Chapter 1
Śrīla Rūpa Gosvāmī’s Second Meeting With the Lord
A summary of the First Chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya as follows. When Śrī Caitanya Mahāprabhu returned to Jagannātha Purī from Vṛndāvana, all His devotees from other parts of India, upon receiving the auspicious news, came to Puruṣottama-kṣetra, or Jagannātha Purī. Śivānanda Sena took a dog with him and even paid fees for it to cross the river. One night, however, the dog could not get any food and therefore went directly to Śrī Caitanya Mahāprabhu at Jagannātha Purī. The next day, when Śivānanda and his party reached Jagannātha Purī, Śivānanda saw the dog eating some coconut pulp offered to it by Śrī Caitanya Mahāprabhu. After this incident, the dog was liberated and went back home, back to Godhead.
Meanwhile, Śrīla Rūpa Gosvāmī reached Bengal, after returning from Vṛndāvana. Although he could not follow the Bengali devotees, after some time he then came to Jagannātha Purī, where he stayed with Haridāsa Ṭhākura. Śrīla Rūpa Gosvāmī composed an important verse, beginning with the words priyaḥ so ‘yam, and Śrī Caitanya Mahāprabhu relished it very much. One day when Śrī Caitanya Mahāprabhu, Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya went to see Haridāsa Ṭhākura, the Lord saw the verse Rūpa Gosvāmī had composed as an introduction to his books Lalita-mādhava and Vidagdha-mādhava. After examining the manuscripts of these two books, Rāmānanda Rāya approved and appreciated them very much. After the period of Cāturmāsya, all the devotees who had come from Bengal returned to their homes. Śrīla Rūpa Gosvāmī, however, remained at Jagannātha Purī for some time.
TEXT 1
paṅguṁ laṅghayate śailaṁ
mūkam āvartayec chrutim
yat-kṛpā tam ahaṁ vande
kṛṣṇa-caitanyam īśvaram
SYNONYMS
paṅgum-one who is lame; laṅghayate-causes to cross over; śailam-a mountain; mūkam-one who is dumb; āvartayet-can cause to recite; śrutim-Vedic literature; yat-kṛpā-the mercy of whom; tam-unto Him; aham-I; vande-offer obeisances; kṛṣṇa-caitanyam-Śrī Caitanya Mahāprabhu, who is Kṛṣṇa Himself; īśvaram-the Lord.
TRANSLATION
I offer my respectful obeisances to Śrī Kṛṣṇa Caitanya Mahāprabhu, by whose mercy even a lame man can cross over a mountain and a dumb man recite Vedic literature.
TEXT 2
durgame pathi me ‘ndhasya
skhalat-pāda-gater muhuḥ
sva-kṛpā-yaṣṭi-dānena
santaḥ santv avalambanam
SYNONYMS
durgame-very difficult; pathi-on the path; me-of me; andhasya-one who is blind; skhalat-slipping; pāda-on feet; gateḥ-whose manner of moving; muhuḥ-again and again; sva-kṛpā-of their own mercy; yaṣṭi-the stick; dānena-by giving; santaḥ-those saintly persons; santu-let that become; avalambanam-my support.
TRANSLATION
My path is very difficult. I am blind, and my feet are slipping again and again. Therefore, may the saints help me by granting me the stick of their mercy as my support.
TEXTS 3-4
śrī-rūpa, sanātana bhaṭṭa-raghunātha
śrī-jīva, gopāla-bhaṭṭa, dāsa-raghunātha
ei chaya gurura karoṅ caraṇa vandana
yāhā haite vighna-nāśa, abhīṣṭa-pūraṇa
SYNONYMS
śrī-rūpa-of the name Śrī Rūpa; sanātana-of the name Sanātana; bhaṭṭa-raghunātha-of the name Bhaṭṭa Raghunātha; śrī-jīva-of the name Śrī Jīva; gopāla-bhaṭṭa-of the name Gopāla Bhaṭṭa; dāsa-raghunātha-of the name Dāsa Raghunātha; ei-these six; gurura-of spiritual masters; karoṅ-I offer; caraṇa vandana-prayers to the lotus feet; yāhā-from which; vighna-nāśa-destruction of all impediments; abhīṣṭa-pūraṇa-fulfillment of desires.
TRANSLATION
I pray to the lotus feet of the six Gosvāmīs-Śrī Rūpa, Sanātana, Bhaṭṭa Raghunātha, Śrī Jīva, Gopāla Bhaṭṭa and Dāsa Raghunātha-so that all impediments to my writing this literature will be annihilated and my real desire will be fulfilled.
PURPORT
If one wants to benefit the entire world, he will certainly find persons like hogs and pigs who will put forward many impediments. That is natural. But if a devotee seeks shelter at the lotus feet of the six Gosvāmīs, the merciful Gosvāmīs will certainly give the Lord’s servitor all protection. It is not astonishing that impediments are placed before those who are spreading the Kṛṣṇa consciousness movement all over the world. Nevertheless, if we adhere to the lotus feet of the six Gosvāmīs and pray for their mercy, all impediments will be annihilated, and the transcendental devotional desire to serve the Supreme Lord will be fulfilled.
TEXT 5
jayatāṁ suratau paṅgor
mama manda-mater gatī
mat-sarvasva-padāmbhojau
rādhā-madana-mohanau
SYNONYMS
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.
TRANSLATION
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.
TEXT 6
dīvyad-vṛndāraṇya-kalpa-drumādhaḥ
śrīmad-ratnāgāra-siṁhāsana-sthau
śrīmad-rādhā-śrīla-govinda-devau
preṣṭhālībhiḥ sevyamānau smarāmi
SYNONYMS
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.
TRANSLATION
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.
TEXT 7
śrīmān-rāsa-rasārambhī
vaṁśīvaṭa-sthitaḥ
karṣan veṇu-svanair gopīr
gopī-nāthaḥ śriye ‘stu naḥ
SYNONYMS
śrīmān-most beautiful; rāsa-of the rāsa dance; rasa-of the mellow; ārambhī-the initiator; vaṁśī-vaṭa-of the name Vaṁśīvaṭa; taṭa-on the shore; sthitaḥ-standing; karṣan-attracting; veṇu-of the flute; svanaiḥ-by the sounds; gopīḥ-the cowherd girls; gopī-nāthaḥ-Śrī Gopīnātha; śriye-benediction; astu-let there be; naḥ-our.
TRANSLATION
Śrī Śrīla Gopīnātha, who originated the transcendental mellow of the rāsa dance, stands on the shore at Vaṁśīvaṭa and attracts the attention of the cowherd damsels with the sound of His celebrated flute. May they all confer upon us their benediction.
TEXT 8
jaya jaya śrī-caitanya jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda
SYNONYMS
jaya jaya śrī caitanya-all glories to Śrī Caitanya Mahāprabhu; jaya nityānanda-all glories to Śrī Nityānanda Prabhu; jaya advaita-candra-all glories to Advaita Prabhu; jaya gaura-bhakta-vṛnda-all glories to the devotees of Śrī Caitanya Mahāprabhu.
TRANSLATION
All glories to Lord Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaita Ācārya! All glories to the devotees of Lord Śrī Caitanya Mahāprabhu!
TEXT 9
madhya-līlā saṅkṣepete kariluṅ varṇana
antya-līlā-varṇana kichu śuna, bhakta-gaṇa
SYNONYMS
madhya-līlā-pastimes known as madhya-līlā; saṅkṣepete-in brief; kariluṅ varṇana-I have described; antya-līlā-the last pastimes; varṇana-description; kichu-something; śuna-hear; bhakta-gaṇa-O devotees.
TRANSLATION
I have briefly described the pastimes of Śrī Caitanya Mahāprabhu known as the madhya-līlā. Now I shall attempt to describe something about His last pastimes, which are known as the antya-līlā.
TEXT 10
madhya-līlā-madhye antya-līlā-sūtra-gaṇa
pūrva-granthe saṅkṣepete kariyāchi varṇana
SYNONYMS
madhya-līlā-madhye-within the madhya-līlā chapters; antya-līlā-sūtra-gaṇa-a synopsis of the antya-līlā; pūrva-granthe-in the previous chapter; saṅkṣepete-in brief; kariyāchi varṇana-I have described.
TRANSLATION
I have briefly described the antya-līlā within the description of the madhya-līlā.
TEXT 11
āmi jarā-grasta, nikaṭe jāniyā maraṇa
antya kono kono līlā kariyāchi varṇana
SYNONYMS
āmi jarā-grasta-I am invalid because of old age; nikaṭe-very near; jāniyā-knowing; maraṇa-death; antya-final; kono kono-some; kono kono-some; līlā-pastimes;.kariyāchi varṇana-I have described
TRANSLATION
I am now almost an invalid because of old age, and I know that at any moment I may die. Therefore I have already described some portions of the antya-līlā.
PURPORT
Following in the footsteps of Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, I am trying to translate Śrīmad-Bhāgavatam as quickly as possible. However, knowing myself to be an old man and almost an invalid because of rheumatism, I have already translated the essence of all literatures, the Tenth Canto of Śrīmad-Bhāgavatam, as a summary study in English. I started the Kṛṣṇa consciousness movement at the age of seventy. Now I am seventy-eight, and so my death is imminent. I am trying to finish the translation of Śrīmad-Bhāgavatam as soon as possible, but before finishing it, I have given my readers the book Kṛṣṇa, the Supreme Personality of Godhead, so that if I die before finishing the whole task they may enjoy this book, which is the essence of Śrīmad-Bhāgavatam.
TEXT 12
pūrva-likhita grantha-sūtra-anusāre
yei nāhi likhi, tāhā likhiye vistāre
SYNONYMS
pūrva-likhita-previously mentioned; grantha-sūtra-the synopsis of the pastimes; anusāre-according to; yei-whatever; nāhi likhi-I have not mentioned; tāhā-hat; likhiye-I shall write; vistāre-elaborately.
TRANSLATION
In accordance with the synopsis previously written, I shall describe in detail whatever I have not mentioned.
TEXT 13
vṛndāvana haite prabhu nīlācale āilā
svarūpa-gosāñi gauḍe vārtā pāṭhāilā
SYNONYMS
vṛndāvana haite-from Vṛndāvana; prabhu-Śrī Caitanya Mahāprabhu; nīlācale āilā-returned to Jagannātha Purī, Nīlācala; svarūpa-gosāñi-Svarūpa Dāmodara; gauḍe-to Bengal; vārtā pāṭhāilā-sent news.
TRANSLATION
When Śrī Caitanya Mahāprabhu returned to Jagannātha Purī from Vṛndāvana, Svarūpa Dāmodara Gosāñi immediately sent news of the Lord’s arrival to the devotees in Bengal.
TEXT 14
śuni’ śacī ānandita, saba bhakta-gaṇa
sabe mili’ nīlācale karilā gamana
SYNONYMS
śuni’-hearing; śacī-mother Śacī; ānandita-very pleased; saba bhakta-gaṇa-as well as all the other devotees of Navadvīpa; sabe mili’-meeting together; nīlācale-to Jagannātha Purī, Nīlācala; karilā gamana-departed.
TRANSLATION
Upon hearing this news, mother Śacī and all the other devotees of Navadvīpa were very joyful, and they all departed together for Nīlācala [Jagannātha Purī].
TEXT 15
kulīna-grāmī bhakta āra yata khaṇḍa-vāsī
ācārya śivānanda sane mililā sabe āsi’
SYNONYMS
kulīna-grāmī-residents of the village known as Kulīna-grāma; bhakta-devotees; āra-and; yata-all; khaṇḍa-vāsī-the residents of Śrī Khaṇḍa; ācārya-Advaita Ācārya; śivānanda-Śivānanda Sena; sane-with; mililā-met; sabe āsi’,-all coming together.
TRANSLATION
Thus all the devotees of Kulīna-grāma and Śrī Khaṇḍa, as well as Advaita Ācārya, came together to meet Śivānanda Sena.
TEXT 16
śivānanda kare sabāra ghāṭi samādhāna
sabāre pālana kare, deya vāsā-sthāna
SYNONYMS
śivānanda-of the name Śivānanda; kare-does; sabāra-of everyone; ghāṭi-the camp; samādhāna-arrangement; sabāre-of everyone; pālana-maintenance; kare-performs; deya-gives; vāsā-sthāna-residential quarters.
TRANSLATION
Śivānanda Sena arranged for the journey. He maintained everyone and provided residential quarters.
TEXT 17
eka kukkura cale śivānanda-sane
bhakṣya diyā lañā cale kariyā pālane
SYNONYMS
eka-one; kukkura-dog; cale-goes; śivānanda-sane-with Śivānanda Sena; bhakṣya-food; diyā-giving; lañā-taking; cale-goes; kariyā pālane-maintaining the dog.
TRANSLATION
While going to Jagannātha Purī, Śivānanda Sena allowed a dog to go with him. He supplied it food to eat and maintained it.
TEXT 18
eka-dina eka-sthāne nadī pāra haite
uḍiyā nāvika kukkura nā caḍāya naukāte
SYNONYMS
eka-dina-one day; eka-sthāne-in one place; nadī-a river; pāra-crossing; haite-to do; uḍiyā nāvika-a boatman who was an Oriyā (Orissan); kukkura-the dog; nā caḍāya-does not allow to mount; naukāte-on the boat.
TRANSLATION
One day, when they needed to cross a river, an Orissan boatman would not allow the dog to get in the boat.
TEXT 19
kukkura rahilā,–śivānanda duḥkhī hailā
daśa paṇa kaḍi diyā kukkure pāra kailā
SYNONYMS
kukkura rahilā-the dog remained; śivānanda duḥkhī hailā-Śivānanda became very unhappy; daśa paṇa-ten paṇa; kaḍi-small conchshells; diyā-paying; kukkure-the dog; pāra kailā-crossed to the other side of the river.
TRANSLATION
Śivānanda Sena, unhappy that the dog had to stay behind, paid the boatman ten paṇa of conchshells to take the dog across the river.
PURPORT
One paṇa is eighty kaḍis, or small conchshells. Formerly, even fifty or sixty years ago, there was no paper currency in India. Coins were generally made not of base metal but of gold, silver and copper. In other words, the medium of exchange was really something valuable. Four pieces of kaḍi made one gaṇḍā, and twenty such gaṇḍās equaled one paṇa. This kaḍi was also used as a medium of exchange; therefore Śivānanda Sena paid for the dog with daśa paṇa, or eighty times ten pieces of kaḍi. In those days one paisa was also subdivided into small conchshells, but at the present moment the prices for commodities have gone so high that there is nothing one can get in exchange for only one paisa. With one paisa in those days, however, one could purchase sufficient vegetables to provide for a whole family. Even thirty years ago, vegetables were occasionally so inexpensive that one paisa’s worth could provide for a whole family for a day.
TEXT 20
eka-dina śivānande ghāṭiyāle rākhila
kukkurake bhāta dite sevaka pāsarilā
SYNONYMS
eka-dina-one day; śivānande-Śivānanda Sena; ghāṭiyāle-tollman; rākhilā-detained; kukkurake-unto the dog; bhāta dite-to supply rice; sevaka-the servant; pāsarilā-forgot.
TRANSLATION
One day while Śivānanda was detained by a tollman, his servant forgot to give the dog its cooked rice.
TEXT 21
rātre asi’ śivānanda bhojanera kale
‘kukkura pāñāche bhāta?’–sevake puchile
SYNONYMS
rātre āsi’-returning at night; śivānanda-Śivānanda Sena; bhojanera kāle-at the time of eating; kukkura-the dog; pāñāche-has gotten; bhāta-rice; sevake-from the servant; puchile-he inquired.
TRANSLATION
At night, when Śivānanda Sena returned and was taking his meal, he inquired from the servant whether the dog had gotten its meals.
TEXT 22
kukkura nāhi pāya bhāta śuni’ duḥkhī hailā
kukkura cāhite daśa-manuṣya pāṭhāilā
SYNONYMS
kukkura-the dog; nāhi-did not; pāya-get; bhāta-rice; śuni’-hearing; duḥkhī hailā-Śivānanda Sena became very unhappy; kukkura cāhite-to look for the dog; daśa-manuṣya-ten men; pāṭhāilā-sent.
TRANSLATION
When he learned that the dog had not been supplied food in his absence, he was very unhappy. He then immediately sent ten men to find the dog.
TEXT 23
cāhiyā nā pāila kukkura, loka saba āilā
duḥkhī hañā śivānanda upavāsa kailā
SYNONYMS
cāhiyā-looking; nā-not; pāila-found; kukkura-the dog; loka saba āilā-all the men returned; duḥkhī hañā-being unhappy; śivānanda-Śivānanda Sena; upavāsa-fast; kailā-observed.
TRANSLATION
When the men returned without success, Śivānanda Sena became very unhappy and fasted for the night.
TEXT 24
prabhāte kukkura cāhi’ kāṅhā nā pāila
sakala vaiṣṇavera mane camatkāra haila
SYNONYMS
prabhāte-in the morning; kukkura-the dog; cāhi’-looking for; kāṅhā-anywhere; nā pāila-not found; sakala vaiṣṇavera-of all the Vaiṣṇavas present; mane-in the minds; camatkāra haila-there was great astonishment.
TRANSLATION
In the morning they looked for the dog, but it could not be found anywhere. All the Vaiṣṇavas were astonished.
PURPORT
Śivānanda Sena’s attachment to the dog was a great boon for that animal. The dog appears to have been a street dog. Since it naturally began to follow Śivānanda Sena while he was going to Jagannātha Purī with his party, he accepted it into his party and maintained it the same way he was maintaining the other devotees. It appears that although on one occasion the dog was not allowed aboard a boat, Śivānanda did not leave the dog behind but paid more money just to induce the boatman to take the dog across the river. Then when the servant forgot to feed the dog and the dog disappeared, Śivānanda, being very anxious, sent ten men to find it. When they could not find it, Śivānanda observed a fast. Thus it appears that somehow or other Śivānanda had become attached to the dog.
As will be evident from the following verses, the dog got the mercy of Śrī Caitanya Mahāprabhu and was immediately promoted to Vaikuṇṭha to become an eternal devotee. Śrīla Bhaktivinoda Ṭhākura has therefore sung, tumi ta’ ṭhākura, tomāra kukkura, baliyā jānaha more (Śaraṇāgati 19). He thus offers to become the dog of a Vaiṣṇava. There are many other instances in which the pet animal of a Vaiṣṇava was delivered back home to Vaikuṇṭhaloka, back to Godhead. Such is the benefit of somehow or other becoming the favorite of a Vaiṣṇava. Śrīla Bhaktivinoda Ṭhākura has also sung, kīṭa-janma ha-u yathā tuyā dāsa (Śaraṇāgati 11). There is no harm in taking birth again and again. Our only desire should be to take birth under the care of a Vaiṣṇava. Fortunately we had the opportunity to be born of a Vaiṣṇava father who took care of us very nicely. He prayed to Śrīmatī Rādhārāṇī that in the future we would become a servant of the eternal consort of Śrī Kṛṣṇa. Thus somehow or other we are now engaged in that service. We may conclude that even as dogs we must take shelter of a Vaiṣṇava. The benefit will be the same as that which accrues to an advanced devotee under a Vaiṣṇava’s care.
TEXT 25
utkaṇṭhāya cali’ sabe āilā nīlācale
pūrvavat mahāprabhu mililā sakale
SYNONYMS
utkaṇṭhāya-in great anxiety; cali’-walking; sabe-all the devotees; āilā-came to Jagannātha Purī, Nīlācala; nīlācale-as usual; pūrvavat-Śrī Caitanya Mahāprabhu; mililā sakale-met all of them.
TRANSLATION
Thus in great anxiety they all walked to Jagannātha Purī, where Śrī Caitanya Mahāprabhu met them as usual.
TEXT 26
sabā lañā kailā jagannātha daraśana
sabā lañā mahāprabhu karena bhojana
SYNONYMS
sabā lañā-taking all of them; kailā-did; jagannātha daraśana-visiting the Jagannātha temple; sabā lañā-with all of them; mahāprabhu-Śrī Caitanya Mahāprabhu; karena bhojana-took prasāda.
TRANSLATION
Śrī Caitanya Mahāprabhu went with them to see the Lord in the temple, and on that day He also took lunch in the company of all those devotees.
TEXT 27
pūrvavat sabāre prabhu pāṭhāilā vāsā-sthāne
prabhu-ṭhāñi prātaḥ-kāle āilā āra dine
SYNONYMS
pūrvavat-as it was previously; sabāre-everyone; prabhu-Lord Śrī Caitanya Mahāprabhu; pāṭhāilā-sent; vāsā-sthāne-to their respective residential quarters; prabhu-ṭhāñi-to the place of Śrī Caitanya Mahāprabhu; prātaḥ-kāle-in the morning; āilā-they came; āra dine-on the next day.
TRANSLATION
As previously, the Lord provided them all with residential quarters. And the next morning all the devotees came to see the Lord.
TEXT 28
āsiyā dekhila sabe sei ta kukkure
prabhu-pāśe vasiyāche kichu alpa-dūre
SYNONYMS
āsiyā-coming; dekhila-they saw; sabe-everyone; sei ta kukkure-that very same dog; prabhu-pāśe-near Lord Śrī Caitanya Mahāprabhu; vasiyāche-sat; kichu alpa-dūre-a little bit away from the Lord.
TRANSLATION
When all the devotees came to the place of Śrī Caitanya Mahāprabhu, they saw the same dog was sitting a little apart the Lord.
TEXT 29
prasāda nārikela-śasya dena phelāñā
‘rāma’ ‘kṛṣṇa’ ‘hari’ kaha’–balena hāsiyā
SYNONYMS
prasāda-food; nārikela-śasya-pulp of green coconut; dena-gives; phelāñā-throwing; rāma-Lord Rāmacandra; kṛṣṇa-Śrī Kṛṣṇa; hari-the holy name of Hari; kaha-say; balena-Śrī Caitanya Mahāprabhu says; hāsiyā-smiling.
TRANSLATION
Furthermore, Śrī Caitanya Mahāprabhu was throwing remnants of green coconut pulp to the dog. Smiling in His own way, He was saying to the dog, “Chant the holy names Rāma, Kṛṣṇa, and Hari.”
TEXT 30
śasya khāya kukkura, ‘kṛṣṇa’ kahe bāra bāra
dekhiyā lokera mane haila camatkāra
SYNONYMS
śasya khāya-eats the pulp of green coconut; kukkura-the dog; kṛṣṇa-the holy name of Kṛṣṇa; kahe-chants; bāra bāra-again and again; dekhiyā-seeing this; lokera-of all the people; mane-in the minds; haila-there was; camatkāra-astonishment.
TRANSLATION
Seeing the dog eating the green coconut pulp and chanting “Kṛṣṇa, Kṛṣṇa” again and again, all the devotees present were very much surprised.
TEXT 31
śivānanda kukkura dekhi’ daṇḍavat kailā
dainya kari’ nija aparādha kṣamāilā
SYNONYMS
śivānanda-Śivānanda Sena; kukkura-the dog; dekhi’-seeing there; daṇḍavat kailā-offered obeisances; dainya kari’-exhibiting humbleness; nija-personal; aparādha-offenses; kṣamāilā-was forgiven.
TRANSLATION
When he saw the dog sitting in that way and chanting the name of Kṛṣṇa, Śivānanda, because of his natural humility, immediately offered his obeisances to the dog just to counteract his offenses to it.
TEXT 32
āra dina keha tāra dekhā nā pāilā
siddha-deha pāñā kukkura vaikuṇṭhete gelā
SYNONYMS
āra dina-the next day; keha-all of them; tāra-of the dog; dekhā nā pāila-did not get sight; siddha-deha pāñā-obtaining a spiritual body; kukkura-the dog; vaikuṇṭhete gelā-went to the spiritual kingdom, Vaikuṇṭha.
TRANSLATION
The next day, no one saw that dog, for it had obtained its spiritual body and departed for Vaikuṇṭha, the spiritual kingdom.
PURPORT
This is the result of sādhu-saṅga, consequent association with Śrī Caitanya Mahāprabhu and promotion back home, back to Godhead. This result is possible even for a dog, by the mercy of the Vaiṣṇava. Therefore, everyone in the human form of life should be induced to associate with devotees. By rendering a little service, even by eating prasāda, not to speak of chanting and dancing, everyone could be promoted to Vaikuṇṭhaloka. It is therefore requested that all our devotees in the ISKCON community become pure Vaiṣṇavas, so that by their mercy all the people of the world will be transferred to Vaikuṇṭhaloka, even without their knowledge. Everyone should be given a chance to take prasāda and thus be induced to chant the holy names Hare Kṛṣṇa and also dance in ecstasy. By these three processes, although performed without knowledge or education, even an animal went back to Godhead.
