 1463 Sakabda (A.D. 1542). This book is divided into four
parts: purva-vibhaga (eastern division), daksina-vibhaga (southern division),
pascima-vibhaga (western division) and uttara-vibhaga (northern division). In
the purva-vibhaga, 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 laharis
(waves) in this division of the ocean of the nectar of devotion.
In the daksina-vibhaga (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
vibhava, anubhava, sattvika, vyabhicari and sthayi-bhava, all on this high
platform of devotional service. Thus there are five waves in the
daksina-vibhaga division. In the western division (pascima-vibhaga) there is a
description of the chief transcendental humors derived from devotional service.
These are known as mukhya-bhakti-rasa-nirupana, 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
Krsna and His devotees. Thus there are five waves in the western division.
In the northern division (uttara-vibhaga) 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-rasamrta-sindhu.
The Vidagdha-madhava is a drama of Lord Krsna's pastimes in Vrndavana.
Srila Rupa Gosvami finished this book in the year 1454 Sakabda (A.D. 1533). The
first part of this drama is called venu-nada-vilasa, the second part
manmatha-lekha, the third part radha-sanga, the fourth part venu-harana, the
fifth part radha-prasadana, the sixth part sarad-vihara, and the seventh and
last part gauri-vihara.
There is also a book called Ujjvala-nilamani, 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-rasamrta-sindhu, but it is very elaborately discussed in the
Ujjvala-nilamani. This book describes different types of lovers, their
assistants, and those who are very dear to Krsna. There is also a description
of Srimati Radharani and other female lovers, as well as various group leaders.
Messengers and the constant associates, as well as others who are very dear to
Krsna, are all described. The book also relates how love of Krsna 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-madhava is a description of Krsna's pastimes in
Dvaraka. These pastimes were made into a drama, and the work was finished in
the year 1459 Sakabda. The first part deals with festivities in the evening,
the second with the killing of the Sankhacuda, the third with maddened Srimati
Radharani, the fourth with Radharani's proceeding toward Krsna, the fifth with
the achievement of Candravali, the sixth with the achievement of Lalita, the
seventh with the meeting in Nava-vrndavana, the eighth with the enjoyment in
Nava-vrndavana, 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-bhagavatamrta is divided into two parts. The first is called
"The Nectar of Krsna" 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 Sri Krsna and descriptions of His pastimes and expansions in
svamsa (personal forms) and vibhinnamsa. According to different absorptions,
the incarnations are called avesa and tad-ekatma. The first incarnation is
divided into three purusavataras--namely, Maha-Visnu, Garbhodakasayi Visnu and
Ksirodakasayi Visnu. Then there are the three incarnations of the modes of
nature--namely, Brahma, Visnu and Mahesvara (Siva). 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 lila-avataras,
namely Catuh-sana (the Kumaras), Narada, Varaha, Matsya, Yajna, Nara-narayana
Rsi, Kapila, Dattatreya, Hayagriva, Hamsa, Prsnigarbha, Rsabha, Prthu, Nrsimha,
Kurma, Dhanvantari, Mohini, Vamana, Parasurama, Dasarathi, Krsna-dvaipayana,
Balarama, Vasudeva, Buddha and Kalki. There are also fourteen incarnations of
Manu: Yajna, Vibhu, Satyasena, Hari, Vaikuntha, Ajita, Vamana, Sarvabhauma,
Rsabha, Visvaksena, Dharmasetu, Sudhama, Yogesvara and Brhadbhanu. 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 Mahaprabhu). There are different types of millenniums and incarnations
for those millenniums. The categories called avesa, prabhava, 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.
Sri Krsna is the original Supreme Personality of Godhead, and no one is
greater than Him. He is the source of all incarnations. In the
Laghu-bhagavatamrta there are descriptions of His partial incarnations, a
description of the impersonal Brahman effulgence (actually the bodily
effulgence of Sri Krsna), the superexcellence of Sri Krsna'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 (vaikuntha-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 Vaikuntha world, however, there is no
such distinction. Lord Sri Krsna is unborn, and His appearance as an
incarnation is perpetual. Krsna's pastimes are divided into two parts--manifest
and unmanifest. For example, when Krsna 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 Krsna during His manifest pastimes. After all, His pastimes in Mathura,
Vrndavana and Dvaraka are eternal and are going on perpetually somewhere in
some part of the universe.
