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NITAAI-Veda.nyf > All Scriptures By Acharyas > Kavi Karnapura > Chaitanya Candrodaya > Act Two

Act Two

 

 

 

Text 1

 

     (tatah pravishati viragah)

     viragah:  (sarvato 'valokya) aho, bahirmukha-bahulam jagat.

 

na shaucam no satyam na ca shama-damau napi niyamo

     na shantir na kshantih shiva shiva na maitri na ca daya

aho me nirvyaja-pranayi-suhrido 'mi kali-janaih

     kim unmuli-bhuta vidadhati kim ajnata-vasatim

 

     tatah—next; pravishati—enters; viragah—viraga, Renunciation (a male character); viraga: sarvatah—all around; avalokya—looking; aho—alas; bahih-mukha—atheists; bahulam— full of; jagat—the world; na—there is no; shaucam—cleanliness; na u—nor; satyam—truth; na ca—nor; shama—the ability to avoid acting on such thoughts when they do arise; na api—not even; niyamah—practice of regulations; na—no; shantih— peacefulness; na—no; kshantih—forbearance; shiva shiva—O auspicious Lord; na—no; maitri—frienship; na ca—nor; daya— mercy; aho—alas; me—my; nirvyaja—free from deceit; pranayi— intimate; suhridah—friends; ami—these; kali-janaih—by Kali's men; kim—whether; unmuli-bhutah—uprooted; vidadhati—have taken up; kim—perhaps; ajnata—unknown; vasatim—place of residence.

 

     (Renunciation enters.)

     Renunciation:  (looking all around)  The world is full of materialists. Alas! Alas! There is no cleanliness, no truth, no control of mind or senses, no self-restraint, no peacefulness, no tolerance, no friendship, and no mercy. Were my sincere, loving friends uprooted by the people of Kali-yuga? Are they now living in hiding?

 

 

Text 2

 

     hanta, katham ajnata-vasas tesham sambhavaniyah,

tatha-vidhasthala-virahat. tatha hi-

 

     hanta—ah; katham—how; ajnata—secret; vasah—residence; tesham—their; sambhavaniyah—can be possible; tatha-vidha—of such a kind; sthala—place; virahat—on account of there not existing; tatha hi—indeed.

 

     Could they have found a place Kali does not know? No. Because there is no place like that.

 

 

Text 3

 

shashthe karmani kevalam krita-dhiyah sutraika-cihna

dvijah

     samjna-matra-visheshata bhuja-bhuvo vaishyas tu

bauddha iva

shudrah pandita-manino gurutaya dharmopadeshotsukah

     varnanam gatir idrig eva kalina ha hanta sampadita

 

     shashthe—the sixth; karmani—upon the duty; kevalam—solely; krita-dhiyah—have fixed their intelligence (The six duties of a brahmana are:  pathana, study; pathana, teaching; yajana, performing sacrifice as his own worship of God; yajana—executing sacrifices for others; dan, giving charity; and the sixth is pratigraha, accepting charity.); sutra—the sacred thread; eka-cihnah—the only sign distinguishing them; dvi-jah—the twice-born; brahmanas; samjna-matra—in name only; visheshatah—distinct; bhuja-bhuvah—the ruling kshatriya class; vaishyah—the mercantile community; bauddhah iva—practically Buddhists; shudrah—the shudras; pandita—as scholars; maninah—considering themselves; gurutaya—solemnly; dharma—in matters of religious duty; upadesha—to give instructions; utsukah—eager; varnanam—of the members of each of these four social orders; gatih—evolved status; idrik—such; eva—indeed; kalina—by Kali; ha hanta— alas; sampadita—has been caused.

 

     The brahmanas are interested only in their sixth duty, accepting charity. A sacred thread is the only sign of their status. The kshatriyas are so in name only. The vaishyas are like atheists. The shudras think themselves great scholars and are eager to become gurus and teach the truth of religion. Alas! Alas! Kali has turned the castes into this!

 

 

Text 4

 

     api ca

 

vivahayogyatvad iha katicid adyashrama-yujo

     grihasthah stri-putrodara-bharana-matra-vyasaninah

aho vanaprasthah shravana-patha-matra-pranayinah

     parivrajo veshaih param upaharante paricayam

 

     api ca—furthermore; vivaha—for marriage; ayogyatvat—because of being unfit; iha—in this modern world; katicit—a few; adi-ashrama—the first spiritual order, brahmacarya, celibate student life; yujah—have accepted; grihasthah—those in the married order; stri—of wives; putra—and sons; udara— the bellies; bharana—in maintaining; matra—only; vyasaninah—busily engaged; aho—alas; vanaprasthah—the third, retired order; shravana-patha-matra—to the ears only (i.e., in name only); pranayinah—are well-known to be; parivrajah—the wandering sannyasis; veshaih—by their costume; param—the best; upaharante—they offer; paricayam—recognition.

 

     The brahmacaris are so only because they cannot marry. The grihasthas are interested only in filling the bellies of their wives and children. Those vanaprasthas are so only in the name "vanaprastha" traveling on the path of the ears. The sannyasis are different from the others only in clothing.

 

 

Text 5

 

     (katicit padani parikramya)  aho, samicino jana-padah. atra hi bhu-rayo rayojjvala-pratibhah pratibhanti vidvamsah. tad ami avagahya vahya avahya va. (iti ciram nirupya)  aho.

 

     katicit—a few; padani—steps; parikramya—walking around; aho—ah; ayam—this is; samicinah—proper; jana-padah—a community; atra—here; hi—indeed; bhu-rayah—brahmanas; raya—with zeal; ujjvala—glowing; pratibhah—wise; pratibhanti—they appear before me; vidvamsah—learned men; tat—therefore; ami—these; avagahyah—should be observed; bahyah—superficial; abahyah—real; va—or; iti—speaking thus; ciram—for some time; nirupya—looking; aho—ah.

 

     (He walks a few steps)  Ah!  Here are good people. The brahmanas here shine with great splendor. Are they sincere, or only pretenders? (He watches for a long time.) Ah!

 

 

Text 6

 

abhyasad ya upadhi-jaty-anumiti-vyapty-adi-shabdavaler

     janmarabhya sudura-dura-bhagavad-varta-prasanga ami

ye yatradhika-kalpana-kushalinas te tatra vidvat-tamah

     sviyam kalpanam eva shastram iti ye jananty aho

tarkikah

 

     abhyasat—by long practice; ye—these who; upadhi-jati-anumiti-vyapti-adi-shabda—of such terms as upadhi (title), jati—(caste), anumiti (logical deduction) and vyapti (universal principle); avaleh—of whole strings; janma-arabhya—beginning from birth; su-dura—for a very long time; dura— kept at a distance, avoided; bhagavat-varta—discussion of the Supreme Lord; prasangah—such topics; ami—these men; ye— who; yatra—whereas; adhika—excessive; kalpana—at mental concoction; kushalinah—expert; tatra—thus; vidvat-tamah— the most learned (so-called); sviyam—their own; kalpanam— imagined conception; eva—indeed; shastram iti—"it is scripture"; ye—who; jananti—think; aho—ah; tarkikah— mundane arguers.

 

     Almost from their very birth again and again saying “designation", "social class", "logical inference", "universal principle", and a host of words like them, staying far away from talk of the Supreme Personality of Godhead, and thinking whoever is most expert at logic is the wisest, these logicians think their speculations are the only scripture.

 

 

Text 7

 

     tad alam ebhih saha vartaya. ito 'nyato gacchami. (iti kiyad duram gatva) aho, ami amiva-rahita hitabhiyoga iva drishyante. tad amun nirupayami. (iti tatha kritva)  aho, ami mayavadinah. tatha hi.

 

     tat—so; alam—enough; ebhih—with these men; saha—together; vartaya—any discussion; itah—from here; anyatah—elsewhere; gacchami—I will go; iti—speaking thus; kiyat duram—a short distance; gatva—having gone; aho—ah; ami— these; amiva—from sin; rahitah—free; hita—for something worthwhile; abhiyogah—engaged in working; iva drisyante— appear to be; tat—therefore; amun—them; nirupayami—I will observe; iti—speaking thus; tatha kritva—so doing; aho—ah; ami—these; maya-vadinah—Mayavadis, Shankarite impesonalists; tatha hi—indeed.

 

     What is the use of talking with them? I will go somewhere else. (He walks a certain distance.) Ah! They look like sinless mening some good work. Let me look at them. (He does that.) They are mayavadis.

