|NITAAI-Veda.nyf > All Scriptures By Acharyas > Kavi Karnapura > Chaitanya Candrodaya > Act Six|
(tatah pravishati ratnakarah.)
ratnakarah: aho adya katham akasmat preyasi sura-sarid-vimanaskeva drishta. tad asya mano-duhkha-karanam prastavyam asti. (iti puro 'valokya.) katham iyam tad-avasthaiva drishyate devi tad upashrtya prcchami. (iti upasarpati.)
tatah—then; pravishati—enters; ratnakarah—the ocean; ahah—ah!; adya—now; katham—why?; akasmat—suddenly; prayasi—beloved; surasarit—Ganga; vimanaska—unhappy; iva—as if; drishta—is seen; tat—that; asyah—of her; manah—of the heart; duhkha—of the unhappiness; karanam—the cause; prastavyam—should be asked; asti—is; iti—thus; purah—ahead; avalokya—looking; katham—why?; iyam—this; tat-avastha—condition; eva—certainly; drishyate—is seen; devi—O noble lady; tat—that; upashrtya—approaching; pracchami—I will ask; iti—thus; upasarpati—be approaches.
(The ocean enters.)
The Ocean: Why does my dear wife, Ganga, suddenly appear to be unhappy. I will ask her what has brought suffering to her heart. (He looks ahead.) I will approach her and ask: "O noble lady, why do you appear in this way?" (He approaches.)
(tatah pravishati yatha-nirdishta ganga.)
ganga: haddhi haddhi jassa pa-a-se-a salilattena maha edarisam soggam tassa pahuno cira-alam anga-sango lambhi-o. adobaro ko me bha-dhe-a.
anha tam lambhi-a punohi na lambhanijjo vi-a disa-i ado aram va kim me asuham. ta kim karemi manda-bha-ini. (iti cintayati kshanam tishthanti.)
tatah—then; pravishati—enters; yatha—as; nirdista—indicated; ganga—Ganga; haddhi—alas!; haddhi—alas!; jassa—of whom; pa-a—of the feet; se-a—service; salilattena—by manifesting water; maha—of me; edarisam—like this; soggam—good fortune; tassa—of Him; pahunah—the Lord; cira—for a long; alam—time; anga—of the body; sangah—the touch; lambhi-ah—was attained; adobarah—then; kah—what?; me—my; bha-a-dhe-a—good fortune; anha—there; tam—Him; lambhi-a—attaining; punobi—again; na—not; lambhanijjah—may be attained; vi-a—as if; disa-i—is seen; adobaram—then; va—or; kim—whether?; me—my; asuham—misfortune; ta—therefore; kim—what?; karemi—shall I do; manda-bha-ini—an unfortunate person; iti—thus; cintyatai—thinking; ksanam—for a moment; tishthati—stands.
(As described, the Ganga River enters.)
Ganga: Alas! Alas! It is a long time since I was fortunate to touch Lord Visvambhara's lotus feet with my waters. What has happened to my good fortune? I once had His association. I have it no longer. How have I become so unfortunate? What will I, now so unfortunate, do? (She reflects for a moment.)
ratnakarah: (upashrtya) bhagirathi katham vimanayase.
upashrtya—approaching; bhagirathi—O Ganga; katham—why?; vimanayase—are you unhappy?
Ocean: (approaching) O Ganga, why are you unhappy?
ganga: ajja-utto ajja-utto kim pucchasi. manda-bha-ini kkhu aham.
ajja—of a noble father; puttah—O son; ajja—of a noble father; puttah—O son; kim—why?; pucchasi—you ask; manda-bha-ini—unfortunate; kkhu—indeed; aham—I am.
Ganga: Noble husband, noble husband, why do you ask? I am very unfortunate.
ratnakarah: bhagirathi katham iva.
bhagirathi—O Ganga; katham—what?; iva—like.
Ocean: O Ganga, what is your misfortune?
yat-pada-shauca-jalam ity alam asmi vishva-
vikhyata-kirtir asakau rasa-kautukishah
nityavagaha-kalaya rasayam cakara
mam adya sa tyajati ha bata tena duye
sankritena—in Sanskrit; yat—of whom; pada—of the feet; sauca—washed; jalam—the water; iti—thus; alam—greatly; asmi—I am; visva—in the world; vikhyata-kirtih—famous; asakau—this; rasa-kautuki—of the devotees eager to relish the mellows of devotional service; isah—the leader; nitya—regularly; avagaha-kalaya—by bathing; rasayam cakara—brought nectarlike happiness; mam—to me; adya—now; sah—He; tyajati—abandons; ha—alas!; bata—alas!; tena—for this reason; duye—I am unhappy.
Ganga: (in Sanskrit) The Supreme Lord, the master of the blissful, sweet devotees, the Lord by washing whose feet I am famous in this world, every day used to fill me with nectar happiness by bathing in my waters. Alas! Alas! Now He has left me. For that reason I suffer.
ratnakarah: am janami. sa khalu mathura-gamanatah pratyavritya sampraty advaitalaye samagato 'stiti shrutam tat katham duyase.
am—yes; janami—I understand; sah—He; khalu—indeed; mathura—to Mathura; gamanatah—from the journey; pratyavritya—turning back; samprati—now; advaita—of Advaita; alaye—in the home; samagatah—arrived; asti—is; iti—thus; srutam—heard; tat—therefore; katham—why?; duyase—are you unhappy.
The Ocean: Yes, I understand. I heard He turned back from His journey to Mathura, and now stays at Advaita's home. He is not leaving you after all. Why are you unhappy?
ganga: ho-i evasmedan. kintu na-addi-ado a-adesu sirivasa-pahudi-esu bandhu-vaggesu annasmin di-ahe siri-sa-i de-i-e pa-i-amannam sarvehim appavaggehim saha sarasa-hasa-vilasam bhunji-a tehim jjeva saddham upavisi-a bha-avam kim pi gadidum pa-utto.
ho-i—it is; evasmedam—like this; kintu—however; na-addi-adah—from Navadvipa; a-adesu—arrived; sirivasa—by Shrivasa; pahudi-esu—headed; bandhu-vaggesu—among the friends; anna—on another; di-ahe—day; siri-sa-i de-i-e—by Shrimati Shacidevi; pa-iam—cooked; annam—food; sarvehim—all; appavaggehim—the friends; saha—with; sarasa—sweet; hasa—joking; vilasam—pastimes; bhuji-a—eating; tehim—them; jjeva—certainly; saddham—with; upavisi-a—sitting; bha-avam—the Lord; kim pi—something; gadidum—to speak; pa-uttah—began.
Ganga: That may be. Still, on another day, after Shrivasa and other friends came from Navadvipa, and after Shri Shaci-devi had cooked, as He sat with His friends, eating and playfully joking, the Lord began to speak.
ratnakarah: kim tat.
kim—what?; tat—was that.
The Ocean: What did He say?
bho advaita-prabhritaya idam shruyatam yaj jananya
yushmakam ca pranayi-suhridam ajnaya na prayatam
vighnas tena vyajani mathuram gantum ishe na tasmad
ajnam sarve dadatu kripaya hanta yayam idanim
bhoh—O; advaita-prabhrtayah—friends headed by Advaita; idam—this; sruyatam—should be heard; yat—what; jananya—by Mother Shaci; yusmakam—of you all; ca—also; pranayi—loving; suhrdam—friends; ajnaya—by the order; na—not; prayatam—gone; vighnah—impediment; tena—by this; vyajani—is manifested; mathuram—to Mathura; gantum—to go; ise—I am able; na—not; tasmat—therefore; ajnam—the order; sarve—all; dadatu—may give; krpaya—with mercy; hanta—indeed; yayam—I may go; idanim—now.
He said: "O Advaita, O My friends, please hear this. By the order of My mother and you dear affectionate friends, I am forbidden to leave. Because of this obstacle I cannot go to Mathura. All of you please to be merciful to Me so now I may go."
ratnakarah: tatas tatah.
The Ocean: Then? Then?
ganga: tado adva-acari-ena gadidam.
tava pritya yahity abhilasati sarvo yadi janas
tada sarvasyaiva tvad-upagamanat purvam asavah
na dhikkaran sodhum bata bhavati nah patavam iti
prayasyanty evami prathamam anubhuya vyasanitam
tadah—then; adva-i-cari-ena—by Advaita Acarya; gadidam—was said; eva—certainly; pritya—with; pritya—happiness; yahi—You may go; iti—thus; abhilasati—desires; sarvah—all; yadi—if; janah—these people; tada—then; sarvasya—of everyone; eva—certainly; tvat—of You; upgamanat—the departure; purvam—before; asavah—the life-breath; na—not; dhikkaran—the censure; sodhum—to tolerate; bata—indeed; bhavati—is; na—not; patavam—health; iti—thus; prayasyanti—will go; eva—certainly; ami—they; prathamam—first; anubhuya—experiencing; vyasanitam—separation.
Then Advaita Acarya said: "If out of love for You everyone cheerfully said: `Yes, You may go', then even before You had gone, our life-breath, unable to bear the outrage of separation from You, would leave our bodies at once."
ratnakarah: bhadram bho advaita bhadram. tatas tatah.
bhadram—good; bhoh—O; advaita—Advaita; bhadram—good; tatah—then; tatah—then.
The Ocean: Well said, Advaita! Well said! Then? Then?
ganga: tado bha-avada sappana-am punobi bhandiam. bho advaita-prabhrtavyah.
grihito 'yam vesho yad iha nija-deshasya sa-vidhe
tada sthatum sardham pranayibhir idanim anucitam
budha yuyam vijna bhavati janani casya vapushah
samadham kurvantu svayam ahaha kim vacmi bahulam
tadop—then; bha-avada—by the Lord; sappana-am—with affection; punobi—again; bhanidam—was said; bhoh—O; advaita-prabhrtayah—devotees headed by Advaita; grihitah—accepted; ayam—this; vesah—dress; yat—because; iha—here; nija—own; desasya—of the country; sa-vidhe—in the vicinity; tada—then; sthatum—to stay; sardham—with; pranayibhih—affectionate friends and relatives; idanim—now; anucitam—is improper; budhah—intelligent; yuyam—you all; vijna—intelligent; janani—My mother; ca—also; asya—of this; vapusah—body; samadham—the place of staying; kurvantu—may do; svayam—personally; ahaha—ah!; kim—what?; vacmi—need I say; bahulam—more.
Ganga: The Lord affectionately replied: "O Advaita, O My friends, I have accepted a sannyasi's cloth. It is not right for a sannyasi to remain in his own country surrounded by affectionate friends and relatives. You are very intelligent, and My mother is also very intelligent. Therefore I will place this body in whatever country You say. What more need I say?
ratnakarah: bhagavatapi samicinam uktam. tatas tatah.
bhagavata—by the Lord; api—also; samicinam—properly; uktam—was spoken; tatah—then; tatah—then.
The Ocean: The Lord said the right thing. Then? Then?
ganga: tado savvehim bha-avado bandhu-janehim acari-o-janani-e sa-ide-i-e ni-adam gadu-a mantidam.
tadah—then; savvehim—by all; bha-avadah—of the Lord; bandhu-janehim—the friends and relatives; acari-ah—by Advaita Acarya; janani-e—by His mother; sa-i-de-i-e—Shacidevi; ni-adam—in private; gadu-a—approaching; mantidam—was counseled.
Ganga: All His friends, Advaita Acarya, and His mother Shacidevi then met in private.
ratnakarah: tatas tatah.
The Ocean: Then? Then?
ganga: assim atthe jado kassabi samma-i na ho-i tado janani-e uttam bho bho ja-i dhamma-doso ho-i tado appano sukkha-e tassa khala-ana-kida kim vadanti katham karanijja appano jaha taha ho-u tado ja-annacchettam jjevva jam gacchadi tam jjeva bhaddam kadaci pa-utti bi lahi-adi tti asa ho-i.
asssim—in this; atthe—matter; jadah—because; kassabi—of someone; samma-i—agreement; na—not; ho-i—is; tadah—therefore; janani-e—by Mother Shaci; uttam—said; bhah—O; bhah—O; ja-i—if; dhamma—of religion; dosah—a fault; ho-i—is; tadah—then; appanah—personal; sukkha-e—with happiness; tassa—of Him; khala-ana—by wicked men; kida—done; kim—what; vadanti—saying; katham—what?; karanijja—should be done; appanah—of the self; jaha—as; taha—in that way; ho-u—may be; tadah—then; ja-annahacchettam—Jagannathaksetra (Jagannatha Puri); jjevva—certainly; jam—which; gacchadi—goes; tam—that; jjeva—certainly; bhaddam—by good fortune; kadaci—sometimes; pa-utti—news; bi—also; lahi-adi—is obtained; tti—thus; asa—desire; ho-i—is.
Ganga: They could not aggre. Then Mother Shaci said: "If His staying here breaks the rules of religion, then let Him live abroad. If He stays here to please me, then wicked people may criticize Him. What should be done? Let Him go to Jagannatha Puri. Then I may be fortunate sometimes to hear news of His activities. That is my desire."
ratnakarah: sadhu matah sadhu. atikranto 'sti bhavatya devahutih. tatas tatah.
sadhu—well said; matah—O mother; sadhu—well said; atikrantah—surpassed; asti—is; bhavatya—by you; devhutih—Devahuti; tatah—then; tatah—then.
The Ocean: Well spoken, mother! Well spoken! You have surpassed even Devahuti. Then? Then?
ganga: tado savve jjeva vivasa huvi-a punobi gadidavanto matah katham idam uktam atah param asmabhir idam shruti-pratipaditam iva khanditum na shakyate bhagavad-vacah.
tadah—then; savve—everyone; jjeva—certainly; vivasa—struck with wonder; huvi-a—becoming; punobi—again; gadidavantah—speaking; matah—O mother; katham—how?; idam—this; uktam—spoken; atah param—then; asmabhih—by us; idam—this; sruti—in the Vedas; paditam pratipaditham—demonstrated; iva—as if; khanditum—to be broken; na—not; sakyate—is able; bhagavat—of the Supreme Personality of Godhead; vacah—the statement.
Ganga: Struck with wonder, everyone said: “Mother, what have you said? For us your words are like scripture. As we will never disobey the Lord's order, so we will never disobey your words."
ratnakarah: tatas tatah.
The Ocean: Then? Then?
ganga: tado ta-e gadidam amhanam jaha taha ho-u. assa dosam jam khala-jano pekkhissadi tam kkhu dussaham ja-annaham ja-i gacchadi tado majjhe majjhe tumhe gantum sakkadha ma-e pa-utti lahi-adi.
tadah—then; ta-e—by her; gadidam—said; amhanam—of us; jaha—as; taha—in that way; ho-u—may be; assa—of Him; dosam—fault; jam—which; khala-janah—wicked men; pekkhissadi—will see; tam—that; kkhu—indeed; dussaham—unbearable; ja-annaham—to Lord Jagannatha; ja-i—if; gacchadi—goes; tadah—then; majjhe majjhe—in the midst; tumhe—you all; gantum—to go; sakkadha—will be able; ma-e—by me; pa-utti—news; lahi-adi—is attained.
Ganga: Then Mother Shaci said: "So be it. If wicked men find fault with Him it will be unbearable for me. Let Him go to Jagannatha Puri. You will be able to visit Him, and in this way I will hear news of Him."
ratnakarah: tatas tatah.
The Ocean: Then? Then?
ganga: tado savve bha-avado ni-adam a-adu-a de-i-e kadhidam ni-adidavanto.
tadah—then; savve—everyone; bha-avadah—the Lord; ni-adam—near; adu-a—approaching; de-i-e—by Mother Shaci; kadhidam—spoken; ni-adivantah—spoken.
Ganga: Then they all approached the Lord and told Him Mother Shaci's words.
ratnakarah: tatas tatah.
The Ocean: Then? Then?
ganga: tado bha-avam saharisa-am gadidavam yathajnapayati vishva-janani tadajnapayata gacchami.
tadah—then; bha-avam—the Lord; sa—with; harinam—joy; gadidavam—said; yatha—as; ajnapayati—orders; visva—of the world; janani—the mother; tada—then; ajnapayata—order; gacchami—I will go.
Ganga: Then the Lord became happy and said: "As the most exalted mother in the world has spoken, so I will obey. I will go to Jagannatha Puri."
ratnakarah: tatas tatah.
The Ocean: Then? Then?
ganga: tado savvehim gadidam deva kiyanti dinani sthiyatam pashyamas te carana-kamalam iti.
tadah—then; savvehim—by everyone; gadidam—said; deva—O Lord; kiyanti—for some; dinani—days; sthiyatam—stay; pashyamah—we may see; te—Your; carana—feet; kamalam—lotus; iti—thus.
Ganga: Then everyone said: "Lord, please stay here for some days more so we may see Your lotus feet."
ratnakarah: tatas tatah.
The Ocean: Then? Then?
ganga: tado janani-e tanam ca pamo-attham tinna dinani tattha tha-una puvvam vi-a bha-avadi-e janani-e accudananda-janani-e ca pa-idam annam savvehim saha bhunji-a ca-utthe di-ahe gantum pa-utte savvehim manti-a niccananda ja-adananda damo-ara mu-unda-o sange dinna-o tado gadesu na-addiba-vasisu tehim saddham deve patthide adda-i-acari-ena bahudaram ro-idam. devo tam anamanti-a calido.
tadah—then; janani-e—of Mother Shaci; tanam—of the devotees; ca—and; pamo-attham—for the happiness; tinna—three; dinani—days; tattha—there; thanu-a—staying; puvvam—before; vi-a—as it was; bha-avadi-e—by the noble; janani-e—mother; accudananda—of Acyutananda; janani-e—by the mother; ca—also; pa-idam—cooked; annam—food; savvehim—everyone; saha—with; bhunji-a—eating; ca-utthe—on the fourth; di-ahe—day; gantum—to go; pa-utte—began; savvehim—Nityananda; ja-adananda—Jagadananda; damo-ara—Damodara; mu-unda-ah—and Mukunda; sange—in His association; dinna-ah—placed; tadah—then; gadesu—had departed na-addiba—of Navadvipa; vasisu—when the residents; tehim—them; saddham—with; deve—when the Lord; patthide—was about to go; addi-a-acari-ena—by Advaita Acarya; bahudaranm—repeatedly; ro-idam—was cried; devah—the Lord; tam—Him; anamanti—without speaking; calidah—left.
Ganga: In order to please His mother and friends, the Lord stayed with them for three days. Noble Mother Shaci and Acyutananda's mother together cooked a great feast, and the Lord feasted with His friends. On the fourth day the Lord prepared to go. Everyone spoke words of farewell. The residents of Navadvipa all left. In the company of Nityananda, Jagadananda, Damodara, and Mukunda, the Lord began to leave. Advaita shed incessant tears. Lord Chaitanya did not say anything to Him, but simply left.
ratnakarah: hanta idanim gaudadhipater yavana-bhupalasya gajapatina saha virodhe gamanagamanam eva na vartate katham ayam caturbhir eva parijanaih saha gacchati.
hanta—indeed; idanim—now; gauda—of Bengal; adhipateh—of the king; yavana—of the yavanas; bhupalasya—the king; gajapatina—Maharaja Prataparudra; saha—with; virodhe—in the hostility; gamana—going; agamanam—and coming; eva—certainly; na—not; vartate—is; katham—how is it?; ayam—that He; caturbhih—four; eva—certainly; parijanaih—companions; saha—with; gacchati—goes.