TEXT 42
TEXT
tanra bhratus-putra nama----sri-jiva-gosani
yata bhakti-grantha kaila, tara anta nai
SYNONYMS
tanra--his; bhratuh-putra--nephew; nama--of the name;
sri-jiva-gosani--Srila Jiva Gosvami Prabhupada; yata--all;
bhakti-grantha--books on devotional service; kaila--compiled; tara--that;
anta--end; nai--there is not.
TRANSLATION
Sri Rupa Gosvami's nephew, Srila Jiva Gosvami, has compiled so many
books on devotional service that there is no counting them.
TEXT 43
TEXT
sri-bhagavata-sandarbha-nama grantha-vistara
bhakti-siddhantera tate dekhaiyachena para
SYNONYMS
sri-bhagavata-sandarbha-nama--of the name Bhagavata-sandarbha;
grantha--the book; vistara--very elaborate; bhakti-siddhantera--of the
conclusions of devotional service; tate--in that book; dekhaiyachena--he has
shown; para--the limit.
TRANSLATION
In Sri Bhagavata-sandarbha, Srila Jiva Gosvami has written conclusively
about the ultimate end of devotional service.
PURPORT
The Bhagavata-sandarbha is also known as Sat-sandarbha. In the first
part, called Tattva-sandarbha, it is proved that Srimad-Bhagavatam 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 Paramatma 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 suddha-sattva. Material goodness is apt to be
contaminated by the other two material qualities--ignorance and passion--but
when one is situated in the suddha-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 Paramatma-sandarbha, and in this book
there is a description of Paramatma (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, maya, 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 Sridhara Svami 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 lila-avatara 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 Krsna-sandarbha, and in this book Krsna
is proved to be the Supreme Personality of Godhead. There are discussions of
Krsna's pastimes and qualities, His superintendence of the purusa-avataras, and
so forth. The opinions of Sridhara Svami are corroborated. In each and every
scripture, the supremacy of Krsna is stressed. Baladeva, Sankarsana and other
expansions of Krsna are emanations of Maha-Sankarsana. All the incarnations and
expansions exist simultaneously in the body of Krsna, who is described as
two-handed. There are also descriptions of the Goloka planet, Vrndavana (the
eternal place of Krsna), the identity of Goloka and Vrndavana, the Yadavas and
the cowherd boys (both eternal associates of Krsna), the adjustment and
equality of the manifest and unmanifest pastimes, Sri Krsna's manifestation in
Gokula, the queens of Dvaraka as expansions of the internal potency, and,
superior to them, the superexcellent gopis. There is also a list of the gopis'
names and a discussion of the topmost position of Srimati Radharani.
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 varnasrama, bhakti as superior to fruitive activity, and
so forth. It is also stated that without devotional service even a brahmana is
condemned. There are discussions of the process of karma-tyaga (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 Vaisnava
is considered exalted. No respect is given to the nondevotees. There are
discussions of how one can be liberated even in this life (jivan-mukta), Lord
Siva 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
maha-bhagavata and the ordinary devotee, the symptoms of philosophical
speculation, the symptoms of self-worship, or ahangrahopasana, the symptoms of
devotional service, the symptoms of imaginary perfection, the acceptance of
regulative principles, service to the spiritual master, the maha-bhagavata
(liberated devotee) and service to him, service to Vaisnavas 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 raganuga-bhakti
(spontaneous love of Godhead), of the specific purpose of becoming a devotee of
Lord Krsna, and a comparative study of other perfectional stages.
The sixth Sandarbha is called Priti-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
salokya, samipya and sarupya. Samipya is better than salokya. 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
gopis, which are different from mundane affairs, which in turn are symbolical
representations of pure love for Krsna. There are also discussions of bhakti
mixed with philosophical speculation, the superexcellence of the love of the
gopis, 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 Krsna, the gopas and the gopis in parental
love with Krsna, and finally the superexcellence of the love of the gopis and
that of Srimati Radharani. 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 dhirodatta, 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 santa (neutrality), servitorship,
taking shelter, parental love, conjugal love, direct transcendental enjoyment
and enjoyment in separation, previous attraction and the glories of Srimati
Radharani.