 

 

Text 8

 

sat-matra nirvisheshash cid-upadhi-rahita nirvikalpa niriha

     brahmaivasmiti vaca shiva shiva bhagavad-vigrahe baddha-

vairah

ye 'mi shrauta-prasiddhan ahaha bhagavato 'cintya-shakty-ady-

asheshan

     pratyakhyanto visheshan iha jahati ratim hanta tebhyo

namo vah

 

     sat-matra—(the Absolute conceived as)  simply eternity; nirvisheshah—adherents of the theory of nonduality; cit-upadhi—factual, spiritual designations; rahitah—(who believe the Supreme to be) devoid of; nirvikalpah—changeless; nirihah—and engaged in no work; brahma eva asmi—"I am Brahman"; iti—thus speaking; vaca—by such statements; shiva shiva—O God help me; bhagavat-vigrahe—unto the Lord's personal form; baddha-vairah—fixed in enemity; ye ami—these who; shrauta—in the Vedic scriptures; prasiddhah—conclusively established; ahaha—alas; bhagavatah—of the Supreme Person; acintya—inconceivable; shakti—personal potency; adi—and other; asheshan—innumerable; pratyakhyantah—who are denying; visheshan—specific qualities; iha—here; jahati—these men reject; ratim—attraction (to the Lord); hanta—alas; tebhyah—unto you, sirs; namah vah—I offer you my obeisances;

 

     Saying the Supreme is "only eternity," “without qualities," "without designations," “beyond thought," and "without actions," and saying "I am Brahman," alas, alas, hating the Personality of Godhead's form, denying the Lord's inconceivable potencies and qualities even though glorified in Shruti, they shun love for the Supreme Person. Obeisances to you.

 

 

Text 9

 

     (iti tan apasya punar anyato gatva paritah parilokya) 

aho, ami yad anyonyam vivadante, tad asya tattvam avagantavyam.

 

     iti—thus speaking; tan—them; apasya—leaving aside; punah—once again; anyatah—elsewhere; gatva—going; paritah—around; parilokya—after looking; aho—ah; ami—these; yat—who; anyonyam—amongst themselves; vivadante—are discussing; tat—thus; asya—of this; tattvam—the subject matter; avagantavyam—let me find out;

 

     (He leaves them, goes to another place, and looks around.)  Ah! They are debating. Let us see what is their philosophy.

 

 

Text 10

 

     (iti nirbhalya)  aho, kapila-kanada-patanjali-jaimini-mata-kovida ete 'nyonyam vivadante. bhagavat-tattvam na ke 'pi jananti. tad ito 'pi gantavyam. (iti punah katicit padani gatva)

 

     iti—thus speaking; nirbhalya—observing; aho—ah; kapila-kanada-patanjali-jaimini—of the philosophers Kapila, Kanada, Patanjali and Jaimini; mata—in the theories; kovidah—knowledgeable; ete—these men; anyonyam vivadante—are arguing amongst themselves; bhagavat-tattvam—the science of God; na ke api—none of them; jananti—know; tat—therefore; itah— away from here; api—also; gantavyam—I should go; iti—thus speaking; punah—again; katicit—a few; padani—steps; gatva— having gone.

 

     (He observes them)  Ah! learned in the theories of Kapila, Kanada, Patanjali, and Jaimini, they are debating. Not one of them knows the truth of the Supreme Personality of Godhead. I will go. (Again he walks a few steps.)

 

 

Text 11

 

     aho, dakshinasyam dishi patito 'smi. yad ami aharta-saugata-kapalikah pracanda hi pashandah. ete pashupata api hatayusho mam hanishyanti. tad itah palayanam eva sharanam. (ity apashritya kiyad duram gatva kincid avalokya)

 

     aho—ah; dakshinasyam—southerly; dishi—in the direction; patitah asmi—I am falling; yat—because; ami—these; aharta-saugata-kapalikah—names of sects; pracandah—horrible; hi—indeed; pashandah—atheists; ete—these; pashupatah— followers of Pashupati, Shiva; api—indeed; hata-ayushah—whose lifespans are diminished; mam—me; hanishyanti—they will kill; tat—thus; itah—hence; palayanam—flight; eva—indeed; sharanam—to some shelter; iti—thus speaking; apashritya— slipping away; kiyat duram—some distance; gatva—going; kincit avalokya—seeing something.

 

     I will go south. They are Jains, Buddhists, and naked yogis, ferocious atheists. They are Shaivites and ghosts about to kill me! I'll run for shelter. (He runs a certain distance and then sees something.)

 

 

Text 12

 

     aho, ayam sadhur bhavishyati, yatah khalu nadi-tata-nikata-vikata-shila-patta-ghatita-sukhopaveshah kleshatito gunatitam kim api dhyayann iva samayam gamayati. tad amum nirupayami. (iti tatha kritva)  aho.

 

     aho—ah!; ayam—he; sadhur—a saint; ssbhavishyati—will be; yatah—because; khalu—indeed; nadi—of the river; tata—on the shore; nikata—near; vikata—large; shila—rock; patöa-ghaöita-sukhopaveshah—cheerfully sitting; klesha—distress; atito—beyond; guna—the modes of nature; atitam—beyond; kim api—something; dhyayan—meditating; iva—as if; samayam—opportunity; gamayati—brings; tad—therefore; amum—him; nirupayami—I will observey; iti—thus; tatha—thus; kritva—having done; aho—ah!

 

     Ah! This must be a holy man because, cheerfully sitting on a  great rock by the riverbank, untroubled, he seems to be passing his time meditating on somthing beyond the modes of nature. I will observe him. (He does that.) Ah! 

 

 

Text 13

 

jihvagrena lalaöa-candraja-sudha-syandadhva-rodhe mahad-

     dakshyam vyanjayato nimilya nayane baddhasanam

dhyayatah

asyopatta-nadi-taöasya kim ayam bhangah samadher abhut

     (iti sa-vismayam vicintya)  aho, jnatam.

paniyaharana-pravritta-taruni-shankha-svanakarnanaih

 

     jihva-agrena—with the tip of the tongue; lalaöa—falling within his forehead; candra-ja—coming from the moon; sudha-syanda—of the current of nectar; adhva—the path; rodhe— in intercepting; mahat-dakshyam—great expertize; vyanyayatah—exhibiting; nimilya—keeping closed; nayane—his eyes; baddha-asanam—sitting erect; dhyayatah—engaged in meditation; asya—by him; upatta—obtained; nadi-taöasya—the river bank; kim— what; ayam—this; bhangah—interruption; samadheh—of the trance; abhut—has happened; iti—thus; sa-vismayam—with amazement; vicintya—considering; aho—ah; jnatam—I see; paniya—drinking water; aharana—in taking away; pravritta— engaged; taruni—of a young girl; shankha—from the conchshell bracelets; svana—the sound; akarnanaih—from having heard.

 

     Sitting in a yoga-posture by the riverbank, his eyes closed, and expertly stopping with the tip of his tongue the nectar moonlight flowing from within his forehead, he meditates. What broke his meditation? (surprised, he thinks) Ah! I know. It is the tinkling conchshell ornaments of a young girl fetching water.

 

 

Text 14

 

     tad idam udara-bharanaya kevalam naöyam etasya. (punar anyato gatva parito 'valokya)  aho, ayam nishparigraha iva lakshyate, tairthika eva bhavishyati. tas asya daivad agatena pathikena saha sankathayatah kathayaiva hridayam akalaniyam. (ity akarnya svayam anuvadati)

 

     tat—thus; idam—this; udara-bharanaya—for the sake of filling the belly; kevalam—solely; naöyam—the play-acting; etasya—of this man; punah—once more; anyatah—elsewhere; gatva—going; paritah—around; avalokya—looking; aho—ah; ayam—this person; nishparigrahah—renounced; iva—as if; lakshyate—seems; tairthikah—a wandering pilgrim; eva—indeed; bhavishyati—he must be; tat—therefore; asya—his; daivat—by chance; agatena—encounter; pathikena—with a traveler on the road; saha—together; sankathayatah—conversing; kathaya—by the narration; eva—indeed; hridayah—(what is in) his heart; akalaniyam—may be discerned; iti—having thus spoken; akarnya—listening; svayam—himself; anuvadati—repeats out loud what he hears.

 

     He is only staging a play to fill his stomach. (He goes to another place and looks around.) Ah! This looks like a renounced soul. He must be a pilgrim coming from the holy places. He talks with a traveler met by chance on the road. By his words I will know what is in his heart. (He listens, and then repeats the words.)