The Ocean: The Yavana King of Bengal and Maharaja Prataparudra are now at war. The border of Bengal and Orissa is sealed. How can the Lord and His four associates cross it?
ganga: (sanskritam ashritya) arya-putra naitad ashcaryam. pashya pashya.
yo 'ntaryami bhavati jagatam yo 'yam avyaja-bandhur
yasya dveshyo na jagati janah ko 'pi ke tam dvishantu
dvairajyo 'smin patu-vikatayoh senayor eva madhyan
nishpratyuham kalaya calito bandhubhih pancashaih sah
sankritam—of Sanskrit; ashritya—taking shelter; arya—of a noble father; putra—O son; na—not; etat—this; ascaryam—is very wonderful; pashya—look!; pashya—look!; yah—who; antaryami— the Supersoul in the heart; bhavati—is; jagatam—of the univserses; yah—who; ayam—He; avyaja—the sincere; bandhuh— friend; yasya—of whom; dvesyah—the object if hatred; na—not; jagati—in the universe; janah—a person; kah api—someone; ke— who?; tam—Him; dvisantu—may hate; dvairajyah—the two kingdoms; asmin—in this; patu-vikatayoh—violent; senayoh—of the armies; eva—certainly; madhyat—from the midst; nispratyuham—without obstruction; kalaya—look!; calitah—goes; bandhubhuh—friends; pancasaih—with five; sah—He.
Ganga: (In Sanskrit) Noble husband, this is not surprising. Look! Look! Who hates the Supersoul, the sincere friend of the entire world? Look! Without obstruction the Lord and His five friends now travel between the two ferocious armies.
grame grame patu-kapatino ghatta-pala ya ete
ye 'ranyanicara-giri-cara vata-patac-carash ca
shankakarah pathi vicalatam tam vilokyaiva sakshad
udyad-bashpah skhalita-vapushah kshauni-prishthe luthanti
api ca—furthermore; grame grame—in each village; patu-kapatinah—dishonest men; ghatta-palah—toll-collectors; ye—who; ete—they; ye—who; aranya—is the forest; anicarah—travelling; giri—in the mountains; carah—moving; vata—in the gardens; pataccarah—thieves; ca—also; sanka-akarah—frightening; pathi—on the road; vicalatam—walking; tam—Him; vilokya—seeing; saksat—directly; udyat—rising; baspan—tears; skhalita—stumbling; vapusah—whose body; kasauni—of the earth; prathe—on the surface; luthanti—rolls about.
When they see Lord Chaitanya, the cruel and dishonest men in the villages and the fearful thieves in the hills and forests burst into tears, stumble, and roll about on the ground in ecstasy.
ratnakarah: bhavati hi bhagavan sahajasura-bhava-bhavitantahakaranam eva nanandayati tad-itaran parama-pamaran api drik-patena pavitrayati citrayati ca bhakti-rasena. tatas tatah.
bhavati—is; hi—indeed; bhagavan—the Lord; sahaja—by nature; asura—of demons; bhava—the nature; bhavita—is; antah-karanan—in the heart; eva—certainly; na—does not; anandayati—delight; tat—from them; itaran—different; parama—very; pamarah—fallen; api—although; drk-patena—with His glance; pavitrayati—purifies; citrayati—makes wonderful; ca—also; bhakti—of devotional service; rasena—with the nectar mellows; tatah—then; tatah—then.
The Ocean: The Lord does not give pleasure to those who are demons at heart, but He does purify and make beautiful with the nectar of devotional service those who are not demons, but only very sinful and fallen.
ganga: tado nirantara-sancaranta-ga-ava-i-maha-samanta-santadi-maha-dantavala-tunga-turanga-patti-sampatti-duggamama ra-a paham ujjhi-a vana-maggam jjeva a-agahiya calidavanto.
tadah—then; nirantara—constantly; sancaranta—moving; ga-ava-i—arrogant; maha—great; samanta—of generals; santadi—a host; maha-dantavala-tunga—great elephants with large tusks; turanga—horses; patti—of soldiers; sampatti—with hosts; duggamam—difficult to traverse; ra-a—the royal; paham—road; ujjhi-a—abandoning; vana—in the forest; maggam—the path; jjeva—certainly; a-agahiya—entering deeply; calidavantah—went.
Ganga: Leaving the impassable royal roads always filled with moving soldiers, horses, elephants, and proud generals, the Lord went through the jungle.
ratnakarah: tatas tatah.
The Ocean: Then? Then?
ganga: (sanskritena) tatah.
ashcaryam prag ahaha gahanam gahamane raghunam
patyau dvipi-dvirada-mahisha gandukash candakayah
tat-kodanda-pratibhaya-hata dudruvur ye ta ete
yan-madhurya-drava-lava-labhah stabdhatam eva dadhruh
sanskritena—in Sanskrit; tatah—then; ascaryam—wonderful; prak—formerly; ahaha—ah!; gahanam—deep in the jungle; gahamane—entering; raghunam—of the Raghu dynasty; patyau—when the King (Lord Ramacandra); dvipi—the tigers; dvirada—elephants; mahisah—buffaloes; gandukah—and rhinoceroses; candakayah—ferocious; tat—of Him; kodanda—of the arms; pratibhaya—with fear; hatah—struck; dudruvuh—fled; ye—who; te ete—they; yat—of whom; madhurya—of the sweetness; drava—flowing; lava—a drop; labhah—obtaining; stadbhatam—the condition of being stunned; eva—certainly; dadhruh—attained.
Ganga: (in Sanskrit) The ferocious tigers, elephants, buffaloes, and rhinoceroses that fled in fear of Lord Rama's powerful arms when He traveled deep in the jungle, are now stunned in ecstasy by tasting a drop of Lord Chaitanya's sweetness.
evam kiyanti dinani vane vane calanto viviha-taru-lada-sohaggam anugehnanto punobi ra-a-paham angi-kidavam.
evam—in this way; kiyanti—for some; dinani—days; vane—from forest; vane—to forest; calantah—going; viviha—various; taru—trees; lada—and creepers; saubhagyam—good fortune; anugehnantah—being merciful; punobi—again; ra-a—the royal; paham—road; angi-kidavam—accepted.
After walking for some days through the jungles and blessing the fortunate vines and trees, He again returned to the royal road.
The Ocean: Where did He go then?
praktaniti bahu-manata asid
vandanartham atha raja-patha-sthah
sanskritena—in Sanskrit; remuna—Remuna; nagara—of the town; mandana—the ornament; murtih—the form; venu—with the flute; pani—in His hand; bhagavat—of the Supreme Personality of Godhead; pratimurtih—the diety form; praktani—ancient; iti—thus; bahu-manah—with great reverence; asit—was; vandana—of offering obeisances; artham—for the purpose; atha—then; raja—royal; patha—on the road; sthah—styaing.
Ganga: (in Sanskrit) An ancient Deity of Lord Krishna holding a flute in His hand decorates the town of Remuna. The Lord returned to the royal road so He could offer respectful obeisances to that Deity.
ratnakarah: praktaniti ko 'rthah.
praktani—ancient; iti—this; kah—what?; arthah—purpose.
The Ocean: Why did He visit this ancient Deity?
ganga: a-am kkhu de-o ca-u-bbhu-ru-ado bi du-a-bhu-a-ru-a gobinaham jjevva bhattohim bha-ani-am tti bhananti kebi. kebi bhananti pura-ane ca-u-bbhu-a-mutti jjeva disa-i savva-tthale jjeva na kkhu du-a-bhu-a-ru-a gobinaha-mutti pura-ani tti.
a-am—this; kkhu—indeed; de-ah—Lord; ca-u—four; bbhu—arms; ru-adah—then the form; bi—indeed; du-a—two; bhu-a—arms; ru-a—form; gobinaham—Gopinatha; jjevva—certainly; bhattohim—by the devotees; bha-ani-am—the object of worship; tti—indeed; bhananti—say; kebi—some; kebi—some; bhananti—say; pura-ane—in ancient times; ca-u—four; bbhu-a—arms; mutti—form; jjeva—certainly; disa-i—was seen; savva—in every; tthale—place; jjeva—certainly; na—not; kkhu—indeed; du-a—two; bhu-a—arms; ru-a-—form; gobinaha—of Lord Gopinatha; mutti—the diety; pura-ani—in ancient times; tti—thus.
Ganga: Some say the devotees should worship the two-armed form of Lord Gopinatha, and this worship is better than the worship of the Lord in His four-armed form. Others say that in ancient times four-armed Deities of the Lord were visible everywhere and there were no two-armed Deities of Lord Gopinatha. In order to counter this second view, Lord Chaitanya went to visit this ancient Deity of two-armed Lord Gopinatha.
ratnakarah: te bhrantah katakadau sakshi-gopaladayo 'ti-pracina eva tatah.
te—they; bhrantah—are mistaken; kataka—in Cuttak; adau—and many other places; saksi-gopala—Saksi-Gopala; adayah—beginning with; ati—very; pracinah—ancient; eva—certainly; tatah—then.
The Ocean: Those people are mistaken. In Cuttak and many other places there are many ancient two-armed Deities, such as the Deity of Sakshi-Gopala.
dandavad bhuvi nipatya vavande
tam sa sapi tam apujayad uccaih
tasya murdhni patatalam akasmac
chekharena shirasah skhalitena
sanskritena—in Sanskrit; danda—a stick; vat—like; bhuvi—to the ground; nipatya—falling; vavande—offered respectful obeisances; tam—the diety; sah—Lord Chaitanya; sa—the diety; api—also; tam—Lord Chaitanya; apujayat—worshiped; uccaih—with reverence; tasya—of Him; murdhni—on the head; patata—falling; alam—greatly; akasmat—suddenly; sekharena—with the crown; sirasah—from the head; skhalitena—fallen.
Ganga: (in Sanskrit) Falling as a stick to the ground, Lord Chaitanya offered obeisances. He worshiped the Deity and, when the crown from the Deity's head accidentally fell on His head, the Deity worshiped Him.
ratnakarah: tatas tatah.
The Ocean: Then? Then?
ganga: (sanskritena) tato bhagavata sa-prema kincid upashlokitam. tatha hi
sanskritena—in Sanskrit; tatah—then; bhagavatah—by Lord Chaitanya; sa—with; prema—love; kincit—some; upaslokitam—recited verses; tatha hi—furthermore.
Ganga: (in Sanskrit) Then with great love the Lord recited some verses. He said:
shobham vibhavayati kam api vama-bahuh
ayancat—pointing downwards; kaphoni—elbows; namat—slanting; amsam—shoulders; udancat—raised; agram—front; tiryak—slanted; prakostha—fore-part; kiyat—somewhat; avrita—covered; pina—broad; vaksah—chest; avyajamana—beautiful; valayah—with armlets; murali-mukhasya—of Lord Krishna, who places the flute to His mouth; sobham—beauty; vibhavayati—manifests; kam api—something; vama—the left; bahuh—arm.
"Decorated with splendid bracelets and armlets, its elbow down, away from His slanted shoulder, its forepart resting on His broad chest, and its wrist up, the left of arm of Lord Krishna, who places the flute to His mouth, is splendid and handsome.
aplavayan kshiti-talam murali-mukhasya
lakshmim vilakshayati dakshina-bahur eshah
kim ca—furthermore; akuncanakula—bent; kaphoni—of the elbow; talat—from the surface; iva—as if; adhah—downwards; labdha-sruta—flowing; madhurima—of sweetness; amrta—of the nectar; dharaya—with a stream; eva—certainly; aplavayan—inundating; ksiti—of the earth; talam—the surface; murali-mukhasya—of Lord Krishna, who places the flute to His mouth; laksmim—beauty; vilaksayati—manifests; daksina—right; bahuh—arm; esah—the.
"A stream of the nectar of sweetness flowing from its bent elbow and flooding the earth, the right arm of Lord Krishna, who places the flute to His mouth, is splendid and handsome."
ratnakarah: tatas tatah.
The Ocean: Then? Then?
ganga: punobi vana-maggam lambhi-a punobi sacchi-gopala-damsanattham kada-a-namadheyam ra-a-dhanim ga-o.
punobi—again; vana—through the jungle; maggam—the path; lambi-a—entering; punobi—again; sacchi-gopala—of Saksi Gopala; damsana—of the sight; attham—for the purpose; kada-a—Cuttak; namadheyam—named; ra-a-dhanim—to the royal capital; ga-ah—went.
Ganga: He again went by the jungle-path, and then, to see the Sakshi-Gopala Deity He went to the royal capital Cuttak.
ratnakarah: darshaniya evayam. yah khalu pratimakara eva vastutas tu svayam bhagavan. yatah
darshaniyah—beautiful; eva—certainly; ayam—He; yah—who; khalu—indeed; pratima—of a diety; akarah—in the form; eva—certainly; vastutah—in reality; tu—indeed; svayam—directly; bhagavan—the Supreme Personality of Godhead; yatah—because.
That diety is very handsome. He is directly the Supreme Personality of Godhead in the form of a Deity.
sakshitvena vrito dvijena sa calams tasyaiva pashcac chanaih
drishtas tena nivritta-kandharam aho mahendra-deshavadhi
prapyaiva pratimatvam atvara-manas tatraiva tashthau prabhuh
saksitvena—as a witness; vritah—accompanied; dvijena—by a brahmana; sah—He; calan—going; tasya—of Him; eva—certainly; pascat—behind; sanaih—slowly; shrimat—beautiful; komala—delicate; pada—feet; padma—lotus; yugelana—by the pair; nadan—tinkling; nupuram—ankle-bells; drishtah—seen; tena—by him; nivritta—turned; kandharam—neck; ahah—ah!; mahendra-desa-avadhi—at Mahendra-desa; prapya—attaining; eva—certainly; pratimatvam—the status of a stone diety; atvara-manah—very eager; tatra—there; tasthau—went; prabhuh—Lord Chaitanya.
Accepting the role of a witness, and the bells on His delicate lotus feet tinkling as He walked, Lord Gopala slowly followed a certain brahmana. When They came to the country of Mahendra-desha, the brahmana turned his neck to see the Lord, who promptly changed Himself into a stone Deity. Lord Chaitanya eagerly went to that place.
tatash cirena gajapati-maharajena purushottamadevenayam aniya svarajadhanyam sthapitah.
tatah—then; cirena—after a long time; gajapati-maharajena—King Prataparudra; purusa-uttama-devena—the great devotee; ayam—to this place; aniya—bringing; sva—own; rajadhanyam—capital; sthapitah—established.
After a long time King Gajapati Purushottamadeva brought the Deity to his own capitol.
ganga: evan nedam.
ratnakarah: tatas tatah.
The Ocean: Then? Then?
ganga: tado tam alo-i-a appano hi-a-ado nikkami-a purado avatthidam vi-a mannamano punobi tattha sa-am pavisanto vi-a muhuttam asi.
tadah—then; tam—Him; alo-i—seeing; appanah—own; hi-a-adah—from the heart; nikkami-a—exiting; puradah—in the presence; avatthida—standing; vi-a—as if; mannamanah—considering; punobi—again; tattha—there; sa-am—personally; pavisantah—entering; vi-a—as if; muhuttam—for a moment; asi—was.
Ganga: Gazing at Him, He though the Deity had come from His heart and was now standing before Him, and then in the next moment He thought the Deity had entered His heart again.
(sanskritena) atha kincid upashlokitam ca.
sanskritena—in Sanskrit; atha—then; kincit—something; upasilokitam—recited a verse; ca—and.
(In Sanskrit) Then He then recited this verse:
janghanalam carana-kamalam patu nah putanareh
sona—reddish; snigdha—beautiful; anguli—of toes; dala—flower petals; kulam—host; madyat—jubilant; abhira-rama—of gopis; vaksojanam—of breasts; ghusrna—of kunkuma; racana-oabhanga—decoration; ringat—attained; paragam—particles of pollen; cit—of transcendental pastimes; madhvikam—the sweet honey; nakha—of toenails; mani—of jewels; mahah—splendor; punja—abundance; kinjalka—of lotus-whorls; malam—garland; jangha—of ankles; snalam—the swan; carana—of the feet; kamalam—the lotus flower; patu—may protect; nah—us; putana-areh—of Lord Krishna, the enemy of Putana.
"His splendid reddish toes its petals, kunkuma from the passionate gopis' breasts its pollen, awareness of Him its sweet honey, the splendor His jewel toenails its inner part, and His ankles a swan nearby, may the lotus flower of Krishna's feet protect us all."
ratnakarah: tatas tatah.
The Ocean: Then? Then?
ganga: tado savvehim evvam jjeva dittham.
tadah—then; savvehim—by everyone; evvam—in this way; jjeva—certainly; dittham—was seen.
Ganga: Then everyone saw the Deity as Lord Chaitanya saw Him.
ratnakarah: kidrisham iva.
kidrisham—like what?; iva—as if.
The Ocean: How was that?
venu-vadana-paro 'pi sa venum
svadharat kshanam adho vinidhaya
tena sardham iva vardhita-shuddha-
shraddham ihita-katho 'yam aloki
sanskritena—in Sanskrit; venu—the flute; vadana—to play; parah—intent; api—although; sah—He; venum—the flute; eva—own; daharat—from the lips; ksanam—for a moment; adhah—down; vinidhaya—placing; tena—Him; sardham—with; iva—as if; vardhita—increased; suddha—pure; sraddham—faith; ihita—endeavored; kathah—to talk; ayam—He; aloki—was seen.
Ganga: (in Sanskrit) With great, pure faith Lord Chaitanya gazed at the Deity. He thought that although the Deity was eager to play some music, He had for a moment taken the flute from His lips to speak to His devotees.
ratnakarah: tatas tatah.
The Ocean: Then? Then?
ganga: tado tam dinam tattha jjeva tha-una avarassim dine siri-punari-a-na-ano datthavvotti guru-i-e ukkantha-e ghonanta-hi-a-o vi-a turi-am patthido.
tadah—then; tam—that; dinam—day; tattha—there; jjeva—certainly; tha-una—staying; avarssim—on the next; dine—day; siri-punari-a-na-anah—lotus eyes Lord Jagannatha; datthavvah—to be seen; tti—thus; guru-i-e—with a great; ukkantha-e—longing; ghonanta—agitated; hi-a-ah—whose heart; vi-a—as if; turi-am—at once; patthidah—set out.
Ganga: Lord Chaitanya stayed there that day, but the next day, His heart yearning to see lotus-eyed Lord Jagannatha, He quickly left.
ratnakarah: tatas tatah.
The Ocean: Then? Then?
ganga: tado kamalapura-namam gramam lambhi-a ki-a-an-i-sinane bha-avado deva-ulam pekkhidum aggado gacchantassi deve ni-a-kara tthi-am devassa dandam niccandade-ena kim edena tti bhangi-a na-i-majjhe nikkhitto.
tadah—then; kamalapura—Kamalapura; namam—named; gramam—a village; lambhi-a—reaching; ki-a-na-i—in the river; sinane—bathing; bha-avadah—of the Lord; deva-ulam—Lord Jagannatha; pekkhidum—to see; aggadah—arrived; gacchantassi—went; deve—when the Lord; ni-a—own; kara—in the hand; tthi-am—placed; devassa—of the Lord; dandam—the sannyasi danda; niccanandade-ena—by Lord Nityanandadeva; kim—what?; edena—is the use of this; dandena—danda; tti—thus; bhangi-a—breaking; na-i—of the river; majjhe—in the middle; nikkhittah—cast.
Ganga: As He traveled to see Lord Jagannatha, Lord Chaitanya stopped at a village named Kamalapura and bathed in the nearby river. Nityanandadeva then took the danda that had rested in Lord Chaitanya's own hand. Thinking "Why does the He need this?" He suddenly broke the danda and threw it into the middle of the river.
ratnakarah: tatas tatah.
The Ocean: Then? Then?
ganga: tado mu-undo bha-avado ja-annahassa deva-ulam pekki-a bha-avantam gadidavam. deva pashya pashya
tadah—then; mu-undah—Mukunda; bha-avadah—of Lord; ja-annahassa—Jagannatha; deva-ulam—the temple; pekkhi-a—seeing; bha-avantam—to Lord Chaitanya; gadidavam—said; deva—O Lord; pashya—look!; pashya—look!