TEXT 44
TEXT
gopala-campu-name grantha-mahasura
nitya-lila sthapana yahe vraja-rasa-pura
SYNONYMS
gopala-campu--Gopala-campu; name--by the name; grantha--the
transcendental work of literature; maha-sura--most formidable; nitya-lila--of
eternal pastimes; sthapana--establishment; yahe--in which; vraja-rasa--the
transcendental mellows enjoyed in Vrndavana; pura--complete.
TRANSLATION
The most famous and formidable transcendental literary work is the book
named Gopala-campu. In this book the eternal pastimes of the Lord are
established, and the transcendental mellows enjoyed in Vrndavana are completely
described.
PURPORT
In his Anubhasya, Srila Bhaktisiddhanta Sarasvati Thakura gives the
following information about the Gopala-campu. The Gopala-campu 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 Sakabda (A.D. 1589), the following subject matters are
discussed: (1) Vrndavana and Goloka; (2) the killing of the Putana demon, the
gopis' returning home under the instructions of mother Yasoda, the bathing of
Lord Krsna and Balarama, snigdha-kantha and madhu-kantha; (3) the dream of
mother Yasoda; (4) the Janmastami ceremony; (5) the meeting between Nanda
Maharaja and Vasudeva, and the killing of the Putana demon; (6) the pastimes of
awakening from bed, the deliverance of the demon Sakata, and the name-giving
ceremony; (7) the killing of the Trnavarta demon, Lord Krsna's eating dirt,
Lord Krsna's childish naughtiness, and Lord Krsna as a thief; (8) churning of
the yogurt, Krsna's drinking from the breast of mother Yasoda, the breaking of
the yogurt pot, Krsna bound with ropes, the deliverance of the two brothers
(Yamalarjuna) and the lamentation of mother Yasoda; (9) entering Sri Vrndavana;
(10) the killing of Vatsasura, Bakasura and Vyomasura; (11) the killing of
Aghasura and the bewilderment of Lord Brahma; (12) the tending of the cows in
the forest; (13) taking care of the cows and chastising the Kaliya serpent; (14)
the killing of Gardabhasura (the ass demon), and the praise of Krsna; (15) the
previous attraction of the gopis; (16) the killing of Pralambasura and the
eating of the forest fire; (17) the gopis' attempt to approach Krsna. (18) the
lifting of Govardhana Hill; (19) bathing Krsna with milk; (20) the return of
Nanda Maharaja from the custody of Varuna and the vision of Goloka Vrndavana by
the gopis; (21) the performance of the rituals in Katyayani-vrata and the
worship of the goddess Durga; (22) the begging of food from the wives of the
brahmanas performing sacrifices, (23) the meeting of Krsna and the gopis; (24)
Krsna's enjoying the company of the gopis, the disappearance of Radha and Krsna
from the scene, and the search for Them by the gopis; (25) the reappearance of
Krsna; (26) the determination of the gopis; (27) pastimes in the waters of the
Yamuna; (28) the deliverance of Nanda Maharaja from the clutches of the
serpent; (29) various pastimes in solitary places; (30) the killing of
Sankhacuda and the Hori; (31) the killing of Aristasura; (32) the killing of
the Kesi demon; (33) the appearance of Sri Narada Muni and a description of the
year in which the book was completed.