TEXT 33
aiche divya-līlā kare śacīra nandana
kukkurake kṛṣṇa kahāñā karilā mocana
SYNONYMS
aiche-in that way; divya-līlā-transcendental activities; kare-performs; śacīra nandana-the son of mother Śacī; kukkurake-even a dog; kṛṣṇa kahāñā-inducing to chant the holy name “Kṛṣṇa”; karilā mocana-delivered.
TRANSLATION
Such are the transcendental pastimes of Śrī Caitanya Mahāprabhu, the son of mother Śacī. He even delivered a dog simply by inducing it to chant the mahā-mantra, Hare Kṛṣṇa.
TEXT 34
ethā prabhu-ājñāya rūpa āilā vṛndāvana
kṛṣṇa-līlā-nāṭaka karite haila mana
SYNONYMS
ethā-on the other side; prabhu-ājñāya-upon the order of Śrī Caitanya Mahāprabhu: rūpa-Rūpa Gosvāmī; āilā-went; vṛndāvana-to Vṛndāvana; kṛṣṇa-līlā-nāṭaka-a drama on Lord Kṛṣṇa’s pastimes; karite-to compose; haila-it was; mana-the mind.
TRANSLATION
Meanwhile, following the order of Śrī Caitanya Mahāprabhu, Śrīla Rūpa Gosvāmī returned to Vṛndāvana. He desired to write dramas concerning the pastimes of Lord Kṛṣṇa.
TEXT 35
vṛndāvane nāṭakera ārambha karilā
maṅgalācaraṇa ‘nāndī-śloka’ tathāi likhilā
SYNONYMS
vṛndāvane-at Vṛndāvana; nāṭakera-of the drama; ārambha-the beginning; karilā-wrote; maṅgalācaraṇa-invoking auspiciousness; nāndī-śloka-introductory verse; tathāi-there; likhilā-he wrote.
TRANSLATION
In Vṛndāvana, Rūpa Gosvāmī began to write a drama. In particuIar, he composed the introductory verses to invoke good fortune.
PURPORT
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura quotes his notes from the Nāṭaka-candrikā, wherein he has written:
prastāvanāyās tu mukhe
nāndī kāryāśubhāvahā
āśīr-namaskriyā-vastu-
nirdeśānyatamānvitā
aṣṭābhir daśabhir yuktā
kiṁvā dvādaśabhiḥ padaiḥ
candranāmāṅkitā prāyo
maṅgalārtha-padojjvalā
maṅgalaṁ cakra-kamala-
cakora-kumudādikam
Similarly, in the Sixth Chapter of the Sāhitya-darpaṇa, text 282, he has said:
āśīr-vacana-saṁyuktā
stutir yasmāt prayujyate
deva-dvija-nṛ-pādīnāṁ
tasmān nāndīti saṁjñitā
The introductory portion of a drama, which is written to invoke good fortune, is called nāndī-śloka.
TEXT 36
pathe cali’ āise nāṭakera ghaṭanā bhāvite
kaḍacā kariyā kichu lāgilā likhite
SYNONYMS
pathe cali’-walking on the road; āise-goes; nāṭakera-of the drama; ghaṭanā-events; bhāvite-thinking of; kaḍacā kariyā-making notes; kichu-something; lāgilā likhite-he began to write.
TRANSLATION
On his way to Gauḍa-deśa, Rūpa Gosvāmī had been thinking of how to write the action of the drama. Thus he had made some notes and begun to write.
TEXT 37
ei-mate dui bhāi gauḍa-deśe āilā
gauḍe āsi’ anupamera gaṅgā-prāpti hailā
SYNONYMS
ei-mate-in this way; dui bhāi-Rūpa Gosvāmī and his younger brother, Anupama; gauḍa-deśe āilā-reached Bengal, which is known as Gauḍa-deśa; gauḍe āsi’-coming to Gauḍa; anupamera-of Anupama; gaṅgā-prāpti hailā-there was obtainment of the shelter of mother Ganges (passing away).
TRANSLATION
In this way the two brothers Rūpa and Anupama reached Bengal, but when they arrived there Anupama died.
PURPORT
Formerly when a person died it was commonly said that he had attained the shelter of mother Ganges, even if he did not die on the bank of the Ganges. It is customary among Hindus to carry a dying person to a nearby bank of the Ganges, for if one dies on the bank of the Ganges, his soul is considered to reach the lotus feet of Lord Viṣṇu, wherefrom the Ganges flows.
TEXT 38
rūpa-gosāñi prabhu-pāśe karilā gamana
prabhure dekhite tāṅra utkaṇṭhita mana
SYNONYMS
rūpa-gosāñi-of the name Rūpa Gosvāmī; prabhu-pāśe-the place of Śrī Caitanya Mahāprabhu; karilā gamana-departed for; prabhure dekhite-to see Lord Śrī Caitanya Mahāprabhu; tāṅra-his; utkaṇṭhita-full of anxiety; mana-mind.
TRANSLATION
Rūpa Gosvāmī then departed to see Śrī Caitanya Mahāprabhu, for he was very eager to see Him.
TEXT 39
anupamera lāgi’ tāṅra kichu vilamba ha-ila
bhakta-gaṇa-pāśa āilā, lāg nā pāila
SYNONYMS
anupamera lāgi’-on account of the passing away of Anupama; tāṅra-of Rūpa Gosvāmī; kichu-some; vilamba-delay; ha-ila-there was; bhakta-gaṇa-pāśa-to the devotees in Bengal; āilā-came; lāg nā pāila-he could not contact them.
TRANSLATION
There was some delay because of the death of Anupama, and therefore when Rūpa Gosvāmī went to Bengal to see the devotees there, he could not get in touch with them because they had already left.
TEXT 40
uḍiyā-deśe ‘satyabhāmā-pura’-nāme grāma
eka rātri sei grāme karilā viśrāma
SYNONYMS
uḍiyā-deśe-in the state of Orissa; satyabhāmā-pura-Satyabhāmā-pura; nāme-named; grāma-a village; eka rātri-one night; sei grāme-in that village; karilā viśrāma-he rested.
TRANSLATION
In the province of Orissa there is a place known as Satyabhāmā-pura. Śrīla Rūpa Gosvāmī rested for a night in that village on his way to Jagannātha Purī.
PURPORT
There is a place known as Satyabhāmā-pura in the district of Kaṭaka (Cuttak) in Orissa. It is near the village known as Jānkādei-pura.
TEXT 41
rātre svapne dekhe,–eka divya-rūpā nārī
sammukhe āsiyā ājñā dilā bahu kṛpā kari’
SYNONYMS
rātre-at night; svapne dekhe-he dreamed; eka-one; divya-rūpā nārī-celestially beautiful woman; sammukhe āsiyā-coming before him; ājñā dilā-ordered; bahu kṛpā kari’-showing him much mercy.
TRANSLATION
While resting in Satyabhāmā-pura, he dreamed that a celestiaIly beautiful woman had come before him and very mercifully gave him the folIowing order.
TEXT 42
āmāra nāṭaka pṛthak karaha racana
“āmāra kṛpāte nāṭaka haibe vilakṣaṇa”
SYNONYMS
āmāra nāṭaka-my drama; pṛthak karaha racana-write separately; āmāra kṛpāte-by my mercy; nāṭaka-the drama; haibe-will be; vilakṣaṇa-extraordinarily beautiful.
TRANSLATION
“Write a separate drama about me,” she said. “By my mercy, it will be extraordinarily beautiful.”
TEXT 43
svapna dekhi’ rūpa-gosāñi karilā vicāra
satya-bhāmāra ājñā–pṛthak nāṭaka karibāra
SYNONYMS
svapna dekhi’-after dreaming; rūpa-gosāñi-Rūpa Gosvāmī; karilā vicāra-considered; satya-bhāmāra ājñā-the order of Śrīmatī Satyabhāmā; pṛthak nāṭaka karibāra-to write a separate drama.
TRANSLATION
After having that dream, Śrīla Rūpa Gosvāmī considered, “It is the order of Satyabhāmā that I write a separate drama for her.
TEXT 44
vraja-pura-līlā ekatra kariyāchi ghaṭanā
dui bhāga kari’ ebe karimu racanā
SYNONYMS
vraja-pura-līlā-Lord Kṛṣṇa’s pastimes in Vraja and Dvārakā; ekatra-in one place; kariyāchi-I have collected; ghaṭanā-all the events; dui bhāga kari’-dividing into two different parts; ebe-now; karimu racanā-I shall write.
TRANSLATION
I have brought together in one work all the pastimes performed by Lord Kṛṣṇa in Vṛndāvana and in Dvārakā. Now I shall have to divide them into two dramas.”
TEXT 45
bhāvite bhāvite śīghra āilā nīlācale
āsi’ uttarilā haridāsa-vāsā-sthale
SYNONYMS
bhāvite bhāvite-thinking and thinking; śīghra-very soon; āilā nīlācale-reached Nīlācala (Jagannātha Purī); āsi’-coming; uttarilā-approached; haridāsa-vāsā-sthale-the place where Haridāsa Ṭhākura was residing.
TRANSLATION
Thus absorbed in thought, he quickly reached Jagannātha Purī. When he arrived, he approached the hut of Haridāsa Ṭhākura.
TEXT 46
haridāsa-ṭhākura tāṅre bahu-kṛpā kailā
‘tumi āsibe,–more prabhu ye kahilā’
SYNONYMS
hari-dāsa-ṭhākura-of the name Haridāsa Ṭhākura; tāṅre-unto him; bahu-kṛpā kailā-showed much affection because of love and mercy; tumi āsibe-you will come; more-me; prabhu-Śrī Caitanya Mahāprabhu; ye-that; kahilā-informed.
TRANSLATION
Out of affectionate love and mercy, Haridāsa Ṭhākura told Śrīla Rūpa Gosvāmī, “Śrī Caitanya Mahāprabhu has already informed me that you would come here.”
TEXT 47
‘upala-bhoga’ dekhi’ haridāsere dekhite
pratidina āisena, prabhu āilā ācambite
SYNONYMS
upala-bhoga-the offering of food to Lord Jagannātha at noon; dekhi’-seeing; hari-dāsere dekhite-to see Haridāsa Ṭhākura; pratidina-daily; āisena-comes; prabhu-Śrī Caitanya Mahāprabhu; āilā-He reached there; ācambite-all of a sudden.
TRANSLATION
After seeing the upala-bhoga ceremony at the Jagannātha temple, Lord Śrī Caitanya Mahāprabhu would regularly come to see Haridāsa every day. Thus He suddenly arrived there.
TEXT 48
‘rūpa daṇḍavat kare’,–haridāsa kahilā
haridāse mili’ prabhu rūpe āliṅgilā
SYNONYMS
rūpa-Rūpa Gosvāmī; daṇḍavat kare-offers You obeisances: hari-dāsa kahilā-Haridāsa informed Śrī Caitanya Mahāprabhu; hari-dāse mili’-after meeting Haridāsa; prabhu-Śrī Caitanya Mahāprabhu; rūpe āliṅgilā-embraced Rūpa Gosvāmī.
TRANSLATION
When the Lord arrived, Rūpa Gosvāmī immediately offered his obeisances. Haridāsa informed the Lord, “This is Rūpa Gosvāmī offering You obeisances” and the Lord embraced him.
TEXT 49
haridāsa-rūpe lañā prabhu vasilā eka-sthāne
kuśala-praśna, iṣṭa-goṣṭhī kailā kata-kṣaṇe
SYNONYMS
hari-dāsa-rūpe-both Haridāsa Ṭhākura and Rūpa Gosvāmī; lañā-with; prabhu-Śrī Caitanya Mahāprabhu; vasilā-sat down; eka-sthāne-in one place; kuśala-praśna-questions about auspicious news; iṣṭa-goṣṭhī-talking together; kailā kata-kṣaṇe-continued for some time.
TRANSLATION
Śrī Caitanya Mahāprabhu then sat down with Haridāsa and Rūpa Gosvāmī. They inquired from one another about auspicious news, and then continued to talk together for some time.
TEXT 50
sanātanera vārtā yabe gosāñi puchila
rūpa kahe,–‘ta-ra saṅge dekhā nā ha-ila
SYNONYMS
sanātanera vārtā-news of Sanātana Gosvāmī; yabe-when; gosāñi-Śrī Caitanya Mahāprabhu; puchila-inquired; rūpa kahe-Rūpa Gosvāmī says; tāra saṅge-with him; dekhā nā ha-ila-there was no meeting.
TRANSLATION
When Śrī Caitanya Mahāprabhu inquired about Sanātana Gosvāmī, Rūpa Gosvāmī replied, “I did not meet him.
TEXT 51
āmi gaṅgā-pathe āilāṅa, tiṅho rāja-pathe
ataeva āmāra dekhā nahila tāṅra sāthe
SYNONYMS
āmi-I; gaṅgā-pathe-on the path on the bank of the Ganges; āilāṅa-I came; tiṅho-he; rāja-pathe-on the public road; ataeva-therefore; āmāra-my; dekhā-meeting; nahila-was not possible; tāṅra sāthe-with him.
TRANSLATION
I came by the path on the bank of the Ganges, whereas Sanātana Gosvāmī came by the public road. Therefore we did not meet.
TEXT 52
prayāge śuniluṅ,–teṅho gelā vṛndāvane
anupamera gaṅgā-prāpti kaila nivedane”
SYNONYMS
prayāge-in Prayāga; śuniluṅ-I heard; teṅho-he; gelā vṛndāvane-has gone to Vṛndāvana; anupamera-of Anupama; gaṅgā-prāpti-getting the mercy of the Ganges (death); kaila nivedane-he informed.
TRANSLATION
“In Prayāga I heard that he had already gone to Vṛndāvana.” Rūpa Gosvāmī next informed the Lord about the death of Anupama.
TEXT 53
rūpe tāhāṅ vāsā diyā gosāñi calilā
gosāñira saṅgī bhakta rūpere mililā
SYNONYMS
rūpe-to Rūpa; tāhāṅ-there; vāsā diyā-offered a residence; gosāñi calilā-Śrī Caitanya Mahāprabhu left the place; gosāñira saṅgī-the associates of Śrī Caitanya Mahāprabhu; bhakta-all the devotees; rūpere mililā-met Rūpa Gosvāmī.
TRANSLATION
After allotting residential quarters there to Rūpa Gosvāmī, Śrī Caitanya Mahāprabhu left. Then all of the Lord’s personal associates met Śrīla Rūpa Gosvāmī.
TEXT 54
āra dina mahāprabhu saba bhakta lañā
rūpe milāilā sabāya kṛpā ta’ kariyā
SYNONYMS
āra dina-the next day; mahāprabhu-Śrī Caitanya Mahāprabhu; saba-all; bhakta lañā-taking the devotees; rūpe milāilā-introduced Rūpa Gosvāmī; sabāya-to all of them; kṛpā ta’ kariyā-showing His mercy.
TRANSLATION
On the next day, Caitanya Mahāprabhu again met Rūpa Gosvāmī, and with great mercy the Lord introduced him to all the devotees.
TEXT 55
sabāra caraṇa rūpa karilā vandana
kṛpā kari’ rūpe sabe kailā āliṅgana
SYNONYMS
sabāra-of all the devotees; caraṇa-to the lotus feet; rūpa-Śrīla Rūpa Gosvāmī; karilā vandana-offered prayers; kṛpā kari’-showing great mercy; rūpe-Rūpa Gosvāmī; sabe-all the devotees; kailā-did; āliṅgana-embracing.
TRANSLATION
Śrīla Rūpa Gosvāmī offered his respectful obeisances unto the lotus feet of them all, and all the devotees, by their mercy, embraced him.
TEXT 56
‘advaita nityānanda, tomarā dui-jane
prabhu kahe–rūpe kṛpā kara kāya-mane
SYNONYMS
advaita-Advaita Ācārya; nityānanda-Nityānanda Prabhu; tomarā dui-jane-both of You; prabhu kahe-Lord Caitanya Mahāprabhu says; rūpe-to Rūpa Gosvāmī; kṛpā-mercy; kara-show; kāya-mane-wholeheartedly.
TRANSLATION
Śrī Caitanya Mahāprabhu told Advaita Ācārya and Nityānanda Prabhu, “You should both show Your mercy wholeheartedly to Rūpa Gosvāmī.
TEXT 57
tomā-duṅhāra kṛpāte iṅhāra ha-u taiche śakti
yāte vivarite pārena kṛṣṇa-rasa-bhakti
SYNONYMS
tomā-duṅhāra kṛpāte-by the mercy of both of You; iṅhāra-of Rūpa Gosvāmī; ha-u-let there be; taiche-such; śakti-power; yāte-by which; vivarite-to describe; pārena-is able; kṛṣṇa-rasa-bhakti-the transcendental mellows of devotional service.
TRANSLATION
May Rūpa Gosvāmī, by Your mercy, become so powerful that he will be able to describe the transcendental mellows of devotional service.”
TEXT 58
gauḍiyā, uḍiyā, yata prabhura bhakta-gaṇa
sabāra ha-ila rūpa snehera bhājana
SYNONYMS
gauḍiyā-devotees from Bengal; uḍiyā-devotees belonging to Orissa; yata-all; prabhura bhakta-gaṇa-devotees of Lord Śrī Caitanya Mahāprabhu; sabāra-of all of them; ha-ila-was; rūpa-Rūpa Gosvāmī; snehera bhājana-an object of love and affection.
TRANSLATION
Thus Rūpa Gosvāmī became the object of love and affection for all the devotees of the Lord, including those who came from Bengal and those who resided in Orissa.
TEXT 59
pratidina āsi’ rūpe karena milane
mandire ye prasāda pāna, dena dui jane
SYNONYMS
pratidina-every day; āsi’-going; rūpe-Rūpa Gosvāmī; karena milane-Caitanya Mahāprabhu meets; mandire-at the Jagannātha temple; ye-whatever; prasāda pāna-prasāda He gets; dena-gives; dui jane-to two persons, Śrīla Rūpa Gosvāmī and Haridāsa Ṭhākura.
TRANSLATION
Every day Śrī Caitanya Mahāprabhu would go to see Rūpa Gosvāmī, and whatever prasāda He received from the temple He would deliver to Rūpa Gosvāmī and Haridāsa Ṭhākura.
TEXT 60
iṣṭa-goṣṭhī duṅhā sane kari’ kata-kṣaṇa
madhyāhna karite prabhu karilā gamana
SYNONYMS
iṣṭa-goṣṭhī-conversation; duṅhā sane-with both Rūpa Gosvāmī and Haridāsa; kari’-doing; kata-kṣaṇa-for some time; madhya-ahna karite-to execute daily noontime duties; prabhu-Śrī Caitanya Mahāprabhu; karilā gamana-left that place.
TRANSLATION
He would talk for some time with them both and then leave to perform His noontime duties.
TEXT 61
ei-mata pratidina prabhura vyavahāra
prabhu-kṛpā pāñā rūpera ānanda apāra
SYNONYMS
ei-mata-in this way; pratidina-daily; prabhura vyavahāra-the dealings of Śrī Caitanya Mahāprabhu; prabhu-kṛpā-the mercy of Lord Caitanya; pāñā-getting; rūpera-of Śrīla Rūpa Gosvāmī; ānanda apāra-unlimited happiness.
TRANSLATION
In this way Lord Caitanya Mahāprabhu’s dealings with them continued every day. Thus receiving the transcendental favor of the Lord, Śrīla Rūpa Gosvāmī felt unlimited pleasure.
TEXT 62
bhakta-gaṇa lañā kailā guṇḍicā mārjana
āiṭoṭā āsi’ kailā vanya-bhojana
SYNONYMS
bhakta-gaṇa-all the devotees; lañā-taking; kailā-performed; guṇḍicā mārjana-cleansing and washing of the Guṇḍicā temple; āiṭoṭā āsi’-coming to the nearby garden named Āiṭoṭā; kailā-had; vanya-bhojana-a picnic within the garden.
TRANSLATION
After Śrī Caitanya Mahāprabhu, taking all His devotees with Him, performed the Guṇḍicā-mārjana [washing and cleansing the temple Guṇḍicā], He went to the garden known as Āiṭoṭā and accepted prasāda at a picnic within the garden.
TEXT 63
prasāda khāya, ‘hari’ bale sarva-bhakta-jana
dekhi’ haridāsa-rūpera haraṣita mana
SYNONYMS
prasāda khāya-eat the prasāda; hari bale-chant the holy name of Hari; sarva-bhakta-jana-all the devotees; dekhi’-seeing this; hari-dāsa-of Haridāsa Ṭhākura; rūpera-and of Rūpa Gosvāmī; haraṣita-jubilant; mana-the minds.
TRANSLATION
When Haridāsa Ṭhākura and Rūpa Gosvāmī saw that all the devotees were accepting prasāda and chanting the holy name of Hari, they both were greatly pleased.
TEXT 64
govinda-dvārā prabhura śeṣa-prasāda pāilā
preme matta dui-jana nācite lāgilā
SYNONYMS
govinda-dvārā-through Govinda; prabhura-of Śrī Caitanya Mahāprabhu; śeṣa-prasāda-remnants of food; pāilā-they got; preme matta-overwhelmed by ecstasy; dui-jana-both of them; nācite lāgilā-began to dance.
TRANSLATION
When they received the remnants of Śrī Caitanya Mahāprabhu’s prasāda through Govinda, they respected it, and then they both began to dance in ecstasy.
TEXT 65
āra dina prabhu rūpe miliyā vasilā
sarvajña-śiromaṇi prabhu kahite lāgilā
SYNONYMS
āra dina-the next day; prabhu-Śrī Caitanya Mahāprabhu; rūpe-with Śrīla Rūpa Gosvāmī; miliyā-meeting; vasilā-sat down; sarva-jña-śiromaṇi-Śrī Caitanya Mahāprabhu, the best of the omniscient; prabhu-Śrī Caitanya Mahāprabhu; kahite lāgilā-began to speak.
TRANSLATION
On the next day, when Śrī Caitanya Mahāprabhu went to see Śrīla Rūpa Gosvāmī, the omniscient Lord spoke as follows.
TEXT 66
‘kṛṣṇere bāhira nāhi kariha vraja haite
vraja chāḍi’ kṛṣṇa kabhu nā yāna kāhāṅte
SYNONYMS
kṛṣṇere-Kṛṣṇa; bāhira-outside; nāhi-do not; kariha-take; vraja haite-from Vṛndāvana; vraja chāḍi’-leaving Vṛndāvana; kṛṣṇa-Lord Kṛṣṇa; kabhu-at any time; nā-not; yāna-goes; kāhāṅte-anywhere.
TRANSLATION
Do not try to take Kṛṣṇa out of Vṛndāvana, for He does not go anywhere else at any time.
TEXT 67
kṛṣṇo ‘nyo yadu-sambhūto
yaḥ pūrṇaḥ so ‘sty ataḥ paraḥ
vṛndāvanaṁ parityajya
sa kvacin naiva gacchati
SYNONYMS
kṛṣṇaḥ-Lord Kṛṣṇa; anyaḥ-another Lord Vāsudeva; yadu-sambhūtaḥ-born in the Yadu dynasty; yaḥ-who; pūrṇaḥ-the full Supreme Personality of Godhead, Kṛṣṇa; saḥ-He; asti-is; ataḥ-than Him (Vāsudeva); paraḥ-different; vṛndāvanam-he place Vṛndāvana; parityajya-giving up; saḥ-He; kvacit-at any time; na eva gacchati-does not go.
TRANSLATION
” ‘The Kṛṣṇa known as Yadukumāra is Vāsudeva Kṛṣṇa. He is different from the Kṛṣṇa who is the son of Nanda Mahārāja. Yadukumāra Kṛṣṇa manifests His pastimes in the cities of Mathurā and Dvārakā, but Kṛṣṇa the son of Nanda Mahārāja never at any time leaves Vṛndāvana.’ “
PURPORT
This verse is included in the Laghu-bhāgavatāmṛta (1.5.461), by Śrīla Rūpa Gosvāmī.
TEXT 68
eta kahi’ mahāprabhu madhyāhne calilā
rūpa-gosāñi mane kichu vismaya ha-ilā
SYNONYMS
eta kahi’-saying this; mahāprabhu-Śrī Caitanya Mahāprabhu; madhya-ahne calilā-left to execute noon duties; rūpa-gosāñi-Śrīla Rūpa Gosvāmī; mane-in mind; kichu-some; vismaya ha-ilā-there was surprise.
TRANSLATION
After saying this, Caitanya Mahāprabhu went to perform His noontime duties, leaving Śrīla Rūpa Gosvāmī somewhat surprised.
TEXT 69
“pṛthak nāṭaka karite satyabhāmā ājñā dila
jānilu, pṛthak nāṭaka karite prabhu-ājñā haila
SYNONYMS
pṛthak nāṭaka-different dramas; karite-to write; satyabhāmā-of the name Satyabhāmā; ājñā dila-ordered; jānilu-now I understand; pṛthak nāṭaka-different dramas; karite-to write; prabhu-ājñā-the order of the Lord; haila-there was.