Ganga: Then, seeing Lord Jagannatha's temple in the distance, Mukunda said to Lord Chaitanya: "Lord, look! Look!
utkshiptah kim ayam bhuva dinamaner akarshanartham bhujah
patalat kim u satyalokam ayitum sheshah samabhyutthitah
kim va naga-phana-manindra-mahasam rashir jihano divam
divyam deva-kulam prabhor idam idam bho deva vidyotate
utksiptah—raised; kim—whether?; ayam—this; bhuva—the earth; dinamaneh—of the sun; akarsana—pulling; artham—for the purpose; bhujah—an arm; patalat—from Patalaloka; kim—whether; u—indeed; satyalokam—to Satyaloka; ayitum—to go; sesah—Ananta Sesa; sambhyutthitah—arisen; kim—whether?; va—or; naga—of the naga serpents; phana—of the hoods; mani—of jewels; indra—of the kings; mahasam—of the effulgence; rasih—the abundance; jihanah—going; divam—to the heavenly planets; divyam—splendid; deva-kulam—temple; prabhoh—of the Lord; idam—this; idam—this; bhoh—O; deva—Lord; vidyotate—shines.
"Is this the sun-god's arm extended to lift the earth? Is it Ananta Shesha traveling from Patalaloka to Satyaloka? Is it the splendor of the regal jewels on the nagas' hoods traveling through space to the Svarga planets? O Lord, is this, is this the splendid temple of Lord Jagannatha?"
ratnakarah: devi sarvam adhigatam katham atra vimanayate bhavati mat-saubhagye saubhagyavati bhavati. pashya pashya
devi—O noble lady; sarvam—everything; adhigatam—is understood; katham—why?; atra—in this matter; vimanayate—are unhappy; bhavati—you; mat—my; saubhagye—in the good fortune; sabhagyavati—fortunate; bhavati—you are; pashya—look!; pashya—look!
The Ocean: Noble lady, now I understand everything. Why are you unhappy? In my good fortune you will also become fortunate. Look! Look!
yad-artham baddho 'ham shiva shiva yad-artham ca mathitas
tadiyas tato 'sav iti na ganitam yena vibhuna
aho kidrig bhagyam mama hi sa haris tam ca dayitam
parityajyaivasmat tata-vata-kutumbi samabhavat
yat—of whom; artham—for the sake; baddhah—bridged; aham—I was; siva—alas!; siva—alas!; yat—of whom; artham—for the sake; ca—also; mathitah—churned; tadiyah—of her; tatah—the father; asau—this; iti—thus; na—not; ganitam—was considered; yena—by whom; vibhuna—the Supreme Lord; ahah—ah!; tadrk—like this; bhagyam—good fortune; mama—my; hi—indeed; sah—He; harih—Lord Hari; tam—her; ca—also; dayitam—beloved; parityajya—leaving; eva—certainly; asmat—of us; tata—on the shore; vata-kutumbi—residing; samabhavati—has become.
Alas! for the sake of the goddess of fortune He built a bridge across me. For her sake He churned my waters. The goddess of fortune was born from me, but the Lord never considered that I was her father. Ah, what good fortune has now become mine? Lord Hari has left the goddess of fortune. Now He resides on my shore.
Note: This refers to Lord Ramacandra's building a bridge to Lanka, and Lakshmi-devi's appearance from the ocean of milk churned by the demigods and demons.
tad ehi nikatam gatvaiva pashyava.
tat—therefore; ehi—come; nikatam—near; gatva—having gone; pashyava—we will see.
Come here. We will see the Lord's pastimes.
ganga: jaha ru-idam ajja-uttassa. (iti nishkrantau.)
jaha—as; ru-idam—wished; ajja—of a noble father; uttassa—O son; iti—thus; nishkrantau—they exit.
Ganga: As ir pleases you, noble husband. (They both exit.)
praveshakah: (tatah pravishati paramavishta-citto bhagavan paritash ca nityanandadayah.)
pravesakah—entrance; tatah—then; pravishati—enters; parama—completely; avista—overwhelmed; cittah—whose heart; bhagavan—Lord Chaitanya; paritah—on all sides; ca—also; nityanandad-adayah—the devotees headed by Lord Nityananda.
(His heart overwhelmed with love of Krishna, Lord Chaitanya enters, accompanied by Lord Nityananda and other devotees.)
abbhram-liho 'pi jagatam hridayam pravishtah
sthulo 'pi locana-yugantaram abhyupetah
siddhah shilabhir api yo rasa-varsha-shali
prasada esha puratah sphuratishvarasya
(iti sotkantham parikramati.)
abbhram—the sky; lihah—licking; api—even; jagatam—of the universes; hrdayam—the heart; pravishtah—entered; sthulah—grand; api—also; locana—of eyes; yuga—the pair; antaram—within the view; abhyupetah—has approached; siddhah—perfect; silabhih—with stones; api—although; yah—which; rasa—of nectar; varsa—shower; sali—performing; prasadah—the temple; esah—this; puratah—in the presence; sphurati—is manifest; isvarasya—of Lord Jagannatha; iti—thus; sa—with; utkantham—great eagerness; parikramati—walks.
Bhagavan: Licking the sky, entering the heart of the universe, and showering nectar even though it is made of stone, the grand temple of Lord Jagannatha has now appeared before My eyes.
(He eagerly walks.)
sarve: aho muhurta-matra-gamyo 'yam pantha dirghati-dirgha iva jayate bhagavatah kim atra cintayama. bhagavato nilacala-candrasya vilokanam paricarakanam eva sulabham nanyesham. visheshatah parideshikanam asmakam durlabham eva. vina raja-purusha-sahayyena sulabham na bhavati.
ahah—ah!; muhurta—in a moment; matra—only; gamyah—attainable; ayam—this; pantha—path; dirgha-ati-dirghah—extremely long; iva—as if; jayate—is manifested; bhagavatah—of the Lord; kim—what?; atra—here; cintayama—let us think; bhagavatah—of the Lord; nilacala-candrasya—of Lord Jagannatha, the moon of Nilacala; vilokanam—the sight; paricarakanam—of the servant; eva—certainly; sulabham—is easy to attain; na—not; anyesam—for others; visesatah—specifically; paridesikanam—for foreigners; asmakam—for us; durlabham—is difficult to attain; eva—certainly; vina—without; raja—of the king; purusa—of the men; sahayyena—the help; sulabham—easy to attain; na—not; bhavati—is.
Everyone: Although the path to Lord Jagannatha may be traversed in only a few moments, it seems to be a very very long path. What should we do? Let us think. The pujaris may very easily see Lord Jagannatha, the moon of Nilacala. Others cannot see Him so easily. We foreigners will find it very difficult to see Him. We will not easily see Him without the help of the king's men.
mukundah: asty upayah.
asti—there is; upayah—a solution.
Mukunda: There is a solution.
anye: kas tavad asau.
kah—what?; tavat—then; asau—it.
The Others: What is it?
mukundah: asty atra visharadasya jamata sarvabhaumasyavutto bhagavatah paramaptatamo gopinathacaryah. yah khalu bhagavato navadvipa-vilasa-visheshabhijno yushamd-vidha iva.
asti—is; atra—here; visaradasya—of Visarada; jamata—the son-in-law; sarvabhaumasya—of Sarvabhauma; avuttah—the brother-in-law; bhagavatah—of Lord Chaitanya; parama-aptatamah—a great devotee; gopinatha-acaryah—Gopinatha Acarya; yah—who; khalu—indeed; bhagavatah—of the Lord; navadvipa—in Navadvipa; vilasa—pastimes; visesa—specific; jnah—knowing; yusmat—us; vidhah—like; iva—as if.
Mukunda: Gopinatha Acarya, who is a great devotee of the Lord, and who is Visharada's son-in-law and Sarvabhauma's brother-in-law, lives here. He knows about Lord Chaitanya's pastimes in Navadvipa. He is like one of us.
anye: tena kim syat.
tena—by him; kim—what?; syata—may be.
The Others: How can he help us?
mukundah: tena sarvabhauma-dvara sarvam eva karayitum shakyate.
tena—by him; sarvabhauma—Sarvabhauma; dvara—by; sarvam—everything; eva—certainly; karayitum—to be done; sakyate—is able.
Mukunda: Sarvabhauma can do everything.
sarve: (harsham natayitva) sadhuktam tarhi tan-nilayah prathamam anveshtum ishtah. (iti parikramanti.)
harsam—joy; natayitva—representing dramatically; sadhu—well; uktam—said; tarhi—then; tat—of him; nilayah—the home; prathamam—first; anvestum—to be found; istah—is desired; iti—thus; parikramanti—they walk.
Everyone: (jubilant) Well spoken! Let us first find his home. (They walk.)
(tatah pravishati gopinathacaryah.)
dakshinam sphurati me vilocanam
su-prasada-vishadam mano mama
vedmi no 'dya jagadisha-darshanam
kidrisham sukham udirayishyati
(iti jagannatha-darshanartham parikramati.)
tatah—then; pravishati—entes; gopinatha-acaryah—Gopinatha Acarya; svagatam—aside; daksinam—right; sphurati—trembles; me—my; vilocanam—eye; su—very; prasada—happy; visadam—and clear; manah—heart; mama—my; vedmi—I know; na—not; u—indeed; adya—now; jagadisa—of Lord Jagannatha; darshanam—the sight; kidrisham—what kind?; sukham—happiness; udayishyati—will be; iti—thus; jagannatha—of Lord Jagannatha; darshana—the ; artham—for the purpose; parikramati—walks.
(Gopinatha Acarya enters.)
Acarya: (aside) My right eye trembles. My heart is happy and clear. I do not know what kind of auspicious happiness will appear when I see Lord Jagannatha. (He walks to go to see Lord Jagannatha.)
mukundah: ayam esha gopinathacaryah.
ayam—this; esah—he; gopinatha-acaryah—Gopinatha Acarya.
Mukunda: There is Gopinatha Acarya.
nityanandah: mukunda shighram gaccha gaccha yavad asau simha-dvaram na pravishati.
mukunda—O Mukunda; sighram—quickly; gaccha—go; gaccha—go; yavat—as long as; asau—he; simha-devaram—the lion-gate; na—has not; pravishati—enters.
Nityananda: Mukunda, go quickly. Go before he reaches the lion-gate.
mukundah: (tatha karoti.)
tatha—in that way; karoti—acts.
(Mukunda does that.)
gopinatha: (agrato 'valokya) aye ko 'yam. api kashcid gaudiyo bhavishyati. (nibhalya) aye navadvipah. (punar nibhalya) aye bhagavato vishvambharasya priya-sevako mukunda eva tatah phalitam shakunena. (upashrtya) hamho mukundo 'si.
agratah—ahead; avalokya—looking; aye—ah!; kah—who?; ayam—is this; api—whether?; kascit—one; gaudiyah—Bengali; bhavishyati—will be; nibhalya—looking; aye—ah!; navadvipah—a person from Navadvipa; punah—again; nibhalya—looking; aye—ah!; bhagavatah—of Lord; visvambharasyua—Visvambhara; priya—the dear; sevakah—servant; mukundah—Mukunda; eva—certainly; tatah—from this; phalitam—borne fruit; sakunena—by the good omen; upashrtya—approaching; hamhah—O; mukundah—Mukunda; asi—you are.
Gopinatha: (looking ahead) Who is this? Is it a Bengali? (looking) Ah! It is someone from Navadvipa. (looking again) Ah! It is Mukunda, the dear servant of Lord Vishvambhara. The auspicious signs have borne fruit. (approaching) Ah! You are Mukunda.
mukundah: acarya vande.
acarya—O Acarya; vande—I offer my respectful obeisances.
Mukunda: Acarya, I offer my respects to you.
gopinathah: api kushalam bhagavatah.
api—whether; kusalam—auspiciousness; bhagavatah—of the Lord.
Gopinatha: Is Lord Vishvambhara well and happy?
mukundah: ihaivagatah prabhu-caranah.
iha—here; eva—certainly; agatah—arrived; prabhu-caranah—the Lord.
Mukunda: Lors Vishvambhara has come here.
gopinatha: (sanandam) kim vadasi. kva kva. (iti punas tam alingati.)
sa—with; anandam—bliss; kim—what?; vadasi—do you say; kva—where?; kva—where?; iti—thus; punah—again; tam—him; alingati—embraces.
Gopinatha: (blissful) Did you say the Lord has come here? Where is He staying? Where is He? (He again embraces Mukunda.)
mukundah: (tam adaya pratyavartate.)
tam—him; adaya—taking; pratyavartate—return.
Mukunda: (Taking Gopinatha with him, he returns.)
gopinathah: (agrato 'valokya) mukunda ko 'yam yatindrah.
agratah—ahead; avalokya—looking; mukunda—O Mukunda; kah—who?; ayam—this; yati—of sannyasis; indrah—the leader.
Gopinatha: (looking ahead) Mukunda, who is this best of sannyasis?
mukundah: (sarvam kathayati.)
(Mukunda tells him everything.)
yah kevalam prema-rasas tad asit
sa eva vairagya-rasena mishrah
svadas tathapy esha drishos tathaiva
cittasya no 'yam madhuramla-rupah
sa—with; ascaryam—wonder; yah—who; kevalam—exclusively; prema—of pure love of Lord Krishna; rasah—the nectar mellows; tat—that; asit—was; sah—He; eva—certainly; vairagya—of renunciation; rasena—with the nectar; nisrah—mixed; svadah—taste; tatha api—still; esah—this; drishoh—of the eyes; tatha—in this way; eva—certainly; cittasya—of the heart; nah—of us; ayam—this; madhura—sweet; amla—and bitter; rupah—form.
Gopinatha: (filled with wonder) Formerly there was only the sweet taste of pure love for Krishna, but now that sweetness is mixed with the bitterness of renunciation. Although my eyes taste only the sweetness, my heart tastes both bitter and sweet.
mukundah: (upashritya) bho deva shri-jagannathadevenaiva bhagavantam abhyagamayitum pratinidhir eva prahito gopinathacaryah.
upashrtya—approaching; bhoh—O; deva—Lord; shri-jagannathadevena—by Lord Jagannathadeva: eva—certainly; bhagavantam—the Lord; abhyagamayitum—to bring; pratinidhih—representative; eva—indeed; prahitah—sent; gopinathacaryah—Gopinatha Acarya.
Mukunda: (approaching) Lord, to bring to You to Him, Lord Jagannathadeva has sent His representative Gopinatha Acarya.
bhagavan: (bahir vrittim natayan) kvasau kvasau.
bahih—external; vrittim—consciousness; natayan—representing dramatically; kva—where?; asau—he; kva—where?; asau—he.
Bhagavan: (Returning to external consciousness) Where is he? Where is he?
gopinathah: ayam asmi. (iti caranayoh patati.)
ayam—he; asmi—I am; iti—thus; caranayoh—at the feet; patati—falls.
Gopinatha: Here I am. (He falls at the Lord's feet.)
(The Lord embraces him.)
gopinathah: (nityanandam pranamya jagadananda-damodarau pranamati.)
nityanandam—to Lord Nityananda; pranamya—bowing down; jagadananda—to Jagadananda; damodara—and Damodara; pranamati—bows.
(Gopinatha Acarya first bows down before Lord Nityananda. Then he bows down before Jagadananda and Damodara.)
mukundah: katham abadham yatha-kamam eva bhagavato jagannathasya darshanam sampadyate.
katham—how?; abadham—without obstruction; yatha—as much; kamam—as desired; eva—certainly; bhagavatah—of Lord; jagannathasya—Jagannatha; darshanam—the sight; sampadyate—may be.
Mukunda: How can we see Lord Jagannatha without interference and for as long as we wish?
gopinatha: sarvabhaumasya tatha saubhagyodayash ced bhavati.
sarvabhaumasya—of Sarvabhauma; tatha—in that way; saubhaga—of good fortune; udayah—the arisal; cet—if; bhavati—is.
Gopinatha: You can see Him if you get the favor of Sarvabhauma.
sarve: tarhi vijnapyatam svayam eva devah.
tarhi—then; vijnapyatam—should be spoken; svayam—personally; eva—certainly; devah—the Lord.
Everyone: Someone should tell Lord Chaitanya.
gopinathah: svamin vina sarvabhauma-sambhashanam shri-jagannatha-darshanam na sulabham iti manyamahe bhagavato va kidrig iccha.
svamin—O Lord; vina—without; sarvabhauma—to Sarvabhauma; sambhasanam—speaking; shri-jagannatha—of Lord Jaganntha; darshanam—seeing; na—not; sulabham—easy; iti—thus; manyamahe—we think; bhagavatah—of the Lord; va—or; kidrk—like what?; iccha—desire.
Gopinatha: Lord, we think that without Your speaking to Sarvabhauma it will not be easy for us to see Lord Jagannatha. Lord, what is Your wish in this matter.
bhagavan: bhavad-iccha mameccha.
bhavat—of you; iccha—the desire; mama—of Me; iccha—the desire.
Bhagavan: Your desire is My desire.
gopinatha: tarhi phalitam sarvabhaumasya sukrita-drumena. deva tad ita itah padani dharayantu bhagavantah.
tarhi—then; phalitam—fruitful; sarvabhaumasya—of Sarvabhauma; sukrita—of pious deeds; drumena—by the tree; deva—O Lord; tat—therefore; itah itah—this way; padani—steps; dharayantu—may place; bhagavantah—the Lord.
Gopinatha: The tree of Sarvabhauma's past pious deeds has just borne fruit. The Lord may place His feet in this direction.
bhagavan: adisha margam.
adisa—show; margam—the way.
Bhagavan: Show the way.
gopinathah: ita itah. (iti sarve parikramanti.)
itah—here; itah—here; iti—thus; sarve—everyone; parikramanti—walks.
Gopinatha: This is the way. (Everyone walks.)
(tatah pravishati adhyapayan sa-shishyah sarvabhauma-bhatöacaryah.)
bhatacaryah: kah ko 'tra bho janita shri-jagannathasya madhyahna-dhupah samvritto na veti.
tatah—then; pravishati—enters; adhyapayan—teaching; sa—with; shishyah—students; sarvabhauma-bhaööacaryah—Sarvabhauma Bhaööacarya; kah—who?; atra—here; bhah—O; janita—knows; shri-jagannathasya—of Lord Jagannatha; madhya-ahna—mid-day; dhupah—incense; samvrittah—done; na—not; va—or; iti—thus.
(Instructing his disciples, Sarvabhauma Bhaööacarya enters.)
Bhaööacarya: Who knows whether or not Lord Jagannatha is offered incense at noon?
gopinathah: ayam ayam bhaööacaryasyadhyapanoparamah samvrittah. sampraty abhyantaram yasyati. tat tvaritam evopasarpami. (iti vicarya) bhagavann ihaiva kshanam vishramitum arhati. yavad aham agacchami. (iti sa-tvaram upashrtya) bhaööacarya ko 'pi mahanubhavah samprapto 'sti tad abhigamya samaniyatam iti.
ayam—this; ayam—this; bhaööacaryasya—of the Bhaööacarya; adhyapana—of the class; uparamah—the end; samvrittah—happened; samprati—now; abhyantaram—inside; yasyati—will go; tat—then; tvaritam—quickly; eva—certainly; upasarpami—I will approach; iti—thus; vicarya—reflecting; bhagavan—O Lord; iha—here; eva—certainly; ksanam—for a moment; visramitum—to wait; arhati—You deserve; yavat—while; aham—I; agacchami—approach; iti—thus; sa—with; tvaram—speed; upashrtya—approaching; bhaööacarya—O Bhaööacarya; kah api—someone; maha-anubhavat—a great soul; sampraptah—attained; asti—has; tat—that; abhigamya—going; samaniyatam—should be brought; iti—thus.
Gopinatha: The Bhaööacarya has ended his class. He is about to go inside. I should quickly approach him. (reflecting) Lord, please wait here for a moment while I approach him. (He quickly approaches.) Bhaööacarya, a great saint has come. You should go to see Him.
sarvabhaumah: kiyad dure 'sau.
kiyat—how much?; dure—far; asau—he.