In the second part, known as Uttara-campu, the following subject matters
are discussed: (1) attraction for Vrajabhumi; (2) the cruel activities of
Akrura; (3) Krsna's departure for Mathura; (4) a description of the city of
Mathura; (5) the killing of Kamsa; (6) Nanda Maharaja's separation from Krsna
and Balarama; (7) Nanda Maharaja's entrance into Vrndavana without Krsna and
Balarama; (8) the studies of Krsna and Balarama; (9) how the son of the teacher
of Krsna and Balarama was returned; (10) Uddhava's visit to Vrndavana; (11)
Radharani's talking with the messenger bumblebee; (12) the return of Uddhava
from Vrndavana; (13) the binding of Jarasandha; (14) the killing of the yavana
Jarasandha; (15) the marriage of Balarama; (16) the marriage of Rukmini; (17)
seven marriages; (18) the killing of Narakasura, the taking of the parijata flower
from heaven and Krsna's marriage to 16,000 princesses; (19) victory over
Banasura; (20) a description of Balarama's return to Vraja; (21) the killing of
Paundraka (the imitation Visnu); (22) the killing of Dvivida and thoughts of
Hastinapura; (23) departure for Kuruksetra; (24) how the residents of Vrndavana
and Dvaraka met at Kuruksetra; (25) Krsna's consultation with Uddhava; (26) the
deliverance of the king; (27) the performance of the Rajasuya sacrifice; (28)
the killing of Salva; (29) Krsna's considering returning to Vrndavana; (30)
Krsna's revisiting Vrndavana; (31) the adjustment of obstructions by Srimati
Radharani and others; (32) everything completed; (33) the residence of Radha
and Madhava; (34) decorating Srimati Radharani and Krsna; (35) the marriage
ceremony of Srimati Radharani and Krsna; (36) the meeting of Srimati Radharani
and Krsna; and (37) entering Goloka.
TEXT 45
TEXT
ei mata nana grantha kariya prakasa
gosthi sahite kaila vrndavane vasa
SYNONYMS
ei mata--in this way; nana--various; grantha--books; kariya--making;
prakasa--publication; gosthi--family members; sahite--with; kaila--did;
vrndavane--at Vrndavana; vasa--residence.
TRANSLATION
Thus Srila Rupa Gosvami, Sanatana Gosvami and their nephew Srila Jiva
Gosvami, as well as practically all of their family members, lived in Vrndavana
and published important books on devotional service.
TEXT 46
TEXT
prathama vatsare advaitadi bhakta-gana
prabhure dekhite kaila, niladri gamana
SYNONYMS
prathama--the first; vatsare--in the year; advaita-adi--headed by
Advaita Acarya; bhakta-gana--all the devotees; prabhure--the Lord; dekhite--to
see; kaila--did; niladri--to Jagannatha Puri; gamana--going.
TRANSLATION
The first year after Sri Caitanya Mahaprabhu accepted the renounced
order of life, all the devotees, headed by Sri Advaita Prabhu, went to see the
Lord at Jagannatha Puri.
TEXT 47
TEXT
ratha-yatra dekhi' tahan
rahila cari-masa
prabhu-sange nrtya-gita parama ullasa
SYNONYMS
ratha-yatra--the car festival; dekhi'--seeing; tahan--there;
rahila--remained; cari-masa--four months; prabhu-sange--with the Lord;
nrtya-gita--chanting and dancing; parama--greatest; ullasa--pleasure.
TRANSLATION
After attending the Ratha-yatra ceremony at Jagannatha Puri, all the
devotees remained there for four months, greatly enjoying the company of Sri
Caitanya Mahaprabhu by performing kirtana [chanting and dancing].
TEXT 48
TEXT
vidaya samaya prabhu kahila sabare
pratyabda asibe sabe gundica dekhibare
SYNONYMS
vidaya--departing; samaya--at the time; prabhu--the Lord; kahila--said;
sabare--unto everyone; pratyabda--every year; asibe--you should come;
sabe--all; gundica--of the name Gundica; dekhibare--to see.
TRANSLATION
At the time of departure, the Lord requested all the devotees,
"Please come here every year to see the Ratha-yatra festival of Lord
Jagannatha's journey to the Gundica temple."
PURPORT
There is a temple named Gundica at Sundaracala. Lord Jagannatha,
Baladeva and Subhadra are pushed in their three carts from the temple in Puri
to the Gundica temple in Sundaracala. In Orissa, this Ratha-yatra festival is
known as Jagannatha's journey to Gundica. Whereas others speak of it as the
Ratha-yatra festival, the residents of Orissa refer to it as Gundica-yatra.
TEXT 49
TEXT
prabhu-ajnaya bhakta-gana pratyabda asiya
gundica dekhiya ya'na prabhure miliya
SYNONYMS
prabhu-ajnaya--upon the order of Lord Sri Caitanya Mahaprabhu;
bhakta-gana--all the devotees; pratyabda--every year; asiya--coming there;
gundica--the festival of Gundica-yatra; dekhiya--seeing; ya'na--return;
prabhure--the Lord; miliya--meeting.