TRANSLATION
“Satyabhāmā ordered me to write two different dramas,” Śrīla Rūpa Gosvāmī thought. “Now I understand that this order has been confirmed by Śrī Caitanya Mahāprabhu.
TEXT 70
pūrve dui nāṭaka chila ekatra racanā
dui-bhāga kari ebe karimu ghaṭanā
SYNONYMS
pūrve-previously; dui nāṭaka-two dramas; chila-there was; ekatra-together; racanā-composition; dui-bhāga kari-dividing into two; ebe-now; karimu ghaṭanā-I shall write the incidents.
TRANSLATION
FormerIy I wrote the two dramas as one composition. Now I shall divide it and describe the incidents in two separate works.
TEXT 71
dui’nāndī’ ‘prastāvanā’, dui’saṁghaṭanā’
pṛthak kariyā likhi kariyā bhāvanā
SYNONYMS
dui nāndī-two invocations of good fortune; prastāvanā-introductions; dui-two; saṁghaṭanā-chains of events; pṛthak kariyā-making separate; likhi-I shall write; kariyā bhāvanā-thinking about them.
TRANSLATION
I shall write two separate invocations of good fortune and two different introductions. Let me think deeply about the matter and then describe two different sets of incidents.”
PURPORT
The two works are Vidagdha-mādhava and Lalita-mādhava. Vidagdha-mādhava describes pastimes in Vṛndāvana, and Lalita-mādhava describes pastimes in Dvārakā and Mathurā.
TEXT 72
ratha-yātrāya jagannātha darśana karilā
ratha-agre prabhura nṛtya-kīrtana dekhilā
SYNONYMS
ratha-yātrāya-during the function of Ratha-yātrā; jagannātha-Lord Jagannātha; darśana karilā-he saw; ratha-agre-the front of the ratha, or chariot; prabhura-of Śrī Caitanya Mahāprabhu; nṛtya-dancing; kīrtana-chanting; dekhilā-he saw.
TRANSLATION
During the Ratha-yātrā ceremony Rūpa Gosvāmī saw Lord Jagannātha. He also saw Lord Caitanya Mahāprabhu dancing and chanting in front of the ratha.
TEXT 73
prabhura nṛtya-śloka śuni’ śrī-rūpa-gosāñi
sei ślokārtha lañā śloka karilā tathāi
SYNONYMS
prabhura-of Śrī Caitanya Mahāprabhu; nṛtya-śloka-verse uttered during His dancing; śuni’-hearing; śrī-rūpa-gosāñi-Śrīla Rūpa Gosvāmī; sei śloka-artha-the meaning of that verse; lañā-taking; śloka karilā-composed another verse; tathāi-on the spot.
TRANSLATION
When Rūpa Gosvāmī heard a verse uttered by Śrī Caitanya Mahāprabhu during the ceremony, he immediately composed another verse dealing with the same subject.
TEXT 74
pūrve sei saba kathā kariyāchi varṇana
tathāpi kahiye kichu saṅkṣepe kathana
SYNONYMS
pūrve-previously; sei-these; saba-all; kathā-words; kariyāchi varṇana-I have described; tathāpi-still; kahiye-let me say; kichu-something; saṅkṣepe-in brief; kathana-telling.
TRANSLATION
I have already described all these incidents, but I still wish to add briefly something more.
TEXT 75
sāmānya eka śloka prabhu paḍena kīrtane
kene śloka paḍe–ihā keha nāhi jāne
SYNONYMS
sāmānya-generally; eka-one; śloka-verse; prabhu-Śrī Caitanya Mahāprabhu; paḍena-recites; kīrtane-while chanting; kene-why; śloka-that verse; paḍe-He recites; ihā-this; keha nāhi jāne-no one knows.
TRANSLATION
Generally Śrī Caitanya Mahāprabhu recited a verse while dancing and chanting before the ratha, but no one knew why He was reciting that particular verse.
TEXT 76
sabe ekā svarūpa gosāñi ślokera artha jāne
ślokānurūpa pada prabhuke karāna āsvādane
SYNONYMS
sabe-only; ekā-one; svarūpa gosāñi-Svarūpa Dāmodara Gosvāmī; ślokera artha-the meaning of that verse; jāne-knows; śloka-anurūpa pada-other verses following that particular verse; prabhuke-Śrī Caitanya Mahāprabhu; karāna-causes; āsvādane-tasting.
TRANSLATION
Only Svarūpa Dāmodara Gosvāmī knew the purpose for which the Lord recited that verse. According to the Lord’s attitude, he used to quote other verses to enable the Lord to relish mellows.
TEXT 77
rūpa-gosāñi prabhura jāniyā abhiprāya
sei arthe śloka kailā prabhure ye bhāya
SYNONYMS
rūpa-gosāñi-Śrīla Rūpa Gosvāmī; prabhura-of Śrī Caitanya Mahāprabhu; jāniyā-knowing; abhiprāya-the intention; sei arthe-in that meaning; śloka-a verse; kailā-composed; prabhure-to Śrī Caitanya Mahāprabhu; ye-which; bhāya-appealed.
TRANSLATION
Rūpa Gosvāmī, however, could understand the intention of the Lord, and thus he composed another verse that appealed to Śrī Caitanya Mahāprabhu.
TEXT 78
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
SYNONYMS
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.
TRANSLATION
That very personality who stole 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.”
PURPORT
This is the verse recited by Śrī Caitanya Mahāprabhu.
TEXT 79
priyaḥ so ‘yaṁ kṛṣṇaḥ saha-cari kuru-kṣetra-militas
tathāhaṁ sā rādhā tad idam ubhayoḥ saṅgama-sukham
tathāpy antaḥ-khelan-madhura-muralī-pañcama-juṣe
mano me kālindī-pulina-vipināya spṛhayati
SYNONYMS
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 ban k; vipināya-the trees; spṛhayati-desires.
TRANSLATION
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 I would still 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.”
PURPORT
This is the verse composed by Śrīla Rūpa Gosvāmī. It is included in his book Padyāvalī (383).
TEXT 80
tāla-patre śloka likhi’ cālete rākhilā
samudra-snāna karibāre rūpa-gosāñi gelā
SYNONYMS
tāla-patre-on a palm leaf; śloka-the verse; likhi’-writing; cālete-in the thatched roof; rākhilā-kept it; samudra-snāna-bath in the sea; karibāre-for taking; rūpa-gosāñi-of the name Rūpa Gosvāmī; gelā-departed.
TRANSLATION
After writing this verse on a palm leaf, Rūpa Gosvāmī put it somewhere in his thatched roof and went to bathe in the sea.
TEXT 81
hena-kāle prabhu āilā tāṅhāre milite
cāle śloka dekhi prabhu lāgilā paḍite
SYNONYMS
hena-kāle-at that time; prabhu-Śrī Caitanya Mahāprabhu; āilā-came there; tāṅhāre milite-to meet him; cāle-in the thatched roof; śloka-verse; dekhi-seeing; prabhu-Śrī Caitanya Mahāprabhu; lāgilā-began; paḍite-to read.
TRANSLATION
At that time, Śrī Caitanya Mahāprabhu went there to meet him, and when He saw the leaf pushed into the roof and saw the verse, He began to read it.
TEXT 82
śloka paḍi’ prabhu sukhe premāviṣṭa hailā
hena-kāle rūpa-gosāñi snāna kari’ āilā
SYNONYMS
śloka paḍi’-reading this verse; prabhu-Śrī Caitanya Mahāprabhu; sukhe-in great happiness; prema-āviṣṭa hailā-became overwhelmed by ecstatic love; hena-kāle-at that time; rūpa-gosāñi-Śrīla Rūpa Gosvāmī; snāna kari’-after taking his bath; āilā-came back.
TRANSLATION
After reading the verse, Śrī Caitanya Mahāprabhu was overwhelmed by ecstatic love. At that very time, Rūpa Gosvāmī returned, having finished bathing in the sea.
TEXT 83
prabhu tāṅre cāpaḍa māri’ kahite lāgilā
prabhu dekhi’ daṇḍavat prāṅgaṇe padilā
SYNONYMS
prabhu dekhi’-after seeing the Lord there; daṇḍavat-obeisances; prāṅgaṇe-in the courtyard; paḍilā-fell down; prabhu-Śrī Caitanya Mahāprabhu; tāṅre-to Rūpa Gosvāmī; cāpaḍa māri’-giving a mild slap; kahite lāgilā-began to speak.
TRANSLATION
Seeing the Lord, Śrī Rūpa Gosvāmī fell flat in the courtyard to offer obeisances. The Lord slapped him mildly in love and spoke as follows.
TEXT 84
‘gūḍha mora hṛdaya tuñi jānilā kemane?’
eta kahi’ rūpe kailā dṛḍha āliṅgane
SYNONYMS
gūḍha-very confidential; mora-My; hṛdaya-heart; tuñi-you; jānilā-knew; kemane-how; eta kahi’-saying this; rūpe-to Rūpa Gosvāmī; kailā-did; dṛḍha āliṅgane-firm embracing.
TRANSLATION
My heart is very confidential. How did you know My mind in this way?” After saying this, He firmly embraced Rūpa Gosvāmī.
TEXT 85
sei śloka lañā prabhu svarūpe dekhāilā
svarūpera parīkṣā lāgi’ tāṅhāre puchilā
SYNONYMS
sei śloka-that verse; lañā-taking; prabhu-Śrī Caitanya Mahāprabhu; svarūpe dekhāilā-showed to Svarūpa Dāmodara; svarūpera-of Svarūpa Dāmodara Gosāñi; parīkṣā lāgi’-for the examination; taṅhāre puchilā-He inquired from him.
TRANSLATION
Śrī Caitanya Mahāprabhu took that verse and showed it to Svarūpa Dāmodara for him to examine. Then the Lord questioned him.
TEXT 86
‘mora antara-vārtā rūpa jānila kemane?’
svarūpa kahe–‘jāni, kṛpā kariyācha āpane
SYNONYMS
mora antara-vārtā-My internal intentions; rūpa-Rūpa Gosvāmī; jānila-knew; kemane-how; svarūpa kahe-Svarūpa replied; jāni-I can understand; kṛpā kariyācha-You have bestowed Your mercy; āpane-personally.
TRANSLATION
How could Rūpa Gosvāmī have understood My heart?” the Lord asked. Svarūpa Dāmodara replied, “I can understand that You have already bestowed Your causeless mercy upon him.
TEXT 87
anyathā e artha kāra nāhi haya jñāna
tumi pūrve kṛpā kailā, kari anumāna”
SYNONYMS
anyathā-otherwise; e artha-this confidential meaning; kāra-of anyone; nāhi-not; haya-is; jñāna-the knowledge; tumi-You; pūrve-before this; kṛpā kailā-bestowed mercy; kari anumāna-I can conjecture.
TRANSLATION
No one could otherwise understand this meaning. I can therefore guess that previously You bestowed upon him Your causeless mercy.”
TEXT 88
prabhu kahe,–“iṅho āmāya prayāge milila
yogya-pātra jāni iṅhāya mora kṛpā ta’ ha-ila
SYNONYMS
prabhu kahe-Śrī Caitanya Mahāprabhu replies; iṅho-Rūpa Gosvāmī; āmāya-with Me; prayāge-at Prayāga; milila-met; yogya-pātra jāni-knowing him to be a suitable person; iṅhāya-unto him; mora-My; kṛpā ta’ ha-ila-there was mercy.
TRANSLATION
Śrī Caitanya Mahāprabhu replied, “Rūpa Gosvāmī met Me at Prayāga. Knowing him to be a suitable person, I naturally bestowed My mercy upon him.
TEXT 89
tabe śakti sañcāri’ āmi kailuṅ upadeśa
tumiha kahio ihāṅya rasera viśeṣa”
SYNONYMS
tabe-thereupon; śakti sañcāri’-empowering him with My transcendental potency; āmi-I; kailuṅ upadeśa-gave instruction; tumiha-you also; kahio-
SYNONYMS
inform; ihāṅya-unto him; rasera viśeṣa-particular information about transcendental mellows.
TRANSLATION
I thereupon also bestowed upon him My transcendental potency. Now you also should give him instructions. In particular, instruct him in transcendental mellows.”
TEXT 90
svarūpa kahe–“yāte ei śloka dekhiluṅ
tumi kariyācha kṛpā, tavaṅhi jānilu
SYNONYMS
svarūpa kahe-Svarūpa Dāmodara says; yāte-since; ei śloka-this verse; dekhiluṅ-I have seen; tumi-You; kariyācha kṛpā-have bestowed Your mercy; tavaṅhi-immediately; jānilu-I could understand.
TRANSLATION
Svarūpa Dāmodara said, “As soon as I saw the unique composition of this verse, I could immediately understand that You had bestowed upon him Your special mercy.
TEXT 91
phalena phala-kāraṇam anumīyate
SYNONYMS
phalena-by the result; phala-kāraṇam-the origin of the result; anumīyate-one can guess.
TRANSLATION
By seeing a result, one can understand the cause of that result.’
PURPORT
This verse is from the doctrines of nyāya, or logic.
TEXT 92
svargāpagā-hema-mṛṇālinīnāṁ
nānā-mṛṇālāgra-bhujo bhajāmaḥ
annānurūpāṁ tanu-rūpa-ṛddhiṁ
kāryaṁ nidānād dhi guṇān adhīte
SYNONYMS
svarga-āpagā-of the Ganges water flowing in the heavenly planets; hema-golden; mṛṇālinīnām-of the lotus flowers; nānā-various; mṛṇāla-agra-bhujaḥ-those who eat the tops of the stems; bhajāmaḥ-we get; anna-anurūpām-according to the food; tanu-rūpa-ṛddhim-an abundance of bodily beauty; kāryam-the effect; nidānāt-from the cause; hi-certainly; guṇān-qualities; adhīte-one obtains.
TRANSLATION
The River Ganges flowing from the heavenly planets is full of golden lotus flowers, and we, the residents of those planets, eat the stems of the flowers. Thus we are very beautiful, more so than the inhabitants of any other planet. This is due to the law of cause and effect, for if one eats food in the mode of goodness, the mode of goodness increases the beauty of his body.’ “
PURPORT
One’s bodily luster and beauty, one’s constitution, one’s activities and one’s qualities all depend on the law of cause and effect. There are three qualities in material nature, and as stated in the Bhagavad-gītā (13.22), kāraṇaṁ guṇa-saṅgo ‘sya sad-asad-yoni-janmasu: one takes birth in a good or bad family according to his previous association with the qualities of material nature. Therefore one seriously eager to achieve transcendental perfection, Kṛṣṇa consciousness, must eat Kṛṣṇa prasāda. Such food is sāttvika, or in the material quality of goodness, but when offered to Kṛṣṇa it becomes transcendental. Our Kṛṣṇa consciousness movement distributes Kṛṣṇa prasāda, and those who eat such transcendental food are sure to become devotees of the Lord. This is a very scientific method, as stated in this verse from Nala-naiṣadha (3.17): kāryaṁ nidānād dhi guṇān adhīte. If in all one’s activities he strictly adheres to the mode of goodness, he will certainly develop his dormant Kṛṣṇa consciousness and ultimately become a pure devotee of Lord Kṛṣṇa.
Unfortunately at the present moment the bodily constitutions of the leaders of society, especially the governmental leaders, are polluted. As described in Śrīmad-Bhāgavatam (12.1.40):
asaṁskṛtāḥ kriyā-hīnā
rajasā tamasāvṛtāḥ
prajās te bhakṣayiṣyanti
mlecchā rājanya-rūpiṇaḥ
Such leaders have no chance to purify their eating. Politicians meet together and exchange good wishes by drinking liquor, which is so polluted and sinful that naturally drunkards and meat-eaters develop a degraded mentality in the mode of ignorance. The processes of eating in different modes are explained in the Bhagavad-gītā, wherein it is stated that those who eat rice, wheat, vegetables, milk products, fruit and sugar are situated in the elevated quality of goodness. Therefore if we want a happy and tranquil political situation, we must select leaders who eat Kṛṣṇa prasāda. Otherwise the leaders will eat meat and drink wine, and thus they will be asaṁskṛtāḥ, unreformed, and kriyā-hīnāḥ, devoid of spiritual behavior. In other words, they will be mlecchas and yavanas, or men who are unclean in their habits. Through taxation, such men exploit the citizens as much as possible, and in this way they devour the citizens of the state instead of benefiting them. We therefore cannot expect a government to be efficient if it is headed by such unclean mlecchas and yavanas.
TEXT 93
cāturmāsya rahi’ gauḍe vaiṣṇava calilā
rūpa-gosāñi mahāprabhura caraṇe rahilā
SYNONYMS
cāturmāsya rahi’-remaining four months for Cāturmāsya; gauḍe-to Bengal; vaiṣṇava-all the devotees; calilā-returned; rūpa-gosāñi-Śrīla Rūpa Gosvāmī; mahāprabhura-of Śrī Caitanya Mahāprabhu; caraṇe-at the shelter of His lotus feet; rahilā-remained.
TRANSLATION
After the four months of Cāturmāsya [Śrāvaṇa, Bhādra, Āśvina and Kārttika], all the Vaiṣṇavas of Bengal returned to their homes, but Śrīla Rūpa Gosvāmī remained in Jagannātha Purī under the shelter of the lotus feet of Śrī Caitanya Mahāprabhu.
TEXT 94
eka-dina rūpa karena nāṭaka likhana
ācambite mahāprabhura haila āgamana
SYNONYMS
eka-dina-one day; rūpa-Rūpa Gosvāmī; karena-does; nāṭaka-drama; likhana-writing; ācambite-all of a sudden; mahāprabhura-of Śrī Caitanya Mahāprabhu; haila-there was; āgamana-the coming.
TRANSLATION
One day while Rūpa Gosvāmī was writing his book, Śrī Caitanya Mahāprabhu suddenly appeared.
TEXT 95
sambhrame duṅhe uṭhi’ daṇḍavat hailā
duṅhe āliṅgiyā prabhu āsane vasilā
SYNONYMS
sambhrame-with great respect; duṅhe-Haridāsa Ṭhākura and Rūpa Gosvāmī; uṭhi’-standing up; daṇḍavat hailā-fell down to offer obeisances; duṅhe-the two of them; āliṅgiyā-embracing; prabhu-Śrī Caitanya Mahāprabhu; āsane vasilā-sat down on a seat.
TRANSLATION
As soon as Haridāsa Ṭhākura and Rūpa Gosvāmī saw the Lord coming, they both stood up and then fell down to offer Him their respectful obeisances. Śrī Caitanya Mahāprabhu embraced them both and then sat down.
TEXT 96
‘kyā puṅthi likha?’ bali’ eka-patra nilā
akṣara dekhiyā prabhu mane sukhī hailā
SYNONYMS
kyā-what; puṅthi-book; likha-you are writing; bali’-saying this; eka-patra nilā-took one page written on a palm leaf; akṣara-the good handwriting; dekhiyā-seeing; prabhu-Śrī Caitanya Mahāprabhu; mane-in the mind; sukhī hailā-became very happy.
TRANSLATION
The Lord inquired, “What kind of book are you writing?” He held up a palm leaf that was a page of the manuscript, and when He saw the fine handwriting, His mind was very pleased.
TEXT 97
śrī-rūpera akṣara–yena mukutāra pāṅti
prīta hañā karena prabhu akṣarera stuti
SYNONYMS
śrī-rūpera akṣara-the handwriting of Rūpa Gosvāmī; yena-like; mukutāra pāṅti-a row of pearls; prīta hañā-being pleased; karena-does; prabhu-Śrī Caitanya Mahāprabhu; akṣarera stuti-praise of the handwriting of Śrīla Rūpa Gosvāmī.
TRANSLATION
Thus being pleased, the Lord praised the writing by saying, “The handwriting of Rūpa Gosvāmī is just like rows of pearls.”
TEXT 98
sei patre prabhu eka śloka ye dekhilā
paḍitei śloka, preme āviṣṭa ha-ilā
SYNONYMS
sei patre-on that palm leaf; prabhu-Śrī Caitanya Mahāprabhu; eka śloka-one verse; ye-which; dekhilā-He saw; paḍitei-by reading; śloka-the verse; preme-ecstatic love; āviṣṭa ha-ilā-was overwhelmed.
TRANSLATION
While reading the manuscript, Śrī Caitanya Mahāprabhu saw a verse on that page, and as soon as He read it He was overwhelmed by ecstatic love.
TEXT 99
tuṇḍe tāṇḍavinī ratiṁ vitanute tuṇḍāvalī-labdhaye
karṇa-kroḍa-kaḍambinī ghaṭayate karṇārbudebhyaḥ spṛhām
cetaḥ-prāṅgaṇa-saṅginī vijayate sarvendriyāṇāṁ kṛtiṁ
no jāne janitā kiyadbhir amṛtaiḥ kṛṣṇeti varṇa-dvayī
SYNONYMS
tuṇḍe-in the mouth; tāṇḍavinī-dancing; ratim-the inspiration; vitanute-expands; tuṇḍa-āvalī-labdhaye-to achieve many mouths; karṇa-of the ear; kroḍa-in the hole; kaḍambinī-sprouting; ghaṭayate-causes to appear; karṇa-arbudebhyaḥ spṛhām-the desire for millions of ears; cetaḥ-prāṅgaṇa-in the courtyard of the heart; saṅginī-being a companion; vijayate-conquers; sarva-indriyāṇām-of all the senses; kṛtim-the activity; no-not; jāne-I know; janitā-produced; kiyadbhiḥ-of what measure; amṛtaiḥ-by nectar; kṛṣṇa-the name of Kṛṣṇa; iti-thus; varṇa-dvayī-the two syllables.
TRANSLATION
“I do not know how much nectar the two syllables ‘Kṛṣ-ṇa’ have produced. When the holy name of Kṛṣṇa is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert.”
PURPORT
This verse is included in the Vidagdha-mādhava (1.15), a seven-act play written by Śrīla Rūpa Gosvāmī describing the pastimes of Śrī Kṛṣṇa in Vṛndāvana.
TEXT 100
śloka śuni haridāsa ha-ila ullāsī
nācite lāgilā ślokera artha praśaṁsi’
SYNONYMS
śloka śuni’-hearing this verse; hari-dāsa-Haridāsa Ṭhākura; ha-ilā ullāsī-became very jubilant; nācite lāgilā-he began to dance; ślokera-of the verse; artha praśaṁsi’-praising the meaning.
TRANSLATION
When Śrī Caitanya Mahāprabhu chanted this verse, Haridāsa Ṭhākura, upon hearing the vibration, became jubilant and began dancing and praising its meaning.
TEXT 101
kṛṣṇa-nāmera mahimā śāstra-sādhu-mukhe jāni
nāmera mādhurī aiche kāhāṅ nāhi śuni
SYNONYMS
kṛṣṇa-nāmera mahimā-the glories of the holy name of Lord Kṛṣṇa; śāstra-of the revealed scriptures; sādhu-of the devotees; mukhe-in the mouth; jāni-we can understand; nāmera mādhurī-the sweetness of the holy name; aiche-in that way; kāhāṅ-anywhere else; nāhi śuni-we do not hear.
TRANSLATION
One has to learn about the beauty and transcendental position of the holy name of the Lord by hearing the revealed scriptures from the mouths of devotees. Nowhere else can we hear of the sweetness of the Lord’s holy name.
PURPORT
It is said in the Padma Purāṇa, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ. Chanting and hearing of the transcendental holy name of the Lord cannot be performed by the ordinary senses. The transcendental vibration of the Lord’s holy name is completely spiritual. Thus it must be received from spiritual sources and must be chanted after having been heard from a spiritual master. One who hears the chanting of the Hare Kṛṣṇa mantra must receive it from the spiritual master by aural reception. Śrīla Sanātana Gosvāmī has forbidden us to hear the holy name of Kṛṣṇa chanted by non-Vaiṣṇavas, such as professional actors and singers, for it will have no effect. It is like milk touched by the lips of a serpent, as stated in the padma purāṇa:
avaiṣṇava-mukhodgīrṇaṁ
pūtaṁ hari-kathāmṛtam
śravaṇaṁ naiva kartavyaṁ
sarpocchiṣṭaṁ yathā payaḥ
As far as possible, therefore, the devotees in the Kṛṣṇa consciousness movement gather to chant the holy name of Kṛṣṇa in public so that both the chanters and the listeners may benefit.
TEXT 102
tabe mahāprabhu duṅhe kari’ āliṅgana
madhyāhna karite samudre karilā gamana
SYNONYMS
tabe-then; mahāprabhu-Śrī Caitanya Mahāprabhu; duṅhe-unto both Rūpa Gosvāmī and Haridāsa Ṭhākura; kari’-doing; āliṅgana-embracing; madhya-ahna karite-to perform His noontime duties; samudre-o the seaside; karilā gamana-went.