Sarvabhauma: How far away is He?
gopinathah: abhyarna eva.
Gopinatha: He is staying nearby.
sarvabhaumah: (utthayabhigacchati. sishyash canugacchanti.)
utthaya—rising; abhigacchati—goes; shishyah—disciples; ca—also; anugacchati—follow.
(Sarvabhauma stands up and walks. His disciples follow.)
nityanandah: aho ayam ayam bhaööacaryah sarvabhaumah. yad ayam svayam agatas tarhi sadhiyan eva bhavati.
ahah—ah!; ayam—this; ayam—this; bhaööacarya sarvabhauma—Sarvabhauma Bhaööacarya; yat—because; ayam—He; svayam—personally; agatah—come; tarhi—then; sadhiyan—perfect; eva—certainly; bhavati—is.
Nityananda: Ah! Sarvabhauma Bhaööacarya has come of his own accord. This is perfect.
bhaööacaryah: (upashrtya) namo narayanaya. (iti pranamati.)
upashrtya—approaching; namah—obeisances; narayanaya—to Lord Narayana; iti—thus; pranamati—bows down.
Bhaööacarya: (approaching) I offer my respect to Lord Narayana. (He bows down.)
bhagavan: krishne ratih. krishne matih.
krishne—on Lord Krishna; ratih—love; krishne—on Lord Krishna; matih—thoughts.
Bhagavan: May you love Krishna. May you think of Krishna.
sarvabhaumah: (svagatam) aho apurvam idam ashamsanam tarhy ayam purvashrame vaishnavo va bhavishyati.
svagatam—aside; ahah—ah!; purvam—unprecedented; idam—this; asamsanam—saying; tarhi—then; ayam—He; purva—previous; ashrame—in the ashrama; vaishnavah—a Vaishnava; bhavishyati—will be.
Sarvabhauma: (aside) That is an odd thing to say. Perhaps He was a Vaishnava in His former ashrama.
shishyah—the disciples; smayante—smile.
(Sarvabhauma's disciples smile.)
sarvabhaumah: svaminn itah. (iti bhagavantam adaya yatha-sthanam upaveshya svayam apy upavishati.)
svamin—O Lord; itah—this way; iti—thus; bhagavantam—the Lord; adaya—taking; yatha-sthanam—appropriate place; upavesya—seating; svayam—himself; api—also; upavisati—sits.
Sarvabhauma: Lord, this way. (He takes the Lord, gives Him a comfortable seat, and then also sits down nearby.)
(sarve upavesham naöayanti.)
sarve—everyone; upavesam—sitting; natayanti—represents dramatically.
(Then everyone sits down.)
sarvabhaumah: acarya ayam purvashrame gaudiyo va.
acarya—O Acarya; ayam—He; purva—in the previous; ashrame—ashrama; gaudiyah—a Bengali; va—or.
Sarvabhauma: Acarya, in His previous ashrama did He live in Bengal?
gopinathah: bhaööacarya purvashrame navadvipa-vartino nilambara-cakravartino dauhitro jagannatha-mishra-purandarasya tanujah.
bhaööacarya—O Bhaööacarya; purva—in the former; ashrame—ashrama; navadvipa-vartinah—a resident of Navadvipa; nilambara-cakravartimah—of Nilambara Cakravarti; dauhitrah—the son of the daughter; jagannatha-misra-purandarasya—of Jagannatha Misra Purandara; tanujah—the son.'
Gopinatha: O Bhaööacarya, in His former ashrama He was the son of Jagannatha Mishra Purandara. His mother was the daughter of Nilambara Cakravarti. They were all residents of Navadvipa.
sarvabhaumah: (sa-snehadaram) aho nilambara-cakravartino hi mat-tata-satirthah. mishra-purandarash ca mat-tata-padanam atimanyah.
sa—with; sneha—love; adaram—and respect; ahah—ah!; nilambara-cakravartinah—of Nilambara Cakravarti; hi—indeed; mat—my; tata—of the father; sa-tirthah—a classmate; misra-purandarah—Misra Purandara; ca—also; mat—my; tata-padanam—of the father; ati-manyah—the object of worship.
Sarvabhauma: (with love and respect) Ah! Nilambara Cakravarti was my father's classmate, and Mishra Purandara was highly regarded by my father.
gopinathah: shri-jagannatha-darshana-saulabhyam esham uddeshyam asti.
shri-jagannatha—of Lord Jagannatha; darshanam—of the sight; saulabhyam—the easy attainment; esam—of Him; uddesyam—in relation; asti—is.
Gopinatha: May He be allowed to easily see Lord Jagannatha?
sarvabhaumah: sarvathaiva tad bhavi. kah ko 'tra bho ahuyatam candaneshvarah.
sarvatha—by all means; eva—certainly; tat—that; bhavi—is; kah—who?; atra—here; bhoh—O; ahuyatam—may be called; candaneshvarah—Candaneshvara.
Sarvabhauma: By all means. Who will call for Candaneshvara?
(pravishya sa-tvaram candaneshvaro bhagavantam pranamya pitaram pranamati.)
pravishya—entering; sa—with; tvaram—haste; candaneshvarah—Candaneshvara; bhagavantam—to the Lord; pranamya—bowing down; pitaram—to his father; pranamati—bows.
(Candaneshvara hastily enters. He bows before the Lord, and then he bows before His father.)
sarvabhaumah: candaneshvara shripadasyanupadam gaccha. yathayam sukhena praty-aham yatha-kamam shri-mukham pashyati tatha sarvair eva vidheyam yatha kenapi badha na kriyate. ayam madiyo manyatama iti.
candaneshvara—O Candaneshvara; shripadasya—of this sannyasi; anupadam—following; gaccha—do; yatha—as; ayam—He; sukhena—easily; prati—every; aham—day; yatha—as; kamam—He wishes; shri-mukham—the face of Lord Jagannatha; pashyati—sees; tatha—then; sarvaih—by all; eva—certainly; vidheyan—should be done; yatha—as; kena api—by someone; badhah—stopped; na—not; kriyate—should be done; ayam—He; madiyah—for me; manyatamah—is very respectable; iti—thus.
Sarvabhauma: O Candaneshvara, please accompany this sannyasi. Arrange it so that every day, whenever He likes, and for as long as He likes, He may gaze on the beautiful face of Lord Jagannatha. Let everyone allow Him. Let no one stop Him. I have great respect for Him.
candaneshvara: yathajnapayanti shri-caranah.
yatha—as; ajnapayanti—orders; shri-caranah—the Lord.
Candaneshvara: As my lord orders.
sarvabhaumah: svaminn utthiyatam.
svamin—O Lord; utthiyatam—may get up.
Sarvabhauma: Lord, let us get up.
bhagavan: (nityanandadibhih saha candaneshvaram adaya nishkrantah.)
nityananda-adibhih—the devotees headed by Lord Nityananda; saha—with; candaneshvaram—Candeneshvara; adaya—taking; nishkrantah—exits.
(Accompanied by Lord Nityananda and the other devotees, and taking Candaneshvara with Him, Lord Chaitanya exits.)
sarvabhaumah: acarya sthiyatam.
acarya—O Acarya; sthiyatam—stay.
Sarvabhauma: Acarya stay.
gopinathah: (ardha-nishkranta eva mukundam hastenakrishya pratyavritya upavishati.)
ardha—half; nishkrantah—gone; eva—certainly; mukundam—Mukunda; hastena—by the hand; akrsya—pulling; pratyavritya—returning; upavisati—sits down.
(Half having left the stage, Gopinatha takes Mukunda by the hand, returns with him, and then sits down.)
sarvabhaumah: acarya amum alokya sneha-shoka-taralyam jatam. nilambara-cakravarti-sambhandhad ayam ativa-snehaspadam nah. alpiyasi vayasi turiyashramo grihitah katham anena. kas tavad asya maha-vakyopadeshöa.
acarya—O Acarya; amum—Him; alokya—seeing; sneha—of love; soka—and grief; taralyam—trembling; jatam—is manifested; nilambara-cakravarti—with Nilambara Cakravarti; sambandhat—because of the relationship; ayam—He; ativa—great; sneha—of affection; aspadam—the object; nah—for us; alpiyasi—at a young; vayasi—age; turiya—the fourth; ashramah—ashrama; grihitah—was accepted; katham—why?; anena—by Him; kah—who?; tavat—then; asya—of Him; maha-vakya-upadesa—the sannyasa guru.
Sarvabhauma: Acarya, I tremble with love and sadness when I see Him. Because of His relationship with Nilambara Cakravarti I love Him dearly. Why did He accept sannyasa at such an early age? Who is His sannyasa guru?
Gopinatha: Keshava Bharati.
sarvabhaumah: hanta katham ayam bharati-sampradaye pravartitiavan va.
hanta—indeed; katham—why?; ayam—He; bharati-sampradaya—in the Bharati-sampradaya; pravartitavan—did; va—or.
Sarvabhauma: Why did He accept initiation in the Bharati-sampradaya?
gopinathah: nasya tatha bahyapeksha. kevalam tyaga evadarah.
na—not; asya—of Him; tatha—in that way; bahya—external; apeksa—consideration; kevalam—only; tyagah—renunciation; eva—certainly; adarah—was considered.
Gopinatha: He did not consider external appearances. His only concern was renunciation.
sarvabhaumah: kim tavad bahyam.
kim—what?; tavat—in that way; bahyam—external considerations.
Sarvabhauma: What where those external considerations?
sampradaya—of the sampradaya; utkaram—exalted status; adi—beginning with.
Gopinatha: The consideration that one sampradaya is better than another.
sarvabhaumah: samicinam nocyate. ashramojjvalyam na bahyam.
samicinam—properly; na—not; ucyate—is spoken; ashrama—of the ashrama; ujjvalyam—the glory; na—not; bahyam—is external.
Sarvabhauma: You did not say the right thing. The glory of the sannyasa-ashrama is not external.
gopinathah: kevalam gauravayati bahyam etat.
kevalam—only; gauravayati—the respect; bahyam—external; etat—this.
Gopinatha: The sannyasa-ashrama is glorious, but the exagerated respect shown for it is external.
sarvabhaumah: gauravena kim aparaddham. tan mayaiva bhanyate bhadratara-sampradayika-bhikshoh punar yoga-paööam grahayitva vedanta-shravanenayam samskaraniyah.
gauravena—with respect; kim—what?; aparaddham—is the fault; tat—that; aya—by me; eva—certainly; bhanyate—is said; bhadratara—best; sampradayika—in the sampradaya; bhiksoh—from a sannyasi; punah—again; yoga-pattam—the saffron garment of a sannyasi; grahayitva—taking; vedanta—of Vedanta; sravanena—by hearing; ayam—he; samskaraniyah—is properly initiated.
Sarvabhauma: What is wrong with respect? I say when one accepts saffron garments from a sannyasi of the best sampradaya and hears Vedanta philosophy from him, then one is properly initiated in the order of renunciation.
gopinathah: (sasuyam iva) bhaööacarya na jnayate 'sya mahima bhavadbhih. maya tu yad drishöam asti tenanumitam ayam ishvara eva veti.
sa—with; asuyam—anger; iva—as if; bhaööacarya—O Bhaööacarya; na—not; jnayate—is understood; asya—of Him; mahima—the glory; bhavadbhih—by you; maya—by me; tu—indeed; yat yat—whatever; drishöam—seen; asti—has been; tena—by this; anumitam—understood; ayam—He; isvarah—the Supreme Personality of Godhead; eva—certainly; va—or; iti—thus.
Gopinatha: (angry) Bhaööacarya, you do not understand His glorious position. I have personally seen proof that He is the Supreme Personality of Godhead.
mukundah: (svagatam) sadhu bho acarya sadhu. dagdham me jivitam nirvapitam asti bhavata.
svagatam—aside; sadhu—well said; bhoh—O; acarya—Acarya; sadhu—well said; dagdham—burned; me—my; jivitam—life; nirvapitam—comforted; asti—is; bhavata—by you.
Mukunda: (aside) Well spoken. O Acarya, well spoken. My life was burning with pain and you have brought it relief.
shishyah: kena pramanena ishvaro 'yam iti jnatam bhavata.
kena—by what?; pramanena—evidence; isvarah—the Supreme Personality of Godhead; ayam—He is; iti—thus; jnatam—understood; bhavata—by you.
Sarvabhauma's Disciples: What evidence makes you think He is the Supreme Personality of Godhead?
gopinathah: bhagavad-anugraha-janya-visheshena hy alaukikena pramanena. bhagavat-tattvam laukikena pramanena pramatum na shakyate alaukikatvat.
bhagavat—of the Lord; anugraha—from the mercy; janya—born; jnana—knowledge; visesena—by specific; hi—indeed; alaukikena—supernatural; pramanena—by evidence; bhagavat—of the Supreme Personality of Godhead; tattvam—the truth; laukikena—by material; pramanena—evidence; pramatum—to be proved; na—not; sakyate—is able; alaukikatvat—because of being supernatural.
Gopinatha: The the Supreme Personality of Godhead can be undertood only by His mercy. Because the Lord is perfectly spiritual in nature, He cannot be understood by material logic and argument.
shishyah: nayam shastrarthah. anumanena na katham ishvarah sadhyate.
na—not; ayam—this; sastra—of the scriptures; arthah—the meaning; anumanena—by logic; na—not; katham—why?; isvarah—the Supreme Personality of Godhead; sadhyate—is undertood.
The Disciples: That is not the philosophy of the Vedas. Why can the Supreme Personality of Godhead not be understood by logic?
gopinathah: ishvaras tena sadhyatam nama. na khalu tat tattvam sadhayitum shakyate. tat tu tad-anugraha-janya-jnanenaiva tasya prakaranatvat.
ishvarah—the Supreme Lord; tena—by that; sadhyatam—may be known; nama—indeed; na—not; khalu—indeed; tat—of Him; tattvam—the truth; sadhayitum shakyate—may be known; tat—that; tu—certainly; tad-anugraha—by His mercy; janya—manifested; jnanena—by knowledge; eva—indeed; tasya—of Him; prakaranatvat—because of the explanation.
Gopinatha: By logic one may be able to understand that the Supreme Personality of Godhead exists, but one cannot understand what He is like. Only by His mercy can one understand Him.
shishyah: kva drishöam tasya pramakaranatvam.
kva—where; drishöam—seen; tasya—of that; pramakaranatvam—evidence.
The Disciples: Where is the proof of that in scripture?
gopinathah: purana-vakya eva.
purana—of the Puranas; vakye—in the words; eva—certainly.
Gopinatha: There is proof in the words of the Puranas.
The Disciples: Quote.
athapi te deva padambuja-dvaya-
prasada-leshanugrihita eva hi
janati tattvam bhagavan-mahimno
na canya eko 'pi ciram vicinvan
atha—therefore; api—indeed; te—Your; deva—my Lord; padambuja-dvaya—of the two lotus feet; prasada—of the mercy; lesha—by only a trace; anugrihitah—favored; eva—certainly; hi—indeed; janati—one knows; tattvam—the truth; bhagavat—of tyhe Supreme Personality of Godhead; mahimnah—of the greatness; na—never; ca—and; anyah—another; ekah—one; api—although; ciram—for a long period; vicinvan—speculating.
Gopinathah: "My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can undertand the greatness of Your personality. But those who speculate in order to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years."*
Note: This verse is from Shrimad-Bhagavatam (10.14.29).
shishyah: tarhi shastraih kim tad-anugraho na bhavati.
tarhi—then; shastraih—of scripture; kim—what is the need?; tad-anugrahah—His mercy; na—not; bhavati—is.
The Disciples: Then what is the use of studying the scriptures? Study will not bring the Lord's mercy?
gopinathah: atha kim. katham anyatha vicinvann ity uktam.
atha kim—yes; katham—why?; anyatha—in another way; vicinvan—speculating; iti—thus; uktam—said.
Gopinatha: Yes. Therefore the scripture says: "But those who speculate in order to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years."*
shishyah: (vihasya) tat katham etavanti dinani vrithaiva bhavata paöhitam.
vihasya—laughing; tat—then; katham—why?; etavanti—these; dinani—days; vritha—uselessly; eva—indeed; bhavata—by you; paöhitam—studied.
The Disciples: (laughing) Then how many days have you wasted in study?
gopinathah: shilpa-vishesha eva tat.
shilpa-visheshah—skills; eva—indeed; tat—that.
Gopinatha: That was to learn arts and rituals.
sarvabhaumah: (vihasya) bhavati tad-anugraho 'sti jatah. tat tattvam tu bhavata jnayata eva. kincit kathyatam.
vihasya—laughing; bhavati—is; tad-anugrahah—His mercy; asti—is; jatah—manifested; tat—of Him; tattvam—the truth; tu—indeed; bhavata—by you; jnayate—is understood; eva—indeed; kincit—something; kathyatam—may be said.
Sarvabhauma: (laughing) If, by His mercy, You have already understood the Personality of Godhead, then tell us something of what you have learned.
gopinathah: tat-kathita-vishesho na bhavati. anubhava-vedyam eva bhavati. ced asyanugrahas tvayi tada bhavataivanubhavyam.
tat—that; kathita—said; visheshah—specific; na—not; bhavati—is; anubhava—by direct perception; vedyam—to be known; eva—certainly; bhavati—is; cet—if; asya—of Him; anugrahah—mercy; tvayi—to you; tada—then; bhavata—by you; eva—indeed; anubhavyam—experienced.
Gopinatha: It cannot be explained. It is only known by direct perception. When you have obtained the mercy of the Lord you will be able to directly perceive it.
shishyah: (svagatam) katham ayam asadhvasam evanena saha vyadhikaranam kincij jalpati, atha va avutto 'yam iti kincit parihasativa.
svagatam—aside; katham—how?; ayam—this; asadhvasam—boldly; eva—indeed; anena saha—by him; vyadhikaranam—different; kincit—something; jalpati—speaks; atha va—or; avuttah—brother-in-law; ayam—he; iti—thus; kincit—something; parihasati—jokes; iva-as if.
The Disciples: (aside) Why does he speak so boldly in this different way? Perhaps, considering that he is with his brother-in-law, he is joking a little bit.
gopinathah: bhaööacarya bhavata yad enam ishvaram uddishya kincid vyadhikaranam uktam, tenasahishnutaya kincin mayoktam. na tavad ati-gabhirair bhavadbhir evam abhilapitam yujyate. athava naisha vo doshah.
bhaööacarya—O Bhattacarya; bhavata—by you; yat—what; enam—this; ishvaram—to the Supreme Lord; uddishya—in reference; kincit—something; vyadhikaranam—different; uktam—said; tena—by this; asahishnutaya—by being intolerable; kincit—something; maya—by me; uktam—said; na—not; tavat—then; ati-gabhiraih—very deep; bhavadbhih—by you; evam—thus; abhilapitam—said; yujyate—is engaged; athava—or; na—not; eshah—this; vah—of you; doshah—fault.
Gopinatha: I could not bear to hear your impersonal idea of the Absolute, and therefore I spoke to refute it. Bhaööacarya, you are so grave and profound that you do not speak anything to refute me. You are not at fault. The scriptures explain:
yac-chaktayo vadatam vadinam vai
kurvanti caisham muhur atma-moham
tasmai namo 'nanta-gunaya bhumne
yat—of whom; shaktayah—the potencies; vadatam—said; vadinam—of the speakers; vai—indeed; vivada-samvada-bhuvah—engaged in debate; bhavanti—are; kurvanti—are; ca—also; esham—this; muhuh—repeatedly; atma—of the self; moham—bewilderment; tasmai—to Him; namah—obeisances; ananta—limitless; gunaya—qualities; bhumne—the Lord.
"I offer my respectful obeisances to that Supreme Personality of Godhead, whose transcendental qualities have no limit, and whose potencies bewilder those absorbed in logic and debate."
sarvabhaumah: (vihasya) jnatam. vaishnavo 'si.
vihasya—laughing; jnatam—known; vaishnavah—a Vaishnava; asi—you are..