 

 

Text 15

 

gangadvara-gaya-prayaga-mathura-varanasi-pushkara-

     shrirangottara-koshala-badarika-setu-prabhasadikam

abdenaiva parikramais tri-chaturais tirthavalim paryaöann

     abdanam kati va shatani gamitany asmadrishan etu

kah

 

     ganga-dvara—Hardwar; gaya—Gaya; prayaga—Prayaga; mathura—Mathura; varanasi—Benares; pushkara—Pushkara; shri-ranga—Ranga-kshetra; uttara-koshala—Ayodhya; badarika—Badarikashrama; setu—Setubandha; prabhasa— Prabhasa-kshetra; adikam—and so on; abdena—in a year; parikramaih—with pilgrimages; tri-chaturaih—three or four times; tirtha—of holy places; avalim—the circuit; paryaöan— wandering; abdanam—of years; kati—how many; va—even; shatani—hundreds; gamitani—spent; asmadshan—for someone like me; va—or; etu—would come; kah—what result.

 

     "Although I went to Hardwar, Gaya, Prayaga, Mathura, Benares, Pushkara, Shri Ranga, Ayodhya, Badarikashrama, Setubandha, Prabhasa and many other places, three or four times over in the past year, what would persons like us accomplish even in hundreds of years like this?"

 

 

Text 16

 

     (ity anudya)  bhadram bho bhadram,  kalinopadrutam satyam nibhritam tvayi vartate. tad ito 'pasarami. (iti tatha kritva purato 'valokya)  aho 'yam tapasvi samicino bhavishyativa, nibhalayami. (iti tatha kritva)  hanta hanta tato 'py ayam dushkriti. tatha hi

 

hum hum hum iti tivra-nishöhura-gira drishöyapy ati-kruraya

     durotsarita-loka esha caranav utkshipya duram kshipan

mritsna-lipta-lalaöa-dos-tata-gala-grivodarorah kushair

     divyat pani-talah sameti tanuman dambhah kim aho smayah

 

     iti—thus; anudya—having repeated; bhadram—good; bhoh— dear friend; bhadram—well-HHHHksspoken; kalina—by Kali; upadrutam— disrupted; satyam—truthfulness; nibhritam—secretly; tvayi—in you; vartate—still exists; tat—so; itah—from here; upasarami—I will go; iti—thus speaking; tatha-kritya— having so done; puratah—in front of himself; avalokya—looking; aho—ah; ayam—this; tapasvi—one practicing austerities; samicinah—authentic; bhavishyati—must be; iva—certainly; nibhalayami—let me see; iti—so speaking; tatha-kritva—he does that; hanta hanta—alas, alas; tatah—thus; api—also; ayam—this person; dushkriti—a miscreant; tatha hi—indeed;      hum hum hum iti—with the words hum hum hum; tivra-nishöhura-gira—with very cruel words; drishöya—with a glance; api—also; ati-kruraya—very cruel; durotsarita—running far away; loka—the people; eshah—he; caranau—feet; utkshipya—throwing; duram—far; kshipan—kicking; mritsna—with clay; lipta—anointed; lalaöa—forehead; dos-tata—arms; gala-griva—neck; udarorah—and belly; kushair—with kusha grass; divyat—shining; pani-talah—palm; sameti—meets; tanuman—possessing a body; dambhahpride; kim—what?; aho—ah!; smayah—smile.

 

     (After thus repeating those words)  Good. Ah! Good. Although Kali has driven him away, truth hides within you. I will go. (He does that and then looks around.)  This must be a genuine ascetic. I will observe. (He does that.)  Ah! Ah! He is a demon!     Calling out "Hum! Hum, Hum!" in a sharp and bitter voice, keeping the crowd away with a cruel stare, lifting his feet high as he walks with long strides, his forehead, arms, neck, stomach, and chest smeared with clay, and grasping kusha straws in his hands, he is like pride personified. What arrogance!

 

 

Text 17

 

     aho citram idanim

 

vishnor bhaktim nirupadhim rite dharana-dhyana-nishöha-

     shastrabhyasa-shrama-japa-tapah-karmanam kaushalani

shailushanam iva nipunatadhikya-shiksha-vishesha

     nanakara jaöhara-piöharavarta-purti-prakarah

 

     aho—ah; citram—amazing; idanim—nowdays; vishnoh—to the Supreme Lord Vishnu; bhaktim—devotional service; nirupadhim—free from false designations; rite—excluding; dharana—concentration of the mind; dhyana—beyond that, meditation on the Absolute Truth; nishöha—faith; shastra-abhyasa—study of scripture; shrama—performance of Vedic fruitive sacrifices; japa—chanting of mantras; tapah— austerity; karmanam—of such activities; kaushalani—the skills; shailushanam—of dramatic actors; iva—as if; nipunata—with expertise; adhikya—thorough; shiksha—of training; visheshah—particular kinds; nana-akarah— taking various forms; jaöhara—of the stomach; piöhara—like a pot; avarta—the cavity; purti—of filling; prakarah— various means.

 

      This is strange. Without pure devotional service to Lord Vishnu, expert meditation, samadhi, faith, scripture study, good works, japa, and austerity are like an actor's expert playing on a stage. They are only different ways to fill an empty belly.

 

 

Text 18

 

     tad aho kale, sadhu sadhu. ekatapatri-kritam bhuvana-

talam bhavata. tatha hi

 

     tat—therefore; aho kale—O Kali; sadhu sadhu—well done, well done; eka-atapatri-kritam—taken under one umbrella; bhuvana-talam—the planet earth; bhavata—by you; tatha hi—indeed.

 

     O Kali, well done! Well done! You brought the entire earth under your rule.

 

 

Text 19

 

utsaritam shama-damadi nigrihya gadham

     bhrityi-kritam kvacana hanta dhanarjanaya

kamam sa-mulam udamulyata dharma-shakhi

     maitradayash ca kim atah param ihitavyam

     utsaritam—sent into exile; shama-dama-adi—restraint of the mind, sense-control, and so on; nigrihya—seizing; gadham—tighly; bhrityi-kritam—converted into your servants; kvacana—somewhere; hanta—alas; dhana-arjanaya—working for your profit; kamam—by desire; sa-mulam udamulyata—uprooted; dharma-shakhi—the tree of religion; maitra-adayah—beginning with friendship ca—also; kim atah param—what further; ihitavyam—can be done.

 

     You drove away control of the mind, control of the senses, and all other virtues. You captured them and made them your slaves working for your own profit. You uprooted the tree of religion, which had friendship and other virtues as its branches. In this situation what can I do?

 

 

Text 20

 

     (kshanam vimrishya)  tadrisha-bandhujana-viprayoga-janita-kleshena ciratara-tad-anusandhana-krita-parishramena ca nihsari-bhuta-bhu-talavaloka-shokena ca bhrisham akulo 'smi tena kvacana ca kshanam vishramaniyam. (iti tatha kritva sa-bashpam.)

 

     kshanam—for a moment; vimrishya—thinking; tadrisha—like this; bandhujana—friends; viprayoga—from separation; janita—born; kleshena—by suffering; ciratara—for a long time; tad-anusandhana—searching for them; krita-parishramena—with exhaustion; ca—also; nihsari-bhuta—gone; bhu-tala—from the earth; avaloka—sight; shokena—by the grief; ca—also; bhrisham—greatly; akulo—disturbed; asmi—I am; tena—by this; kvacana—somewhere; ca—and; kshanam—for a moment; vishramaniyam—may be rested; iti—thus; tatha—in that way; kritva—having done; sa—with; bashpam—tears.

.fn 3   

 

     (He thinks for a moment.)  By the suffering of being separated form my friends, by the exhaustion of long searching for them, and by the grief of seeing the whole world turned into a desert, I am now overcome. Let me rest for a moment. (He does that. Shedding tears, he says:)

 

 

Text 21

 

drishöam sarvam idam mano vacanayor uddeshya tat-ceshöayor

     vaijatyaika-visankulam kali-mala-shreni-krita-glnitah

krishnam kirtayatas tathanubhajatah sashrun sa-romodgama

     bahyabhyantarayoh saman bata kada vikshamahe vaishnavan

 

     drishöam—I have seen; sarvam—all; idam—this; manah—of the mind; vacanayoh—and speech; uddeshya—of intentions; tat-ceshöayoh—and of their actions; vaijatya—being outside the Vedic social order; eka—simply; visamshöhulam—confused; kali-mala—of the evils of Kali; shreni—by the horde; krita—done; glanitah—diminished; krishnam kirtayatah—who are engaged in chanting the glories of Krishna; tatha—and also; anubhajatah—worshiping according to authority; sa-ashruh—with tears; sa-roma-udgamah—with hair of the body standing eon end; bahya-abhyantarayoh—to both outsiders and intimates; saman— equal; bata—alas; kada—when; vikshamahe—shall I see; vaishnavan—the devotees of Vishnu.