TRANSLATION
Following the order of Sri Caitanya Mahaprabhu, all the devotees used to
visit Lord Caitanya Mahaprabhu every year. They would see the Gundica festival
at Jagannatha Puri and then return home after four months.
TEXT 50
TEXT
vimsati vatsara aiche kaila gatagati
anyonye dunhara dunha
vina nahi sthiti
SYNONYMS
vimsati--twenty; vatsara--years; aiche--thus; kaila--did;
gata-agati--going and coming; anyonye--mutually; dunhara--of Lord Caitanya and
the devotees; dunha--the two; vina--without; nahi--there is not; sthiti--peace.
TRANSLATION
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.
TEXT 51
TEXT
sesa ara yei rahe dvadasa vatsara
krsnera viraha-lila prabhura antara
SYNONYMS
sesa--at the end; ara--the balance; yei--whatever; rahe--remains;
dvadasa vatsara--twelve years; krsnera--of Lord Krsna; viraha-lila--the
pastimes of separation; prabhura--the Lord; antara--within.
TRANSLATION
The last twelve years were simply devoted to relishing the pastimes of
Krsna in separation within the heart of the Lord.
PURPORT
Sri Krsna Caitanya Mahaprabhu enjoyed the position of the gopis in
separation from Krsna. When Krsna left the gopis and went to Mathura, the gopis
cried for Him the rest of their lives, feeling intense separation from Him.
This ecstatic feeling of separation was specifically advocated by Lord Caitanya
Mahaprabhu through His actual demonstrations.
TEXT 52
TEXT
nirantara ratri-dina viraha unmade
hase, kande, nace, gaya parama visade
SYNONYMS
nirantara--without cessation; ratri-dina--night and day; viraha--of
separation; unmade--in madness; hase--laughs; kande--cries; nace--dances;
gaya--chants; parama--great; visade--in moroseness.
TRANSLATION
In the attitude of separation, Lord Caitanya Mahaprabhu appeared mad
both day and night. Sometimes He laughed, and sometimes He cried; sometimes He
danced, and sometimes He chanted in great sorrow.
TEXT 53
TEXT
ye kale karena jagannatha darasana
mane bhave, kuruksetre panachi milana
SYNONYMS
ye kale--at those times; karena--does; jagannatha--Lord Jagannatha;
darasana--visiting; mane--within the mind; bhave--thinks; kuru-ksetre--on the
field of Kuruksetra; panachi--I have gotten; milana--meeting.
TRANSLATION
At those times, Sri Caitanya Mahaprabhu would visit Lord Jagannatha.
Then His feelings exactly corresponded to those of the gopis when they saw Krsna
at Kuruksetra after long separation. Krsna had come to Kuruksetra with His
brother and sister to visit.
PURPORT
When Krsna was performing yajna (sacrifice) at Kuruksetra, He invited
all the inhabitants of Vrndavana to come see Him. Lord Caitanya's heart was
always filled with separation from Krsna, but as soon as He had the opportunity
to visit the Jagannatha temple, He became fully absorbed in the thoughts of the
gopis who came to see Krsna at Kuruksetra.
TEXT 54
TEXT
ratha-yatraya age yabe karena nartana
tahan ei pada matra karaye gayana
SYNONYMS
ratha-yatraya--in the car festival; age--in front; yabe--when;
karena--does; nartana--dancing; tahan--there; ei--this; pada--stanza;
matra--only; karaye--does; gayana--singing.
TRANSLATION
When Caitanya Mahaprabhu used to dance before the cart during the festival,
He always sang the following two lines.
TEXT 55
TEXT
seita parana-natha painu
yaha lagi' madana-dahane jhuri genu
SYNONYMS
seita--that; parana-natha--Lord of My life; painu--I have gotten;
yaha--whom; lagi'--for; madana-dahane--in the fire of lusty desire;
jhuri--burning; genu--I have become.
TRANSLATION
"I have gotten that Lord of My life for whom I was burning in the
fire of lusty desires."