Sarvabhauma: (laughing) I know you are a Vaishnava.
gopinathah: yady asya kripa syat tada tvam api bhavishyasi.
yadi—if; asya—of Him; kripa—mercy; syat—is; tada—then; tvam—you; api—also; bhavishyasi—will be.
Gopinatha: (humbly) If the Lord is merciful to you, you will also become a Vaishnava.
sarvabhaumah: alam pallavena. bhavan gacchatu bhagavad-darshananantaram matri-svasurav ase. taveshvarah sa-gano vashyatam man-namna bhagavat-prasadena nimantrayitavyash ca.
alam—enough; pallavena—with these flowery words; bhavan—you; gacchatu—may go; bhagavat—of the Lord; darshana—the sight; anantaram—afterwards; matri-svasurau—maternal aunt; ase—is; tava—you; ishvarah—Lord; sa-gano-with associates; vashyatam—may be subject; man-namna—by my name; bhagavat-prasadena—with bhagavat-prasadam; nimantrayitavyah—advised; ca—and.
Sarvabhauma: What is the use of all the flowery words? After you have seen the Deity, you may go to the home of my maternal aunt. Your master and His company may stay there. You may request the Deity's prasadam in my name.
yatha—as; ajnapayasi—you order.
Gopinatha: As you order.
sarvabhaumah: tad aham api madhyan-dina-karmane prayami (iti sa-sishyo nishkrantah.)
tat—that; aham—I; api—also; madhyan-dina-karmane—noon duties; prayami—I go; iti—thus; sa-sishyah—with his disciples; nishkrantah—exists.
Sarvabhauma: I will go to perform my mid-day duties. (Accompanied by his disciples, he exits.)
gopinathah: mukunda ehy ehi. (iti parikramya) bho mukunda bhaööacarya-vag-vajram adyapi me hridayam krintati. parama-karunikena bhagavata tad uddhriyate tadaiva me mano nirvati.
mukunda—Mukunda; ehi—come; ehi—come; iti—thus; parikramya—walking; bhah—O; mukunda—Mukunda; bhaööacarya—of Bhattacarya; vak—words; vajram—thunderbolt; adya—now; api—even; me—my; hridayam—heart; krintati—cuts; parama-karunikena—very merciful; bhagavata—by the Lord; tat—that; uddhriyate—is delivered; tada—then; eva—indeed; me—my; manah—heart; nirvati—is peaceful.
Gopinatha: Mukunda, come. Come. (He comes.) O Mukunda, Bhaööacarya's words were a thunderbolt that has broken my heart. If the supremely merciful Lord would deliver him, then my heart could be at peace.
mukundah: kim ashakyam tasya bhagavatah.
kim—what?; ashakyam—not possible; tasya bhagavatah—for the Lord.
Mukunda: What is not possible for the Lord?
gopinathah: tad ehi. shri-jagannatha-darshanartham prayatam bhagavantam anusarava. (iti nishkranmatah)
tat—therefore; ehi—come; shri-jagannatha-darshanartham—to see Lord Jagannatha; prayatam—gone; bhagavantam—the Lord; anusarava—we will follow; iti—thus; nishkranmatah—they exit.
Gopinatha: Come. The Lord has gone to see Shri Jagannatha. Let us follow Him. (They both exit.)
nepathye: aho adbhutam
brahma-darumayam etad udeti
ahato 'sya ruci-kandala-vrindair
ahah—Oh; adbhutam—wonderful; tunga-bhringa-yuva-sangata—bees have landede; phullat—blossoming; pundarika—lotuses; vara—excellent; locana—eyes; lakshmi—glory; hingula-snapita-sukla-caturthi-shita-didhiti-kala—the crescent moon on the fourth day of its waxing; adhara-bimbam—bimba fruit lips; api—and; ca—and; caru—beautiful; karunikam—merciful arucira-angam—to His handsome limbs; brahma-darumayam—made of spiritual wood; etat—this; udeti—rises; ahatah—crushed; asya—of Him; ruci-kandala-vrindaih—by teh great splendor; indranila-mani—of sapphires; darpana—of the mirror; darpah—the pride.
A Voice From Behind the Scenes: Ah! Wonderful! His eyes are glorious as two blossoming white lotus flowers where two black bees have landed, and His bimba-fruit lips are like the crescent moon on the fourth day of it's waxing. The merciful, handsome wooden form of the Supreme Personality of Godhead, whose splendor crushes the sapphire-mirror's pride, has now appeared.
gopinathah: aye shri-mukha-darshanam jatam, iva yad ami nityanandadayo mitho nirvarnayanti.
aye—O; shri-mukha-darshanam—the sight of His face; jatam—is manifested; iva—as; yat—what; ami—they; nityananda-adayah—beginning with Nityananda; mithah—together; nirvarnayanti—describe.
Gopinatha: Ah! Struck with wonder by seeing His handsome face, Nityananda and the others gaze at Lord Jagannatha, and Lord Jagannatha also gazes at them.
anyonya-kshana-raga-ranjitataya dvau nirnimeshekshanau
rajete jagatah pati ubhayato nishpanda-sarvangakau
daru-brahmani liyate kim u nara-brahmaitad aho nara-
brahmany eva hi liyate shiva shiva brahmaiva va daravam
punah—again; tatra—there; eva—indeed; anyonya—mutual; kshana—moment; raga-ranjitataya—with love; dvau—both; nirnimeshekshanau—with unblinking eyes; rajete—shines; jagatah—of the universe; pati—the two Lords; ubhayatah—both; nishpanda—motionless; sarva—all; angakau—limbs; daru-brahmani—in the Brahman made of wood; liyate—is merged; kim u—indeed; nara-brahma—the human Brahman; etat—this; ahah—Oh; nara brahmani—in the human Brahman; eva—indeed; hi—indeed; liyate—is merged; shiva shiva—Oh! Oh!; brahma—Brahman; eva—indeed; va—or; daravam—made of wood.
Again the Voice From Behind the Scenes: The two masters of the universe stand motionless and lovingly gaze at each other with unblinking eyes. Has the human form of the Supreme Lord entered the wooden form of the Lord, or has the wooden form of the Lord entered the human form of the Lord?
gopinathah: bhadram bhoh. bhadram. eka eva bhagavan asvadyasvadaka-bhavena dvidhabhuta iva.
bhadram—good; bhoh—O; bhadram—good; ekah—one; eva—indeed; bhagavan—Lord; asvadya—to be enjoyed; asvadaka—and enjoyer; bhavena—with the nature; dvidha—two; abhute—become; iva—as if.
Gopinatha: Wonderful! Ah, wonderful! The one Supreme Personality of Godhead has appeared in two forms: as the enjoyer and the enjoyed.
dvav eva purna-karunau jagad-uddidirshu
dvav eva locana-patham jagato jihanau
brahmeti kevalam iyan ubhayor hi bhedah
punah—again; tatra—there; eva—indeed; dvau—both; eva—indeed; purna-karunau—full of mercy; jagat—the world; uddidirshu—desiring to deliver; dvau—both; eva—indeed; locana—of the eyes; patham—the pathway; jagatah—of the universe; jihanau—going; antah-stha—in the heart; nanda-tanayah—the son of Nanda; antara-varti—being in the heart; daru—wooden; brahma—Brahman; iti—thus; kevalam—only; iyan—gone; ubhayoh—of both; hi—indeed; bhedah—difference.
Again the Voice From Behind the Scenes: They are both full of mercy. They both yearn to deliver the entire world. Although They appear as two persons before the eyes of this world, there is in truth no difference between Lord Chaitanya, who is, in His heart, the son of Nanda Maharaja, and Lord Jagannatha, the wooden form of the Supreme Personality of Godhead.
gopinathah: sadhu bho nityanandadeva, sadhu tattva-jno 'si bhagavato gauracandrasya. tan manye bhagavad-darshanam kritva pratyavartanta eva sarve. tad avam api bhagavantam shri-jagannatham drishöva tvaritam eva punar etav anusarava. (iti nishkrantau)
sadhu—good; bho nityanandadeva—O Nityanandadeva; sadhu—good; tattva—the truth; jnah—know; asi—You are; bhagavato gauracandrasya—of Lord Gaurachandra; tat—that; manye—I think; bhagavat—of the Lord; darshanam—the sight; kritva—having done; pratyavartante—returning; eva—indeed; sarve—all; tat—that; avam—of us; api—also; bhagavantam shri-jagannatham—Lord Shri Jagannatha; drishöva—seeing; tvaritam—quickly; eva—indeed; punah—again; etau—Them; anusarava—let us follow; iti—thus; nishkrantau—they exit.
Gopinatha: Well spoken, Nityanandadeva. Well spoken. You know the truth of Lord Gaurachandra. I think they have finished seeing the Deity and now they are returning. Let us quickly see Lord Jagannatha, and then follow them. (They both exit.)
(tatah pravishati pundarikaksha-darshanananda-nihspando bhagavan nityanandadayash candaneshvarash ca.)
candaneshvarah: hamho mahantah, sampannam yatha-sukham eva bhavatam bhagavad-darshanam.
tatah—then; pravishati—enters; pundarika—lotus; aksha—eyes; darshana—seeing; ananda—with bliss; nihspandah—stunned; bhagavan—the Lord; nityananda—with Nityananda; adayah—beginning; candaneshvarah—Candaneshvara; ca—and; hamhah—O; mahantah—great one; sampannam—attained; yatha-sukham—to Your satisfaction; eva—indeed; bhavatam—is; bhagavad-darshanam—the sight of the Lord.
(Stunned with joy by the sight of lotus-eyed Lord Jagannatha, Lord Chaitanya enters. Candaneshvara, Lord Nityananda, and the others also enter.)
Candaneshvara: My Lords, have you now seen Lord Jagannatha to Your full satisfaction?
nityanandadayah: yatha-manoratham eva su-sampannam.
yatha-manoratham—desires; eva—indeed; su-sampannam—filfilled.
Nityananda and the others: Yes. Our desires are fulfilled.
candanesvarah: (svagatam) aho, katham asau vilambate gopinathacaryah. kim idanim aham karomi. na kim api nigaditam tata-caranaih. manye tasmai eva sarvam kathitam asti. tat katham ayam adyapi nayatah. (iti parito 'valokayati)
svagatam—aside; ahah—O; katham—why?; asau—he; vilambate—delays; gopinathacaryah—Gopinatha Acarya; kim—what?; idanim—now; aham—I; karomi—will do; na—not; kim api—anything; nigaditam—said; tata-caranaih—by my father; manye—I think; tasmai—to him; eva—certainly; sarvam—everything; kathitam—said; asti—is; tat—that; katham—why?; ayam—He; adya—now; api—also; na—not; ayatah—has come; iti—thus; paritah—everywhere; avalokayati—they look.
Candaneshvara: (aside) Ah! Why is Gopinatha Acarya late? What should I do now? My father did not tell me. I think he told everything to Gopinatha. Why has he not come? (He looks in all directions.)
(tatah pravishati tvaram naöayan mukundena sahacaryah)
tatah—then; pravishati—enters; tvaram—quickly; naöayan—representing dramatically; mukundena saha—with Mukunda; acaryah—Gopinatha Acarya.
(Gopinatha Acarya and Mukunda quickly enter.)
acaryah: ehi mukunda, ete 'mi gacchanti. tad ubhayam eva samvrittam. nilacala-candro 'pi drishöah, hemacala-gauro 'pi drishyate. (iti sa-tvaram upashrtya) candaneshvara tvam ito griham gaccha. atah param mayaiva sarvam samadhasyate.
ehi—come; mukunda—Mukunda; ete ami—they; gacchanti—are coming; tat—that; ubhayam—both; eva—indeed; samvrittam—come; nilacala-candrah—the moon of Nilacala; api—also; drishöah—seen; hemacala-gaurah—fair as a golden mountain; api—also; drishyate—is seen; iti—thus; sa-tvaram—quickly; upashrtya—approaching; candaneshvara—O Candaneshvara; tvam—you; itah—here; griham—house; gaccha—go; atah param—then; maya—by me; eva—indeed; sarvam—everything; samadhasyate—will be done.
Acarya: Mukunda, come. There they go. How we have seen them both. We have seen Lord Jagannatha, the moon of Nilacala, and now we see Lord Gauranga, who is fair as a golden mountain. (Quickly approaching) Candaneshvara, now you may go home. I will take charge of everything.
candaneshvarah: yathaha bhavan. (iti bhagavantam pranamya nishkrantah.)
yatha—as; aha—speaks; bhavan—the lord; iti—thus; bhagavantam—to the Lord; pranamya—bowing; nishkrantah—exits.
Candaneshvara: As my lord has spoken. (He bows down before Lord Chaitanya, and then exits.)
gopinathah: (upashrtya devam pranamati.)
upashrtya—approaching; devam—the Lord; pranamati—bows.
(Gopinatha approaches Lord Chaitanya and bows down.)
damodarah: bhagavann ayam acaryah pranamati.
bhagavan—O Lord; ayam—this; acaryah—Gopinatha Acarya; pranamati—bows.
Damodara: Lord, this is Gopinatha Acarya offering his respects.
bhagavan: (bahir-vrittim naöayitva) ehy ehi. (iti tam alingati.)
bahir-vrittim—external consciousness; naöayitva—manifesting dramatically; ehi—come; ehi—come; iti—thus; tam—him; alingati—embraces.
Bhagavan: (returning to external consciousness) Come. Come. (He embraces him.)
gopinathah: deva bhaööacaryena sanucara eva nimantrito 'si. tad ita evagacchantu. (iti purvoddishöavasam prapayya bhagavatah pada-dhavanadikam danta-dhavanavasanam sakalam eva paricaranam kritva bhikshottaram sukha-nivishöe sati tasmin sa-vaimanasyam.) deva bhaööacaryenanyad api nimantritam asti.
deva—O Lord; bhaööacaryena—by Bhattacarya; sa-anucarah—with associates; eva—indeed; nimantritah—invited; asi—You are; tat—therefore; itah—thus; eva—indeed; agacchantu—may come; iti—thus; purva—previously; uddishöa—indicated; avasam—residence; prapayya—entering; bhagavatah—of the Lord; pada—of the feet; dhavana—washing; adikam—beginning with; danta—teeth; dhavana—washing; avasanam—seat; sakalam—all; eva—certainly; paricaranam—service; kritva—having done; bhiksha—meal; uttaram—after; sukha—happily; nivishöe—situated; sati—being so; tasmin—in that; sa-vaimanasyam—with unhappiness; deva—O Lord; bhaööacaryena—by Bhattacarya; anyat—another; api—even; nimantritam—invitation; asti—is.
Gopinatha: Lord, the Bhaööacarya invites You and Your friends to his home. Please come this way. (He brings them to the house and washes the Lord's feet. After arranging for the Lord to brush His teeth and refresh Himself, and after placing Him in a nice seat and offering a meal, He approaches the Lord and unhappily says:) O Lord, the Bhaööacarya has another invitation to present before You.
bhagavan: kim tat?
kim—what?; tat—is that.
Bhagavan: What is it?
gopinathah: sampradayika-sannyasinah sakasad yoga-paööam grahayitva vedantam shravayishyati.
sampradayika—of his sampradaya; sannyasinah—of a sannyasi; sakasat—at once; yoga-paööam—the sannyasi's garment; grahayitva—having given; vedantam—Vedanta; shravayishyati—cause to hear.
Gopinatha: He invites You to accept the sannyasi's garment and hear the Vedanta-sutra from a sannyasi of his sampradaya.
bhagavan: anugrihito 'smi tena bhavatv evam karishyami.
anugrihitah—grateful; asmi—I am; tena—by this; bhavatu—may be; evam—thus; karishyami—I will do.
Bhagavan: I am grateful to him. So be it. I will do it.
mukundah: deva acaryena tad-avadhi tena vak-sphulinga-nikarena dandahyamana-hridayena sthiyate. maha-prasado 'pi nadya svi-krito 'sti.
deva—O Lord; acaryena—by the acarya; tad-avadhi—in that way; tena—by that; vak—of words; sphulinga-nikarena—by sparks; dandahyamana—burning; hridayena—heart; sthiyate—remains; maha-prasadah—great kindness; api—even; na—not; adya—today; svi-kritah—accepted; asti—is.
Mukunda: O Lord, Bhaööacarya's words are like sparks that have set Gopinatha Acarya's heart on fire. He does not think this invitation is a great kindness.
bhagavan: acarya balako 'smi. yad ayam mam prati snihyati tenaivedam avadit. katham atra duyase?
acarya—O acarya; balakah—a child; asmi—I am; yat—what; ayam—this; mam—Me; prati—to; snihyati—loves; tena—by this; eva—indeed; idam—this; avadit—said; katham—why?; atra—here; duyase—you are unhappy?
Bhagavan: Acarya, I am a child. It is out of affection for Me that the Bhaööacarya speaks these words. Why are you unhappy?
gopinathah: bhagavan shri-caranair idam me shalyam hridayad uddhriyate cet tada jivitam dharayishye. (iti roditi.)
bhagavan—Lord; shri-caranaih—by the Lord; idam—this; me—of me; shalyam—the arow; hridayat—from the heart; uddhriyate—is removed; cet—if; tada—then; jivitam—life; dharayishye—O will maintain; iti—thus; roditi—cries.
Gopinatha: Lord, only if You remove this arrow from my heart, will I be able to remain alive. (He cries.)
bhagavan: pundarikakshas te manoratham purayishyati. damodara bhavatayam nimantryatam.
pundarikakshah—the lotus-eyed Lord; te—of you; manoratham—the desire; purayishyati—wil fulfill; damodara—O Damodara; bhavata—by you; ayam—this; nimantryatam—may be explained.
Bhagavan: Lotus-eyed Lord Jagannatha will fulfill your desire. Damodara, explain everything to Him.
damodarah: yathajnapayasi. (iti tam adaya nishkramati.)
bhagavan: jagadananda bhagavatah pundarikakshasya rajani-shesha-shayanotthapana-lila yatha drishyate tatha yataniyam.
yatha—as; ajnapayasi—You order; iti—thus; tam—him; adaya—taking; nishkramati—exits; jagadananda—O jagadananda; bhagavatah pundarikakshasya—of the lotus-eyed Lord; rajani—night; shesha—remnant; shayana—sleep; utthapana—rising; lila—pastime; yatha—as; drishyate—is seen; tatha—so; yataniyam—should be done.
Damodara: As You order. (He takes Gopinatha and exits.)
Bhagavan: Jagadananda, an arrangement should be made that we may see lotus-eyed Lord Jagannatha's pastimes when He awakens at mangala-arati after the night is over.
damodarah: bhagavan yathajnam maha-prasadena bhojito 'yam atraiva shishayishur asti.
pravishya—entering; acaryena saha—with the acarya; bhagavan—O Lord; yatha—as; ajnam—the order; maha-prasadena—with maha-prasadam; bhojitah—eaten; ayam—this; atra—here; eva—indeed; shishayishuh—desiring to take rest; asti—is.
(Damodara enters with Gopinatha Acarya.)
Damodara: Lord, by Your order he has taken maha-prasadam. Now he wishes to takes rest.
bhagavan: sadhu sadhu.
Bhagavan: Very good. Very good.
(iti sarve priya-sankathaya muhurtan gamayanti.)
iti—thus; sarve—all; priya-sankathaya—with happy conversation; muhurtan—for a moment; gamayanti—goes; pani—in the hand; shankha—conchshell; dhvanih—sound.
(Speaking happily for a moment, everyone begins to depart.)