 

     I see that now everyone's thoughts, words, desires and deeds are all destroyed by the impurities of Kali. When will I see the Vaishnavas chanting Krishna's glories and serving Him as they shed tears, the hairs of their bodies stand erect in ecstasy, and they are equal to both friends and outsiders?

 

 

Text 22

 

     (tato daiva-vani. akashe karnam dattva) kim bravishi yatra bhaktis tatraiva te drashöavya iti. (kshanam vimrishya)  aho bhakti-devi kvapy astiti sambhavyate. (punar akashe laksham baddhva)  kim bravishi bhoh.

 

     tatah—then; daiva-vani—a voice in the sky; akashe—to the sky; karnam—his ear; dattva—giving; kim—what; bravishi—do you say; yatra—where; bhaktih—the goodess Devotion; tatra eva—there indeed; te—they; drashöavyah—are to be seen; iti—thus; kshanam—a moment; vimrishya— considering; aho—ah; bhakti-devi—goddess Bhakti; kva api— somewhere; asti—is alive; iti—thus; sambhavyate—it is possible; punah—again; akashe—at the sky; laksham baddhya—gazing; kim—what; bravishi—are you saying; bhoh—sir.

 

     (A divine voice is heard. Renunciation turns his ear to the sky and says)  What do you say?  "Wherever Devotional Service is present, there you will see your friends."  (He thinks for a moment)  Ah, Devotional Service is still alive somewhere!  (Again he turns to the sky)  What do you say?

 

 

Text 23

 

gauda-kshoni jayati katama punya-tirthavatamsa-

     praya yasau vahati nagarim shri-navadvipa-namnim

yasyam camikara-caya-rucer ishvarsyavataro

     yasmin murta puri puri parispandate bhakti-devi

 

     gauda-kshoni—Gauda-desa; jayati—all glories; katama—how many?; punya-tirtha—of holy places; avatamsa-praya—the crown; ya asau—which; vahati—carries; nagarim—the city; shri-navadvipa-namnim—named Navadvipa; yasyam—where; camikara-caya-rucer—splendid as gold; ishvarsya—of the Supreme Lord; avataro—the incarnation; yasmin—in which; murta—personified; puri puri—in every home; parispandate—is manifest; bhakti-devi—the goddess of devotion.

 

     "Glories the crown of holy places, Gauda-desha, where, in the city of Navadvipa, the Supreme Personality of Godhead appeared in a form splendid as gold, and Devotional Service appeared in every home."

 

 

Text 24

 

     (iti sa-harshm)  hanta hanta jivadbhih kim na drishyate tad itas tatraiva gacchami. (iti katicit padani parikramati.)

 

     iti—thus; sa-harshm—with happiness;  hanta hanta—Oh! Oh!; jivadbhih—living; kim—whether?; na—not; drishyate—seen; tad—that; itas—from here; tatra—there; eva—indeed; gacchami—I will go; iti—thus; katicit—some; padani—steps; parikramati—walks.

 

     (happily)  Ah! Ah! Why do the people no see her? I will go there. (He takes a few steps.)

 

 

Text 25

 

     (tatah pravishati)     bhakti-devi: (puro 'valokya) ammo ko eso nirantara-guru-ovvea-ve-ana jajjarijjanta manaso mana-sohagga-vibbhamsa-galana-anano ma-e apadicijjanto vi mam alo-i-a lo-ia--bhinna-dasam avanno santo santosam paasa-anto sa-am todam muncanto vva idha aachadi.

 

     tatah—then; pravishati—enters; purah—in front of herself; avalokya—looking; ammo(aho)— oh; ko(kah)—who; eso (esah)—this; nirantara—constant; guru—heavy; ovvea—of anxiety; veana—by the severe pain; jajjarijjanta—shaterred; manaso—whose mind; mana-sohagga— of self-respect and well being; vibbhamsa—by the deprivation; galana—weary; anano—face; ma-e—me; apadicijjanto—not recognizing; vi—even; mam—at me; aloia—looking; loia-bhinna—supermundane; dasam—a condition; avanëo santo—having attained; santosam—complete satisfaction; paasa-anto— displaying; sa-am—automatically; todam—pain; muncanto vva— apparently giving up; idha—in this direction; aachadi—is approaching.

 

     (Devotional Service enters.)

     Devotional Service:  (looking ahead)  Ah! who is this? His mind is tortured by many troubles. His face is withered by the loss of all auspiciousness. I don't recognize him. As he gazes at me he is lifted beyond the material world. Now, free of all suffering, he approaches.

 

 

Text 26

 

     hanta amhaëam edasie sampatti-padipatti-padivadie suttha-dasae bhauëo viraasa sango sangocaro ëa hoi. ëa aëe dujjaëehim kali-jaëehim kalidaccahido uvvaro ëa vetti.

 

     hanta—alas; amhaëam—my; edasie—in such at this; sampatti—of good fortune; padipatti—the acquisition; padivadie—in joining me.

 

     Ah! My brother Renuncation could not come to me in this happy, opulent situation. He was tortured so much by Kali's men I do not know if he is alive or not.

 

 

Text 27

 

     viragah:  (avalokya)  iyam eva bhakti-devi. tatha hi.

 

     avalokya—looking;  iyam—this; eva—certainly; bhakti-devi—Devotional Service; tatha hi—furthermore.

 

     Renunciation:  (looking)  This is Devotional Service. 

 

 

Text 28

 

antah prasadayati shodhayatindriyaëi

     moksham ca tucchayati kim punar artha-kamau

sadyah kritarthayati sannihitaika-jivan

     ananda-sindhu-vivareshu nimajjayanti    

 

     antah—the heart; prasadayati—pleases; shodhayati—purifies; indriyaëi—the senses; moksham—liberation; ca—and; tucchayati—minimizes; kim—what?; punar—more; artha—economic development; kamau—and sense gratification; sadyah—at once; kritarthayati—fulfills; sannihita—placed; eka-jivan—the living entities; ananda—pf bliss; sindhu-vivareshu—in oceans; nimajjayanti—drowns.    

 

     She delights the heart, purifies the senses, makes liberation, what to speak of economic development and sense gratfication, insignificant, and, plunging the living entities into oceans of bliss, at once fulfills all their desires.

 

 

Text 29

 

     tad upasarpami. (ity upashritya)  devi, virago 'ham praëamami.

 

     tat—thus; upasarpami—let me approach; iti—thus speaking; upashritya—going near her; devi—O goddess; viragah—Viraga; aham—I; praëamami—fall in obeisance.

 

     I will go to her. (He approaches.)  Goddess, I am Renunciation. I offer my respectful obeisances.

 

 

Text 30

 

     bhaktih:  (sa-vatsalyam)  bhatao, jivasi. vasiëam paraëo 'si tumam. ehi ehi. (iti kareëa sprishati)

 

     sa-vatsalyam—compassionately; bhatao—O my brother; jivasi—you are alive; vasiëam—of the self-controlled sages; paraëo—the life and soul; asi—are; tumam—you; ehi ehi—come, come; iti—thus; kareëa—with her hand; sprishati—touches him.

 

     Devotional Service:  (with compassion)  Brother, you are alive!  You are the life-breath of the self-controlled. Come. Come. (She touches him with her hand)

 

 

Text 31

 

     viragah:  (caraëav abhivadya) devi, kathaya katham satyadaya iva kalina bhavatyo na parabhutah.

 

     caraëau—to her feet; abhivadya—after offering homage; devi—O goddess; kathaya—please tell me; katham—how; satya-adayah—Truth and the others; iva—like; kalina—by Kali; bhavatyah—your good self; na—not; parabhutah—defeated.

 

     Renunciation:  (bowing at her feet)  Goddess, tell me, how is it you were not defeated by Kali, as were Truthfulness and all the others?

 

 

Text 32

 

     bhaktih:  viraa, ëa aëesi, suëaha. amhaëam jjeva ka-e kovi maha-karuni-o bha-avam bha-a-bandhu-cche-a-a-carido gauracando odinno.

 

     vira-a—renunciation; ëa—not; aëesi—you know; suëaha—listen; amhaëam—of us; jjeva—indeed; ka-e—done; kovi—someone; maha-karuni-o—very merciful; bha-avam—Supreme Lord; bha-a—of material existence; bandha—bonds; cche-a-a-carido—cutting; gauracando—moon of Lord Gaura; odinno—descended.

 

     Devotional Service:  Renunciation, you don't know. Listen. For our sake the merciful Supreme Personality of Godhead has descended as Shri Gaurachandra, whose pastime is to break the bonds of repeated birth and death.