TRANSLATION
Thus Śrī Caitanya Mahāprabhu embraced both Haridāsa and Rūpa Gosvāmī and left for the seaside to perform His noontime duties.
TEXTS 103-104
āra dina mahāprabhu dekhi’ jagannātha
sārvabhauma-rāmānanda-svarūpādi-sātha
sabe mili’ cali āilā śrī-rūpe milite
pathe tāṅra guṇa sabāre lāgilā kahite
SYNONYMS
āra dina-he next day; mahāprabhu-Śrī Caitanya Mahāprabhu; dekhi’-seeing; jagannātha-Lord Jagannātha in the temple; sārvabhauma-Sārvabhauma Bhaṭṭācārya; rāmānanda-Rāmānanda Rāya; svarūpa-ādi-Svarūpa Dāmodara Gosvāmī; sātha-along with; sabe mili’-meeting all together; cali āilā-came there; śrī-rūpe milite-to meet Śrīla Rūpa Gosvāmī; pathe-on the way; tāṅra-of Rūpa Gosvāmī; guṇa-all the good qualities; sabāre-unto all the personal associates; lāgilā kahite-began to speak.
TRANSLATION
On the next day, after visiting the temple of Jagannātha as usual, Śrī Caitanya Mahāprabhu met Sārvabhauma Bhaṭṭācārya, Rāmānanda Rāya and Svarūpa Dāmodara. They all went together to Śrīla Rūpa Gosvāmī, and on the way the Lord greatly praised his qualities.
TEXT 105
dui śloka kahi’ prabhura haila mahā-sukha
nija-bhaktera guna kahe hañā pañca-mukha
SYNONYMS
dui śloka kahi’-reciting two verses; prabhura-of Śrī Caitanya Mahāprabhu; haila-there was; mahā-sukha-great pleasure; nija-bhaktera-of His own devotee; guṇa-the qualities; kahe-describes; hañā-as if becoming; pañca-mukha-five-mouthed.
TRANSLATION
When Śrī Caitanya Mahāprabhu recited the two important verses, He felt great pleasure; thus, as if He had five mouths, He began to praise His devotee.
PURPORT
The two verses referred to are those beginning with priyaḥ so ‘yam (79) and tuṇḍe tāṇḍavinī (99).
TEXT 106
sārvabhauma-rāmānande parīkṣā karite
śrī-rūpera guṇa duṅhāre lāgilā kahite
SYNONYMS
sārvabhauma-rāmānande-Sārvabhauma Bhaṭṭācārya and Rāmānanda Rāya; parīkṣā karite-to examine; śrī-rūpera guṇa-the transcendental qualities of Śrīla Rūpa Gosvāmī; duṅhāre-unto both of them; lāgilā kahite-He began to praise.
TRANSLATION
Just to examine Sārvabhauma Bhaṭṭācārya and Rāmānanda Rāya, the Lord began to praise the transcendental qualities of Śrī Rūpa Gosvāmī before them.
TEXT 107
‘īśvara-svabhāva’–bhaktera nā laya aparādha
alpa-sevā bahu māne ātma-paryanta prasāda
SYNONYMS
īśvara-svabhāva-the characteristic of the Supreme Personality of Godhead; bhaktera-of the pure devotee; nā laya-does not take; aparādha-any offense; alpa-sevā-very small service; bahu māne-the Lord accepts as very great; ātma-paryanta-giving Himself; prasāda-mercy.
TRANSLATION
Characteristically, the Supreme Personality of Godhead does not take seriously an offense committed by a pure devotee. The Lord accepts whatever small service a devotee renders as being such a great service that He is prepared to give even Himself, not to speak of other benedictions.
TEXT 108
bhṛtyasya paśyati gurūn api nāparādhān
sevāṁ manāg api kṛtāṁ bahudhābhyupaiti
āviṣkaroti piśuneṣv api nābhyasūyāṁ
śīlena nirmala-matiḥ puruṣottamo ‘yam
SYNONYMS
bhṛtyasya-of the servant; paśyati-He sees; gurūn-very great; api-although; na-not; aparādhān-the offenses; sevām-service; manāk api-however small; kṛtām-performed; bahu-dhā-as great; abhyupaiti-accepts,; āviṣkaroti-manifests; piśuneṣu-on the enemies; api-also; na-not; abhyasūyām-envy; śīlena-by gentle behavior; nirmala-matiḥ-naturally clean-minded; puruṣottamaḥ-the Supreme Personality of Godhead, the best of all personalities; ayam-this.
TRANSLATION
“The Supreme Personality of Godhead, who is known as Puruṣottama, the greatest of all persons, has a pure mind. He is so gentle that even if His servant is implicated in a great offense, He does not take it very seriously. Indeed, if His servant renders some small service, the Lord accepts it as being very great. Even if an envious person blasphemes the Lord, the Lord never manifests anger against him. Such are His great qualities.”
PURPORT
This verse is from the Bhakti-rasāmṛta-sindhu (2.1.138) by Śrīla Rūpa Gosvāmī.
TEXT 109
bhakta-saṅge prabhu āilā, dekhi’ dui jana
daṇḍavat hañā kailā caraṇa vandana
SYNONYMS
bhakta-saṅge-accompanied by other devotee associates; prabhu-Śrī Caitanya Mahāprabhu; āilā-came; dekhi’-seeing this; dui jana-Rūpa Gosvāmī and Haridāsa Ṭhākura; daṇḍavat hañā-falling flat like logs; kailā-did; caraṇa vandana-prayers to their lotus feet.
TRANSLATION
When Haridāsa Ṭhākura and Rūpa Gosvāmī saw that Śrī Caitanya Mahāprabhu had come with His intimate devotees, they both immediately fell down like logs and offered prayers to their lotus feet.
TEXT 110
bhakta-saṅge kailā prabhu duṅhāre milana
piṇḍāte vasilā prabhu lañā bhakta-gaṇa
SYNONYMS
bhakta-saṅge-with His intimate associates; kailā-did; prabhu-Śrī Caitanya Mahāprabhu; duṅhāre-the two (Rūpa Gosvāmī and Haridāsa Ṭhākura); milana-meeting; piṇḍāte-on a raised place; vasilā-sat down; prabhu-Śrī Caitanya Mahāprabhu; lañā bhakta-gaṇa-with His personal devotees.
TRANSLATION
Thus Śrī Caitanya Mahāprabhu and His personal devotees met Rūpa Gosvāmī and Haridāsa Ṭhākura. The Lord then sat down in an elevated place with His devotees.
TEXT 111
rūpa haridāsa duṅhe vasilā piṇḍā-tale
sabāra āgrahe nā uṭhilā piṅḍāra upare
SYNONYMS
rūpa hari-dāsa-Rūpa Gosvāmī and Haridāsa Ṭhākura; duṅhe-both of them; vasilā-sat down; piṇḍā-tale-at the foot of the raised place where Śrī Caitanya Mahāprabhu was sitting; sabāra-of all of the devotees; āgrahe-the insistence; nā uṭhilā-did not rise; piṅḍāra upare-the top of the raised place where Śrī Caitanya Mahāprabhu was sitting with His devotees.
TRANSLATION
Rūpa Gosvāmī and Haridāsa Ṭhākura sat at the foot of the elevated place where Śrī Caitanya Mahāprabhu was sitting. Although everyone asked them to sit on the same level as the Lord and His associates, they did not do so.
TEXT 112
‘pūrva-śloka paḍa, rūpa’ prabhu ājñā kailā
lajjāte nā paḍe rūpa mauna dharilā
SYNONYMS
pūrva-śloka-he previous verse; paḍa-just read; rūpa-My dear Rūpa; prabhu-Śrī Caitanya Mahāprabhu; ājñā kailā-ordered; lajjāte-in great shyness; nā paḍe-did not read; rūpa-Rūpa Gosvāmī; mauna dharilā-remained silent.
TRANSLATION
When Śrī Caitanya Mahāprabhu ordered Rūpa Gosvāmī to read the verse they had previously heard, Rūpa Gosvāmī, because of great shyness, did not read it but instead remained silent.
TEXT 113
svarūpa-gosāñi tabe sei śloka paḍila
śuni’ sabākāra citte camatkāra haila
SYNONYMS
svarūpa-gosāñi-Svarūpa Dāmodara Gosāñi; tabe-then; sei-that; śloka paḍila-recited the verse; śuni’-hearing this; sabākāra-of all of them; citte-in the minds; camatkāra haila-there was great wonder.
TRANSLATION
Then Svarūpa Dāmodara Gosvāmī recited the verse, and when all the devotees heard it, their minds were struck with wonder.
TEXT 114
priyaḥ so ‘yaṁ kṛṣṇaḥ saha-cari kuru-kṣetra-militas
tathāhaṁ sā rādhā tad idam ubhayoḥ saṅgama-sukham
tathāpy antaḥ-khelan-madhura-muralī-pañcama-juṣe
mano me kālindī-pulina-vipināya spṛhayati
SYNONYMS
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 ban k; vipināya-the trees; spṛhayati-desires.
TRANSLATION
“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 I would still 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.”
TEXT 115
rāya, bhaṭṭācārya bale,–“tomāra prasāda vine
tomāra hṛdaya ei jānila kemane
SYNONYMS
rāya-Rāmānanda Rāya; bhaṭṭācārya-Sārvabhauma Bhaṭṭācārya; bale-say; tomāra prasāda vine-without Your special mercy; tomāra hṛdaya-Your mind; ei-this Rūpa Gosvāmī; jānila-understood; kemane-how.
TRANSLATION
After hearing this verse, both Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya said to Caitanya Mahāprabhu, “Without Your special mercy, how could this Rūpa Gosvāmī have understood Your mind?”
TEXT 116
āmāte sañcāri’ pūrve kahilā siddhānta
ye saba siddhānte brahmā nāhi pāya anta
SYNONYMS
āmāte-within me; sañcāri’-creating all logical truths; pūrve-previously; kahilā-You express; siddhānta-conclusive statements; ye-which; saba-all of; siddhānte-conclusive statements; brahmā-even Lord Brahmā; nāhi pāya anta-cannot understand the limit.
TRANSLATION
Śrīla Rāmānanda Rāya admitted that previously Śrī Caitanya Mahāprabhu had empowered his heart so that he could express elevated and conclusive statements to which even Lord Brahmā has no access.
TEXT 117
tāte jāni–pūrve tomāra pāñāche prasāda
tāhā vinā nahe tomāra hṛdayānuvāda”
SYNONYMS
tāte-in such instances; jāni-I can understand; pūrve-previously; tomāra-Your; pāñāche prasāda-he has obtained special mercy; tāhā vinā-without that; nahe-there is not; tomāra-Your; hṛdaya-anuvāda-expression of feelings.
TRANSLATION
“Had you not previously bestowed Your mercy on him,” they said, “it would not have been possible for him to express Your internal feelings.”
PURPORT
Devotees acknowledge Śrī Caitanya Mahāprabhu’s special mercy upon Śrīla Rūpa Gosvāmī in the following words:
śrī-caitanya-mano ‘bhīṣṭaṁ-
sthāpitaṁ yena bhū-tale
svayaṁ rūpaḥ kadā mahyaṁ
dadāti sva-padāntikam
“When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?”
The special function of Śrīla Rūpa Gosvāmī is to establish the feelings of Śrī Caitanya Mahāprabhu. These feelings are His desires that His special mercy be spread throughout the world in this Kali-yuga.
pṛthivīte āche yata nagarādi-grāma
sarvatra pracāra haibe mora nāma
His desire is that all over the world everyone, in every village and every town, know of Śrī Caitanya Mahāprabhu and His saṅkīrtana movement. These are the inner feelings of Śrī Caitanya Mahāprabhu. Śrī Rūpa Gosvāmī committed to writing all these feelings of the Lord. Now again, by the mercy of Śrī Caitanya Mahāprabhu, the same feelings are being spread all over the world by the servants of the Gosvāmīs, and devotees who are pure and simple will appreciate this attempt. As concluded by Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, however, those who are on the level of hogs and dogs will never appreciate such a great attempt. Yet this does not matter to the preachers of Śrī Caitanya Mahāprabhu’s cult, for all over the world they will continue to perform this responsible work, even though persons who are like cats and dogs do not appreciate them.
TEXT 118
prabhu kahe,–“kaha rūpa, nāṭakera śloka
ye śloka śunile lokera yāya duḥkha-śoka
SYNONYMS
prabhu kahe-Śrī Caitanya Mahāprabhu said; kaha-please recite; rūpa-My dear Rūpa; nāṭakera śloka-the verse of your drama; ye-which; śloka-verse; śunile-hearing; lokera-of all people; yāya-go away; duḥkha-śoka-the unhappiness and lamentation.
TRANSLATION
Thus Śrī Caitanya Mahāprabhu said, “My dear Rūpa, please recite that verse from your drama which, upon being heard, makes all people’s unhappiness and lamentation go away.”
TEXT 119
bāra bāra prabhu yadi tāre ājñā dila
tabe sei śloka rūpa-gosāñi kahila
SYNONYMS
bāra bāra-again and again; prabhu-Śrī Caitanya Mahāprabhu; yadi-when; tāre-him; ājñā dila-ordered; tabe-at that time; sei śloka-that particular verse; rūpa-gosāñi-of the name Rūpa Gosvāmī; kahila-recited.
TRANSLATION
When the Lord persisted in asking this again and again, Rūpa Gosvāmī recited that verse [as follows].
TEXT 120
tuṇḍe tāṇḍavinī ratiṁ vitanute tuṇḍāvalī-labdhaye
karṇa-kroḍa-kaḍambinī ghaṭayate karṇārbudebhyaḥ spṛhām
cetaḥ-prāṅgaṇa-saṅginī vijayate sarvendriyāṇāṁ kṛtiṁ
no jāne janitā kiyadbhir amṛtaiḥ kṛṣṇeti varṇa-dvayī
SYNONYMS
tuṇḍe-in the mouth; tāṇḍavinī-dancing; ratim-the inspiration; vitanute-expands; tuṇḍa-āvalī-labdhaye-to achieve many mouths; karṇa-of the ear; kroḍa-in the hole; kaḍambinī-sprouting; ghaṭayate-causes to appear; karṇa-arbudebhyaḥ spṛhām-the desire for millions of ears; cetaḥ-prāṅgaṇa-in the courtyard of the heart; saṅginī-being a companion; vijayate-conquers; sarva-indriyāṇām-of all the senses; kṛtim-the activity; no-not; jāne-I know; janitā-produced; kiyadbhiḥ-of what measures by; amṛtaiḥ-by nectar; kṛṣṇa-the name of Kṛṣṇa; iti-thus; varṇa-dvayī-the two syllables.
TRANSLATION
“I do not know how much nectar the two syllables ‘Kṛṣ-ṇa’ have produced. When the holy name of Kṛṣṇa is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert.”
TEXT 121
yata bhakta-vṛnda āra rāmānanda rāya
śloka śuni’ sabāra ha-ila ānanda-vismaya
SYNONYMS
yata bhakta-vṛnda-all the personal devotees of Śrī Caitanya Mahāprabhu; āra-and; rāmānanda rāya-of the name Rāmānanda Rāya; śloka śuni’-hearing this verse; sabāra-of everyone; ha-ila-there was; ānanda-vismaya-transcendental bliss and astonishment.
TRANSLATION
When all the devotees of Śrī Caitanya Mahāprabhu, especially Śrī Rāmānanda Rāya, heard this verse, they were all filled with transcendental bliss and were struck with wonder.
TEXT 122
sabe bale,–‘nāma-mahimā śuniyāchi apāra
emana mādhurya keha nāhi varṇe āra’
SYNONYMS
sabe bale-every one of them said; nāma-mahimā-the glories of chanting the holy name; śuniyāchi-we have heard; apāra-many times; emana-this kind of; mādhurya-sweetness; keha-someone; nāhi-not; varṇe-describes; āra-else.
TRANSLATION
Everyone admitted that although they had heard many statements glorifying the holy name of the Lord, they had never heard such sweet descriptions as those of Rūpa Gosvāmī.
TEXT 123
rāya kahe,–“kon grantha kara hena jāni?
yāhāra bhitare ei siddhāntera khani?”
SYNONYMS
rāya kahe-Rāmānanda Rāya inquired; kon-what; grantha-dramatic literature; kara-you are writing; hena-such; jāni-I can understand; yāhāra bhitare-within which; ei-these; siddhāntera khani-a mine of conclusive statements.
TRANSLATION
Rāmānanda Rāya inquired, “What kind of drama are you writing? We ca understand that it is a mine of conclusive statements.”
TEXT 124
svarūpa kahe,–“kṛṣṇa-līlāra nāṭaka karite
vraja-līlā-pura-līlā ekatra varṇite
SYNONYMS
svarūpa kahe-Svarūpa Dāmodara replied on behalf of Rūpa Gosvāmī; kṛṣṇa-līlāra-of the pastimes of Lord Kṛṣṇa; nāṭaka karite-composing a drama; vraja-līlā-pura-līlā-His pastimes in Vṛndāvana and His pastimes in Mathurā and Dvārakā; ekatra-in one book; varṇite-to describe.
TRANSLATION
Svarūpa Dāmodara replied for Śrīla Rūpa Gosvāmī: “He wanted to compose a drama about the pastimes of Lord Kṛṣṇa. He planned to describe in one book both the pastimes of Vṛndāvana and those of Dvārakā and Mathurā.
TEXT 125
ārambhiyāchilā, ebe prabhu-ājñā pāñā
dui nāṭaka kariteche vibhāga kariyā
SYNONYMS
ārambhiyāchilā-Śrīla Rūpa Gosvāmī began; ebe-now; prabhu-ājñā pāñā-getting the order of Śrī Caitanya Mahāprabhu; dui nāṭaka-two different dramas; kariteche-he is compiling; vibhāga kariyā-dividing the original idea.
TRANSLATION
“He began it in that way, but now, following the order of Śrī Caitanya Mahāprabhu, he has divided it in two and is writing two plays, one concerning the pastimes of Mathurā and Dvārakā and the other concerning the pastimes of Vṛndāvana.
TEXT 126
vidagdha-mādhava āra lalita-mādhava
dui nāṭake prema-rasa adabhuta saba”
SYNONYMS
vidagdha-mādhava-one is named Vidagdha-mādhava; āra-and; lalita-mādhava-named Lalita-mādhava; dui nāṭake-in two plays; prema-rasa-ecstatic mellows of emotional love for Kṛṣṇa; adabhuta-wonderful; saba-all.
TRANSLATION
“The two plays are called Vidagdha-mādhava and Lalita-mādhava. Both of them wonderfully describe ecstatic emotional love of God.”
PURPORT
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura informs us in this connection that Śrīla Rūpa Gosvāmī composed the drama known as Vidagdha-mādhava in the year Śakābda 1454, and he finished Lalita-mādhava in Śakābda 1459. The discussion between Rāmānanda Rāya and Śrīla Rūpa Gosvāmī at Jagannātha Purī took place in Śakābda 1437.
TEXT 127
rāya kahe,–“nāndī-śloka paḍa dekhi, śuni?”
śrī-rūpa śloka paḍe prabhu-ājñā māni’
SYNONYMS
rāya kahe-Śrī Rāmānanda Rāya says; nāndī-śloka paḍa-please recite the introductory verse; dekhi-so that I can see; śuni-so that I can hear; śrī-rūpa śloka paḍe-Rūpa Gosvāmī recites the verse; prabhu-ājñā māni’-accepting the order of Śrī Caitanya Mahāprabhu.
TRANSLATION
Rāmānanda Rāya said, “PIease recite the introductory verse of Vidagdhamādhava so that I can hear and examine it.” Thus Śrī Rūpa Gosvāmī, being ordered by Śrī Caitanya Mahāprabhu, recited the verse (1.1).
TEXT 128
sudhānāṁ cāndrīṇām api madhurimonmāda-damanī
dadhānā rādhādi-praṇaya-ghana-sāraiḥ surabhitām
samantāt santāpodgama-viṣama-saṁsāra-saraṇī-
praṇītāṁ te tṛṣṇāṁ haratu hari-līlā-śikhariṇī
SYNONYMS
sudhānām-of the nectar; cāndrīṇām-produced on the moon; api-even; madhurimā-the sweetness; unmāda-damanī-overpowering the pride; dadhānā-distributing; rādhā-ādi-of Śrīmatī Rādhārāṇī and Her companions; praṇaya-ghana-of the concentrated loving affairs; sāraiḥ-by the essence; surabhitām-a good fragrance; samantāt-everywhere; santāpa-miserable conditions; udgama-generating; viṣama-very dangerous; saṁsāra-saraṇī-on the path of material existence; praṇītām-created; te-your; tṛṣṇām-desires; haratu-let it take away; hari-līlā-the pastimes of Śrī Kṛṣṇa; śikhariṇī-exactly like a combination of yogurt and sugar candy.
TRANSLATION
“May the pastimes of Śrī Kṛṣṇa reduce the miseries existing in the material world and nullify all unwanted desires. The pastimes of the Supreme Personality of Godhead are like śikhariṇī, a blend of yogurt and sugar candy. They overpower the pride of even the nectar produced on the moon, for they distribute the sweet fragrance of the concentrated loving affairs of Śrīmatī Rādhārāṇī and the gopīs.”
TEXT 129
rāya kahe,–‘kaha iṣṭa-devera varṇana’
prabhura saṅkoce rūpa nā kare paṭhana
SYNONYMS
rāya kahe-Rāmānanda Rāya says; kaha-now speak; iṣṭa-devera varṇana-description of your worshipable Deity; prabhura saṅkoce-embarrassment in the presence of Śrī Caitanya Mahāprabhu; rūpa-Rūpa Gosvāmī; nā kare-does not do; paṭhana-recitation.
TRANSLATION
Rāmānanda Rāya said, “Now please recite the description of the glories of your worshipable Deity.” Rūpa Gosvāmī, however, hesitated due to embarrassment because Śrī Caitanya Mahāprabhu was present.
TEXT 130
prabhu kahe,–“kaha, kene kara saṅkoca-lāje?
granthera phala śunāibā vaiṣṇava samāje?”
SYNONYMS
prabhu kahe-Śrī Caitanya Mahāprabhu says; kaha-speak up; kene-why; kara-you do; saṅkoca-lāje-in shame and embarrassment; granthera-of the book; phala-the fruit; śunāibā-you should make heard; vaiṣṇava-samāje-in the society of pure devotees.
TRANSLATION
The Lord, however, encouraged Rūpa Gosvāmī, saying, “Why are you embarrassed? You should recite it so the devotees can hear the good fruit of your writing.”
TEXT 131
tabe rūpa-gosāñi yadi śloka paḍila
śuni’ prabhu kahe,–‘ei ati stuti haila’
SYNONYMS
tabe-at that time; rūpa-gosāñi-of the name Rūpa Gosvāmī; yadi-when; śloka paḍila-recited the verse; śuni’-hearing this; prabhu kahe-Śrī Caitanya Mahāprabhu says; ei-this; ati stuti-exaggerated offering of prayers; haila-was.
TRANSLATION
When Rūpa Gosvāmī thus recited his verse, Caitanya Mahāprabhu disapproved of it because it described His personal glories. He expressed the opinion that it was an exaggerated explanation.
TEXT 132
anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau
samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam
hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ
sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ
SYNONYMS
anarpita-not bestowed; carīm-having been formerly; cirāt-for a long time; karuṇayā-by causeless mercy; avatīrṇaḥ-descended; kalau-in the Age of Kali; samarpayitum-to bestow; unnata-elevated; ujjvala-rasām-the conjugal mellow; sva-bhakti-of His own service; śriyam-the treasure; hariḥ-the Supreme Lord; puraṭa-than gold; sundara-more beautiful; dyuti-of splendor; kadamba-with a multitude; sandīpitaḥ-illuminated; sadā-always; hṛdaya-kandare-in the cavity of the heart; sphuratu-let Him be manifest; vaḥ-your; śacī-nandanaḥ-the son of mother Śacī.
TRANSLATION
“May the Supreme Lord, who is known as the son of Śrīmatī Śacīdevī, be transcendentally situated in the innermost core of your heart. Resplendent with the radiance of molten gold, He has descended in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most elevated mellow of devotional service, the mellow of conjugal love.”
PURPORT
This verse (Vidagdha-mādhava 1.2) also appears in Ādi-līlā (1.4 and 3.4). In his commentary on Vidagdha-mādhava, Śrīla Viśvanātha Cakravartī Ṭhākura remarks: mahā-prabhoḥ sphūrtiṁ vinā hari-līlā-rasāsvādanānupapatter iti bhāvaḥ. Without the mercy of Śrī Caitanya Mahāprabhu, one cannot describe the pastimes of the Supreme personality of Godhead. Therefore Śrīla Rūpa Gosvāmī said, vaḥ yuṣmākaṁ hṛdaya-rūpa-guhā yāṁ śacī-nandano hariḥ, pakṣe, siṁhaḥ sphuratu: “May Śrī Caitanya Mahāprabhu, who is exactly like a lion that kills all the elephants of desire, be awakened within everyone’s heart, for by His merciful blessings one can understand the transcendental pastimes of Kṛṣṇa.”