(The sound of a conch-shell comes from behind the scenes.)
sarve: (sa-camatkaram) aho yama-shesheva triyama. yad ayam
pur-devyah shayanotthitav iva calat-sarvanga-bhusha-kvanah
kim va deva-kulasya varana-pater udbrimhitam brimhitam
ayateti kripa-nidheh kim u kripa-devya jagat-praninam
ahvana-dhvanir abhyupaiti madhurah shri-pani-shankha-dhvanih
sa-camatkaram—surprised; ahah—Oh; yama-shesha iva—as in an hour; triyama—th night; yat—what; ayam—this; pur-devyah—the pura-devis; shayana—from sleep; utthitau—risen; iva—as if; calat—moving; sarva—all; anga—limbs; bhusha—of decorations; kvanah—sounds; kim—what?; va—or; deva-kulasya—of the temple; varana-pateh—of the Lord; udbrimhitam—increased; brimhitam—increased; ayata-arrived; iti—thus; kripa-nidheh—of the ocean of mercy; kim u—indeed; kripa-devya—goddesses of mercy; jagat-praninam—of the people of the world; ahvana-dhvanih—calling; abhyupaiti—attains; madhurah—sweet; shri-pani-shankha-dhvanih—the sound of the conch-shell.
Everyone: (surprised) The night is over. The pura-devis have risen. Their ornaments are tinkling. The temple elephants are roaring. The sweet sound of the conchshell announces to the people of the world the waking of Lord Jagannatha, who is an ocean of mercy.
bhagavan: tad aho avitatham eva gateyam rajani. acarya ehi sahaiva pundarikakshasya shayanotthanavakasham pashyama.
tat—that; ahah—oh; avitatham—truth; eva—indeed; gata—gone; iyam—the; rajani—night; acarya—acarya; ehi—come; saha—with; eva—indeed; pundarikakshasya—of the lotus-eyed Lord; shayana—from bed; uthana—rising; avakasham—occasion; pashyama—let us see.
Bhagavan: Then it is true that the night is over. Acarya, let us see lotus-eyed Lord Jagannatha's rising from bed.
gopinathah: yathajnapayasi. (iti tat-samayocitam karma kartum nishkrantah.)
yatha—as; ajnapayasi—You order; iti—thus; tat-samaya—to that time; ucitam—appropriate; karma—actions; kartum—to do; nishkrantah—exits.
Gopinatha: As You order. (To perform the duties appropriate to that time, He exits.)
kashcit: kah ko 'tra bhoh? gopinathacaryah kva vartate vrittam taj janasi? (akashe lakshyam baddhva.) kim bravishi? acaryah shri-krishna-chaitanya-devasya nikaöe iti. bhavatu tatraiva yami. (iti katicit padani gatva puro 'valokya) aho ayam esha acaryo bhavishyati. (ity upasarpati.)
pravishya—entering; sa-tvaram—with haste; kah—who?; kah—who?; atra—here; bhoh—oh; gopinathacaryah—Gopinatha Acarya; kva—where?; vartate—is; vrittam—done; tat—that; janasi—you know; akashe—in the sky; lakshyam baddhva—glancing; kim—what?; bravishi—do you say?; acaryah—acarya; shri-krishna-chaitanya-devasya nikaöe—near Shri Krishna Chaitanya; iti—thus; bhavatu—may be; tatra—there; eva—indeed; yami—I go; iti—thus; katicit padani—some steps; gatva—going; purah—ahead; avalokya—looks; ahah—oh; ayam—this; eshah—he; acaryah—the acarya; bhavishyati—will be; iti—thus; upasarpati—approaches.
(A man hastily enters.)
Man: Who, who is here? Where is Gopinatha Acarya? Do you know? (He glances at the sky.) What do you say? Gopinatha Acarya is with Shri Krishna Chaitanyadeva. So be it. I will go there. (He takes a few steps and then looks ahead.) Ah! Here is the Acarya. (He approaches.)
(tatah pravishaty acaryah.)
acaryah: aho jata-prayo 'yam samayah shayanotthanasya. tad aham tvarayami bhagavantam.
tatah—then; pravishati—enters; acaryah—acarya; ahah—oh; jata—manifested; prayah—almost; ayam—this; samayah—time; shayana—from bed; utthanasya—rising; tat—that; aham—I; tvarayami—will hurry; bhagavantam—to the Lord.
(Enter Gopinatha Acarya.)
Acarya: It is almost time for Lord Jagannatha to rise from bed. I must hurry to the Lord.
purushah: (upashrtya) acarya bhaööacaryo vijnapayati shri-krishna-chaitanya-devo yatha bhagavato jagannatha-devasya shayyotthanam pashyati tatha tvayaiva sange kritva yataniyam.
purusah—man; upashrtya—approaching; acarya—O acarya; bhaööacaryah—Bhattacarya; vijnapayati—informs; shri-krishna-chaitanya-devah—Shri Krishna Chaitanyadeva; yatha—as; bhagavato jagannatha-devasya—of Lord Jagannatha; shayya—from bed; utthanam—rising; pashyati—sees; tatha—so; tvaya—by You; eva—certainly; sange—in the company; kritva—doing; yataniyam—may be done.
Man: (approaches) Acarya, the Bhaööacarya sends this instruction: "Please meet with Shri Krishna Chaitanyadeva and go with Him to see Lord Jagannatha rise from bed."
gopinathah: yathajnam akaravami. (iti shri-krishna-chaitanya-devam tvarayitum upasarpati.)
yatha-ajnam—as it is ordered; akaravami—I will do; iti—thus; shri-krishna-chaitanya-devam—Lord Chaitanya; tvarayitum—to hurry; upasarpati—approaches.
Gopinatha: I will follow his order. (He approaches Shri Krishna Chaitanyadeva to quickly take Him to the temple.)
(tatah pravishati sanucaro devah.)
devah: mukunda vilokyatam ko vilamba acaryasya.
tatah—then; pravishati—enters; sanucarah—with His associates; devah—the Lord; mukunda—O Mukunda; vilokyatam—should be seen; kah—what; vilamba—the delay; acaryasya—of the acarya.
(The Lord enters with His associates.)
Deva: Mukunda, see why the Acarya is late.
gopinathah: esho 'ham bhagavantam pratikshamano varte.
eshah—he; aham—I; bhagavantam—the Lord; pratikshamanah—waiting; varte—I am.
Gopinatha: I am he. I am simply waiting for the Lord.
bhagavan: tad agre gamyatam.
tad agre—ahead; gamyatam—go.
Bhagavan: You go first.
acaryah: (tatha kritva) bhagavann ita itah. (iti pravesham naöayitva jagan-mohanam asadya) deva pashya
nidra-bhanga-bhritalaso sukham iva vyadaya sheshe 'nisho
jrimbharambham ivatanoti sa iyam prasada esa prabhoh
tatha—so; kritva—doing; bhagavan—O Lord; ita itah—this way. This way; iti—thus; pravesham—entrance; naöayitva—manifesting dramatically; jagan-mohanam—Jagan-mohana; asadya—attaining; deva—O Lord; pashya—look; tat-kalina—that time; kavaöa-vaöa-nivida—great doors; uddhate—open; vinishkramata—exited; garbhagara-garishöha-saurabha-bharenamodam—with a sweet fragrance; abhyudvaman—emitting; nidra—sleep; bhanga—breaking; bhrita-alasah—sleep; sukham—happily; iva—as if; vyadaya—manifesting; sheshe—in the remnant; anishah—morning; jrimbharambham—morning; iva—as if; atanoti—manifests; sa iyam—that; prasada—temple; esa—this; prabhoh—of the Lord.
Acarya: (He does that.) This way. This way. (He enters the temple and goes to the place known as Jagan-mohane.) Lord, Look! Now that the night is over the great wide-open temple-doors bring the a very sweet fragrance of burning incense. It is as if the temple of the Lord has awakened in the morning and opened its mouth with a great, sleepy yawn.
api ca. deva ashcaryam ashcaryam
kukshau talpata utthitasya jayato lakshmi-pater locane
kalindi-salilodare vijayini vatena ghurnayite
pronmatta-bhramaravalidha-jaöhare sat-pundarike iva
api ca—furthermore; deva—O Lord; ashcaryam—wonderful; ashcaryam—wonderful; dipa-bhava—lamplight; ghanandhakara-gahane—in the great darkness; gambhira-gambhirika kukshau—deep within; talpatah—from bed; utthitasya—risen; jayatah—glorious; lakshmi-pateh—of the husband of Lakshmi; locane—eyes; kalindi-salilodare—in the Yamuna's waters; vijayini—glorious; vatena—with the breeze; ghurnayite—moving; pronmatta-bhramaravali—maddened bees; idha-jaöhare—resting within; sat-pundarike—beautiful lotus; iva—as if.
Wonderful! Wonderful! Deep within the lamp-illuminated temple, Lord Jagannatha, the master of the goddess of fortune, rises from His bed. His rolling eyes are like two intoxicated black bees resting in two white lotus flowers moving in the breeze over the dark waters of the Yamuna.
(bhagavan garuda-stambasya pashcad avasthaya sa-spriham pashyati.)
bhagavan—the Lord; garuda-stambasya pashcat—behind the Garuda-stambha; avasthaya—staying; sa-spriham—with longings; pashyati—gazes.
(The Lord stands behind the Garuda-stambha, and gazes with feelings of longing.)
mukundah: acarya pashya pashya
kshanat pradipavalayah samantad
gambhirikayah kuhare jvalantyah
nyag-bhuta-bhaso likhita ivasan
acarya—O acarya; pashya—look; pashya—look; kshanat—in a moment; pradipavalayah—the lamps; samantat—everywhere; gambhirikayah kuhare—in the deep darkness; jvalantyah—lighting; vilocana—eyes; utsaribhih—streaming; ashra—of tears; puraih—with floods; nyag-bhuta-bhasah—still; likhita—painted picture; iva—like; asan—was.
Mukunda: Acarya, look! Look! The lamps illuminate the entire temple. Tears stream from Lord Chaitanya's eyes. He stands motionless as if He were a painted picture.
gopinathah: pashya pashya
hari-vallabha-bhoga esha tat-pashcat
drishyatam adhuna pratar dhupakhyah puja-visheshah.
pashya—look; pashya—look; anuvadana—face; prakshalanam—washed; abhyanga—limbs; snana—bath; bhushanadyam—decorated with ornaments; atha—then; anubala-bhoga-lilaanubala-bhoga; hari-vallabha-bhoga—hari-vallabha-bhoga; esha—that; tat-pashcat—after; drishyatam—may be seen; adhuna—now; pratah—early; dhupakhyah—incense; puja-visheshah—worship.
Gopinatha: Look! Look! Lord Jagannatha's face is now being washed. Now all His limbs are bathed. Now He is offered balya-bhoga and hari-vallabha-bhoga. Look! Now He is worshipped with an offering of incense.
(bhagavan ananda-stimita eva sa-pulakashram pashyaty eva.)
bhagavan—the Lord; ananda-stimitah—stunned with bliss; eva—certainly; sa-pulaka—hairs standing up; ashram—and tears; pashyati—gazes; eva—indeed.
(Stunned, shedding tears, and the hairs of His body standing up in ecstasy, Lord Chaitanya gazes at the Deity.)
acaryah: bho bho jagadanandadayah. pashyata pashyata. pratar dhupasya prasadannam kiyad anjalau kritva kashcin malam ca karayoh kritva kashcid yugapad eva samagacchatah. kim etau maha-prabhave shri-krishna-chaitanyaya dasyatah. kena va preritav etau. atha va shri-jagannathenaiva.
bho bho jagadanandadayah—O O devotees headed by Jagadananda; pashyata—look; pashyata—look; pratah—early in the morning; dhupasya—of incense; prasadannam—prasadam foods; kiyat—how many?; anjalau—in folded hands; kritva—doing; kashcit—someone; malam—a garland; ca—and; karayoh—of the hands; kritva—doing; kashcit—someone; yugapat—at the same time; eva—indeed; samagacchatah—approaches; kim—whethewr?; etau—they; maha-prabhave—powerful; shri-krishna-chaitanyaya—to Lord Chaitanya; dasyatah—will give; kena—by whom?; va—or; preritau—sent; etau—they; atha va—or; shri-jagannathena—by Lord Jagannatha; eva—indeed.
Acarya: O! O devotees headed by Jagadananda, look! Look! Here is someone carrying the incense and prasadam from the early morning offering. Here is someone else carrying in his hands Lord Jagannatha's garland. They are walking together. Will they give these things to Shri Krishna Chaitanya. Who has sent them? Lord Jagannatha has sent them.
(pravishya parshadau shri-krishna-chaitanyam upasarpatah. bhagavan anushritya murdhanam avanamayati. eko malam prayacchati. bhagavan bahir-vaso 'ncalam prasarayati. aparah prasadannam prayacchati. bhagavan ancale kritva shri-jagannatham pranamyaiva simhavat-tvarita-gatir nishkrantah.)
pravishya—entering; parshadau—the two associates; shri-krishna-chaitanyam—Lord Chaitanya; upasarpatah—approach; bhagavan—the Lord; anushritya murdhanam avanamayati—lowers His head; ekah—one; malam—the garland; prayacchati—gives; bhagavan—the Lord; bahir-vasah—the outer garment; ancalam—edge; prasarayati—opens; aparah—the other; prasadannam—prasadam food; prayacchati—gives; bhagavan—the Lord; ancale—in the edge; kritva—doing; shri-jagannatham—to Lord Jagannatha; pranamya—bowing down; eva—indeed; simhavat—like a lion; tvarita—quickly; gatih—walking; nishkrantah—exits.
(The two priests enter and approach Shri Chaitanya.)
(Lord Chaitanya walks up to them and lowers His head. One priest offers Him the garland. Lord Chaitanya spreads out His outer garment. The other priest places the incense and prasadam in it. Lord Chaitanya folds His palms, bows down before Lord Jagannatha, and quickly exits, walking as a lion.)
sarve: aho kim idam. katham asmad eva devo nishkrantah. tad agacchata. kvayam gacchati vilokayama. (iti puran nishkramya katicit-padani gatva purato vilokya.) aho bhagavan sva-vasa-vartma tyaktavan.
sarve—everyone; ahah—Oh; kim—what?; idam—is this; katham—why; asmat—from here; eva—indeed; devah—the Lord; nishkrantah—left; tat—then; agacchata—let us go; kva—where?; ayam—He; gacchati—goes; vilokayama—let us see; iti—thus; puran—from the temple; nishkramya—going; katicit-padani—some stemps; gatva—having gone; puratah—ahead; vilokya—looking; ahah—oh; bhagavan—the Lord; sva-vasa—to His home; vartma—the path; tyaktavan—has left.
Everyone: Ah! What is this? Why did the Lord suddenly leave? Where is He going? Let us see. (They leave the temple, walk a few steps, and then look ahead.) Ah! The Lord has left the path that leads to His home.
gopinathah: (nibhalya) aye damodaradayah sarvabhaumalayam prati devah prasthitavan. tat phalitam bhaööacaryasya sukrita-drumena. tad damodara-jagadanandau bhagavat-sange prayatam mukundena sardham aham asanna-sthala eva tishöhami.
nibhalya—looking; aye—O; damodaradayah—devotees headed by Damodara; sarvabhauma—of Sarvabhauma; alayam—to the home; prati—to; devah—the Lord; prasthitavan—is going; tat—that; phalitam—borne fruit; bhaööacaryasya—of the Bhattacarya; sukrita—of pious deeds; drumena—the tree; tat—then; damodara-jagadanandau—Damodara and Jagadananda; bhagavat-sange—in the Lord's company; prayatam—go; mukundena sardham—with Mukunda; aham—I; asanna-sthala—nearby; eva—certainly; tishöhami—will wait.
Gopinatha: (looking) O devotees headed by Damodara, the Lord is going to Sarvabhauma's house. Now the tree of the Bhaööacarya's pious deeds has borne fruit. Damodara and Jagadananda, you go with the Lord. Mukunda and I will wait nearby.
ubhau: yatha-rucitam bhavate. (iti nishkrantau.)
ubhau—both; yatha-rucitam—as it pleases; bhavate—you; iti—thus; nishkrantau—they exit.
Both: As it pleases you. (They exit.)
gopinathah: ehi mukunda. sarvabhaumasya dvitiya-kakshayam tishöhava. (iti tatha kritva puro 'valokya) aye etau sarvabhauma-bhrityau sa-vismayam ita evopasarpatah. tad apavarya tishöhava. (iti dvaropante tishöhatah.)
ehi—come; mukunda—Mukunda; sarvabhaumasya—of Sarvabhauma; dvitiya—second; kakshayam—in the courtyard; tishöhava—let us stay; iti—thus; tatha—so; kritva—doing; purah—ahead; avalokya—looking; aye—oh; etau—they; sarvabhauma—of Sarvabhauma;bhrityau—two servants; sa-vismayam—filled with wonder; itah—there; eva—indeed; upasarpatah—approach; tat—that; apavarya—attaining; tishöhava—let us stay; iti—thus; dvaropante—in the doorway; tishöhatah—they stand.
Gopinatha: Mukunda, come here. Let us go into Sarvabhauma's courtyard. (They do that and then look ahead.) Ah! Two of Sarvabhauma's servants are walking here. They are filled with wonder. Let us stop them. (They approach the doorway.)
(tatah pravishato bhrityau.)
ekah: ale ese sannasi kampi mohana-mattam janadi. jado bhattacali-e imina gahaggatthe vi-a kide.
tatah—then; pravishatah—enter; bhrityau—the two servants; ekah—one; ale—oh; ese—this; sannasi—sannyasi; kampi—someone; mohana-mattam—magic spells; janadi—knows; jadah—from which; bhattacali-e—Bhattacarya; imina—by him; gahaggatthe vi-a kide—cast a spell.
(The two servants enter.)
First servant: This sannyasi knows magic spells. He cast a spell on the Bhaööacarya.
anyah: ale kilise kide.
anyah—the other; ale—Oh; kilise—what; kide—did He do.
Second servant: What did He do?
prathamah: ale na anasi. sejja-e anutthide jjeva bhattacali-e ese-a amhado sa-anaghara-du-ale gade. tado badda-ena kahi-am bhattacali-a bhattacali-a utthehi utthehi. se sannasi a-adotti. tado hdasamasi-a bhattacali-e utthi-a imassa calane padi-e. tado imina jahannahassa pasa-abhattam hatthe kadu-a bhunkva tti gadidavanto. tado amhanam isale umatte vi-a aki-avicale takkhanam ettena tam bhattam gili-avante akidasinane jjeva aki-amuhapakkhalane jjeva. gili-una ummatte vi-a kanta-idasa-alange na-anajalatthimidavasane ghagghala-kantha-sadde avamhala-lo-a-vivase vi-a bhavi-a mahidale lunthadi. kim huvissadi na anemha.
prathamah—the first; ale—Oh; na—not; anasi—you know; sejja-e—from bed; anutthide—risen; jjeva—indeed; bhattacali-e—Bhattacarya; ese-a—he; amhadah—suddenly; sa-anaghara-du-ale—from the bedroom; gade—went; tadah—then; badda-ena—by a boy; kahi-am—said; bhattacali-a—Bhattacarya; bhattacali-a—Bhattacarya; utthehi—get up; utthehi—get up; se—the; sannasi—sannyasi; a-adotti—has come; tadah—then; dhasamasi-a—frightened; bhattacali-e—Bhattacarya; utthi-a—rising; imassa—of Him; calane—at the feet; padi-e—fell; tadah—then; imina—by Him; jahannahassa—of Lord Jagannatha; pasa-abhattam—prasadam food; hatthe—in the hand; kadu-a—placing; bhunkva—eat; tti—thus; gadidavantah—went; tadah—then; amhanam—suddenly; isale—master; umatte—maddened; vi-a—indeed; aki-avicale—without thinking; takkhanam—that moment; ettena—only; tam bhattam gili-avante—ate; akidasinane—without having bathed; jjeva—certainly; aki-amuhapakkhalane—without having washed his mouth; jjeva—indeed; gili-una—ate; ummatte—mad; vi-a—indeed; kanta-idasa-alange—the hairs of his body erect with ecstasy; na-anajala—the tears from his eyes; tthimida—wetting; vasane—garments; ghagghala—choked up; kantha—throat; sadde—sound; avamhala-lo-a-vivase—overcome with sickness; vi-a—indeed; bhavi-a—on the ground; mahidale—on the surface; lunthadi—rolled about; kim—what?; huvissadi—will happen; na—not; anemha—I know.