 

 

Text 33

 

     viragah:  bhagavati kathaya kim atra rahasyam.

 

     bhagavati—goddess; kathaya—tell; kim—what; atra—here; rahasyam—secret.

 

     Renunciation:  Goddess, please explain the confidential meaning of this.

 

 

Text 34

 

     bhaktih:  vira-a edasmim kali-ale kali-a-lesam ettam-vi dhammantaram na tthi. na tthira-daram kimpi ho-i. ke-alam alanka-karedi.

 

     vira-a—renunciation; edasmim—in this; kali-ale—time of Kali; kali-a-lesam—the slightest remnant; ettam-vi—even; dhammantaram—another method of spiritual realization; na—not; tthi—is; na—not; tthira-daram—very steady; kimpi—anything; ho-i—is; ke-alam—only; alanka-karedi—ornaments.

 

     Devotional Service: Renunciation, in this time of Kali, there is not the slightest trace of spiritual life. There is no real substance, only decoration.

 

 

Text 35

 

     edam kalim bha-avad-dhammo bandham moham vi parakaredi tti tam jevva sahaëa-saddha-saddhammo.

 

     edam—this; kalim—Kali; bhagavat-dhammo—actual God-conscious religion, the doctrine of Shrimad-Bhagavatam; bandham—attachment; moham—illusion; vi—also; parakaredi—defeats; tti—thus; tam—that; jjeva—indeed; sahaëa—the recommended practice; saddha—the goal of practice; sat-dhammo—and the true, eternal occupational duty.

 

     Only devotional service, which is both the goal of life and the means of attining the goal of life, can defeat Kali, material illusion, and the bonds of birth and death.

 

 

Text 36

 

     shuddha-bhatti-jo-eëa eëasham avahara-eëa kali-mala-malaëa-ariëa a-caëdalam caëdalanghaëijja-duvvasaëavasa-ëaseëa sangopangao madisio bhatti-de-io sange kadu-a bha-avada a-adaro kido bhatta-veseëa.

 

     suddha—pure; bhatti-joeëa—by devotional service; eëasham—of sins; avahara-eëa—the erradicator; kali-mala-of the contamination of Kali-yuga; malaëa—of the diminution; ariëa—the doer (Lord Chaitanya); a-caëdalam—even down to the dog-eaters; caëda—fierce; alanghaëijja—and insurmountable; duvvasaëa—of bad thoughts; avasa—the opportunity; ëasena—who destroys; sanga-upangao—as an assistant of His personal associates; madisio—such a one as myself; bhatti-deio—Bhaktidevi; sange—in His company; kadua—taking; bha-avada—by the Supreme Lord; a-adaro—descent; kido—performed; bhatta-veseëa—in the guise of a devotee.

 

     Accompanied by His associates such as myself, and by pure devotional service, which removes all sins, purifies the contaminations of Kali, and destroys the strong material desires in the hearts of all, down to even the outcastes, the Supreme Lord has now appeared in the role of a devotee.     

 

 

Text 37

 

     viraga:  avagatam idam mitam prakashayantya gagana-vaëya. kintu.

 

     avagatam—understood; idam—this; mitam—the observation made; prakashayantya—who was showing; gagana-vaëya—by the heavenly voice; kintu—however.

 

     Renunciation:  I already learned this from a voice in the sky.

 

 

Text 38

 

bhavatyo va kim ihante

     sa va devah kim ihate

nirashrayasya mama va

     kim asau bhavitashrayah

 

     bhavatyah—your good self; va—and; kim—what; ihante—is attempting; sah—He; va—and; devah—the Lord; kim—what; ihate—is attempting; nirashrayasya—of one who has no shelter; mama—my; va—and; kim—whether; asau—He; bhavita—may become; ashrayah—the shelter.

 

     What will you do now? What will the Lord do? Is there a shelter now for me, who have no shelter?

 

 

Text 39

 

     bhaktih:  (samskritam ashritya)  viraga, shruyatam

 

punimash caëdalan api khalu dhunimo 'khila-malam

     lunimah samskaran api hridi tadiyan ati-dridhan

kripa-devi tasya prakaöayati drik-patam iha cet

     tada tesham antah kam api rasa-bhavam ca tanumah

 

     samkritam—Sanskrit; ashritya—resorting to; viraga—viraga; shruyatam—please listen; punimah—I purify; caëdalah—dog-eaters, the lowest class of humans; api—even; khalu—indeed; dhunimah—I cleanse; akhila—all; malam—dirt; lunimah—I sever; samskaran—conditioning; api—also; hridi— in the heart; tadiyan—their; ati-dridhan—very fixed; kripa-devi—the goddess Mercy; tasya—of Lord Chaitanya; prakaöayati— she exhibits; drik-patam—the fall of her glance; iha—in this world; cet—if only; tada—then; tesham antah—within them; kam api—some; rasa-bhavam—appreciation; of devotional ecstasy; ca—and; tanumah—I may instill.

 

     Devotional Service:  (in Sanskrit)  Renunciation, listen. I will purify even the outcastes. I will purify all their contamination. I will cut the strong material desires in their hearts. If the Goddess of Mercy will come I will place the nectar of divine love in their hearts.

 

 

Text 40

 

     viragah:  tasya kripa-devim vina svatantryeëa bhavatinam tatha-samarthyam na vidyate.

 

     tasya—His; kripa-devim—goddess Mercy; vina—without; svatantryena—independently; bhavatinam—your; tatha—to do such; samarthyam—capability; na vidyate—is not obtained.

 

     Renunciation:  You cannot do that without the Goddess of Mercy?

 

 

Text 41

 

     bhaktih:  tassa va taj-jaëaëam va ëavaëuggaham antareëa amhe ëa homma kim uëa tadha kuëamha.

 

     tassa—of Him; va—or else; ta-jaëaëam—of His associates; va—or; ëava—new, fresh; aëuggaham—the grace; antareëa—without; amhe—I; ëa—cannot; homma—exist; kim uëa—what to speak of; tadha—thus; kuëamha—act.

 

     Devotional Service:  Without the Lord's mercy, or the mercy of His devotees, I cannot exist, what to speak of act as I do.

 

 

Text 42

 

     viragah:  dvitiya-prashnasyottaram kim.

 

     dvitiya—second; prashnasya—of the question; uttaram—the answer; kim—what.

     Renunciation:  What is the answer to my second question? 

 

 

Text 43

 

     bhaktih:  viraa, suëehi, (iti samkritena)

 

navadvipe nasid ahaha sa jano yasya na pure

     harer geham no tad yad api bhagavan-murti-rahitam

na sa yasyam seva na bhavati na sa ya na sa-rasa

     raso nasau sankirtana-naöana-mukhyo na khalu yah

 

iyam jjeva tassa iha.

 

     viraa—viraga; suëehi—listen; iti—after speaking thus; samkritena—continues in Sanskrit; navadvipe—in Navadvipa; na asit—there was not; ahaha—oh; sah janah—any person; yasya—whose; na—not; pure—in the home; hareh—of Lord Hari; geham— the temple; na u—nor; tat—that; yat—which; api—even; bhagavat-murti—the Deity form of the Lord; rahitam—lacking; na—not; bhavati—is maintained; na—nor; sa—that worship; ya—which; na—is not; sa-rasa—with spontaneous feelings of love; rasah—the transcendental sentiment; na—is not; asau—that; sankirtana—congregational  chanting of the names of the Lord; naöana—and dancing; mukhyah—manifested chiefly in; na—not; khalu—indeed; yah—which; iyam—this; jjeva—certainly; tassa—His; iha—endeavour.

     Devotional Service:  Renunciation, listen. In Navadvipa there is no person whose home is not a temple of Lord Hari, no temple without a Deity of the Lord, no Deity that is not carefully served, no service that is not done with the nectar of love, and no nectar of love not expressed by sankirtana and dancing. All this is the Lord's doing.

 

 

Text 44

 

     viragah:  kim ayam eva tathajnapayati, kim va te ta eva ca tad-ashrayam abhimatya maty-anusareëa tatha vyavaharanti.

 

     kim—whether; ayam—He; svayam eva—Himself personally; tatha—in this way; ajnapayati—orders; kim va—or rather; te te—all they; eva—indeed; ca—and; tat-ashrayam—Him being their shelter; abhimatya—thus considering; mati-anusareëa—according to His doctrine; sareëa—taking the essence; tatha— thus; vyavaharanti—they act on His behalf.

 

     Renunciation:  Does the Lord personally order this, or do they who take shelter of Him do this as they think right?