TEXT 133
saba bhakta-gaṇa kahe śloka śuniyā
kṛtārtha karilā sabāya śloka śunāñā
SYNONYMS
saba bhakta-gaṇa-all the devotees present there; kahe-say; śloka śuniyā-hearing this verse; kṛta-artha karilā-you have obliged; sabāya-everyone; śloka śunāñā-by reciting this verse.
TRANSLATION
All the devotees present so greatly appreciated this verse that they expressed their gratitude to Śrī Rūpa Gosvāmī for his transcendental recitation.
TEXT 134
rāya kahe,–“kon āmukhe pātra-sannidhāna?”
rūpa kahe,–“kāla-sāmye ‘pravartaka’ nāma”
SYNONYMS
rāya kahe-Rāmānanda Rāya says; kon-what; āmukhe-by introduction; pātra-sannidhāna-presence of the players; rūpa kahe-Śrīla Rūpa Gosvāmī replies; kāla-sāmye-in agreement of time; pravartaka nāma-the introduction called pravartaka.
TRANSLATION
Rāmānanda Rāya inquired, “How have you introduced the assembly of the players?” Rūpa Gosvāmī replied, “The players assemble at a suitable time under the heading of pravartaka.
PURPORT
In a drama all the actors are called pātra, or players. This is stated by Viśvanātha Kavirāja in the Sāhitya-darpaṇa (6.283):
divya-martye sa tad-rūpo
miśram anyataras tayoḥ
sūcayed vastu-bījaṁ vā-
mukhaṁ pātram athāpi vā
The meaning of āmukha is stated by Śrīla Rūpa Gosvāmī in the Nāṭaka-candrikā:
sūtra-dhāro naṭī brūte
sva-kāryaṁ pratiyuktitaḥ
prastutākṣepicitroktyā
yat tad āmukham īritam
When Śrīla Rāmānanda Rāya inquired about the arrangement for introducing the assembly of players in the drama, Rūpa Gosvāmī replied that when the players first enter the stage in response to the time, the introduction is technically called pravartaka. For an example one may consult the Antya-līlā, First Chapter, verse 17. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that the introduction, which is technically called āmukha, may be of five different kinds, according to the Sāhitya-darpaṇa (6.288):
udghātyakaḥ kathodghātaḥ
prayogātiśayas tathā
pravartakāvalagite
pañca prastāvanā-bhidāḥ
Introductions may be classified as follows: (1) udghātyaka, (2) kathodghāta, (3) prayogātiśaya, (4) pravartaka and (5) avalagita. These five kinds of introduction are called āmukha. Thus Śrīla Rāmānanda Rāya asked which of the five introductions had been employed, and Śrīla Rūpa Gosvāmī replied that he had used the introduction called the pravartaka.
TEXT 135
ākṣiptaḥ kāla-sāmyena
praveśaḥ syāt pravartakaḥ
SYNONYMS
ākṣiptaḥ-set in motion; kāla-sāmyena-by a suitable time; praveśaḥ-the entrance; syāt-should be; pravartakaḥ-named pravartaka.
TRANSLATION
‘When the entrance of the actors is set in motion by the arrival of a suitable time, the entrance is called pravartaka.’
PURPORT
This verse is from Nāṭaka-candrikā (12) by Śrīla Rūpa Gosvāmī.
TEXT 136
so ‘yaṁ vasanta-samayaḥ samiyāya yasmin
pūrṇaṁ tam īśvaram upoḍha-navānurāgam
gūḍha-grahā rucirayā saha rādhayāsau
raṅgāya saṅgamayitā niśi paurṇamāsī
SYNONYMS
saḥ-that; ayam-this; vasanta-samayaḥ-springtime; samiyāya-had arrived; yasmin-in which; pūrṇam-the complete; tam-Him; īśvaram-the Supreme Personality of Godhead; upoḍha-obtained; nava-anurāgam-new attachment; gūḍha-grahā-which covered the stars; rucirayā-very beautiful; saha-with; rādhayā-Śrīmatī Rādhārāṇī; asau-that full-moon night; raṅgāya-for increasing the beauty; saṅgamayitā-caused to meet; niśi-at night; paurṇamāsī-the full-moon night.
TRANSLATION
‘Springtime had arrived, and the fuIl moon of that season inspired the Supreme Personality of Godhead, who is complete in everything, with new attraction to meet the beautiful Śrīmatī Rādhārāṇī at night to increase the beauty of Their pastimes.’ “
PURPORT
Śrīla Bhaktivinoda Ṭhākura interprets this verse (Vidagdha-mādhava 1.10) in two ways, for Lord Kṛṣṇa and for Śrīmatī Rādhārāṇī. When interpreted for Kṛṣṇa, the night is understood to have been a dark moon night, and when interpreted for Śrīmatī Rādhārāṇī, it is considered to have been a full moon night.
TEXT 137
rāya kahe,–“prarocanādi kaha dekhi, śuni?”
rūpa kahe,–“mahāprabhura śravaṇecchā jāni”
SYNONYMS
rāya kahe-Śrīla Rāmānanda Rāya says; prarocanādi kaha-please recite the prarocanā; dekhi-I shall see; śuni-and hear; rūpa kahe-Śrīla Rūpa Gosāñi replies; mahāprabhura-of Śrī Caitanya Mahāprabhu; śravaṇa-icchā-desired to hear; jāni-I think.
TRANSLATION
Rāmānanda Rāya said, “Please recite the prarocanā portion so that I may hear and examine it.” Śrī Rūpa replied, “I think that the desire to hear of Śrī Caitanya Mahāprabhu is prarocanā.
PURPORT
The method of inducing the audience to become more and more eager to hear by praising the time and place, the hero and the audience is called prarocanā. This is the statement regarding prarocanā in the Nāṭaka-candrikā:
deśa-kāla-kathā-vastu-
sabhyādīnāṁ praśaṁsayā
śrotṝṇām unmukhī-kāraḥ
kathiteyaṁ prarocanā
Similarly the Sāhitya-darpaṇa (6.286) says:
tasyāḥ prarocanā vīthī
tathā prahasanā-mukhe
aṅgānyatronmukhī-kāraḥ
praśaṁsātaḥ prarocanā
Any literature presented in Sanskrit must follow the rules and regulations mentioned in the authoritative reference books. The technical inquiries by Śrīla Rāmānanda Rāya and the replies of Śrīla Rūpa Gosvāmī indicate that both of them were expert and fully conversant with the techniques of writing drama.
TEXT 138
bhaktānām udagād anargala-dhiyāṁ vargo nisargojjvalaḥ
śīlaiḥ pallavitaḥ sa ballava-vadhū-bandho prabandho ‘py asau
lebhe catvaratāṁ ca tāṇḍava-vidher vṛndāṭavī-garbha-bhūr
manye mad-vidha-puṇya-maṇḍala-parīpāko ‘yam unmīlati
SYNONYMS
bhaktānām-of devotees; udagāt-has appeared; anargala-dhiyām-constantly thinking of Rādhā-Kṛṣṇa; vargaḥ-the assembly; nisarga-ujjvalaḥ-naturally very advanced; śīlaiḥ-with natural poetic decorations; pallavitaḥ-spread like the leaves of a tree; saḥ-that; ballava-vadhū-bandhaḥ-of the friend of the gopīs, Śrī Kṛṣṇa; prabandhaḥ-a literary composition; api-even; asau-that; lebhe-has achieved; catvaratām-the quality of a quadrangular place with level ground; ca-and; tāṇḍava-vidheḥ-for dancing; vṛndā-aṭavī-of the forest of Vṛndāvana; garbha-bhūḥ-the inner grounds; manye-I consider; mat-vidha-of persons like me; puṇya-maṇḍala-of groups of pious activities; parīpākaḥ-the full development; ayam-this; unmīlati-appears.
TRANSLATION
‘The devotees now present are constantly thinking of the Supreme Lord and are therefore highly advanced. This work named Vidagdha-mādhava depicts the characteristic pastimes of Lord Kṛṣṇa with decorations of poetic ornaments. And the inner grounds of the forest of Vṛndāvana provide a suitable platform for the dancing of Kṛṣṇa with the gopīs. Therefore I think that the pious activities of persons like us, who have tried to advance in devotional service, have now attained maturity.’
PURPORT
This is verse eight of the First Act of Vidagdha-mādhava.
TEXT 139
abhivyaktā mattaḥ prakṛti-laghu-rūpād api budhā
vidhātrī siddhārthān hari-guṇa-mayī vaḥ kṛtir iyam
pulindenāpy agniḥ kimu samidham-unmathya janito
hiraṇya-śreṇīnām apaharati nāntaḥ-kaluṣatām
SYNONYMS
abhivyaktā-manifested; mattaḥ-from me; prakṛti-by nature; laghu-rūpāt-situated in a lower position; api-although; budhāḥ-O learned devotees; vidhātrī-which may bring about; siddha-arthān-all the objects of perfection; hari-guṇa-mayī-whose subject matter is the attributes of Kṛṣṇa; vaḥ-of you; kṛtiḥ-the poetic play known as Vidagdha-mādhava; iyam-this; pulindena-by the lowest class of men; api-although; agniḥ-a fire; kimu-whether; samidham-the wood; unmathya-rubbing; janitaḥ-produced; hiraṇya-of gold; śreṇīnām-of quantities; apaharati-vanquishes; na-not; antaḥ-inner; kaluṣatām-dirty things.
TRANSLATION
“O learned devotees, I am by nature ignorant and low, yet even though it is from me that Vidagdha-mādhava has come, it is filled with descriptions of the transcendental attributes of the Supreme Personality of Godhead. Therefore, wiIl not such literature bring about the attainment of the highest goal of life? Although its wood may be ignited by a low-class ma, fire can nevertheless purify gold. Although I am very low by nature, this book may help cleanse the dirt from within the hearts of the golden devotees.’ “
PURPORT
This verse is also from Vidagdha-mādhava (1.6).
TEXT 140
rāya kahe,–“kaha dekhi premotpatti-kāraṇa?
pūrva-rāga, vikāra, ceṣṭā, kāma-likhana?”
SYNONYMS
rāya kahe-Śrīla Rāmānanda Rāya further inquires; kaha-please recite; dekhi-so that I may know; prema. utpatti-kāraṇa-the causes of awakening the loving propensity; pūrva-rāga-previous attachment; vikāra-transformation; ceṣṭā-endeavor; kāma-likhana-writing of letters disclosing the gopīs’ attachment for Kṛṣṇa.
TRANSLATION
Then Rāmānanda Rāya inquired from Rūpa Gosvāmī about the causes of the loving affairs between Kṛṣṇa and the gopīs, such as previous attachment, transformations of love, endeavors for love, and exchanges of letters disclosing the gopīs’ awakening love for Kṛṣṇa.
TEXT 141
krame śrī-rūpa-gosāñi sakali kahila
śuni’ prabhura bhakta-gaṇera camatkāra haila
SYNONYMS
krame-gradually; śrī-rūpa-gosāñi-Śrīla Rūpa Gosvāmī; sakali kahila-explained everything; śuni’-hearing; prabhura-of Śrī Caitanya Mahāprabhu; bhakta-gaṇera-of the devotees; camatkāra-astonishment; haila-there was.
TRANSLATION
Śrīla Rūpa Gosvāmī gradually informed Rāmānanda Rāya about everything he asked. Hearing his explanations, all the devotees of Śrī Caitanya Mahāprabhu were struck with wonder.
PURPORT
Śrīla Rūpa Gosvāmī has explained kāma-likhana in his book Ujjvala-nīlamaṇi (Vipralambha-prakaraṇa 26):
sa lekhaḥ kāma-lekhaḥ syāt
yaḥ sva-prema-prakāśakaḥ
yuvatyā yūni yūnā ca
yuvatyāṁ saṁprahīyate
“Exchanges of letters between a young boy and young girl concerning their awakening of attachment for one another are called kāma-lekha.”
TEXT 142
ekasya śrutam eva lumpati matiṁ kṛṣṇeti nāmākṣaraṁ
sāndronmāda-paramparām upanayaty anyas ya vaṁśī-kalaḥ
eṣa snigdha-ghana-dyutir manasi me lagnaḥ paṭe vīkṣaṇāt
kaṣṭaṁ dhik puruṣa-traye ratir abhūn manye mṛtiḥ śreyasī
SYNONYMS
ekasya-of one person; śrutam-heard; eva-certainly; lumpati-take away; matim-the mind; kṛṣṇa iti-Kṛṣṇa; nāma-akṣaram-the letters of the name; sāndra-unmāda-of intense madness; paramparām-a shower; upanayati-brings; anyasya-of another; vaṁśī-kalaḥ-the sound vibration of the flute; eṣaḥ-this third one; snigdha-giving love; ghana-dyutiḥ-lightninglike effulgence; manasi-in the mind; me-My; lagnaḥ-attachment; paṭe-in the picture; vīkṣaṇāt-by seeing; kaṣṭam dhik-oh, shame upon Me; puruṣa-traye-to three persons; ratiḥ-attachment; abhūt-has appeared; manye-I think; mṛtiḥ-death; śreyasī-better.
TRANSLATION
Experiencing previous attachment to Kṛṣṇa [pūrva-rāga], Śrīmatī Rādhārāṇī thought: “Since I have heard the name of a person called Kṛṣṇa, I have practically lost My good sense. Then, there is another person who plays His flute in such a way that after I hear the vibration, intense madness arises in My heart. And again there is still another person to whom My mind becomes attached when I see His beautiful lightning effulgence in His picture. Therefore I think that I am greatly condemned, for I have become simultaneously attached to three persons. It would be better for Me to die because of this.”
PURPORT
This verse is from Vidagdha-mādhava (2.9).
TEXT 143
iyam sakhi suduḥsādhyā
rādhā hṛdaya-vedanā
kṛtā yatra cikitsāpi
kutsāyāṁ paryavasyati
SYNONYMS
iyam-this; sakhi-my dear friend; suduḥsādhyā-incurable; rādhā-of Śrīmatī Rādhārāṇī; hṛdaya-vedanā-palpitation of the heart; kṛtā-done; yatra-in which; cikitsā-treatment; api-although; kutsāyām-in defamation; paryavasyati-ends in.
TRANSLATION
“My dear friend, these palpitations of Śrīmatī Rādhārāṇī’s heart are extremely difficult to cure. Even if one applied some medical treatment, it would only end in defamation.”
PURPORT
This verse ( Vidagdha-mādhava 2.8) is spoken by Śrīmatī Rādhārāṇī Herself.
TEXT 144
dhari-a paḍicchanda-guṇaṁ
sundara maha mandire tumaṁ vasasi
taha taha rundhasi bali-aṁ
jaha jaha ca-idā palāemhi
SYNONYMS
dhari-a-capturing; paḍicchanda-guṇam-the quality of an artistic picture; sundara-O most beautiful one; maha-my; mandire-within the heart; tumam-You; vasasi-reside; taha taha-that much; rundhasi-You block; bali-am-by force; jaha jaha-as much as; ca-idā-being disturbed; palāemhi-I try to escape.
TRANSLATION
“O dearly beautiful, the artistic loveliness of Your picture is now impressed within My mind. Since You are now living within My mind, wherever I wish to run because I am agitated by impressions of You, I find that You, O My friend, are blocking My way.”
PURPORT
This verse (Vidagdha-mādhava 2.33) is written in the Prākṛta language, not in Sanskrit. When transformed into Sanskrit, it reads as follows:
dhṛtvā praticchanda-guṇaṁ sundara mama mandire tvaṁ vasasi
tathā tathā ruṇatsi balitaṁ yathā yathā cakitā palāye
The meaning is the same, but the native language is different. It was spoken by Madhumaṅgala to Śrī Kṛṣṇa.
TEXT 145
agre vīkṣya śikhaṇḍa-khaṇḍam acirād utkampam ālambate
guñjānāṁ ca vilokanān muhur asau sāsraṁ parikrośati
no jāne janayann apūrva-naṭana-krīḍā-camatkāritāṁ
bālāyāḥ kila citta-bhūmim aviśat ko ‘yaṁ navīna-grahaḥ
SYNONYMS
agre-in front; vīkṣya-seeing; śikhaṇḍa-khaṇḍam-some peacock feathers; acirāt-all of a sudden; utkampam-trembling of the heart and body; ālambate-takes to; guñjānām-of a garland of guñjā (small conchshells); ca-also; vilokanāt-by seeing; muhuḥ-constantly; asau-She; sa-asram-with tears; parikrośati-goes around crying; no-not; jāne-I know; janayan-awakening; apūrva-naṭana-like unheard-of dramatic dancing; krīḍā-of activities; camatkāritām-the madness; bālāyāḥ-of this poor girl; kila-certainly; citta-bhūmim-within the heart; aviśat-has entered; kaḥ-what; ayam-this; navīna-grahaḥ-new ecstatic influence.
TRANSLATION
“Upon seeing peacock feathers in front of Her, this girl suddenly begins trembling. When She sometimes sees a necklace of guñjā [small conchshells], She sheds tears and cries Ioudly. I do not know what kind of new ecstatic influence has entered the heart of this poor girl. It has imbued Her with the dancing attitude of a player creating wonderful, unprecedented dances on a stage.”
PURPORT
This verse (Vidagdha-mādhava 2.15) is spoken by Mukharā, Lord Kṛṣṇa’s grandmother, in a conversation with the grandmother of Rādhārāṇī, Paurṇamāsī.
TEXT 146
akāruṇyaḥ kṛṣṇo yadi mayi tavāgaḥ katham idaṁ
mudhā mā rodīr me kuru param imām uttara-kṛtim
tamālasya skandhe vinihita-bhuja-vallarir iyaṁ
yathā vṛndāraṇye ciram avicalā tiṣṭhati tanuḥ
SYNONYMS
akāruṇyaḥ-very cruel; kṛṣṇaḥ-Lord Kṛṣṇa; yadi-if; mayi-unto Me; tava-your; āgaḥ-offense; katham-how; idam-this; mudhā-uselessly; mā rodīḥ-do not cry; me-for Me; kuru-do; param-but afterwards; imām-this; uttara-kṛtim-final act; tamālasya-of a tamāla tree; skandhe-the trunk; vinihita-fixed upon; bhuja-vallariḥ-arms like creepers; iyam-this; yathā-as far as possible; vṛndā-araṇye-in the forest of Vṛndāvana; ciram-forever; avicalā-without being disturbed; tiṣṭhati-remains; tanuḥ-the body.
TRANSLATION
Śrīmatī Rādhārāṇī said to Her constant companion Viśākhā: “My dear friend, if Kṛṣṇa is unkind to Me, there will be no need for you to cry, for it wiIl not be due to any fault of yours. I shall then have to die, but afterwards please do one thing for Me: to observe My funeral ceremony, place My body with its arms embracing a tamāla tree like creepers so that I may remain forever in Vṛndāvana undisturbed. That is My last request.”(Vidagdha-mādhava 2.47)
TEXT 147
rāya kahe,–“kaha dekhi bhāvera svabhāva?”
rūpa kahe,–“aiche haya kṛṣṇa-viṣayaka ‘bhāva”
SYNONYMS
rāya kahe-Rāmānanda Rāya says; kaha-kindly recite; dekhi-so that I may see; bhāvera svabhāva-the characteristic of emotional love; rūpa kahe-Rūpa Gosvāmī replies; aiche-such; haya-is; kṛṣṇa-viṣayaka-concerning Kṛṣṇa; bhāva-emotional love.
TRANSLATION
Rāmānanda Rāya inquired, “What are the characteristics of emotional love?” Rūpa Gosvāmī replied, “This is the nature of emotional love for Kṛṣṇa.
TEXT 148
pīḍābhir nava-kāla-kūṭa-kaṭutā-garvasya nirvāsano
nisyandena mudāṁ sudhā-madhurimāhaṅkāra-saṅkocanaḥ
premā sundari nanda-nandana-paro jāgarti yasyāntare
jñāyante sphuṭam asya vakra-madhurās tenaiva vikrāntayaḥ
SYNONYMS
pīḍābhiḥ-by the sufferings; nava-fresh; kāla-kūṭa-of poison; kaṭutā-of the severity; garvasya-of pride; nirvāsanaḥ-banishment; nisyandena-by pouring down; mudām-happiness; sudhā-of nectar; madhurimā-of the sweetness; ahaṅkāra-the pride; saṅkocanaḥ-minimizing; premā-love; sundari-beautiful friend; nanda-nandana-paraḥ-fixed upon the son of Mahārāja Nanda; jāgarti-develops; yasya-of whom; antare-in the heart; jñāyante-are perceived; sphuṭam-explicitly; asya-of that; vakra-crooked; madhurāḥ-and sweet; tena-by him; eva-alone; vikrāntayaḥ-the influences.
TRANSLATION
‘My dear beautiful friend, if one develops love of Godhead, love of Kṛṣṇa, the son of Nanda Mahārāja, all the bitter and sweet influences of this love will manifest in one’s heart. Such love of Godhead acts in two ways. The poisonous effects of love of Godhead defeat the severe and fresh poison of the serpent. Yet there is simultaneously transcendental bliss, which pours down and defeats the poisonous effects of a snake, as well as the happiness derived from pouring nectar on one’s head. It is perceived as doubly effective, simultaneously poisonous and nectarean.’ “
PURPORT
This verse is from the Vidagdha-mādhava (2.18). It also appears in Madhya-līlā, Chapter Two, verse 52. It is spoken by Paurṇamāsī.
TEXT 149
rāya kahe,–“kaha sahaja-premera lakṣaṇa”
rūpa-gosāñi kahe,–“sāhajika prema-dharma”
SYNONYMS
rāya kahe-Śrīla Rāmānanda Rāya inquires; kaha-please tell me; sahaja-premera-of natural love; lakṣaṇa-the characteristics; rūpa-gosāñi kahe-Rūpa Gosvāmī replies; sāhajika-spontaneous; prema-dharma-character of love of Godhead.
TRANSLATION
Rāmānanda Rāya further inquired, “What are the natural characteristics of awakening love of Godhead?” Rūpa Gosvāmī replied, “These are the natural characteristics of love of God.
TEXT 150
stotraṁ yatra taṭa-sthatāṁ prakaṭayac cittasya dhatte vyathāṁ
nindāpi pramadaṁ prayacchati parīhāsa-śriyaṁ bibhratī
doṣeṇa kṣayitām guṇena gurutāṁ kenāpy anātanvatī
premṇaḥ svārasikasya kasyacid iyaṁ vikrīḍati prakriyā
SYNONYMS
stotram-praising; yatra-in which; taṭa-sthatām-neutrality; prakaṭayat-manifesting; cittasya-to the heart; dhatte-gives; vyathām-painful reaction; nindā-blaspheming; api-also; pramadam-pleasure; prayacchati-delivers; parīhāsa-of joking; śriyam-the beauty; bibhratī-bringing forth; doṣeṇa-by accusation; kṣayitām-the quality of diminishing; guṇena-by good qualities; gurutām-the importance; kena api-by any; anātanvatī-not increasing; premṇaḥ-of love of Godhead; svārasikasya-spontaneous; kasyacit-of any; iyam-this; vikrīḍati-acts within the heart; prakriyā-the manner of action.
TRANSLATION
‘When one hears praise from his beloved, he outwardIy remains neutral but feels pain within his heart. When he hears his beloved making accusations about him, he takes them to be jokes and enjoys pleasure. When he finds faults in his beloved, they do not diminish his love, nor do the beloved’s good qualities increase his spontaneous affection. Thus spontaneous love continues under all circumstances. That is how spontaneous love of Godhead acts within the heart.’
PURPORT
This verse from Vidagdha-mādhava (5.4) is spoken by Paurṇamāsī, the grandmother of Rādhārāṇī and mother of Sāndīpani Muni.
TEXT 151
śrutvā niṣṭhuratāṁ mamendu-vadanā premāṅkuraṁ bhindatī
svānte śānti-dhurāṁ vidhāya vidhure prāyaḥ parāñciṣyati
kiṁvā pāmara-kāma-kārmuka-paritrastā vimokṣyaty asūn
hā maugdhyāt phalinī manoratha-latā mṛdvī mayonmūlitā
SYNONYMS
śrutvā-by hearing; niṣṭhuratām-cruelty; mama-My; indu-vadanā-moonfaced; prema-aṅkuram-the seed of love; bhindatī-splitting; sva-ante-within Her heart; śānti-dhurām-great toleration; vidhāya-taking; vidhure-aggrieved; prāyaḥ-almost; parāñciṣyati-may turn against; kiṁvā-or; pāmara-most formidable; kāma-of lusty desires or Cupid; kārmuka-of the bow; paritrastā-frightened; vimokṣyati-will give up; asūn-life; hā-alas; maugdhyāt-on account of bewilderment; phalinī-almost fruitful; manaḥ-ratha-latā-the creeper of growing love; mṛdvī-very soft; mayā-by Me; unmūlita-uprooted.