First servant: I don't know. As soon as the Bhaööacarya rose from bed, the sannyasi suddenly entered the bedroom. Then the brahmana boy said: "Bhaööacarya, Bhaööacarya, wake up! Wake up! The sannyasi has come."
The Bhaööacarya was frightened. He got up and fell down at the sannyasi's feet. Then the sannyasi put some of Lord Jagannatha's prasadam food in the Bhaööacarya's hand and said: "Eat." We have never seen the Bhaööacarya eat prasadam in this way before. He was like a madman. Without giving a moment's thought he devoured that prasadam at once. He had not bathed. He had not even washed his mouth. After he ate the prasadam he became like a madman. The hairs of his body stood up. Tears flowed from his eyes and moistened his garments. His voice became choked up. He became overwhelmed by some sickness, forgot everything, and began to roll about on the ground. I do not know what will happen now.
gopinathah: (akarnya) mukunda shrutam.
akarnya—listening; mukunda—Mukunda; shrutam—heard.
Gopinatha: (listening) Mukunda, did you hear that?
mukundah: tavanutapenaiva devenedam adhyavasitam.
tava—of you; anutapena—by the unhappiness; eva—indeed; devena—by the Lord; idam—this; adhyavasitam—did.
Mukunda: The Lord did this because you were unhappy about Bhaööacarya's condition.
bhrtyau: a-accha. amhe gopinahacali-am maggema. (iti nishkrantau.)
a-accha—come; amhe—we; gopinahacali-am—for Gopinatha Acarya; maggema—will search; iti—thus; nishkrantau—they exit.
The Two servants: Come. We will look for Gopinatha Acarya. (They exit.)
gopinathah: bhadram bhoh. bhadram. yadabhyam aham na drishöah, tad itah sthitva damodara-jagadanandau pratipalayava. (iti tatha kurutah.)
bhadram—good; bhoh—Oh; bhadram—good; yada—when; abhyam—by them; aham—I; na—not; drishöah—was seen; tat—then; itah—here; sthitva—staying; damodara-jagadanandau—Damodara and Jagadananda; pratipalayava—let us wait; iti—thus; tatha—in that way; kurutah—they act.
Gopinatha: Good. Good. They did not see me. Let us wait here for Damodara and Jagadananda. (They do that.)
(tatah pravishati vismayam naöayan damodarah.)
vina varim baddho vana-madakarindro bhagavata
vina sekam svesham samita iva hrit-tapa-dahanah
yadriccha-yogena vyaraci yad idam pandita-pateh
kaöhoram vajrad apy amritam iva ceto 'sya sa-rasam
tatah—then; pravishati—enters; vismayam—wonder; naöayan—representing dramatically; vina—without; varim—a rope; baddhah—bound; vana-madakarindrah—wild jungle elephant; bhagavata—by the Lord; vina—without; sekam—showering water; svesham—own; samita—extinguished; iva—as if; hrit—in the heart; tapa—of suffering; dahanah—fire; yadriccha-yogena—spontaneously; vyaraci—did; yat—what; idam—that; pandita-pateh—of the king of panditas; kaöhoram—harder; vajrat—than a thunderbolt; api—even; amritam—nectar; iva—like; cetah—heart; asya—of Him; sa-rasam—sweet.
(Enter Damodara, filled with wonder.)
Damodara: Without a rope the Lord tied this wild jungle elephant. Without showering water He extinguished the forest-fire in his heart. He made the king of panditas' heart, which was harder than thunder, sweet as nectar.
gopinathah: (upashrtya) damodara kim tat.
upashrtya—approaching; damodara—O Damodara; kim—what?; tat—that.
Gopinatha: (approaches) Damodara, what happened?
damodarah: asti rahasyam. kathayishyamah. kintu maya bhavad-artham ita agatam. dvarantarena nishkramya labdhavasam bhagavantam anusarama. (iti trayah katicit-padani parikramanti.)
asti—is; rahasyam—a secret; kathayishyamah—I will tell; kintu—but; maya—by me; bhavad-artham—for your sake; itah—here; agatam—come; dvarantarena—through the door; nishkramya—exiting; labdha—attained; avasam—home; bhagavantam—the Lord; anusarama—we will follow; iti—thus; trayah—the three; katicit—some; padani—steps; parikramanti—walk.
Damodara: It is very confidential. I will tell you. I have come here for your sake. Let us leave by another door, return home, and approach the Lord. (The three of them walk a few steps.)
(damodarah vina varim ity adi pathitva sarvam eva kathayati.)
damodarah—Damodara; vina varim iti adi—Text 226; pathitva—reciting; sarvam—all; eva—indeed; kathayati—tells.
Damodara: Without a rope the Lord tied this wild jungle elephant. Without showering water He extinguished the forest-fire in his heart. He made the king of panditas' heart, which was harder than thunder, sweet as nectar. (Damodara then tells all that had happened.)
gopinathah: shrutam eva sarvam mithah kathayatos tad bhrityayoh pramukhatah.
shrutam—heard; eva—indeed; sarvam—all; mithah—together; kathayatoh—talking; tat—of him; bhrityayoh—of two servants; pramukhatah—from the mouths.
Gopinatha: We already heard all this from the mouths of two servants as they talked.
damodarah: taviva prasadad idam tasya saubhagyam. tad ehi shighram. bhagavat-samipam anusarama. yad ayam bhaööacaryo 'pi kritahnikas tatragata-praya eva idanim asyashayo gamyah. tad idanim vak-prayoga eva nabhut. (iti nishkramanti.)
tava—your; eva—indeed; prasadat—because of the mercy; idam—this; tasya—of him; saubhagyam—good fortune; tat—therefore; ehi—come; shighram—quickly; bhagavat—the Lord; samipam—near; anusarama—we will follow; yat—what; ayam—he; bhaööacaryah—trhe Bhattacarya; api—and; krita—done; ahnikah—daily duties; tatra—there; agata—come; prayah—almost; eva—certainly; idanim—now; asya—of him; ashayo gamyah—arrival; tat—therefore; idanim—now; vak—of talk; prayogah—need; eva—indeed; na—not; abhut—is; iti—thus; nishkramanti—exit.
Damodara: Because of your mercy Sarvabhauma attained this good fortune. Come. Let us quickly go to the Lord. The Bhaööacarya has finished his daily religious duties. He has almost come here. Now is not the time to talk. (They walk.)
(tatah pravishati kritasana-praigraho bhagavan nityanando jagadanandash ca.)
tatah—then; pravishati—enters; kritasana-praigrahah—and sits down; bhagavan—the Lord; nityanandah—Nityananda; jagadanandah—Jagadananda; ca—also.
(The Lord enters and sits down. Nityananda and Jagadananda also enter.)
bhagavan: jagadananda kvasau gopinathacaryah.
jagadananda—Jagadananda; kva—where?; asau—he; gopinathacaryah—Gopinatha Acarya.
Bhagavan: Jagadananda, where is Gopinatha Acarya?
jagadanandah: ayam ayam damodara-mukundabhyam tvaramana acaryah.
ayam—he; ayam—he; damodara-mukundabhyam—with Damodara and Mukunda; tvaramanah—hurrying; acaryah—the acarya.
Jagadananda: The Acarya is hurrying here. Damodara and Mukunda are with him.
gopinathah: (upashrtya) jayati jayati parama-karunikah.
upashrtya—approaches; jayati jayati—all glory! All glory!; parama-karunikah—supremely merciful.
Gopinatha: (approaches) Glory, glory to the supremely merciful Lord!
jagadanandah: aho katham ayam ashruta-purvas te vyahara-vilasah.
ahah—oh!; katham—what?; ayam—this; ashruta-purvah—unheard of; te—of you; vyahara-vilasah—pastimes.
Jagadananda: Ah! What wonderful things did you say?
gopinathah: sa khalu bhavatam eva vedyah. (ity upashrtya pranamati.)
sah—that; khalu—indeed; bhavatam—by you; eva—indeed; vedyah—will be known; iti—thus; upashrtya—approaching; pranamati—bows down.
Gopinatha: That will all become known to you. (He approaches the Lord and bows down.)
nepathye: svamin nayam panthah shri-jagannathalayopasarpanaya.
svamin—Lord; na—not; ayam—this; panthah—the path; shri-jagannatha-alaya-upasarpanaya—leading to Lord Jagannatha's temple.
A Voice From Behind the Scenes: Lord, this is not the path to Lord Jagannatha's temple.
bhagavan: (akarnya) jnayatam acarya. kim etat.
akarnya—listening; jnayatam—know; acarya—O acarya; kim—what?; etat—that.
Bhagavan: (intently listening) Acarya, what is that sound?
gopinathah: nepathyabhimukham avalokya.) jnatam jnatam. ayam ayam bhaööacaryah shri-jagannatham adrishövaiva bhagavac-caranopasarpanartham agacchati.
nepathya-abhimukham—behind the scenes; avalokya—looking; jnatam—known; jnatam—known; ayam—this; ayam—this; bhaööacaryah—Bhattacarya; shri-jagannatham—Lord Jagannatha; adrishöva—not seeing; eva—indeed; bhagavat—of the Lord; carana—the feet; upasarpana-artham—to approach; agacchati—comes.
Gopinatha: (looking behind the scenes) I know. I know. It is he. It is he. It is the Bhaööacarya. Without going first to see Lord Jagannatha he has come here to bow before the Lord's feet.
damodarah: puraiva jnatam asti.
pura—before; eva—indeed; jnatam—known; asti—was.
Damodara: I knew this would happen.
(iti sarve tan-mukham ikshamanas tishöhanti.)
iti—thus; sarve—everyone; tan-mukham—ahead; ikshamanah—looking; tishöhanti—stands.
(Everyone looks ahead.)
(tatah pravishati vismayotphulla-manah sarvabhaumah
sarvabhaumah: (svagatam) aho avitatham evaha gopinathacaryah. asmakam api ceto yad idrisham ajani tad ayam ishvara eva. (iti pravesham naöayati.) (acarya utthayabhigacchati.)
sarvabhaumah: (agre 'valokya) acarya kim kurvanti svaminah.
tatah—then; pravishati—enters; vismaya—with wonder; utphulla—blossoming; manah—mind; sarvabhaumah—Sarvabhauma; svagatam—aside; ahah—oh; avitatham—true; eva—indeed; aha—said; gopinathacaryah—Gopinatha; asmakam—of us; api—also; cetah—heart; yat—what; idrisham—like this; ajani—manifested; tad ayam—that; ishvarah—Lord; eva—indeed; iti—thus; pravesham—entrance; naöayati—acts out; acarya—acarya; utthaya—rise; abhigacchati—comes; agre—ahead; avalokya—looks; acarya—O acarya; kim—what?; kurvanti—does; svaminah—the Svami.
(His heart filled with wonder and happiness, Sarvabhauma enters.)
Sarvabhauma: (aside) Ah! Gopinatha Acarya spoke the truth. My heart now understands that Shri Chaitanya is the Supreme Personality of Godhead.
(He eagerly walks.) Ah! This is the home of my maternal aunt. I will enter. (He enters.)
(Gopinatha Acarya rises and greets him.)
Sarvabhauma: (looking ahead) Acarya, what is the svami doing?
acaryah: ita ita agacchantu bhavantah.
itah itah—this way. This way; agacchantu—come; bhavantah—you.
Acarya: Come this way.
sarvabhaumah: (upashrtya bhagavantam dandavat pranamyanjalim baddhva.
nana-lila-rasa-vashataya kurvato loka-lilam
sakshat-kare 'pi ca bhagavato naiva tat-tattva-bodhah
jnatum shaknoty ahaha na puman darshanat sparsha-ratnam
yavat sparshaj janayatitaram loha-matram na hema
upashrtya—approaching; bhagavantam—the Lord; dandavat—like a stick; pranamya—bowing down; anjalim baddhva—with folded hands; nana—various; lila—of pastimes; rasa—sweetness; vashataya—by being overcome; kurvatah—doing; loka—of this world; lilam—pastimes; sakshat-kare—directly manifested; api—even; ca—also; bhagavatah—of the Lord; na—not; eva—indeed; tat-tattva—the truth of Him; bodhah—knowing; jnatum—to know; shaknoti—able; ahaha—aha; na—no; puman—person; darshanat—from seeing; sparsha-ratnam—touchstone; yavat—as; sparshat—from touch; janayatitaram—creates; loha-matram—people; na—not; hema—gold.
Sarvabhauma: (approaching the Lord he folds his hands and offers dandavat obeisances.) When a sparshamani jewel no longer turns iron into gold, then a learned devotee will not understand whether the Supreme Personality of Godhead, who in the course of enjoying various transcedental pastimes sometimes appears in this material world, is present before him.
svajana-hridaya-sadma natha padmadhinatho
bhuvi carasi yatindra-cchadmana padmanabhah
katham iha pashu-kalpas tvam analpanubhavam
prakaöam anubhavamo hanta vamo vidhir nah
api ca—furthermore; svajana—of the devotees; hridaya—heart; sadma—home; natha—O Lord; padma-adhinathah—the husband of the goddess of fortune; bhuvi—in the world; carasi—You move; yati-indra-cchadmana—disguised as a great sannyasi; padmanabhah—lotus-navel Lord; katham—why?; iha—here; pashu-kalpah—like an animal; tvam—You; analpa-anubhavam—all-powerful; prakaöam—manifest; anubhavamah—percieving; hanta—Oh; vamah—kind; vidhih—fate; nah—our.
O Lord Padmanabha, who stays in the hearts of the devotees, O husband of the goddess of fortune, You now walk the earth in the form of a sannyasi. How is a person like myself, who am little more than a dumb animal, able to see You, the all-powerful Supreme Lord? Fate is very kind to me.
bhagavan: (karnau pidhaya) bhaööacarya bhavad-vatsalya-patram evasmi. tat kim idam ucyate. (svagatam) aho idanim asyasayah pariksaniyah. (prakasham) hamho mahashaya nirucyatam kas tavac chastrarthah.
karnau—ears; pidhaya—covering; bhaööacarya—O Bhattacarya; bhavad-vatsalya-patram—the object of You paternal affection; eva—indeed; asmi—I am; tat—this; kim—what?; idam—this; ucyate—is said; svagatam—aside; ahah—ah; idanim—now; asya—of him; asayah—the heart; pariksaniyah—will be tested; prakasham—openly; hamhah—O; mahashaya—great one; nirucyatam—may be quoted; kah—what?; tavat—in that way; shastra-arthah—words of scripture.
Bhagavan: (covers His ears) Bhaööacarya! What are you saying? I am simply a child and you the parent who protects and loves Me. (aside) Aha! Now I will test his heart. (openly) Sir, what scripture can you cite to support these words?
bhaööacaryah: (anjalim baddhva) bhagavan
shastram nana-matam api tatha kalpitam sva-sva-rucya
no cet tesham katham iva mithah khandane panditatvam
tatroddeshyam kim api paramam bhakti-yogo murarer
nishkamo yah sa hi bhagavato 'nugrahenaiva labhyah
anjalim baddhva—folding his hands; bhagavan—O Lord; shastram—scripture; nana-matam—many opinions; api—also; tatha—so; kalpitam—considered; sva-sva-rucya—to ones own liking; na—not; u—indeed; cet—if; tesham—of them; katham—how?; iva—as if; mithah—togather; khandane—in destruction; panditatvam—scholarship; tatra—there; uddeshyam—to be indicated; kim api—something; paramam—great; bhakti-yogah—devotional service; murareh—of Lord Murari; nishkamah—desireless; yah—who; sah—he; hi—indeed; bhagavatah—of the Lord; anugrahena—mercy; eva—indeed; labhyah—attainable.
Bhaööacarya: (folding his hands) To demonstrate their intellectual prowess, philosophers write books to refute the theories of others. Their conclusions are different from the words of Vedic literature, which describe unmotivated devotional service found only by the mercy of the Lord.
vedah puranani ca bharatam ca
tantrani mantra api sarva eva
brahmaiva vastu pratipadayanti
tattve 'sya vibhramyati sarva eva
api ca—furthermore; vedah—Vedas; puranani—Puranas; ca—and; bharatam—Mahabharata; ca—and; tantrani—Tantras; mantrah—mantras; api—also; sarve—all; eva—indeed; brahma—Brahman; eva—indeed; vastu—reality; pratipadayanti—prove; tattve—in truth; asya—of Him; vibhramyati—bewilder; sarve—all; eva—indeed.
Although the Vedas, Puranas, Mahabharata, Tantras and mantras all describe the Supreme Brahman, philosophers are still bewildered about Brahman's real nature.
yasmin brihatvad atha brimhanatvan
ye nirvisheshatvam udirayanti
te naiva tat sadhayitum samarthah
yatah—from which; yasmin—in which; brihatvat—because of being great; atha—then; brimhanatvat—beacuse of being expanded; mukhya-arthavattve—in the direct meaning; savisheshatayam—in having qualities; ye—who; nirvisheshatvam—not having qualities; udirayanti—say; te—they; na—not; eva—indeed; tat—that; sadhayitum—to know; samarthah—are able.
The word "brahman" comes from the verbal root “brimh", and so Brahman means either "the greatest", or “He who protects all living entities." These two meanings indicate that Brahman is a person with qualities. They who repeat the theory that Brahman has no qualities do not understand this.
tatha hi. hayashirsha-pancaratram
ya ya shrutir jalpati nirvishesham
sa sabhidhatte savishesham eva
vicara-yoge sati hanta tasam
prayo baliyah savishesham eva
tatha hi—furthermore; hayashirsha-pancaratram—the Hayashirsha-pancaratra; ya ya—whatever; shrutih—scripture; jalpati—says; nirvishesham—without qualities; sa—that; sa—that; abhidhatte—says; savishesham—with qualities; eva—indeed; vicara-yoge sati—in consideration; hanta—ah!; tasam—of them; prayah—for the most part; baliyah—more powerful; savishesham—with qualities; eva—certainly.