 

 

Text 45

 

     bhaktih:  tassa taha jjeva mahima mahi-maëado jam daööhuëa jjeva taha jjeva ggaha-ggattha via honti. jaëao jaha tassa asa-am sa-am jjeva savve jaëanti kuëanti ca tad-aëuruam.

 

     tassa—of Him; taha—such; jjeva—even; mahima—the greatness; mahi-maëa-do—the glorifier of the earth; jam—whom; daööhuëa—having seen; jjeva—just; taha jjeva—thus indeed; ggaha—by a ghost; ggatha—possessed; via—as if; honti—becomes; jaëao—the people; jaha—as; tassa—His; asa-am— mind; sa-am—each individually; jjeva—indeed; savve—they all; jaëanti—undertand; kuëanti—act; ca—and; tat-aëuruam— accordingly.

 

     Devotional Service:  Such is the glory of the Lord that by seeing Him people become mad with ecstasy. Whatever He desires, they know and do.

 

 

Text 46

 

     tassa odare kamala vi odiëëeva, jado ëa kassa-vi deëëam tattha asi. a-sisu-alam sa-am ca jam karedi, tam suëaha. (samskritam ashritya)

 

     tassa—His; odare—in the appearance; kamala—the goddess of fortune, Lakshmi; vi—indeed; odiëëevva—has also descended; jado—because of which; ëa—not; kassa-vi—of anyone; deëëam—poverty; tattha—there, then; asi—was; a-sisu-alam—from infancy; sa-am—personally; jam—what; karedi—He has been doing; tam—that; suëaha—please hear; samkritam ashritya—switching to Sankrit.

 

     When the Lord descends, the Goddess of Fortune also comes, so His devotee is never poor. Listen to what He has done since childhood.

 

 

Text 47

 

shrivasasya grihe kadacana kadapy acaryaratnalaye

     shri-vidyanidhi-mandire 'pi ca kada gehe murarer api

gayatsu priya-parshadeshu pulaka-stambhashru-gharmadibhih

     sandrananda-mayi bhavann anudinam devo narinrityate

 

     shrivasasya—of Shrivasa Thakura; grihe—in the house; kadacana—sometimes; kada api—and sometimes; acaryaratna—of Candrashekhara Acarya; alaye—at the residence; shri-vidyanidhi—of Shri Vidyanidhi; mandire—in the home; api ca kada—and sometimes also; gehe—in the house; murareh—of Murari Gupta; api—also; gayatsu—while they are singing; priya-parsadeshu—Lord's intimate associates; pulaka—with His hair standing on end; stambha—being stunned; ashru—with tears; gharma-adibhih—perspiring, and so on; sandra—concentrated; ananda-mayi—filled with bliss; bhavan—becoming; anu-dinam— each day; devah—the Lord; parinrityate—always dances.

 

     Sometimes in Shrivasa's home, sometimes in Acaryaratna's home, sometimes in Vidyanidhi's home, or sometimes in Murari's home, filled with bliss, with bodily hairs erect, stunned, shedding tears, covered with perspiration, and manifesting many symptoms of ecstasy, every day, as His dear associates sing, again and again the Lord dances.

 

 

Text 48

 

     viragah:  bhagavati, sa kim sarvada bhaktacaritam eva prakaöayati, kim va kadacid aishvaryam api.

 

     bhagavati—O most fortunate one; sah—He; kim—whether; sarvada—always; bhakta-acaritam—the behaviour of a devotee; eva—even; prakaöayati—exhibits; kim va—or rather; kadacit—ever; aishvaryam—majesty; api—as well.

 

     Renunciation:  Goddess, does He always act as a devotee, or does he sometimes reveal His supreme power and opulence?

 

 

Text 49

 

     bhaktih:  (samskritena)  viraga, yady api

 

alaukikito 'pi ca laukikiyam

     lila hareh kacana lobhaniya

mahesha-shirshad api bhumi-madhyam

     gateva ganga mudam atanoti

     samkritena—in Sanskrit; viraga—O viraga; yadi api—although; alaukikitah—than those which are supernatural; api— even; laukiki—seemingly mundane; iyam—this; lila—pastime; hareh—of the Supreme Lord Hari; kacana—any such; lobhaniya—more desirable; maha-isha—of Lord Shiva; shirshat—from the head; api—even; bhumi-madhyam—onto the earth; gata—come; iva—just as; ganga—the Ganges; mudam—pleasure; atanoti— expands; iti—thus.

 

     Devotional Service:  Renunciation, Lord Hari's ordinary pastimes are more beautiful than His unusual pastimes. Althouh the Ganges flows from Lord Shiva's head, it gives us pleasure when it comes to earth.

 

 

Text 50

 

     taha-vi kahim-pi kahim alo-i-am pi pa-adedi. tadha hi kahim-pi di-ahe sirivasa-vasammi karijjanta-dea-geha-ppadakkhiëo dakkhiëangaëa-ga-eëa keëa-vi bhaadhea-vuttiëa maha-majja-veëa amalakheëa maleccheëa vasaëam sivvanteëa divvanteëa dihadara-ma-eëa bha-avam vissambharo

diööho.

 

     taha-vi—nonetheless; kahim-pi—from time to time; aloiam—unwordly (activities); pi—also; pa-adedi—He reveals; tadha hi—thus indeed; kahim-pi—on a certain day; sirivasa—of Shrivasa Thakura; vasammi—at the residence; karijjanta— (Lord Chaitanya) who was doing; dea-geha—of the Deity's altar; ppadakkhino-—circumambulation; dakkhiëa-angaëa—to the southern side of the courtyard; ga-eëa keëa-vi—by someone who had come; bhaadhea—hereditary; sui-vuttiëa—engaged in the occupation of seamster; maha—great; majja-veëa—drunkard; amala-akkheëa—sharp-eyed; maleccheëa—outcaste, Mohammedan; vasaëam—clothing; sivvanateëa—who was sewing; divvanteëa—an reveling; diha-dara—long-term; ma-eëa—in his drunken stupor; bha-avam—the Supreme Lord; vissambharo—Vishvambhara; diööho—was seen.

 

     Still, sometimes He does something extraordinary. One day, at Shrivasa's home, a Muslim tailor, his eyes red from drinking wine, having circumambulated the temple, and in the southern corner of the courtyard having drunkenly begun to sew clothes, began to stare at Lord Vishvmbhara.

 

 

Text 51

 

     daööhuna tak khaëado ma-ira-ma-ado vi mada-a-tameëa tassa damsaëa-ma-eëa bhemhalo bhavia viasida-netto hi hi ma-e diööham diööham kim pi tti savvanga-pula-ido ëirantara-ëissaranta-ppavaha-vaha-salila-tthimida-vaccha-tthalo vasaëadiam vicchivia uddha-bahu ëaccidum pa-utto so. tado tam taha-vidham pekkia bha-avam avanca-anto sirivasam bhaëidavanto.

 

     daööhuëa—having seen; tak khaëado—immediately; ma-ira—of liquor; ma-ado vi—even more than the intoxication; mada-a-tameëa—the most inebriating; tassa—of Lord Chaitanya; damsaëa-ma-eëa—by the intoxication of seeing; bhemhalo— overwhelmed; bhavia—becoming; viasida—opened wide; ëetto—his eyes; hi hi—hee, hee; ma-e—by me; diööham diööham— continuously; ëissaranta—flowing out; ppavaha—of the stream; vaha—by the current; salila—with water; tthimida—moistened; vaccha-tthalo—his chest; vasana-adiam—the clothes and other things; vicchivia—throwing aside; uddha—raised; bahu—his arms; ëaccidum—to dance; pa-utto—proceed; so—he; tado—then; tam—him; taha-vidham—in such a state; pekkhia—observing; bha-avam—the Lord; avanca-anto—guilelessly; sirivasam—to Shrivasa; bhaëidavanto—said.

 

     The sight of the Lord made him more intoxicated than any wine. With wide-open eyes he called out: "I have seen! I have seen!" He trembled. The hairs of his body stood erect. Tears flowing from his eyes bathed his chest. Throwing down his sewing, he raised his arms and began to dance. Seeing this, the Lord innocently said to Shrivasa:

 

 

Text 52

 

     `shrivasa, kim idam. katham askasmad ayam idrig jatotsava iva.'

 

     shriivasa—my dear Shrivasa; kim—what; idam—is this; katham—why; akasmat—suddenly; ayam—this man; idrik—such; jatah—become; utsavah—a celebration; iva—as if.

 

     "Shrivasa, what is this? All of a sudden this person has become as if celebrating a great festival."

 

 

Text 53

 

     tado teëa-vi bhaëidam ëidamsaëam vva kuëanteëa padihasa-rasassa.