TRANSLATION
‘Upon hearing of My cruelty, moon-faced Rādhārāṇī may establish some kind of tolerance in Her aggrieved heart. But then She might turn against Me. Or, indeed, being fearful of the lusty desires invoked by the bow of formidable Cupid, She might even give up Her life. Alas! I have foolishly uprooted the soft creeper of Her desire just when it was ready to bear fruit.’
PURPORT
Having been very cruel to Śrīmatī Rādhārāṇī, Kṛṣṇa is repenting in this way ( Vidagdha-mādhava 2.40).
TEXT 152
yasyotsaṅga-sukhāśayā śithilitā gurvī gurubhyas trapā
prāṇebhyo ‘pi suhṛt-tamāḥ sakhi tathā yūyaṁ parikleśitāḥ
dharmaḥ so ‘pi mahān mayā na gaṇitaḥ sādhvībhir adhyāsito
dhig dhairyaṁ tad-upekṣitāpi yad ahaṁ jīvāmi pāpīyasī
SYNONYMS
yasya-of whom; utsaṅga-sukha-āśayā-by the desire for the happiness of the association; śithilitā-slackened; gurvī-very great; gurubhyaḥ-unto the superiors; trapā-bashfulness; prāṇebhyaḥ-than My life; api-although; suhṛt-tamāḥ-more dear; sakhi-O My dear friend; tathā-similarly; yūyam-you; parikleśitāḥ-so much troubled; dharmaḥ-duties to My husband; saḥ-that; api-also; mahān-very great; mayā-by Me; na-not; gaṇitaḥ-cared for; sādhvībhiḥ-by the most chaste women; adhyāsitaḥ-practiced; dhik dhairyam-to hell with patience; tat-by Him; upekṣitā-neglected; api-although; yat-which; aham-I; jīvāmi-am living; pāpīyasī-the most sinful.
TRANSLATION
‘Desiring the happiness of His association and embraces, My dear friend, I disregarded even My superiors and relaxed My shyness and gravity before them. Furthermore, although you are My best friend, more dear to Me than My own life, I have given you so much trouble. Indeed, I even put aside the vow of dedication to My husband, a vow kept by the most elevated women. Oh, alas! Although He is now neglecting Me, I am so sinful that I am still living. Therefore I must condemn My so-called patience.’
PURPORT
Śrīmatī Rādhārāṇī is speaking this verse (Vidagdha-mādhava 2.41) to Her intimate friend Viśākhādevī.
TEXT 153
gṛhāntaḥ-khelantyo nija-sahaja-bālyasya balanād
abhadraṁ bhadraṁ vā kim api hi na jānīmahi manāk
vayaṁ netuṁ yuktāḥ katham aśaraṇāṁ kā api daśāṁ
kathaṁ vā nyāyyā te prathayitum udāsīna-padavī
SYNONYMS
gṛha-antaḥ-khelantyaḥ-who were engaged in childish play within the house; nija-one’s own; sahaja-simple; bālyasya-of childhood; balanāt-on account of influence; abhadram-bad; bhadram-good; vā-or; kim api-what; hi-certainly; na-not; jānīmahi-we did know; manāk-even slightly; vayam-we; netum-to lead; yuktāḥ-suitable; katham-how; aśaraṇām-without surrender; kām api-such as this; daśām-to the condition; katham-how; vā-or; nyāyyā-correct; te-of You; prathayitum-to manifest; udāsīna-of carelessness; padavī-the position.
TRANSLATION
‘I was engaged in My own playful activities in My home, and because of My childish innocence I did not know right from wrong. Therefore, is it good for You to have forced us into being so much attracted to You and then to have neglected us? Now You are indifferent to us. Do You think that is right?’
PURPORT
This verse ( Vidagdha-mādhava 2.46) is spoken to Kṛṣṇa by Śrīmatī Rādhārāṇī.
TEXT 154
antaḥ-kleśa-kalaṅkitāḥ kila vayaṁ yāmo ‘dya yāmyāṁ purīṁ
nāyaṁ vañcana-sañcaya-praṇayinaṁ hāsaṁ tathāpy ujjhati
asmin sampuṭite gabhīra-kapaṭair ābhīra-pallī-viṭe
hā medhāvini rādhike tava kathaṁ premā garīyān abhūt
SYNONYMS
antaḥ-kleśa-kalaṅkitāḥ-polluted by inner miserable conditions that continue even after death; kila-certainly; vayam-all of us; yāmaḥ-are going; adya-now; yāmyām-of Yamarāja; purīm-to the abode; na-not; ayam-this; vañcana-sañcaya-cheating activities; praṇayinam-aiming at; hāsam-smiling; tathāpi-still; ujjhati-gives up; asmin-in this; sampuṭite-filled; gabhīra-deep; kapaṭaiḥ-with deceit; ābhīra-pallī-from the village of the cowherd men; viṭe-in a debauchee; hā-alas; medhāvini-O intelligent one; rādhike-Śrīmatī Rādhārāṇī; tava-Your; katham-how; premā-love; garīyān-so great; abhūt-became.
TRANSLATION
‘Our hearts are so polluted by miserable conditions that we are certainly going to Pluto’s kingdom. Nevertheless, Kṛṣṇa does not give up His beautiful loving smiling, which is full of cheating tricks. O Śrīmatī Rādhārāṇī, You are very intelligent. How could You have developed such great loving affection for this deceitful debauchee from the neighborhood of the cowherds?’
PURPORT
This verse ( Vidagdha-mādhava 2.37) is spoken to Rādhārāṇī by Lalitā-sakhī, another confidential friend.
TEXT 155
hitvā dūre pathi dhava-taror antikaṁ dharā-setor
bhaṅgodagrā guru-śikhariṇaṁ raṁhasā laṅghayantī
lebhe kṛṣṇārṇava nava-rasā rādhikā-vāhinī tvāṁ
vāg-vīcibhiḥ kim iva vimukhī-bhāvam asyās tanoṣi
SYNONYMS
hitvā-giving up; dūre-far away; pathi-on the road; dhava-taroḥ-of the tree of the husband; antikam-the vicinity; dharma-setoḥ-the bridge of religion; bhaṅga-udagrā-being strong enough for breaking; guru-śikhariṇam-the hill of the superior relatives; raṁhasā-with great force; laṅghayantī-crossing over; lebhe-has obtained; kṛṣṇa-arṇava-O ocean of Kṛṣṇa; nava-rasā-being influenced by new ecstatic love; rādhikā-Śrīmatī Rādhārāṇī; vāhinī-like a river; tvām-You; vāk-vīcibhiḥ-only by the waves of words; kim-how; iva-like this; vimukhī-bhāvam-indifference; asyāḥ-toward Her; tanoṣi-You are spreading.
TRANSLATION
‘O Lord Kṛṣṇa, You are just like an ocean. The river of Śrīmatī Rādhārāṇī has reached You from a long distance-leaving far behind the tree of Her husband, breaking through the bridge of social convention, and forcibly crossing the hills of elder relatives. Coming here because of fresh feelings of love for You, that river has now received Your shelter, but now You are trying to turn Her back by the waves of unfavorable words. How is it that You are spreading this attitude?’ “
PURPORT
This verse from Vidagdha-mādhava (3.9) is spoken to Lord Kṛṣṇa by paurṇamāsī, the grandmother of Śrīmatī Rādhārāṇī.
TEXT 156
rāya kahe,–“vṛndāvana, muralī-niḥsvana
kṛṣṇa, rādhikāra kaiche kariyācha varṇana
SYNONYMS
rāya kahe-Rāmānanda Rāya says; vṛndāvana-the place named Vṛndāvana; muralī-niḥsvana-the vibration of Kṛṣṇa’s flute; kṛṣṇa-Lord Kṛṣṇa; rādhikāra-of Śrīmatī Rādhārāṇī; kaiche-how; kariyācha varṇana-you have described.
TRANSLATION
Śrīla Rāmānanda Rāya further inquired: “How have you described Vṛndāvana, the vibration of the transcendental flute, and the relationship between Kṛṣṇa and Rādhikā?
TEXT 157
kaha, tomāra kavitva śuni’ haya camatkāra”
krame rūpa-gosāñi kahe kari’ namaskāra
SYNONYMS
kaha-kindly let me know; tomāra kavitva śuni’-by hearing your poetic ability; haya-there is; camatkāra-much astonishment; krame-gradually; rūpa-gosāñi-Śrīla Rūpa Gosvāmī; kahe-continues to speak; kari’ namaskāra-offering obeisances.
TRANSLATION
“Please tell me all this, for your poetic ability is wonderful.” After offering obeisances to Rāmānanda Rāya, Rūpa Gosvāmī gradually began answering his inquiries.
TEXT 158
sugandhau mākanda-prakara-makarandasya madhure
vinisyande vandī-kṛta-madhupa-vṛndaṁ muhur idam
kṛtāndolaṁ mandonnatibhir anilaiś candana-girer
mamānandaṁ vṛndā-vipinam atulaṁ tundilayati
SYNONYMS
su-gandhau-in the fragrance; mākanda-prakara-of the bunches of mango buds; makarandasya-of the honey; madhure-sweet; vinisyande-in the oozing; vandī-kṛta-grouped together; madhupa-vṛndam-bumblebees; muhuḥ-again and again; idam-this; kṛta-andolam-agitated; manda-unnatibhiḥ-moving softly; anilaiḥ-by the breezes; candana-gireḥ-from the Malaya Hills; mama-My; ānandam-pleasure; vṛndā-vipinam-the forest of Vṛndāvana; atulam-very much; tundilayati-increases more and more.
TRANSLATION
‘The sweet, fragrant honey oozing from newly grown mango buds is again and again attracting groups of bumblebees, and this forest is trembling in the softly moving breezes from the Malaya Hills, which are full of sandalwood trees. Thus the forest of Vṛndāvana is increasing My transcendental pleasure.’
PURPORT
This verse from Vidagdha-mādhava (1.23) is spoken by Lord Kṛṣṇa Himself.
TEXT 159
vṛndāvanaṁ divya-latā-parītaṁ
latāś ca puṣpa-sphuritāgra-bhājaḥ
puṣpāṇi ca sphīta-madhu-vratāni
madhu-vratāś ca śruti-hāri-gītāḥ
SYNONYMS
vṛndāvanam-the forest of Vṛndāvana; divya-latā-parītam-surrounded by transcendental creepers; latāḥ ca-and the creepers; puṣpa-by flowers; sphurita-distinguished; agra-bhājaḥ-possessing ends; puṣpāṇi-the flowers; ca-and; sphīta-madhu-vratāni-having many maddened bumblebees; madhu-vratāḥ-the bumblebees; ca-and; śruti-hāri-gītāḥ-whose songs defeat the Vedic hymns and are pleasing to the ear.
TRANSLATION
‘My dear friend, see how this forest of Vṛndāvana is full of transcendental creepers and trees. The tops of the creepers are full of flowers, and intoxicated bumblebees are buzzing around them, humming songs that please the ear and surpass even the Vedic hymns.’
PURPORT
This verse from Vidagdha-mādhava (1.24) is spoken by Lord Balarāma to His friend Śrīdāmā.
TEXT 160
kvacid bhṛṅgī-gītaṁ kvacid anila-bhaṅgī-śiśiratā
kvacid vallī-lāsyaṁ kvacid amala-mallī-parimalaḥ
kvacid dhārā-śālī karaka-phala-pālī-rasa-bharo
hṛṣīkāṇāṁ vṛndaṁ pramadayati vṛndāvanam idam
SYNONYMS
kvacit-somewhere; bhṛṅgī-gītam-the humming songs of the bumblebees; kvacit-somewhere; anila-bhaṅgī-śiśiratā-coolness from the waves of the mild breezes; kvacit-somewhere; vallī-lāsyam-the dancing of the creepers; kvacit-somewhere; amala-mallī-parimalaḥ-the pure fragrance of the mallikā flowers; kvacit-somewhere; dhārā-śālī-abounding in showers; karaka-phala-pālī-of pomegranate fruits; rasa-bharaḥ-overabundance of juice; hṛṣīkāṇām-of the senses; vṛndam-to the group; pramadayati-is giving pleasure; vṛndāvanam-the forest of Vṛndāvana; idam-this.
TRANSLATION
‘My dear friend, this forest of Vṛndāvana is giving great pleasure to our senses in various ways. Somewhere bumblebees are singing in groups, and in some places mild breezes are cooling the entire atmosphere. Somewhere the creepers and tree twigs are dancing, the mallikā flowers are expanding their fragrance, and an overabundance of juice is constantly flowing in showers from pomegranate fruits.’
PURPORT
This verse from Vidagdha-mādhava (1.31) is spoken by Lord Kṛṣṇa to His cowherd friend Madhumaṅgala.
TEXT 161
parāmṛṣṭāṅguṣṭha-trayam asita-ratnair ubhayato
vahantī saṅkīrṇau maṇibhir aruṇais tat-parisarau
tayor madhye hīrojjvala-vimala-jāmbūnada-mayī
kare kalyāṇīyaṁ viharati hareḥ keli-muralī
SYNONYMS
parāmṛṣṭā-measured; anguṣṭha-trayam-a length of three fingers; asita-ratnaiḥ-with valuable indra-nīla jewels; ubhayataḥ-from both ends; vahantī-having; saṅkīrṇau-bedecked; maṇibhiḥ-by gems; aruṇaiḥ- rubies; tat-parisarau-the two ends of the flute; tayoḥ madhye-between them; hīra-with diamonds; ujjvala-blazing; vimala-pure; jāmbūnada-mayī-covered with gold plate; kare-in the hand; kalyāṇī-very auspicious; iyam-this; viharati-glitters; hareḥ-of Kṛṣṇa; keli-muralī-the pastime flute.
TRANSLATION
The flute of Kṛṣṇa’s pastimes measures three fingers in length, and it is bedecked with indra-nīla gems. At the ends of the flute are aruṇa gems [rubies], glittering beautifully, and in between the flute is plated with gold, set ablaze by diamonds. This auspicious flute, pleasing to Kṛṣṇa, is glittering in His hand with transcendental brilliance.’
PURPORT
This verse from Vidagdha-mādhava (3.1) is spoken to Lalitādevī by Paurṇamāsī, the grandmother of Rādhārāṇī.
TEXT 162
sad-vaṁśatas tava janiḥ puruṣottamasya
pāṇau sthitir muralike saralāsi jātyā
kasmāt tvayā sakhi guror viṣamā gṛhītā
gopāṅganā-gaṇa-vimohana-man tra-dīkṣā
SYNONYMS
sat-vaṁśataḥ-very respectable families; tava-your; janiḥ-birth; puruṣottamasya-of Lord Śrī Kṛṣṇa; pāṇau-in the hands; sthitiḥ-residence; muralike-O good flute; saralā-simple; asi-you are; jātyā-by birth; kasmāt-why; tvayā-by you; sakhi-O my dear friend; guroḥ-from the spiritual master; viṣamā-dangerous; gṛhītā-taken; gopā-aṅganā-gaṇa-vimohana-for bewildering the groups of the gopīs; mantra-dīkṣā-initiation in the mantra.
TRANSLATION
My dear friend the flute, it appears that you have been born of a very good family, for your residence is in the hands of Śrī Kṛṣṇa. By birth you are simple and are not at all crooked. Why then have you taken initiation into this dangerous mantra that enchants the assembled gopīs?’
PURPORT
This verse (Vidagdha-mādhava 5.17) is spoken by Śrīmatī Rādhārāṇī.
TEXT 163
sakhi murali viśāla-cchidra-jalena pūrṇā
laghur atikaṭhinā tvaṁ granthilā nīrasāsi
tad api bhajasi śvaśvac cumbanānanda-sāndraṁ
hari-kara-parirambhaṁ kena puṇyodayena
SYNONYMS
sakhi murali-O dear friend the flute; viśāla-chidra-jālena-with so many big holes in your body (in other words, full of chidra, which also means “faults”); pūrṇā-full; laghuḥ-very light; atikaṭhinā-very hard in constitution; tvam-you; granthilā-full of knots; nīrasā-without juice; asi-are; tat api-therefore; bhajasi-you obtain through service; śvaśvat-continuously; cumbana-ānanda-the transcendental bliss of kissing by the Lord; sāndram-intense; hari-kara-parirambham-embracing by the hands of Śrī Kṛṣṇa; kena-by what; puṇya-udayena-means of pious activities.
TRANSLATION
My dear friend the flute, you are actually full of many holes or faults. You are light, hard, juiceless and full of knots. But what kind of pious activities have engaged you in the service of being kissed by the Lord and embraced by His hands?’
PURPORT
This verse ( Vidagdha-mādhava 4.7) is spoken by Candrāvalī-sakhī, the gopī competitor of Śrīmatī Rādhārāṇī.
TEXT 164
rundhann ambu-bhṛtaś camatkṛti-paraṁ kurvan muhus tumburuṁ
dhyānād antarayan sanandana-mukhān vismāpayan vedhasam
autsukyāvalibhir baliṁ caṭulayan bhogīndram āghūrṇayan
bhindann aṇḍa-kaṭāha-bhittim abhito babhrāma vaṁśī-dhvaniḥ
SYNONYMS
rundhan-blocking; ambu-bhṛtaḥ-the clouds bearing rain; camatkṛti-param-full of wonder; kurvan-making; muhuḥ-at every moment; tumburum-the King of the Gandharvas, Tumburu; dhyānāt-from meditation; antarayan-disturbing; sanandana-mukhān-the great saintly persons headed by Sanandana; vismāpayan-causing wonder; vedhasam-even to Lord Brahmā; autsukya-āvalibhiḥ-with thoughts of curiosity; balim-King Bali; caṭulayan-agitating; bhogī-indram-the King of the Nāgas; āghūrṇayan-whirling around; bhindan-penetrating; aṇḍa-kaṭāha-bhittim-the strong coverings of the universe; abhitaḥ-all around; babhrāma-circulated; vaṁśī-dhvaniḥ-the transcendental vibration of the flute.
TRANSLATION
‘The transcendental vibration of Kṛṣṇa’s flute blocked the movements of the rain clouds, struck the Gandharvas full of wonder, and agitated the meditation of great saintly persons like Sanaka and Sanandana. It created wonder in Lord Brahmā, wrought intense curiosity that agitated the mind of Bali Mahārāja, who was otherwise firmly fixed, made Mahārāja Ananta, the carrier of the planets, whirl around, and penetrated the strong coverings of the universe. Thus the sound of the flute in the hands of Kṛṣṇa created a wonderful situation.’
PURPORT
This verse (Vidagdha-mādhava 1.27) is spoken by Madhumaṅgala, a cowherd friend of Kṛṣṇa’s.
TEXT 165
ayaṁ nayana-daṇḍita-pra vara-puṇḍarīka-prabhaḥ
prabhāti nava-jāguḍa-dyuti-viḍambi-pītāmbaraḥ
araṇyaja-pariṣkriyā-damita-divya-veśādaro
harin-maṇi-manohara-dyutibhir ujjvalāṅgo hariḥ
SYNONYMS
ayam-this; nayana-by whose beautiful eyes; daṇḍita-defeated; pravara-best; puṇḍarīka-prabhaḥ-the luster of the white lotus flower; prabhāti-looks beautiful; nava-jāguḍa-dyuti-the brilliance of newly painted viḍambi; viḍambi-deriding; pīta-ambaraḥ-whose yellow dress; araṇya-ja-picked up from the forest; pariṣkriyā-by whose ornaments; damita-subdued; divya-veśa-ādaraḥ-the hankering for first-class dress; harin-maṇi-of emeralds; manohara-mind-attracting; dyutibhiḥ-with splendor; ujjvala-aṅgaḥ-whose beautiful body; hariḥ-the Supreme Personality of Godhead.
TRANSLATION
‘The beauty of Kṛṣṇa’s eyes surpasses the beauty of white lotus flowers, His yellow garments surpass the brilliance of fresh decorations of kuṅkuma, His ornaments of selected forest flowers surpass the hankering for the best of garments, and His bodily beauty possesses mind-attracting splendor greater than the jewels known as marakata-maṇi [emeralds].’
PURPORT
This verse from Vidagdha-mādhava (1.17) is spoken by paurṇamāsī.
TEXT 166
jaṅghādhas-taṭa-saṅgi-dakṣiṇa-padaṁ kiñcid vibhugna-trikam-
sāci-stambhita-kandharaṁ sakhi tiraḥ-sañcāri-netrāñcalam
vaṁśīṁ kuṭmalite dadhānam adhare lolāṅgulī-saṅgatāṁ
riṅgad-bhrū-bhramaraṁ varāṅgi paramānandaṁ puraḥ svīkuru
SYNONYMS
jaṅghā-of the shin; adhaḥ-taṭa-at the lower border; saṅgi-connected; dakṣiṇa-padam-the right foot; kiñcit-slightly; vibhugna-trikam-the middle of the body bent in three places; sāci-stumbhita-kandharam-whose neck is fixed in a curve to the side; sakhi-O friend; tiraḥ-sañcāri-roaming sideways; netra-añcalam-whose borders of the eyes; vaṁśīm-flute; kuṭmalite-shut like a flower bud; dadhānam-placing; adhare-on the lips; lolā-aṅgulī-saṅgatām-joined with fingers moving here and there; riṅgat-bhrū-whose slowly moving eyebrows; bhramaram-like bumblebees; varāṅgi-O most beautiful one; paramānandam-the personality of bliss; puraḥ-situated in front; svī-kuru-just accept.
TRANSLATION
‘O most beautiful friend, please accept the Supreme Personality of Godhead, who is standing before you full of transcendental bliss. The borders of His eyes roam from side to side, and His eyebrows move slowly like bumblebees on His lotuslike face. Standing with His right foot placed below the knee of His left leg, the middle of His body curved in three places, and His neck gracefully tilted to the side, He takes His flute to His pursed lips and moves His fingers upon it here and there.’
PURPORT
This verse is from the Lalita-mādhava-nāṭaka (4.27), a ten-act play by Śrīla Rūpa Gosvāmī. The speaker here is Lalitādevī.
TEXT 167
kula-varatanu-dharma-grāva-vṛndāni bhindan
sumukhi niśita-dīrghāpāṅga-ṭaṅka-cchaṭābhiḥ
yugapad ayam apūrvaḥ kaḥ puro viśva-karmā
marakata-maṇi-lakṣair goṣṭha-kakṣāṁ cinoti
SYNONYMS
kula-varatanu-of the family women; dharma-in the form of dedication to the husband, etc.; grāva-vṛndāni-the stones; bhindan-splitting; sumukhi-O beautiful-faced one; niśita-sharp; dīrgha-apāṅga-in the form of long outer corners of the eyes; ṭaṅka-chaṭābhiḥ-by chisels; yugapat-simultaneously; ayam-this; apūrvaḥ-unprecedented; kaḥ-who; puraḥ-in front; viśva-karmā-creative person; marakata-maṇi-lakṣaiḥ-with countless emeralds; goṣṭha-kakṣām-a private room for meeting; cinoti-He is constructing.
TRANSLATION
‘O beautiful-faced one, who is this creative person standing before us? With the sharp chisels of His loving glances, He is splitting the hard stones of many women’s devotion to their husbands. And with the luster of His body, surpassing the brilliance of countless emeralds, He is simultaneously constructing private meeting places for His pastimes.’
PURPORT
This verse (Lalita-mādhava 1.52) is spoken by Rādhārāṇī to Lalitādevī.
TEXT 168
mahendra-maṇi-maṇḍalī-mada-viḍambi-deha-dyutir
vrajendra-kula-candramāḥ sphurati ko ‘pi navyo yuvā
sakhi sthira-kulāṅganā-nikara-nīvi-bandhārgala-
cchidākaraṇa-kautukī jayati yasya vaṁśī-dhvaniḥ
SYNONYMS
mahendra-maṇi-of jewels of the name mahendra-maṇi; maṇḍalī-of masses; mada-viḍambi-defeating the pride; deha-dyutiḥ-one whose bodily luster; vrajendra-kula-candramāḥ-the moon of the family of Vrajarāja (Nanda Mahārāja); sphurati-manifests; kaḥ api-some; navyaḥ yuvā-newly youthful person; sakhi-O my dear friend; sthira-steady; kula-aṅganā-of family ladies; nikara-of groups; nīvi-bandha-argala-of the impediments such as tightened dresses and belts; cchidā-karaṇa-in causing the cutting; kautukī-very cunning; jayati-all glories; yasya-of whom; vaṁśī-dhvaniḥ-to the vibration of the flute.