PURPORT
In Srimad-Bhagavatam (10.29.15) it is stated:
kamam krodham bhayam sneham
aikyam sauhrdam eva ca
nityam harau vidadhato
yanti tan-mayatam hi te
The word kama means lusty desire, bhaya means fear, and krodha means
anger. If one somehow or other approaches Krsna, his life becomes successful.
The gopis approached Krsna with lusty desire. Krsna 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 Krsna. Caitanya Mahaprabhu
was a sannyasi; 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
Krsna He was burning in the fire of separation from Krsna. Whenever He met
Jagannatha, either in the temple or during the Ratha-yatra, Caitanya Mahaprabhu
used to think, "Now I have gotten the Lord of My life and soul."
TEXT 56
TEXT
ei dhuya-gane nacena dvitiya prahara
krsna lana vraje yai----e-bhava antara
SYNONYMS
ei dhuya-gane--in the repetition of this song; nacena--He dances;
dvitiya prahara--the second period of the day; krsna lana--taking Krsna; vraje
yai--let Me go back to Vrndavana; e-bhava--this ecstasy; antara--within.
TRANSLATION
Lord Caitanya Mahaprabhu used to sing this song [seita parana-natha]
especially during the latter part of the day, and He would think, "Let Me
take Krsna and go back to Vrndavana." This ecstasy was always filling His
heart.
PURPORT
Being always absorbed in the ecstasy of Srimati Radharani, Sri Caitanya
Mahaprabhu felt the same separation from Krsna that Srimati Radharani felt when
Krsna left Vrndavana and went to Mathura. This ecstatic feeling is very helpful
in attaining love of God in separation. Sri Caitanya Mahaprabhu 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 gopis of
Vrndavana, the residents of Gokula, met Krsna at Kuruksetra during the solar
eclipse, they wanted to take Krsna back to Vrndavana. Sri Krsna Caitanya
Mahaprabhu also felt the same ecstasy as soon as He saw Jagannatha in the
temple or on the Ratha-yatra cart. The gopis of Vrndavana did not like the
opulence of Dvaraka. They wanted to take Krsna to the village of Vrndavana and
enjoy His company in the groves. This desire was also felt by Sri Caitanya
Mahaprabhu, and He danced in ecstasy before the Ratha-yatra festival when Lord
Jagannatha went to Gundica.
TEXT 57
TEXT
ei bhave nrtya-madhye pade eka sloka
sei slokera artha keha nahi bujhe loka
SYNONYMS
ei bhave--in this ecstasy; nrtya-madhye--during the dancing;
pade--recites; eka--one; sloka--verse; sei slokera--of that verse; artha--the
meaning; keha--anyone; nahi--not; bujhe--understands; loka--person.
TRANSLATION
In that ecstasy, Sri Caitanya Mahaprabhu recited one verse when dancing
in front of Lord Jagannatha. Almost no one could understand the meaning of that
verse.
TEXT 58
TEXT
yah kaumara-harah sa eva hi
varas ta eva caitra-ksapas
te conmilita-malati-surabhayah praudhah kadambanilah
sa caivasmi tathapi tatra surata-vyapara-lila-vidhau
reva-rodhasi vetasi-taru-tale cetah samutkanthate
SYNONYMS
yah--that same person who; kaumara-harah--the thief of my heart during
youth; sah--he; eva hi--certainly; varah--lover; tah--these; eva--certainly;
caitra-ksapah--moonlit nights of the month of Caitra; te--those; ca--and; unmilita--fructified;
malati--of malati flowers; surabhayah--fragrances; praudhah--full;
kadamba--with the fragrance of the kadamba flower; anilah--the breezes;
sa--that one; ca--also; eva--certainly; asmi--I am; tathapi--still;
tatra--there; surata-vyapara--in intimate transactions; lila--of pastimes;
vidhau--in the manner; reva--of the river named Reva; rodhasi--on the bank;
vetasi--of the name Vetasi; taru-tale--underneath the tree; cetah--my mind;
samutkanthate--is very eager to go.
TRANSLATION
"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 malati 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 Reva under the Vetasi tree. That is my desire."
PURPORT
This verse appears in the Padyavali (386), an anthology of verses
compiled by Srila Rupa Gosvami.
TEXT 59
TEXT
ei slokera artha jane ekale svarupa