 

     tado—then; teëa—by Shrivasa Prabhu; vi—indeed; bhaëidam—said; ëidamsaëam—exhibition; vva—as if; kuëanteëa—making; padihasa-rasassa—of a joking mood.

 

     Shrivasa then jokingly said:

 

 

Text 54

 

     bhagavan, apurva evayam tava madasya mahima yato 'yam adya madya-ghaöa-ghaöamanasaktir api na dhiyam jahati. ha tila-matra-bhavad-darshanenanenanenajatoja-toda-rahito hito bhavann ati-mamada.

 

     bhagavan—O Lord; apurvah—unprecedented; eva—indeed; drishöam—seen; kim—what; pi—indeed; tti—thus exclaiming; savva-anga—of all his limbs; pula-ido—the hair standing on end; ëirantara—??; ayam—this; tava—Your; madasya—of the intoxication; mahima—the greatness; yatah—because; ayam—this person; adya—today; madya-ghaöa—to the wine-pot; ghaöamana— existing; asaktih—addiction; api—even; dhiyam—the consciousness; na—not; jahati—gives up; ha—ha; tila—a bit; matra—only; bhavat—of You; darshanena—by the sight; anena—by that; an-enah—sinless; jatah—become; ajata—not yet procured; udara—of his stomach; hitah—the benefit (i.e. he had not yet finished his sewing and collected his wages); hitah— actually beneficial; bhavan—becoming; ati-mamada—he has become very much maddened.

 

     "Lord, this is the unprecedented glory of Your intoxicating handsomeness. All he had ever wanted was a full pot of wine. He could not give up the desire for wine. Now, simply by seeing You for a moiment he is wild with intoxication. Now he has cut the bonds of birth and death. Now he purifies the world.

 

 

Text 55

 

     viragah:  tatas tatah

 

     tatah tatah—and then what.

 

     Renunciation:  Then? Then?

 

 

Text 56

 

     bhaktih:  tado tado pahudi bha-avado ëama-metta-saraëo savvam pariaram ujjhiya odhua-veso huvia ëaccanto gaanto javaëacariehim tadijjanto vi bha-avado ëama-sankittaëam, kuëanto jeeva vaööadi.

 

     tato—and then; tado pahudi—thenceforth; bha-avado—of the Lord; ëama—the holy name; metta—only; saraëo—his shelter; savvam—all; pariaram—friends and relatives; ujjhiya—abandoning; odhua—of a completely renounced devotee; veso huvia—assuming the dress; ëaccanto—dancing; gaanto—singing; javaëa-acariehim—by the Muslim spiritual authorities; tadijjanto—being punished; vi—even; bha-avado—of the Lord; ëama-sankittaëam—loud chanting of His names; kuëanto— doing; jjeva—indeed; vaööadi—continues.

 

     Devotional Service:  That Muslim tailor took shelter of the Lord's holy name. Giving up his former associates, he accepted the dress of a renunciant. He continues to sing and dance, even though beaten by the Muslim teachers. He is always engaged in chanting the Lord's holy names.

 

 

Text 57

 

     keëa-vi pucchidouëa vissambharo jjeva isaro ëavaro kovi tti bhaëedi. sa-alehim bhaavadehim vihida-deha-jatto siddho via huvia vicaredi.

 

     keëa-vi—by anyone; pucchido—asked; uëa—in reply; vissambharo—Lord Vishvambhara;  jjeva—indeed; isaro—is God; ëa avaro—none other; ko-vi—anyone at all; tti—in such words; bhaëedi—he says; sa-alehim—by all; bhaavadehim—the devotees; vihida—provided; deha-jatto—his bodily maintenance; siddho via—as a perfected mystic; huvia—so living; vicaredi—he travels from place to place.

 

     If questioned, he explains, "Vishvambhara is the only Lord, there is none else." Provided his livehood by all the devotees, he travels about as a perfected soul.

 

 

Text 58

 

     viragah:  devi, kidrisham rupam anena drishöam.

 

     devi—O goddess; kidrisham—what kind of; ruam—form (of the Lord); anena—by the tailor; drishöam—was seen.

 

     Renunciation:  Goddess, what form of the Lord did he see?

 

 

Text 59

 

     bhaktih: vira-a, aëando jjeva bha-avado ruam, jeëa rueëa maham jjeva aëando hoi. tam jjeva tassa ruam tti idaredara-savvapecchattaëam aëanda-ruaëam tti aëanda-taratammeëa rua-damsaëassa taratammam.

 

     viraa—my dear viraga; aëando—spiritual bliss; jjeva—itself; bha-avado—of the Lord; ruam—is the form; jeëa—by which; rueëa—form; maham—great; jjeva—indeed; aëando—bliss; hoi—develops; tam—that; jjeva—indeed; tassa—His; ruam—form; tti—thus; idara-idara—one-to-one; savvapecchattaëam—logical relationship; ananda-ruaëam—of the blissful forms; tti—on the one hand; aëanda-taratmmeëa— according to the relative ecstasies; rua-damsaëassa—of the vision of these forms; taratammam—gradation (Of the envisioned forms).

 

     Devotional Service:  Renunciation, the Lord's form is bliss. The handsomeness of His form brings the greatest bliss. His forms are different kinds of bliss, and seeing these forms brings different kinds of bliss.

 

 

Text 60

 

     viragah:  katham ayam nica-yonir etadrisha-saubhagya-bhajanam asit.

 

     katham—how; ayam—this person; nica-yonih—low-born; etadrisha—such; saubhagya-—of good fortune; bhajanam—the recipient; asit—became.

 

     Renunciation:  How could a person of such low birth attain such good fortune?

 

 

Text 61

 

     bhaktih:  (samskritena)

 

na jati-shilashrama-dharma-vidya

     kulady-apekshi hi hareh prasadah

yadricchiko 'sau bata nasya patra

     patra-vyavastha-pratipattir aste

 

     samkritena—in Sanskrit; na—not; jati—caste; shila—good character; ashrama-dharma—observance of the regulations of the four different orders of life (brahmacarya, grihastha, vanaprastha and sannyasa); vidya—education; kula—breeding; adi—et cetera; apeksi—in regard to such; hi—indeed; hareh—of Lord Hari Krishëa; prasadah—the mercy; yadricchikah—is independent; asau—it; bata—ah; na—not; asya—within it; patra-apatra-vyavastha—of being qualified or unqualified; pratipattih—acknowledgement; aste—is there.

 

     Devotional Service: (in Sanskrit)  Ignoring noble birth, character, ashrama, occupation, schooling, and family, Lord Hari's mercy does not consider whether one is qualified or not qualified to receive it.

 

 

Text 62

 

     viragah:  evam eva, tatas tatah.

 

     evam eva—yes, so it is; tatah tatah—please speak further.

     Renunciation:  It is so. Then? Then?

 

 

Text 63

 

     bhaktih:  tado avarassim diahe murari-bha-aëangane puëëima-canda-candia-pakkhaliae ëisae uvaviööhehim sa-alehim bhaavadehim so jjeva deo sankarisaëa-ruo diööho.

 

     tado—then; avarassim—on another; diahe—day; murari—of Shri Murari Gupta; bha-aëa-angaëe—in the courtyard of the residence; puëëima—of the full-moon day; pakkhaliae—which was washed; ëisae—in the night; uvaviööhehim—who were sitting; sa-alehim—by all; bhaavadehim—the devotees; so—He; jjeva—indeed; deo—the Supreme Lord; sankarisaëa—of Sankarsaëa; ruo—in the form; diööho—was seen.

 

     Devotional Service:  At another time, in the courtyard of Murari's home, on a night bathed with the light of the full moon, all the devotees saw the Lord assume the form of Lord Sankarshaëa.

 

 

Text 64

 

     viragah:  devi, vishishya kathaya.

 

     devi—O goddess; vishishya—in detail; kathaya—please recount.

 

     Renunciation:  Goddess, please tell it in detail.

 

 

Text 65

 

     bhaktih:  aggado bambhamijjanta-matta-mahuara-ëiara-padipijjanta-canda-candia-ca-a-tak-kala-samalida-gagaëa-talandhaarammi disantammi ko-vi kaambari-padimalo sa-ala-jaëehim aladdho.

 

     aggado—in front of them; bambhami—persistenly flying about; matta—maddened; mahuara—of bees; ëiara—by the crowd; padipijjanta—(on account of)  being drunk up; canda-candia-ca-a—the rays of mooshine; tak-kala—momentary; samalida— blackened; gagaëa-tala—of the sky; andhaarammi—darkness; disantammi—while being seen; ko-vi—a certain; kaambari—of liquor distilled from rainwater collected in the hollows of the flowering tree; padimalo—odor; sa-ala-janehim—by all persons present; aladdho—was perceived.