TRANSLATION
My dear friend, this newly youthful Lord Śrī Kṛṣṇa, the moon in the family of Nanda Mahārāja, is so beautiful that He defies the beauty of clusters of valuable jewels. All glories to the vibration of His flute, for it is cunningly breaking the patience of chaste ladies by loosening their belts and tight dresses.’
PURPORT
This verse from Lalita-mādhava (1.49) is spoken by Lalitādevī to Rādhārāṇī.
TEXT 169
balād akṣṇor lakṣmīḥ kavalayati navyaṁ kuvalayaṁ
mukhollāsaḥ phullaṁ kamala-vanam ullaṅghayati ca
daśāṁ kaṣṭām aṣṭā-padam api nayaty āṅgika-rucir
vicitraṁ rādhāyāḥ kim api kila rūpaṁ vilasati
SYNONYMS
balāt-by force; akṣṇoḥ-of the two eyes; lakṣmīḥ-the beauty; kavalayati-devours; navyam-newly awakened; kuvalayam-lotus flower; mukha-ullāsaḥ-the beauty of the face; phullam-fructified; kamala-vanam-a forest of lotus flowers; ullaṅghayati-surpasses; ca-also; daśām-to a situation; kaṣṭām-painful; aṣṭā-padam-gold; api-even; nayati-brings; āṅgika-ruciḥ-the luster of the body; vicitram-wonderful; rādhāyāḥ-of Śrīmatī Rādhārāṇī; kim api-some; kila-certainly; rūpam-the beauty; vilasati-manifests.
TRANSLATION
The beauty of Śrīmatī Rādhārāṇī’s eyes forcibly devours the beauty of newly grown blue lotus flowers, and the beauty of Her face surpasses that of an entire forest of fully blossomed lotuses. Her bodily luster seems to place even gold in a painful situation. Thus the wonderful, unprecedented beauty of Śrīmatī Rādhārāṇī is awakening in Vṛndāvana.’
PURPORT
This verse is from Vidagdha-mādhava (1.32). It is spoken by Paurṇamāsī.
TEXT 170
vidhur eti divā virūpatāṁ
śata-patraṁ bata śarvarī-mukhe
iti kena sadā śriyojjvalaṁ
tulanām arhati mat-priyānanam
SYNONYMS
vidhuḥ-the moon; eti-becomes; divā-by daytime; virūpatām-faded away; śata-patram-he lotus flower; bata-alas; śarvarī-mukhe-in the beginning of evening; iti-thus; kena-with what; sadā-always; śriyā-ujjvalam-brilliant with beauty; tulanām-comparison; arhati-deserves; mat-of Me; priyā-of the dear one; ānanam-the face.
TRANSLATION
Although the effulgence of the moon is brilliant initially at night, in the daytime it fades away. Similarly, although the lotus is beautiful during the daytime, at night it closes. But, O My friend, the face of My most dear Śrīmatī Rādhārāṇī is always bright and beautiful, both day and night. Therefore, to what can Her face be compared?’
PURPORT
This verse (Vidagdha-mādhava 5.20) is spoken by Śrī Kṛṣṇa to Madhumaṅgala.
TEXT 171
pramada-rasa-taraṅga-smera-gaṇḍa-sthalāyāḥ
smara-dhanur anubandhi-bhrū-latā-lāsya-bhājaḥ
mada-kala-cala-bhṛṅgī-bhrānti-bhaṅgīṁ dadhāno
hṛdayam idam adāṅkṣīt pakṣmalākṣyāḥ kaṭākṣaḥ
SYNONYMS
pramada-of joy; rasa-taraṅga-by the continuous waves of the mellow; smera-mildly smiling; gaṇḍa-sthalāyāḥ-whose cheeks; smara-dhanuḥ-the bow of Cupid; anubandhi-related with; bhrū-latā-of the arched eyebrows; lāsya-dancing; bhājaḥ-of one who has; mada-kala-intoxicated; cala-unsteady; bhṛṅgī-bhrānti-the moving to and fro of bees; bhaṅgīm-the semblance of; dadhānaḥ-giving; hṛdayam idam-this heart; adāṅkṣīt-has bitten; pakṣmala-possessing exquisite eyelashes; akṣyāḥ-of whose two eyes; kaṭa-akṣaḥ-the glance.
TRANSLATION
When Śrīmatī Rādhārāṇī smiles, waves of joy overtake Her cheeks, and Her arched eyebrows dance like the bow of Cupid. Her glance is so enchanting that it is like a dancing bumblebee, moving unsteadily due to intoxication. That bee has bitten the whorl of My heart.’ “
PURPORT
This verse from Vidagdha-mādhava (2.51) is also spoken by Lord Kṛṣṇa.
TEXT 172
rāya kahe,–“tomāra kavitva amṛtera dhāra
dvitīya nāṭakera kaha nāndī-vyavahāra”
SYNONYMS
rāya kahe-Rāmānanda Rāya says; tomāra-you; kavitva-superexcellence in poetic presentation; amṛtera dhāra-a continuous shower of nectar; dvitīya nāṭakera-of the second drama; kaha-please tell; nāndī-vyavahāra-treatment of the introduction.
TRANSLATION
Having heard these verses recited by Rūpa Gosvāmī, Śrīla Rāmānanda Rāya said, “Your poetic expressions are like continuous showers of nectar. Kindly let me hear the introductory portion of the second drama.”
TEXT 173
rūpa kahe,–“kāhāṅ tumi sūryopama bhāsa
muñi kon kṣudra,–yena khadyota-prakāśa
SYNONYMS
rūpa kahe-Rūpa Gosvāmī says; kāhāṅ-where; tumi-you; sūrya-upama-like the sun; bhāsa-brilliance; muñi-I; kon-some; kṣudra-insignificant; yena-exactly like; khadyota-prakāśa-the brilliance of the glowworm.
TRANSLATION
Śrīla Rūpa Gosvāmī said, “In your presence, which is just like brilliant sunshine, I am as insignificant as the light of a glowworm.
TEXT 174
tomāra āge dhārṣṭya ei mukha-vyādāna”
eta bali’ nāndī-śloka karilā vyākhyāna
SYNONYMS
tomāra āge-before you; dhārṣṭya-impudence; ei-this; mukha-vyādāna-simply opening the mouth; eta bali’-saying this; nāndī-śloka-the introductory verses; karilā vyākhyāna-explained.
TRANSLATION
It is even impudent for me to open my mouth before you.” Then, having said this, he recited the introductory verse of Lalita-mādhava.
TEXT 175
sura-ripu-sudṛśām uroja-kokān
mukha-kamalāni ca khedayann akhaṇḍaḥ
ciram akhila-suhṛc-cakora-nandī
diśatu mukunda-yaśaḥ-śaśī mudaṁ vaḥ
SYNONYMS
sura-ripu-of the enemies of the demigods; sudṛśām-of the wives; uroja-the breasts; kokān-like birds known as cakravāka birds; mukha-faces; kamalāni-like lotuses; ca-also; khedayan-distressing; akhaṇḍaḥ-completely without distortion; ciram-for a long time; akhila-of all; suhṛt-the friend; cakora-nandī-pleasing to the cakora birds; diśatu-let it give; mukunda-of Śrī Kṛṣṇa; yaśaḥ-the glories; śaśī-like the moon; mudam-pleasure; vaḥ-to all of you.
TRANSLATION
The beautiful moonlike glories of Mukunda give distress to the lotuslike faces of the wives of the demons and to their raised breasts, which are like gleaming cakravāka birds. Those glories, however, are pleasing to all His devotees, who are like cakora birds. May those glories forever give pleasure to you all.’ “
PURPORT
This is the first verse of Act One of Lalita-mādhava.
TEXT 176
‘dvitīya nāndī kaha dekhi?’–rāya puchilā
saṅkoca pāñā rūpa paḍite lāgilā
SYNONYMS
dvitīya nāndī-the second introductory verse; kaha-recite; dekhi-so that we can see; rāya puchilā-Śrīla Rāmānanda Rāya again inquired; saṅkoca pāñā-becoming a little hesitant; rūpa-Śrīla Rūpa Gosvāmī; paḍite lāgilā-began to read.
TRANSLATION
When Śrīla Rāmānanda Rāya further inquired about the second introductory verse, Śrīla Rūpa Gosvāmī was somewhat hesitant, but nevertheless he began to read.
TEXT 177
nija-praṇayitāṁ sudhām udayam āpnuvan yaḥ kṣitau
kiraty alam urīkṛta-dvija-kulādhirāja-sthitiḥ
sa luñcita-tamas-tatir mama śacī-sutākhyaḥ śaśī
vaśīkṛta-jagan-manāḥ kim api śarma vinyasyatu
SYNONYMS
nija-praṇayitām-own devotional love; sudhām-the nectar; udayam-appearance; āpnuvan-obtaining; yaḥ-one who; kṣitau-on the surface of the world; kirati-expands; alam-extensively; urī-kṛta-accepted; dvija-kula-adhirāja-sthitiḥ-the situation of the most exalted of the brāhmaṇa community; saḥ-He; luñcita-driven away; tamaḥ-of darkness; tatiḥ-mass; mama-my; śacī-suta-ākhyaḥ-known as Śacīnandana, the son of mother Śacī; śaśī-the moon; vaśī-kṛta-subdued; jagat-manāḥ-the minds of the whole world; kim api-somehow; śarma-auspiciousness; vinyasyatu-let it be bestowed.
TRANSLATION
The moonlike Supreme Personality of Godhead, who is known as the son of mother Śacī, has now appeared on earth to spread devotional love of Himself. He is emperor of the brāhmaṇa community. He can drive away all the darkness of ignorance and control the mind of everyone in the world. May that rising moon bestow upon us all good fortune.’ “
PURPORT
This is the third verse of Act One of Vidagdha-mādhava.
TEXT 178
śuniyā prabhura yadi antare ullāsa
bāhire kahena kichu kari’ roṣābhāsa
SYNONYMS
śuniyā-hearing this; prabhura-of Lord Śrī Caitanya Mahāprabhu; yadi-although; antare-within; ullāsa-great jubilation; bāhire-externally; kahena-says; kichu-something; kari’-making; roṣa-ābhāsa-as if angry.
TRANSLATION
Although Śrī Caitanya Mahāprabhu was inwardly greatly pleased when He heard this verse, externally He spoke as if angry.
TEXT 179
kāṅhā tomāra kṛṣṇa-rasa-kāvya-sudhā-sindhu
tāra madhye mithyā kene stuti-kṣāra-bindu
SYNONYMS
kāṅhā-where; tomāra-your; kṛṣṇa-rasa-kāvya-of exalted poetry concerning the mellows of Lord Kṛṣṇa’s pastimes; sudhā-sindhu-ocean of the nectar; tāra madhye-within that; mithyā-false; kene-why; stuti-prayer; kṣāra-bindu-like a drop of alkali.
TRANSLATION
Your exalted poetic descriptions of the mellows of Lord Kṛṣṇa’s pastimes are like an ocean of nectar. But why have you put in a false prayer about Me? It is like a drop of detestful alkali.”
TEXT 180
rāya kahe,–“rūpera kāvya amṛtera pūra
tāra madhye eka bindu diyāche karpūra”
SYNONYMS
rāya kahe-Śrīla Rāmānanda Rāya says; rūpera kāvya-the poetic expression of Śrīla Rūpa Gosvāmī; amṛtera pūra-filled with all nectar; tāra madhye-within that; eka bindu-one drop; diyāche-he has given; karpūra-camphor.
TRANSLATION
Śrīla Rāmānanda Rāya objected, “It is not alkali at all. It is a particle of camphor he has put into the nectar of his exalted poetic expression.”
TEXT 181
prabhu kahe,–“rāya, tomāra ihāte ullāsa
śunitei lajjā, loke kare upahāsa”
SYNONYMS
prabhu kahe-Śrī Caitanya Mahāprabhu says; rāya-Rāmānanda Rāya; tomāra-your; ihāte-in this; ullāsa-jubilation; śunitei-to hear; lajjā-ashamed; loke-the people in general; kare-do; upahāsa-joking.
TRANSLATION
Śrī Caitanya Mahāprabhu said, “My dear Rāmānanda Rāya, you are jubilant at hearing these poetic expressions, but I am ashamed to hear them, for people in general will joke about the subject of this verse.”
TEXT 182
rāya kahe,–“lokera sukha ihāra śravaṇe
abhīṣṭa-devera smṛti maṅgalācaraṇe”
SYNONYMS
rāya kahe-Rāmānanda Rāya says; lokera-of the people in general; sukha-happiness; ihāra śravaṇe-in hearing such poetic expressions; abhīṣṭa-devera-of the worshipable Deity; smṛti-remembrance; maṅgalācaraṇe-in the performance of auspiciousness in the beginning.
TRANSLATION
Rāmānanda Rāya said, “Instead of joking, people in general will feel great pleasure in hearing such poetry, for the initial remembrance of the worshipable Deity invokes good fortune.”
TEXT 183
rāya kahe,–“kon aṅge pātrera praveśa?”
tabe rūpa-gosāñi kahe tāhāra viśeṣa
SYNONYMS
rāya kahe-Rāmānanda Rāya says; kon-what; aṅge-subdivision of style; pātrera praveśa-the entrance of the players; tabe-at that time; rūpa-gosāñi-Śrīla Rūpa Gosvāmī; kahe-continues to speak; tāhāra viśeṣa-specifically on this matter.
TRANSLATION
Rāmānanda Rāya inquired, “By which subdivision of style do the players enter?” Rūpa Gosvāmī then began to speak specifically about this subject.
TEXT 184
naṭatā kirāta-rājaṁ
nihatya raṅga-sthale kalā-nidhinā
samaye tena vidheyaṁ
guṇavati tārā-kara-grahaṇam
SYNONYMS
naṭatā-dancing on the stage; kirāta-rājam-the ruler of the kirāta (uncivilized men), Kaṁsa; nihatya-killing; raṅga-sthale-on the stage; kalā-nidhinā-the master of all arts; samaye-at the time; tena-by Him; vidheyam-to be done; guṇa-vati-at the qualified moment; tārā-kara-of the hand of Tārā (Rādhā); grahaṇam-the acceptance.
TRANSLATION
” ‘While dancing on the stage after having killed the ruler of uncivilized men [Kaṁsa], Lord Kṛṣṇa, master of all arts, will at the proper time accept the hand of Śrīmatī Rādhārāṇī, who is qualified with all transcendental attributes.’ (Lalita-mādhava 1.11)
TEXT 185
‘udghātyaka’ nāma ei ‘āmukha’–‘vīthī’ aṅga
tomāra āge kahi–ihā dhārṣṭyera taraṅga
SYNONYMS
‘udghātyaka’ nāma-a dancing appearance of the player, technically known as udghātyaka; ei āmukha-this is the introduction; vīthī aṅga-the part is called vīthī; tomāra āge-before you; kahi-I say; ihā-this; dhārṣṭyera taraṅga-a wave of impudence.
TRANSLATION
“This introduction is technically called udghātyaka, and the whole scene is called vīthī. You are so expert in dramatic expression that each of my statements before you is like a wave from an ocean of impudence.
PURPORT
In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura again quotes the following verse from the Sāhitya-darpaṇa (6.288):
udghātyakaḥ kathodghātaḥ
prayogātiśayas tathā
pravartakāvalagite
pañca prastāvanā-bhidāḥ
Thus the technical names for the five kinds of introductory scenes of the drama are listed as udghātyaka, kathodghāta, prayogātiśaya, pravartaka and avalagita. When Śrīla Rāmānanda Rāya inquired which of these five Śrīla Rūpa Gosvāmī had used to accomplish the technical introduction to his drama Lalita-mādhava, Rūpa Gosvāmī replied that he had used the introduction technically called udghātyaka. According to Bhāratī-vṛtti, three technical terms used are prarocanā, vīthī and prahasanā. Thus Rūpa Gosvāmī also mentioned vīthī, which is a technical term for a certain type of expression. According to the Sāhitya-darpaṇa (6.520):
vīthyām eko bhaved aṅkaḥ
kaścid eko ‘tra kalpyate
ākāśa-bhāṣitair uktaiś
citrāṁ pratyuktim āśritaḥ
The vīthī beginning of a drama consists of only one scene. In that scene, one of the heroes enters the stage, and by means of opposing statements uttered by a voice from the sky (offstage), he introduces the abundant conjugal mellow and other mellows to some degree. In the course of the introduction, all the seeds of the play are planted. This introduction is called udghātyaka because the player dances on the stage. This term also indicates that the full moon enters the stage. In this case, when the word naṭatā (“dancing on the stage”) is linked with the moon, its meaning is obscure, but because the meaning becomes very clear when the word naṭatā is linked with Kṛṣṇa, this type of introduction is called udghātyaka.
Śrīla Rāmānanda Rāya used highly technical terms when he discussed this with Śrīla Rūpa Gosvāmī. Rūpa Gosvāmī admitted that Śrīla Rāmānanda Rāya was a greatly learned scholar of bona fide dramatic composition. Thus although Śrīla Rūpa Gosvāmī was quite fit to answer Śrīla Rāmānanda Rāya’s questions, due to his Vaiṣṇava humility he admitted that his words were impudent. Actually both Rūpa Gosvāmī and Rāmānanda Rāya were scholarly experts in composing poetry and presenting it strictly according to the Sāhitya-darpaṇa and other Vedic literatures.
TEXT 186
padāni tv agatārthāni
tad-artha-gataye narāḥ
yojayanti padair anyaiḥ
sa udghātyaka ucyate
SYNONYMS
padāni-words; tu-but; agata-arthāni-having an unclear meaning; tat-that,; artha-gataye-to understand the meaning; narāḥ-men; yojayanti-join; padaiḥ-with words; anyaiḥ-other; saḥ-that; udghātyakaḥ-udghātyaka; ucyate-is called.
TRANSLATION
To explain an unclear word, men generally join it with other words. Such an attempt is called udghātyaka.’ “
PURPORT
This verse is quoted from the Sāhitya-darpaṇa (6.289).
TEXT 187
rāya kahe,–“kaha āge aṅgera viśeṣa”
śrī-rūpa kahena kichu saṅkṣepa-uddeśa
SYNONYMS
rāya kahe-Śrīla Rāmānanda Rāya says; kaha-please tell me; āge-further; aṅgera viśeṣa-particular portions; śrī-rūpa kahena-Śrīla Rūpa Gosvāmī says; kichu-something; saṅkṣepa-in brief; uddeśa-reference.
TRANSLATION
When Rāmānanda Rāya requested Śrīla Rūpa Gosvāmī to speak further about various portions of the play, Śrīla Rūpa Gosvāmī briefly quoted his Lalita-mādhava.
TEXT 188
harim uddiśate rajo-bharaḥ
purataḥ saṅgamayaty amuṁ tamaḥ
vrajavāma-dṛśāṁ na paddhatiḥ
prakaṭā sarva-dṛśaḥ śruter api
SYNONYMS
harim-Kṛṣṇa; uddiśate-it indicates; rajaḥ-bharaḥ-dust from the cows,; purataḥ-in front; saṅgamayati-causes to meet; amum-Kṛṣṇa; tamaḥ-the darkness; vrajavāma-dṛśām-of the damsels of Vṛndāvana; na-not; paddhatiḥ-the course of activities; prakaṭā-manifested; sarva-dṛśaḥ-who know everything; śruteḥ-of the Vedas; api-as well as.
TRANSLATION
The dust from cows and calves on the road creates a kind of darkness indicating that Kṛṣṇa is returning home from the pasture. Also, the darkness of evening provokes the gopīs to meet Kṛṣṇa. Thus the pastimes of Kṛṣṇa and the gopīs are covered by a kind of transcendental darkness and are therefore impossible for ordinary scholars of the Vedas to see.’
PURPORT
This verse from the Lalita-mādhava (1.23) is spoken by Paurṇamāsī in a conversation with Gārgī.
Kṛṣṇa stated in the Bhagavad-gītā, traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. Thus He advised Arjuna to rise above the modes of material nature, for the entire Vedic system is filled with descriptions involving sattva-guṇa, rajo-guṇa and tamo-guṇa. People are generally covered by the quality of rajo-guṇa and are therefore unable to understand the pastimes of Kṛṣṇa with the gopīs of Vraja. Moreover, the quality of tamo-guṇa further disturbs their understanding. In Vṛndāvana, however, although Kṛṣṇa is covered by the hazy darkness of the dust, the gopīs can nevertheless understand that within the dust storm is Kṛṣṇa. Because they are His topmost devotees, they can perceive His hand in everything. Thus even in the dark or in a hazy storm of dust, devotees can understand what Kṛṣṇa is doing. The purport of this verse is that Kṛṣṇa is never lost, under any circumstances, to the vision of exalted devotees like the gopīs.
TEXT 189
hriyam avagṛhya gṛhebhyaḥ karṣati
rādhāṁ vanāya yā nipuṇā
sā jayati nisṛṣṭārthā
vara-vaṁśaja-kākalī dūtī
SYNONYMS
hriyam-bashfulness; avagṛhya-impeding; gṛhebhyaḥ-from private houses; karṣati-attracts; rādhām-Śrīmatī Rādhārāṇī; vanāya-to the forest; yā-which; nipuṇā-being expert; sā-that; jayati-let it be glorified; nisṛṣṭa-arthā-authorized; vara-vaṁśaja-of the bamboo flute; kākalī-the sweet tone; dūtī-the messenger.
TRANSLATION
May the sweet sound of Lord Kṛṣṇa’s flute, His authorized messenger, be glorified, for it expertly releases Śrīmatī Rādhārāṇī from Her shyness and attracts Her from Her home to the forest.’
PURPORT
This verse from Lalita-mādhava (1.24) is spoken by Gārgī, the daughter of Gargamuni.
TEXT 190
sahacari nirātaṅkaḥ ko ‘yaṁ yuvā mudira-dyutir
vraja-bhuvi kutaḥ prāpto mādyan mataṅgaja-vibhramaḥ
ahaha caṭulair utsarpadbhir dṛg-añcala-taskarair
mama dhṛti-dhanaṁ cetaḥ-koṣād viluṇṭhayatīha yaḥ
SYNONYMS
saha-cari-O My dear friend; nirātaṅkaḥ-without fear; kaḥ-who; ayam-this; yuvā-young man; mudira-dyutiḥ-as effulgent as a lightning cloud; vraja-bhuvi-in the land of Vraja, Vṛndāvana; kutaḥ-from where; prāptaḥ-obtained; mādyan-being intoxicated; mataṅgaja-like an elephant; vibhramaḥ-whose pastimes; ahaha-alas; caṭulaiḥ-very unsteady; utsarpadbhiḥ-with wanderings in all directions; dṛk-añcala-taskaraiḥ-by the glances of His eyes like thieves; mama-My; dhṛti-dhanam-the treasure of My patience; cetaḥ-of the heart; koṣāt-from the core; viluṇṭhayati-plunders; iha-here in Vṛndāvana; yaḥ-he person who.
TRANSLATION
My dear friend, who is this fearless young man? He is as bright as a lightning cloud, and He wanders in His pastimes like a maddened elephant. From where has He come to Vṛndāvana? Alas, by His restless movements and attractive glances He is plundering from the vault of My heart the treasure of My patience.’
PURPORT
This verse (Lalita-mādhava 2.11) is spoken by Śrīmatī Rādhārāṇī to Her friend Lalitādevī.
TEXT 191
vihāra-sura-dīrghikā mama manaḥ-karīndrasya yā
vilocana-cakorayoḥ śarad-amanda-candra-prabhā
uro ‘mbara-taṭasya cābharaṇa-cāru-tārāvalī
mayonnata-manorathair iyam alambhi sā rādhikā
SYNONYMS
vihāra-sura-dīrghikā-the Ganges flowing in the heavenly planets; mama-My; manaḥ-kari-indrasya-of the elephant-like mind; yā-She who; vilocana-glancing; cakorayoḥ-of My two eyes, which are like cakora birds; śarat-amanda-candra-prabhā-like the shine of the full moon in the autumn; uraḥ-of My chest; ambara-like the sky; taṭasya-on the edge; ca-also; ābharaṇa-ornaments; cāru-beautiful; tārā-āvalī-like the stars; mayā-by Me; unnata-highly elevated; manorathaiḥ-by mental desires; iyam-this; alambhi-attained; sā-She; rādhikā-Śrīmatī Rādhārāṇī.
TRANSLATION
Śrīmatī Rādhārāṇī is the Ganges in which the elephant of My mind enjoys pastimes. She is the shining of the full autumn moon for the cakora birds of My eyes. She is the dazzling ornament, the bright and beautiful arrangement of stars, on the border of the sky of My chest. Now today I have gained Śrīmatī Rādhārāṇī because of the highly elevated state of My mind.’ “
PURPORT
This verse from Lalita-mādhava (2.10) expresses the thoughts of Lord Kṛṣṇa in relation with Rādhārāṇī.