This is described in Hayashirsha-pancaratra:
"Whatever Vedic mantras describe the Absolute Truth impersonally only prove in the end that the Absolute Truth is a person. The Supreme Lord is understood in two features: impersonal and personal. If one considers the Supreme Personality of Godhead in both features, he can actually understand the Absolute Truth. He knows that the personal understanding is stronger because we see that everything is full of variety. No one can see anything that is not full of variety."*
tatha hi. anandad dhy eva khalv imani bhutani jayante anandenaiva jatani jivanti anandam prayanti abhisamvishanti ity adikaya shrutya apadana-karana-karmadi-karakatvena visheshavattvapatteh. evam yato va imani bhutani jayante ity adikaya sa aikshata ity adau so 'kamayata ity adau ca ikshanam paryalocanam kamah sankalpah ity abhyam api visheshavattvan na tavan nirvisheshatvam upapannam na bhavati. ayate ca visheshe rupasyapi visheshad ayatatvam. na tu tad-rupam prakritam jyotish caranabhidhanad iti. jyotisho 'prakritatvam yatha sadhyate tatha tasya rupasyapiti. kevala-nirvisheshatve shunyavadavasarah prasajyeta. tena brahma-shabdo mukhya eva mukhyatvena bhagavan brahmety avashishöam. tatha ca brahmeti paramatmeti bhagavan iti shabdyate sva-paksha-rakshana-graha-grahilas tu mukhyartha bhavabhave 'pi lakshanaya nirupayitum ashakyam api nirvisheshatvam ye pratipadayanti tesham duragraha-matram. vastutas tu.
tatha hi—furthermore; anandat—from bliss; hi—indeed; eva—indeed; khalu—indeed; imani—these; bhutani—entities; jayante—are born; anandena—by bliss; eva—indeed; jatani—born; jivanti—live; anandam—bliss; prayanti—go; abhisamvishanti—enter; iti—thus; adikaya—beginning; shrutya—with Sruti; apadana-karana—cause; karma—action; adi—beginning; karakatvena—as the doer; visheshavattva-apatteh—as having qualities; evam—thus; yatah—from whom; vai—indeed; imani—these; bhutani—entities; jayante—are born; iti—thus; adikaya—beginning with; sah—He; aikshata—saw; iti—thus; adau—beginning; sah—He; akamayata—desired; iti—thus; adau—beginning; ca—and; ikshanam—seeing; paryalocanam—sight; kamah—kama; sankalpah—desire; iti—thus; abhyam—by both; api—also; visheshavattvat—because of having qualities; na—not; tavat—then; nirvisheshatvam—state of not having qualities; upapannam—attained; na—not; bhavati—is; ayate—attained; ca—and; visheshe—qualities; rupasya—of the form; api—and; visheshat—from qualities; ayatatvam—attainment; na—not; tu—but; tad-rupam—His form; prakritam—material; jyotih—splendor; carana—feet; abhidhanat—fropm the designation; iti—thus; jyotishah—of splendor; aprakritatvam—non-material nature; yatha—as; sadhyate—is attained; tatha—so; tasya—of Him; rupasya—of the form; api-—also; iti—thus; kevala-nirvisheshatve—in not having any qualities; shunyavadavasarah—they theory of voidism; prasajyeta—is attained; tena—by this; brahma—Brahman; shabdah—the word; mukhya—primary; eva—indeed; mukhyatvena—primary meaning; bhagavan—the Supreme Person; brahma—Brahman; iti-thus; avashishöam—is attained; tatha—so; ca—and; brahmeti paramatmeti bhagavan iti shabdyate—Shrimad-Bhagavatam 1.7.11; sva-paksha-rakshana-graha-grahilah—protecting His devotees; tu[indeed; mukhyartha—primary meaning; bhava—in being; abhave—and not being; api—also; lakshanaya—by the indirect meaning; nirupayitum—to describe; ashakyam—impossible; api—also; nirvisheshatvam—being without qualities; ye—who; pratipadayanti—demonstrate; tesham—of them; duragraha-matram—difficult to acept; vastutah—in truth; tu—certainly.
The Vedic scriptures also say: "Anandad dhy eva khalv imani bhutani jayante anandenaiva jatani jivanti anandam prayanti abhisamvishanti" (From the Supreme trasncendental bliss the living entities are born. By the supreme transcendental bliss the living entities are maintained. Into the Supreme transcendental bliss the living entities enter at the time of cosmic anihilation.) By the use of the word "ananda" (bliss) in the ablative and instrumental cases, the Shruti-shastra confirms that the Supreme Brahman has the quality of bliss. The Shruti-shastra also explains: "yato va imani bhutani jayante" (From the Supreme Brahman all living entities were born.), "Sa aikshata" (The Supreme Brahman cast His glance.), and "So 'kamayata" (The Supreme Brahman desired.) These references to glancing and desiring also confirm that the Supreme Brahman possesses qualities.
The Shruti-shastra further says: "Jyotishash caranabhidhanat (The Supreme Brahman has a spiritual form.) The word "jyotishah" here means "not material". The form of the Supreme Brahman is not material. In spite of all evidence to the contrary, the voidists and impersonalitsts will still insist that the Supreme Brahman has no qualities. They are wrong. The word "brahman" literally means "the supremely opulent Personlity of Godhead".
The Personal nature of the Supreme Brahman is also described in the following statement of Shrimad-Bhagavatam (1.7.11):
vadanti tat tattva-vidas
tattvam yaj jnanam advayam
bhagavan iti shabyate
"Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramatma or Bhagavan."*
As a man is haunted by a ghost, these impersonalists are haunted by the desire to establish their philosophy. In this way they reject the obvious meaning of the scriptures and try to establish their own fanciful and untenable conclusion that the Absolute has neither qualities nor personality. All their arguments are a useless waste of time.
anando dvi-vidhah prokto
murtanando 'cyuto matah
amurtah paramatma ca
jnana-rupash ca nirgunah
sva-sva-rupash ca kuöa-stho
brahma ceti satam matam
bhedas tu kalpito vedair
anandah—bliss; dvi—two; vidhah—kinds; proktah—said; murta—form; amurta—without form; prabhedatah—by the difference; amurtasya—of the formless; ashrayah—shelter; murtah—form; murta—form; anandah—bliss; acyutah—infallible; matah—considered; amurtah—formless; paramatma—Paramatma; ca—also; jnana-rupah—form of knowledge; ca—and; nirgunah—withotu qualities; sva-sva-rupah—own form; ca—also; kuöa-sthah—standing on the boundary; brahma—Brahman; ca—and; iti—thus; satam—of the devotees; matam—opinion; amurta-murtayoh—of the form and formless; bhedah—difference; na—not; asti—is; tattva—the truth; vicaratah—from the consideration; bhedah—difference; tu—indeed; kalpitah—considered; vedaih—by the Vedas; mani—of jewels; tat-tejasoh—of the splendor; iva—like; iti—thus; hayashirsha-pancaratram—the Hayashirsha-pancaratra.
Their arguments are answered by the following statement of the Hayashirsha-pancaratra:
"Transcendental bliss is divided into two kinds:
1. formless bliss, and 2. bliss with a form.
Bliss with a form is the shelter and resting place of the formless bliss.
The bliss with a form is the infallible Personality of Godhead Lord Krishna.
The learned devotees know that the word "brahman" refers to
1. the formless Brahman, 2. the all-pervading Supersoul, 3. the form of transcendental knowledge, 4. The Supreme Personality of Godhead whose spiritual form is beyond the touch of the modes of material nature, and 5. the individual spirit soul (jiva).
They who know the truth say there is no real difference between the formless bliss and the transcendental bliss with form. The Vedas say these two are different in the same way as a jewel and its splendor are different."
tatha kapila-pancaratre 'pi agastyam prati kapila-vakyam
dve brahmani tu vijneye
murtam camurtam eva ca
dhyeyo narayano vibhuh
iti pancaratrika-matam eva nirmatsaram.
tatha—so; kapila-pancaratre—in the Kapila-pancaratra; api—and; agastyam prati—to agastya; kapila-vakyam—Kapila's words; dve brahmani—two brahmans; tu—indeed; vijneye—known; murtam—form; ca—and; amurtam—without form; eva—certainly; ca—and; murta—form; amurta—without form; svabhavah—nature; ayam—this; dhyeyah—considered; narayanah—Narayana; vibhuh—Lord; iti—thus; pancaratrika-matam—the opinion of the Pancaratra; eva—indeed; nirmatsaram—without envy.
This same point is explained in the Kapila-pancaratra, where Lord Kapila says to Agastya Muni: "The Supreme Brahman has two features: personal and impersonal. One should think of the Supreme Lord, Narayana, as simultaneously personal and impersonal." This is the unbiased opinion of the Kapila-pancaratra.
kevala-nirvishesha-brahma-vadinas tu amurtanandam eva brahma iti nirupayantah sva-vasanaparushyam eva prakaöayanti. na tu te nirvisheshatvam sthapayitum shaknuvanti. pancaratrika-mata-svi-kare tu anandam brahmano rupam ekam evadvitiyam brahma ity adi ca siddhyati. rupatvena murtatvam mani-tat-tejasor iva ity uktenadvitiyatvam tena bhagavan eva brahmeti sarva-shastra-matam. vasana-vaishishöhyad eva murtanande bhagavati lila-vigraham iti manvana amurtanandam eva brahmeti kecid ahuh. pancaratrikas tv avigita-shishöa bhagavad-upasakatvat. tena tad-acaritenaiva vedartha anumiyante. tatha ca
kevala—only; nirvishesha—formless; brahma;brahman; vadinah—saying; tu—indeed; amurta—formless; anandam—bliss; eva—certainly; brahma—brahman; iti—thus; nirupayantah—describing; sva-vasanaparushyam—the supreme person; eva—indeed; prakaöayanti—manifests; na—not; tu—indeed; te—they; nirvisheshatvam—being without qualities; sthapayitum—to establish; shaknuvanti—are able; pancaratrika-mata-svi-kare—in accepting the opinion of the pancaratra; tu—indeed; anandam—bliss; brahmanah—of brahman; rupam—form; ekam—one; eva—indeed; advitiyam—without a second; brahma—brahman; iti—thus; adi—beginning; ca—also; siddhyati—proves; rupatvena murtatvam—having a form; mani-tat-tejasoh—of a jewel and its splendor; iva—like; iti—thus; uktena—by the statement; advitiyatvam—being one without a second; tena—by this; bhagavan—bhagavan; eva—indeed; brahma—brahman; iti—thus; sarva-shastra-matam—the opinion of all scripture; vasana-vaishishöhyat—because of differeing desires; eva—indeet— murtanande—form of bliss; bhagavati—in the supreme person; lila-vigraham—pastime form; iti—thus; manvana—considering; amurtanandam—formless blish— eva—indeet— brahma—brahman; iti—thus; kecit—some; ahuh—say; pancaratrikah—in the pancaratra; tu—indeed; avigita-shishöa—remnant; bhagavad-upasakatvat—from the devotee of the Lord; tena tad-acaritena—by these actions; iva—as if; vedartha—the meaning of the vedas; anumiyante—is considered; tatha ca—furthermore.
The impersonalists try to prove that the Supreme Brahman is formless bliss. All they actually prove, however, is that their hearts are very hard. The statement of the Pancaratra: "anandam brahmano rupam" (the form of the Supreme Brahman is full of bliss.) and the statement of Shruti-shastra: "ekam evadvitiyam brahma" (Brahman is one without a second) prove that the personal and impersonal Brahman are two aspects of the same Supreme. This is confirmed by the statement of the Pancaratra:
"The personal and impersonal Brahman are different in the same way as a jewel and its splendor are different."
In this way all Vedic scriptures say there is no difference between the personal and impersonal aspects of the Supreme, and therefore the Supreme Brahman is in truth the Personality of Godhead, Lord Krishna.
Some philosophers say that the Supreme Brahman is formless bliss, and it is because of material contamination that one thinks of Him as a blissful person who enjoys transcedental pastimes. The words of the Pancaratra do not support this view, but rather glorify the worship of the personal form of the Supreme. This worship of the Supreme Personality of Godhead is the actual message of the Vedas. The way the message of the Four Vedas should be understood is explained in the following verse:
shakhah sahasram nigama-drumasya
pratyaksha-siddho na samagra eshah
caraish ca tasyavayavo 'numeyah
shakhah—branches; sahasram—thusands; nigama—of the vedas; drumasya—of the tree; pratyaksha-siddhah—perfectly clear; na—not; samagra—all; eshah—it; purana—of the puranas; vakyaih—by teh words; avigita-shishöa-caraih—explained; ca—and; tasya—of it; avayavah—limb; anumeyah—considered
"The spiritual message propounded in the thousand limbs of the tree of the Vedas is not always perfectly clear to see. In order to clarify the meaning of the Vedas the branches known as the Puranas have sprouted from the tree of the Vedas."
tatra purana-vacanani. yatha
purnam brahma sanatanam ity adi.
tatra—there; purana—of the puranas; vacanani—the words; yatha—as; yan-mitram paramanandam purnam brahma sanatanam ity adi—the verse beginning with these words from Shrimad Bhagavatam.
That the Supreme Brahman is a person is also confirmed in the following statement of the Puranas:
purnam brahma sanatanam
"How greatly fortunate are Nanda Maharaja, the cowherd men and all the inhabitants of Vrajabhumi! There is no limit to their fortune because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend."*
purnam rupatvena nirvishesham tu brahma apurnam. nirupam ity arthah. shishöas tu satvatah. tesham matam vasudeva-para devata vasudeva-parat paratmanah sankarshano jivah ity adi. jivayati jivam karotiti jivah. na tu svayam jivah. sa catma shabda-brahma para-brahma mamobhe shashvati tanu iti tad-ukteh. tasmad eva jiva-shrishöir ity arthah. ato murtananda eva krishna iti shastrarthah.
purnam—full; rupatvena—with form; nirvishesham—without qualities; tu—indeed; brahma—brahman; apurnam—not full; nirupam—description; iti—thus; arthah—the meaning; shishöah—remaining; tu—indeed; satvatah—devotees; tesham—of them; matam—the opinion; vasudeva-para—devoted to Vasudeva; devata—Deity; vasudeva-parat—devoted to Vasudeva; paratmanah—the Supersoul; sankarshanah—Sankarshana; jivah—the living entity; iti—thus; adi—beginning; jivayati—causes to live; jivam—life; karoti—does; iti—thus; jivah—jiva; na—not; tu—but; svayam—personally; jivah—a jiva; sah—He; ca—and; atma—the Supreme; shabda—the words; brahma—Vedas; para-brahma—the supreme Brahman; mama—My; ubhe—both; shashvati—eternal; tanu—forms; iti—thus; tad-ukteh—from that statement; tasmat—from that; eva—indeed; jiva—of the jivas; shrishöih—the creation; iti—thus; arthah—the meaning; atah—then; murta—form; anandah—bliss; eva—indeed; krishnah—Krishna; iti—thus; shastra—of the scriptures; arthah—the meaning.
The personal form of the Supreme Brahman is here called "purnam" or "full". From this we may understand that the impersonal conception of the Supreme Brahman is "apurnam", not full or incomplete. That is the opinion of the saintly and pure-hearted.
In the scriptural statement "vasudeva-para devata vasudeva-parat paramatmanah sankarshano jivah" (The demigods are devotees of Lord Vasudeva. From the Supreme Lord Vasudeva is manifested Lord Sankarshana, who gives life to the jivas.) The word "jiva" here means "He who gives life to the jivas". It does not mean that Lord Sankarshana is Himself a jiva soul. The word "atma" here means either the name or form of the Supreme Personality of Godhead. That the Supreme Personality of Godhead and His name are identical is confirmed by Lord Krishna in thyese words: “I have two forms: My transcendental body and My holy name." The world "jiva" here should be understood to mean "the creator of the jivas." In this way the message of the Vedic scriptures is that Lord Krishna is the Supreme Personality of Godhead.
bhagavan: sadhu sadhu. tad idanim pundarikaksha-darshanaya sadhaya.
sadhu—well done; sadhu—well done; tat—that; idanim—now; pundarikaksha—of the lotus-eyed Lord; darshanaya—to see; sadhaya—may be.
Bhagavan: Well done! Well done! Now you may go to see the lotus-eyed Supreme Personality of Godhead.
bhaööacaryah: yathajnapayati devah. (iti damodara-jagadanandau grihitva nishkrantah.)
yatha—as; ajnapayati—orders; devah—the Lord; iti—thus; damodara-jagadanandau—Damodara and Jagadananda; grihitva—taking; nishkrantah—exits.
Bhaööacarya: As the Lord orders. (Taking Damodara and Jagadananda with him, he exits.)
mukundah: katham ayam etau grihitva gatah
katham—why?; ayam—he; etau—those two; grihitva—taking; gatah—went.
Mukunda: Why did he take them and go?
gopinathah: asti nigudham. kintu deva sa evayam bhaööacaryah.
asti—is; nigudham—a secret; kintu—however; deva—Lord; sah—he; eva—indeed; ayam—the same; bhaööacaryah—Bhattacarya.
Gopinatha: That is a secret. O Lord, was that the same Bhaööacarya?
bhagavan: maha-bhagavatasya bhavatah sangad anyathaiva jatah.
maha-bhagavatasya—a great devotee; bhavatah—you; sangat—because of the association; anyatha—therwise; eva—indeed; jatah—manifested.
Bhagavan: You are a great devotee of the Lord. Because of your association he has become transformed.
gopinathah: (vihasya) evam eva.
vihasya—laughing; evam—in that way; eva—indeed.
Gopinatha: (laughs) It is so.
(tatah pravishato paöi-kshepena damodara-jagadanandau.)
damodara-jagadanandau: deva bhaööacaryena padya-dvayam bhaikshyam annam ca bhagavaj-jagannatha-bhuktavashishöam prahitam asti.
tatah—then; pravishatah—enter; paöi-kshepena—tossing the curtain aside; damodara—Damodara; jagadanandau—and Jagadananda; deva—Lord; bhaööacaryena—by the Bhattacarya; padya-dvayam—two verses; bhaikshyam annam—prasadam remnantas; ca—and; bhagavat-jagannatha—by Lord Jagannatha; bhukta—eaten; avashishöam—remnant; prahitam—given; asti—is.
(Tossing the curtain aside, Damodara and Jagadananda enter.)
Damodara and Jagadananda: Lord, the Bhaööacarya gives You these two verses as well as these remnants of Lord Jagannatha's meal.
bhagavan: anugrihito 'smi.
anugrihitah—indebted; asmi—I am.
Bhagavan: I am indebted to him.
mukundah: padya-dvayam pashyami. (iti tat-karat patrikam adaya svagatam vacayati.)
padya-dvayam—two verses; pashyami—I will see; iti—thus; tat—of him; karat—from the hand; patrikam—the page; adaya—taking; svagatam—to himself; vacayati—reads.
Mukunda: Let me look at these verses. (He takes the page and reads to himself:)
shikshartham ekah purushah puranah
kripambudhir yas tam aham prapadye
vairagya—renunciation; vidya—knowledge; nija—own; bhakti-yoga—devotional service; shiksha-artham—to teach; ekah—one; purushah puranah—ancient Supreme Lord; shri-krishna-chaitanya—of Shri Krishna Chaitanya; sharira-dhari—manifesting the form; kripa—of mercy; ambudhih—an ocean; yah—who; tam—to Him; aham—I; prapadye—surrender.
"Let me take shelter of the Supreme Personality of Godhead, Shri Krishna, who has descended in the form of Lord Chaitanya Mahaprabhu to teach us real knowledge, His devotional service, and detachment from whatever does not foster Krishna consciousness. He has descended because He is an ocean of transcendental mercy. Let me surrender unto His lotus feet.*
kalan nashtam bhakti-yogam nijam yah
avirbhutas tasya padaravinde
gadham gadham liyatam citta-bhringah
kalat—in the course of time; nashöam—destroyed; bhakti-yogam—devotional service; nijam—own; yah—who; pradushkartum—to manifest; krishna-chaitanya-nama—named Krishna Chaitanya; avirbhutah—appeared; tasya—of Him; pada-aravinde—at the lotus feet; gadham gadham—deeply; liyatam—may enter; citta—of my heart; bhringah—the bee.
"Let my consciousness, which is like a honeybee, take shelter of the lotus feet of the Supreme Personality of Godhead, who has just now appeared as Shri Krishna Chaitanya Mahaprabhu to teach the ancient system of devotional service to Himself. This system had almost been lost due to the influence of time."*
(iti vacayitva bhittau vilikhya deva-haste dadati. bhagavan alokya vidarayati.)
iti—thus; vacayitva—having read; bhittau—on a wall; vilikhya—writing; deva—of the Lord; haste—in the hand; dadati—places; bhagavan—the Lord; alokya—seeing; vidarayati—tears up.
(After reading, he copies the verses on the wall and then places the original writing in the Lord's hand. The Lord glances at it, and then tears it up.)
gopinathah: deva madhyahne jatah. tad-uttara-karaniyaya sajji-bhavantu shri-caranah.
deva—O Lord; madhya-ahne—midd-day; jatah—manifest; tad-uttara-karaniyaya sajji-bhavantu—afternoon duties should be done; shri-caranah—the Lord.
Gopinatha: Lord, now it is midday. It is time for Your afternoon duties.
sarve: evam eva. (iti nishkrantah.)
evam—in that way; eva—indeed; iti—thus; nishkrantah—exit.
Everyone: So it is. (They exit.)