TEXT 192
eta śuni’ rāya kahe prabhura caraṇe
rūpera kavitva praśaṁsi’ sahasra-vadane
SYNONYMS
eta śuni’-hearing this; rāya-Rāmānanda Rāya; kahe-says; prabhura caraṇe-at the lotus feet of Śrī Caitanya Mahāprabhu; rūpera-of Rūpa Gosvāmī; kavitva-poetic art; praśaṁsi’-glorifying; sahasra-vadane-as if with a thousand mouths.
TRANSLATION
After hearing this, Śrīla Rāmānanda Rāya submitted at the lotus feet of Śrī Caitanya Mahāprabhu the superexcellence of Śrīla Rūpa Gosvāmī’s poetic expression and began to praise it as if he had thousands of mouths.
TEXT 193
“kavitva nā haya ei amṛtera dhāra
nāṭaka-lakṣaṇa saba siddhāntera sāra
SYNONYMS
kavitva-poetic art; nā haya-is not; ei-this; amṛtera dhāra-constant shower of nectar; nāṭaka-a drama; lakṣaṇa-appearing as; saba-all; siddhāntera sāra-essences of ultimate realization.
TRANSLATION
Śrīla Rāmānanda Rāya said, “This is not a poetic presentation; it is a continuous shower of nectar. Indeed, it is the essence of all ultimate realizations, appearing in the form of plays.
TEXT 194
prema-paripāṭī ei adbhuta varṇana
śuni’ citta-karṇera haya ānanda-ghūrṇana
SYNONYMS
prema-paripāṭī-a first-class arrangement to express loving affairs; ei-this; adbhuta varṇana-wonderful description; śuni’-hearing; citta-karṇera-of the heart and the ear; haya-there is; ānanda-ghūrṇana-a whirlpool of transcendental bliss.
TRANSLATION
The wonderful descriptions of Rūpa Gosvāmī are superb arrangements to express loving affairs. Hearing them will plunge the heart and ears of everyone into a whirlpool of transcendental bliss.
TEXT 195
kiṁ kāvyena kaves tasya
kiṁ kāṇḍena dhanuṣ-mataḥ
parasya hṛdaye lagnaṁ
na ghūrṇayati yac chiraḥ
SYNONYMS
kim-what use; kāvyena-with poetry; kaveḥ-of the poet; tasya-that; kim-what use; kāṇḍena-with the arrow; dhanuḥ-mataḥ-of the bowman; parasya-of another; hṛdaye-in the heart; lagnam-penetrating; na ghūrṇayati-does not cause to roll about; yat-which; śiraḥ-the head.
TRANSLATION
What is the use of a bowman’s arrow or a poet’s poetry if they penetrate the heart but do not cause the head to spin?’
TEXT 196
tomāra śakti vinā jīvera nahe ei vāṇī
tumi śakti diyā kahāo,–hena anumāni”
SYNONYMS
tomāra śakti vinā-without Your special power; jīvera-of an ordinary living being; nahe-there is not; ei vāṇī-these words; tumi-You; śakti diyā-giving power; kahāo-make him say; hena-such; anumāni-I guess.
TRANSLATION
Without Your mercy such poetic expressions would be impossible for an ordinary living being to write. My guess is that You have given him the power.”
TEXT 197
prabhu kahe,–“prayāge ihāra ha-ila milana
ihāra guṇe ihāte āmāra tuṣṭa haila mana
SYNONYMS
prabhu kahe-Lord Śrī Caitanya Mahāprabhu says; pra yāge-at Prayāga; ihāra-of him; ha-ila-there was; milana-meeting; ihāra guṇe-by his transcendental qualities; ihāte-in him; āmāra-of Me; tuṣṭa-satisfied; haila-became; mana-the mind.
TRANSLATION
Śrī Caitanya Mahāprabhu replied, “I met Śrīla Rūpa Gosvāmī at Prayāga. He attracted and satisfied Me because of his qualities.”
PURPORT
The Supreme personality of Godhead is not partial to some and neutral to others. One can actually draw the attention of the Supreme Personality of Godhead by service. Then one is further empowered by the Lord to act in such a way that everyone can appreciate his service. This is confirmed in the Bhagavad-gītā (4.11): ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham. Kṛṣṇa is responsive. If one tries to render his best service to the Lord, the Lord gives him the power to do so. Kṛṣṇa also says in the Bhagavad-gītā (10.10):
teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
“To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.” Śrī Caitanya Mahāprabhu bestowed His special favor upon Śrīla Rūpa Gosvāmī because Rūpa Gosvāmī wanted to serve the Lord to the best of his ability. Such is the reciprocation between the devotee and the Lord in the discharge of devotional duties.
TEXT 198
madhura prasanna ihāra kāvya sālaṅkāra
aiche kavitva vinu nahe rasera pracāra
SYNONYMS
madhura-sweet; prasanna-pleasing; ihāra-his; kāvya-poetry; sa-alaṅkāra-with metaphors and other ornaments; aiche-such as that; kavitva-poetic qualifications; vinu-without; nahe-there is not; rasera-of mellows; pracāra-preaching.
TRANSLATION
Śrī Caitanya Mahāprabhu praised the metaphors and other literary ornaments of Śrīla Rūpa Gosvāmī’s transcendental poetry. Without such poetic attributes, He said, there is no possibility of preaching transcendental mellows.
TEXT 199
sabe kṛpā kari’ iṅhāre deha’ ei vara
vraja-līlā-prema-rasa yena varṇe nirantara
SYNONYMS
sabe-all of you; kṛpā kari’-showing your mercy; iṅhāre-unto Śrīla Rūpa Gosvāmī; deha’-give; ei vara-this benediction; vraja-līlā-prema-rasa-transcendental mellows of the pastimes of Vṛndāvana; yena-so that; varṇe-he can describe; nirantara-without cessation.
TRANSLATION
Śrī Caitanya Mahāprabhu requested all His personal associates to bless Rūpa Gosvāmī so that he might continuously describe the pastimes of Vṛndāvana, which are full of emotional love of Godhead.
TEXT 200
iṅhāra ye jyeṣṭha-bhrātā, nāma–‘sanātana’
pṛthivīte vijña-vara nāhi tāṅra sama
SYNONYMS
iṅhāra-of Śrīla Rūpa Gosvāmī; ye-who; jyeṣṭha-bhrātā-the elder brother; nāma-named; sanātana-Sanātana Gosvāmī; pṛthivīte-on the surface of the world; vijña-vara-most learned; nāhi-there is none; tāṅra sama-equal to him.
TRANSLATION
Śrī Caitanya Mahāprabhu said, “Śrīla Rūpa Gosvāmī’s elder brother, whose name is Sanātana Gosvāmī, is such a wise and learned scholar that no one is equal to him.”
TEXT 201
tomāra yaiche viṣaya-tyāga, taiche tāṅra rīti
dainya-vairāgya-pāṇḍityera tāṅhātei sthiti
SYNONYMS
tomāra-your; yaiche-just as; viṣaya-tyāga-renunciation of material connections; taiche-similarly; tāṅra rīti-his manner of activity; dainya-humbleness; vairāgya-renunciation; pāṇḍityera-of learned scholarship; tāṅhātei-in him; sthiti-existing.
TRANSLATION
Śrī Caitanya Mahāprabhu told Rāmānanda Rāya, “Sanātana Gosvāmī’s renunciation of material connections is just like yours. Humility, renunciation and excellent learning exist in him simultaneously.
TEXT 202
ei dui bhāiye āmi pāṭhāiluṅ vṛndāvane
śakti diyā bhakti-śāstra karite pravartane
SYNONYMS
ei-these; dui-two; bhāiye-brothers; āmi-I; pāṭhāiluṅ-sent; vṛndāvane-to Vṛndāvana; śakti diyā-empowering them; bhakti-śāstra-transcendental literature regarding devotional service; karite-to do; pravartane-establishing.
TRANSLATION
I empowered both of these brothers to go to Vṛndāvana to expand the literature of bhakti.”
PURPORT
Śrī Caitanya Mahāprabhu informed Śrīla Rāmānanda Rāya that he and Sanātana Gosvāmī had engaged equally in devotional service after giving up all relationships with material activity. Such renunciation is a symptom of an unalloyed devotee engaged in the service of the Lord with no tinge of material contamination. According to Śrī Caitanya Mahāprabhu, this is the position of tṛṇād api sunīcena taror api sahiṣṇunā. A pure devotee, free from the reactions of the material modes of nature, executes devotional service with tolerance like that of a tree. He also feels humbler than the grass. Such a devotee, who is called niṣkiñcana or free from all material possessions, is always absorbed in emotional love of Godhead. He is reluctant to perform any kind of sense gratification. In other words, such a devotee is free from all material bondage, but he engages in Kṛṣṇa conscious activities. Such expert devotional service is performed without hypocrisy. Humility, renunciation and learned scholarship were combined in Sanātana Gosvāmī, the ideal pure devotee, who was on the same level of understanding as Śrīla Rāmānanda Rāya. Like Rāmānanda Rāya, Sanātana Gosvāmī was a fully cognizant expert in the conclusions of devotional service and was therefore able to describe such transcendental knowledge.
TEXT 203
rāya kahe,–“īśvara tumi ye cāha karite
kāṣṭhera putalī tumi pāra nācāite
SYNONYMS
rāya kahe-Śrīla Rāmānanda Rāya says; īśvara tumi-You are the Supreme Personality of Godhead; ye-whatever; cāha-You want; karite-to do; kāṣṭhera-of wood; putalī-a doll; tumi-You; pāra-are able; nācāite-to make dance.
TRANSLATION
Śrīla Rāmānanda Rāya replied to Śrī Caitanya Mahāprabhu, “My Lord, You are the Supreme Personality of Godhead. If You like, You can cause even a wooden doll to dance.
TEXT 204
mora mukhe ye saba rasa karilā pracāraṇe
sei rasa dekhi ei ihāra likhane
SYNONYMS
mora mukhe-through my mouth; ye-whatever; saba rasa-all such transcendental mellows; karilā-You did; pracāraṇe-preaching; sei rasa-those same transcendental mellows; dekhi-I see; ei-this; ihāra likhane-in the writing of Śrīla Rūpa Gosvāmī.
TRANSLATION
“I see that the truths regarding transcendental mellow that You have expounded through my mouth are all explained in the writings of Śrīla Rūpa Gosvāmī.
TEXT 205
bhakte kṛpā-hetu prakāśite cāha vraja-rasa
yāre karāo, sei karibe jagat tomāra vaśa
SYNONYMS
bhakte-unto the devotees; kṛpā-hetu-because of mercy; prakāśite-to show; cāha-You want; vraja-rasa-the transcendental mellows in Vṛndāvana; yāre-whomever; karāo-You may empower; sei-he; karibe-will make; jagat-the whole world; tomāra vaśa-under Your control.
TRANSLATION
“Because of Your causeless mercy toward Your devotees, You want to describe the transcendental pastimes in Vṛndāvana. Anyone empowered to do this can bring the entire world under Your influence.”
PURPORT
This passage parallels the statement kṛṣṇa-śakti vinā nahe tāra pravartana, which means that unless empowered by the Supreme Personality of Godhead, Kṛṣṇa, one cannot spread the holy name of the Lord throughout the entire world (Cc. Antya 7.11). Under the protection of the Supreme Personality of Godhead, a pure devotee can preach the holy name of the Lord so that everyone may take advantage of this facility and thus become Kṛṣṇa conscious.
TEXT 206
tabe mahāprabhu kailā rūpe āliṅgana
tāṅre karāilā sabāra caraṇa vandana
SYNONYMS
tabe-at that time; mahāprabhu-Śrī Caitanya Mahāprabhu; kailā-did; rūpe-unto Rūpa Gosvāmī; āliṅgana-embracing; tāṅre-him; karāilā-induced to do; sabāra-of all of them; caraṇa vandana-worshiping the lotus feet.
TRANSLATION
Śrī Caitanya Mahāprabhu then embraced Rūpa Gosvāmī and asked him to offer prayers at the lotus feet of all the devotees present.
TEXT 207
advaita-nityānandādi saba bhakta-gaṇa
kṛpā kari’ rūpe sabe kailā āliṅgana
SYNONYMS
advaita-Advaita Ācārya; nityānanda-ādi-Śrī Nityānanda Prabhu and others; saba-all; bhakta-gaṇa-personal devotees; kṛpā kari’-being very merciful; rūpe-unto Rūpa Gosvāmī; sabe-all of them; kailā āliṅgana-embraced.
TRANSLATION
Advaita Ācārya, Nityānanda Prabhu and all the other devotees showed their causeless mercy to Rūpa Gosvāmī by embracing him in return.
TEXT 208
prabhu-kṛpā rūpe, āra rūpera sad-guṇa
dekhi’ camatkāra haila sabākāra mana
SYNONYMS
prabhu-kṛpā-Lord Caitanya’s mercy; rūpe-upon Rūpa Gosvāmī; āra-and; rūpera sat-guṇa-the transcendental qualities of Śrīla Rūpa Gosvāmī; dekhi’-seeing; camatkāra haila-there was astonishment; sabākāra-of all of them; mana-in the minds.
TRANSLATION
Seeing Śrī Caitanya Mahāprabhu’s special mercy toward Śrīla Rūpa Gosvāmī and seeing his personal qualities, all the devotees were struck with wonder.
TEXT 209
tabe mahāprabhu saba bhakta lañā gelā
haridāsa-ṭhākura rūpe āliṅgana kailā
SYNONYMS
tabe-at that time; mahāprabhu-Śrī Caitanya Mahāprabhu; saba-all; bhakta-devotees; lañā-with; gelā-departed from the place; hari-dāsa-ṭhākura-of the name Haridāsa Ṭhākura; rūpe-unto Rūpa Gosvāmī; āliṅgana kailā-embraced.
TRANSLATION
Then, when Śrī Caitanya Mahāprabhu left with all of His devotees, Haridāsa Ṭhākura also embraced Śrīla Rūpa Gosvāmī.
TEXT 210
haridāsa kahe,–“tomāra bhāgyera nāhi sīmā
ye saba varṇilā, ihāra ke jāne mahimā?”
SYNONYMS
hari-dāsa kahe-Haridāsa Ṭhākura says; tomāra-your; bhāgyera-of fortune; nāhi sīmā-there is no limit; ye-whatever; saba-all; varṇilā-you have described; ihāra-of this; ke jāne-who can understand; mahimā-the glories.
TRANSLATION
Haridāsa Ṭhākura told him: “There is no limit to your good fortune. No one can understand the glories of what you have described.”
TEXT 211
śrī-rūpa kahena,–āmi kichui nā jāni
yei mahāprabhu kahāna, sei kahi vāṇī
SYNONYMS
śrī-rūpa kahena-Śrīla Rūpa Gosvāmī replies; āmi-I; kichui-anything; nā jani-do not know; yei-whatever; mahāprabhu kahāna-Śrī Caitanya Mahāprabhu makes me say or write; sei-hat; kahi-I speak; vāṇī-transcendental words.
TRANSLATION
Śrī Rūpa Gosvāmī said, “I do not know anything. The only transcendental words I can utter are those which Śrī Caitanya Mahāprabhu makes me speak.
PURPORT
The poet or writer dealing with transcendental subject matters is not an ordinary writer or translator. Because he is empowered by the Supreme Personality of Godhead, whatever he writes becomes very effective. The principle of being empowered by the Supreme Personality of Godhead is essential. A materialistic poet who describes in his poetry the material activities of man and woman cannot describe the transcendental pastimes of the Lord or the transcendental conclusions of devotional service. Śrīla Sanātana Gosvāmī has therefore warned all neophyte devotees that one should not hear from the mouth of a non-Vaiṣṇava.
avaiṣṇava-mukhodgīrṇaṁ
pūtaṁ hari-kathāmṛtam
śravaṇaṁ naiva kartavyaṁ
sarpocchiṣṭaṁ yathā payaḥ
(Padma Purāṇa)
Unless one is a fully unalloyed devotee of the Lord, one should not try to describe the pastimes of Kṛṣṇa in poetry, for it will be only mundane. There are many descriptions of Kṛṣṇa’s Bhagavad-gītā written by persons whose consciousness is mundane and who are not qualified by pure devotion. Although they attempted to write transcendental literature, they could not fully engage even a single devotee in Kṛṣṇa’s service. Such literature is mundane, and therefore, as warned by Śrī Sanātana Gosvāmī, one should not touch it.
TEXT 212
hṛdi yasya preraṇayā
pravartito ‘haṁ varāka-rūpo ‘pi
tasya hareḥ pada-kamalaṁ
vande caitanya-devasya
SYNONYMS
hṛdi-within the heart; yasya-of whom (the Supreme Personality of Godhead, who gives His pure devotees the intelligence to spread the Kṛṣṇa consciousness movement); preraṇayā-by the inspiration; pravartitaḥ-engaged; aham-I; varāka-insignificant and low; rūpaḥ-Rūpa Gosvāmī; api-although; tasya-of Him; hareḥ-of Hari, the Supreme Personality of Godhead; pada-kamalam-to the lotus feet; vande-let me offer my prayers; caitanya-devasya-of Śrī Caitanya Mahāprabhu.
TRANSLATION
‘Although I am the lowest of men and have no knowledge, the Lord has mercifully bestowed upon me the inspiration to write transcendental literature about devotional service. Therefore I offer my obeisances at the lotus feet of Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, who has given me the chance to write these books.’ “
PURPORT
This verse is from Bhakti-rasāmṛta-sindhu (1.1.2).
TEXT 213
ei-mata dui-jana kṛṣṇa-kathā-raṅge
sukhe kāla goṅāya rūpa haridāsa-saṅge
SYNONYMS
ei-mata-in this way; dui-jana-Haridāsa Ṭhākura and Śrīla Rūpa Gosvāmī; kṛṣṇa-kathā-raṅge-in the pleasure of discussing topics about Kṛṣṇa; sukhe-in happiness; kāla-time; goṅāya-passes; rūpa-Śrīla Rūpa Gosvāmī; hari-dāsa-saṅge-in the company of Haridāsa Ṭhākura.
TRANSLATION
In this way Śrīla Rūpa Gosvāmī passed his time in close association with Haridāsa Ṭhākura by discussing the pastimes of Lord Kṛṣṇa in great happiness.
TEXT 214
cāri māsa rahi’ saba prabhura bhakta-gaṇa
gosāñi vidāya dilā, gauḍe karilā gamana
SYNONYMS
cāri māsa-four months; rahi’-staying; saba-all; prabhura-of Śrī Caitanya Mahāprabhu; bhakta-gaṇa-the devotees; gosāñi-Caitanya Mahāprabhu; vidāya dilā-bade farewell; gauḍe-to Bengal; karilā gamana-they returned.
TRANSLATION
All the devotees of Śrī Caitanya Mahāprabhu thus spent four months with Him. Then the Lord bade them farewell, and they returned to Bengal.
TEXT 215
śrī-rūpa prabhu-pade nīlācale rahilā
dola-yātrā prabhu-saṅge ānande dekhilā
SYNONYMS
śrī-rūpa-Śrīla Rūpa Gosvāmī; prabhu-pade-at the feet of Śrī Caitanya Mahāprabhu; nīlācale-at Jagannātha Purī; rahilā-remained; dola-yātrā-the festival of Dola-yātrā; prabhu-saṅge-with Śrī Caitanya Mahāprabhu; ānande-in great happiness; dekhilā-saw.
TRANSLATION
Śrīla Rūpa Gosvāmī, however, stayed at the lotus feet of Śrī Caitanya Mahāprabhu, and when the Dola-yātrā festival took place, he saw it in great happiness with the Lord.
TEXT 216
dola anantare prabhu rūpe vidāya dilā
aneka prasāda kari’ śakti sañcārilā
SYNONYMS
dola anantare-after the Dola-yātrā; prabhu-Śrī Caitanya Mahāprabhu; rūpe-unto Rūpa Gosvāmī; vidāya dilā-bade farewell; aneka prasāda kari’-endowing with all kinds of mercy; śakti sañcārilā-empowered him.
TRANSLATION
After the Dola-yātrā festival ended, Śrī Caitanya Mahāprabhu bade farewell to Rūpa Gosvāmī also. The Lord empowered him and bestowed upon him all kinds of mercy.
TEXT 217
“vṛndāvane yāha’ tumi, rahiha vṛndāvane
ekabāra ihāṅ pāṭhāiha sanātane
SYNONYMS
vṛndāvane-to Vṛndāvana; yāha’-now go; tumi-you; rahiha-stay; vṛndāvane-in Vṛndāvana; eka-bāra-once; ihāṅ-here; pāṭhāiha-send; sanātane-your elder brother, Sanātana Gosvāmī.
TRANSLATION
“Now go to Vṛndāvana and stay there,” the Lord said. “You may send here your elder brother, Sanātana.
TEXT 218
vraje yāi rasa-śāstra kariha nirūpaṇa
lupta-tīrtha saba tāhāṅ kariha pracāraṇa
SYNONYMS
vraje yāi-going to Vṛndāvana; rasa-śāstra-all transcendental literature concerning the pastimes of Lord Śrī Kṛṣṇa; kariha nirūpaṇa-write carefully; lupta-tīrtha-the lost holy places; saba-all; tāhāṅ-there; kariha pracāraṇa-make known.
TRANSLATION
“When you go to Vṛndāvana, stay there, preach transcendental literature and excavate the lost holy places.
TEXT 219
kṛṣṇa-sevā, rasa-bhakti kariha pracāra
āmiha dekhite tāhāṅ yāimu ekabāra”
SYNONYMS
kṛṣṇa-sevā-the service of Lord Kṛṣṇa; rasa-bhakti-devotional service; kariha pracāra-preach; āmiha-I also; dekhite-to see; tāhāṅ-there to Vṛndāvana; yāimu-I shall go; eka-bāra-once more.
TRANSLATION
“Establish the service of Lord Kṛṣṇa and preach the mellows of Lord Kṛṣṇa’s devotional service. I shall also go to Vṛndāvana once more.”
TEXT 220
eta bali’ prabhu tāṅre kailā āliṅgana
rūpa gosāñi śire dhare prabhura caraṇa
SYNONYMS
eta bali’-saying this; prabhu-Śrī Caitanya Mahāprabhu; tāṅre-unto Rūpa Gosvāmī; kailā āliṅgana-embraced; rūpa gosāñi-Śrīla Rūpa Gosvāmī; śire-on the head; dhare-takes; prabhura caraṇa-the lotus feet of Śrī Caitanya Mahāprabhu.
TRANSLATION
Having thus spoken, Śrī Caitanya Mahāprabhu embraced Rūpa Gosvāmī, who then placed the lotus feet of the Lord upon his head.
TEXT 221
prabhura bhakta-gaṇa-pāśe vidāya la-ilā
punarapi gauḍa-pathe vṛndāvane āilā
SYNONYMS
prabhura-of Śrī Caitanya Mahāprabhu; bhakta-gaṇa-pāśe-from the devotees; vidāya la-ilā-took leave; punarapi-again; gauḍa-pathe-on the way to Bengal; vṛndāvane-to Vṛndāvana; āilā-returned.
TRANSLATION
Śrīla Rūpa Gosvāmī took leave of all the devotees of Śrī Caitanya Mahāprabhu and returned to Vṛndāvana by the path to Bengal.
TEXT 222
ei ta’ kahilāṅa punaḥ rūpera milana
ihā yei śune, pāya caitanya-caraṇa
SYNONYMS
ei ta’ kahilāṅa-thus I have said; punaḥ-again; rūpera milana-the meeting with Śrīla Rūpa Gosvāmī; ihā-this narration; yei śune-anyone who hears; pāya-gets; caitanya-caraṇa-the shelter of Śrī Caitanya Mahāprabhu.
TRANSLATION
Thus I have described the second meeting of Rūpa Gosvāmī and Śrī Caitanya Mahāprabhu. Anyone who hears of this incident will certainly attain the shelter of Śrī Caitanya Mahāprabhu.
TEXT 223
śrī-rūpa-raghunātha-pade yāra āśa
caitanya-caritāmṛta kahe kṛṣṇadāsa
SYNONYMS
śrī-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; pade-at the lotus feet; yāra-whose; āśa-expectation; caitanya-caritāmṛta-the book named Caitanya-caritāmṛta; kahe-describes; kṛṣṇa-dāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.
TRANSLATION
Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.
Thus end the Bhaktivedanta purports to Śrī Caitanya-caritāmṛta, Antya-līlā, First Chapter, describing the second meeting of Śrīla Rūpa Gosvāmī and Śrī Caitanya Mahāprabhu.