 

     Devotional Service:  At that moment, as a swarm of intoxicated bees swallowed the moonlight and filled the sky with blinding darkness, everyone noticed the scent of liquor distilled from kadamba flowers.

 

 

Text 66

 

     viragah:  tatas tatah

 

     tatah tatah—and then.

 

     Renunciation:  Then? Then?

 

 

Text 67

 

     bhaktih:  tado aladdhe padimale sa-alehim bha-avam pucchido jadha bhagavan, katham akasmiko `yam pushpandhaya-gaëandhi-karaëa-caëah parimalo vimalo vismayam nah samullasayati kadambaryah. puratash ca janita-kautuhalam halam vipaksha-paksha-mushalam mushalam calokyate.

 

     tado—then; aladdhe—having been obtained; padimale—perception; of the fragance; sa-alehim—by all; bha-avam—the Lord; pucchido—was asked; jadha—as follows; bhagavan—O Lord; katham—why; akasmikah—sudden, unexpected; ayam—this; puspandhaya-gaëa—the bees; andhi-karaëa—making them blind; caëah—apparently; parimalah—fragance; vimalah—pure; vismayam—astonishment; nah—our; samullasayati—greatly stimulates; kadambaryah—of kadambari liquor; puratah—in front; ca—and; janita—generated; kautuhalam—amazing sight; halam—a plow (the weapon of Lord Balarama); vipaksha—of enemies; paksha-mushalam—destroying the forces; mushalam—a club; ca—as well; alokyate—are seen.

 

     Devotional Service:  Aware of this fragance, everyone asked the Lord: "Lord, why has this splendid fragrance of kadamba liquor suddenly appeared, blinded these bees, and filled us with wonder? Now we see a wonderful plow and a club for crushing enemies."

 

 

Text 68

 

     viragah:  tatas tatah.

 

     tatah tatah—and then.

 

     Renunciation:  Then? Then?

 

 

Text 69

 

     bhaktih:  tado siri-visa-ambhara-de-eëa uttam hanta bho nikhila-jana-hridaya-sankarshaëena sankarshanaëena bhagavatavatadya praduribhavitavyam, tad-agre kadambari variyasi tat-priyaëam tad-ayudham yudham vinapi virajamanam halam ca pradurabhavat.

 

     tado—then; siri-vissambhara-deeëa—by Shri Vishvambhara-deva; uttam—was said; hanta bhoh—ah friends; nikhila-jana—of everyone; hridaya—the hearts; sankarshaëena—who attracts; sankarëena—the Supreme Lord in His form of Sankarshana, Baladeva; bhagavata—the Lord; avata—and protector; adya— today; praduribhavitavyam—is about to make His appearance; ta-agre—previous to that; kadambari—(fragance of) kadambari; variyasi—most desired; tat-priyaëam—for His devotees; tat—His; ayudham—weaponry; yudham vina api—even without the occasion for a fight; virajamanam—resplendent; halam mushalam ca—His plow and club; pradurabhavat—have manifested.

 

     Devotional Service:  Then Shri Vishvambhara-deva said: “Lord Sankarshaëa, who charms everyone's heart, is about to appear. His favorite kadambari liquor, His splendid plow-weapon, and His club have come before Him."

 

 

Text 70

 

     viragah:  tatas tatah

 

     tatah tatah—and then.

 

     Viriaga: Then? Then?

 

 

Texts 71 and 72

 

     bhaktih:  tado taha ëiadanto jjeva so devo tehim ma-ira-moa-mudia-lola-lohida-loaëo ea-kaëëa-tadavida-kuëdalo sasi-maëdala-paëdaro so jjeva goracando a-issam jjevva talanko alam koduhaleëa sambhudo.

 

     tado—then; taha—thus; ëiadanto—declaring; so—He; devo—the Lord; tehim—in the presence of them (the devotees); ma-ira—of liquor; moa—in the pleasure; mudia—rejoicing; lola—rolling; lohida—copper-red; loaëo—His eyes; ea-kaëëa—of one ear; tada—upon the side; taëdavida—dancing wildly; kuëdalo—an earring; sasi-maëdala—like the globe of the moon; paëdaro—yellow-white; so—He; jjevva—indeed; goracando—Lord Gaurachandra; a-isa-am—prominently; sa-am— Himself; jjeva—indeed; tala-anko—marked with auspicious signs on His body; alam koduhalena—with a good deal of mirth; sambhudo—so become.

 

     Devotional Service:  As He spoke these words Lord Gaurachandra became wonderfully changed. His eyes became red and restless in the happiness of drinking wine. An earring danced on one ear. His complexion became pale as the moon. He carried the mark of a palm tree.

 

 

Text 73

 

     tado tac-caridahida-ëa-a-gida-padaim gaantehim tehim ëacca bahudaram idido vi kshaëam vimha-a-kari samvutto.

 

     tado—and then; tat—His; carida—the character and activities; ahida—composed of; gida-padaim—with verses of songs; gaantehim—while they were singing; tehim—by the devotees; nacca—with dance; bahu-daram—very much; idido—offered worship; vi—indeed; kshaëam—for a short while; vimha-a—wonder; kari—making; samvutto—He became.

 

     As they sang newer and newer songs of His pastimes, He danced. They worshiped Him. For a moment He filled them with wonder.

 

 

Text 74

 

     viragah:  tatas tatah.

 

     tatah tatah—and then.

 

     Renunciation:  Then? Then?

 

 

Text 75

 

     bhaktih:  evvam rudda-varaha-ëarasimha-mukkhadaravadaraëuaram kkameëa kadua gade diahe ahedua-karuëeëa ëiccaëandassa ccha-bhuam ruam teëa damsidam.

     evvam—thus; rudda—of Rudra, Shiva; varaha—Varaha; ëarasimha—and Nrisimha; mukkha-dara—headed by; avadara—of His incarnations; aëuaram—portrays; kadua—having done; gade diahe—a whole day having passed; ahedua—causeless; karuëeëa—by His mercy; ëiccanandassa—to Prabhu Nityananda; cha-bhuam—six handed; ruam—His form; teëa—by Him; damsidam—was shown.

 

     Devotional Service:  He assumed, one after another, the forms of Buddha, Varaha, Nrisimha, and other incarnations. At the day's end the causelessly merciful Lord revealed His six-armed form to Nityananda.

 

 

Text 76

 

     viragah:  kidrisham hi tat.

 

     kidshsham—how; hi—indeed; tat—that (appeared).

 

     Renunciation:  What was it like?

 

 

Text 77

 

     bhaktih:  (samskritena)

 

bhujabhyam ubhabhyam dadhac caru-vamshim

     caturbhir gada-shankha-cakrambujani

kiriöam ca haramsh ca keyurake ca

     srajam vaijayantim maëim kaustubham ca

 

     samskritena—in Sanskrit; bhujabhyam—with two arms; ubhabhyam—both; dadhat—holding; caru—beloved; vamshim— flute; caturbhih—with the other four; gada-shankha-cakra-ambujani—the club, conchshell, disc and lotus (weapons of Vishëu); kiriöam—(adorned with) helmet; ca—also; haran— necklaces; ca—and; kayurake—ornamented with peacock feather; ca—and; srajam vaijayantim—Vaijayanti garland; manim kausthubham—Kaustubha jewel; ca—and.

 

     Devotional Service:  In two hands He held a beautiful flute, and in the other four a conchshell, disc, club and lotus. He wore a crown, necklaces, two peacock feathers, a vaijayanti garland, and the Kaustubha gem.

 

 

Text 78

 

     api ca

 

anaharya-saundarya-madhurya-dhuryam

     mahaudarya-caturya-gambhirya-shauryam

avaidhurya-dhairyam sada saukumaryam

     mahas turyam aryam tadashcaryam asit

 

     anaharya—matchless; saundarya—by beauty; madhurya—and sweetness; dhuryam—distinguished; maha-audarya—great generosity; caturya—cleverness; gambhirya—gravity; shauryam—and heroism; avaidhurya—never to be undone; dhairyam— steadiness; sada—eternal; saukumaryam—youthfulness; mahah— glory; turyam—transcendental; aryam—superexcellent; tada—at that time; ashcaryam—this wonder; asit—manifested.

 

     He was filled with matchless sweetness, handsomeness, generosity, expert intelligence, gravity, heroism, determination,  gentleness, transcendental splendor, nobility, and wonderful glory.

 

 

Text 79

 

     viragah:  tatas tatah.

 

     tatah tatah—and then.

 

     Renunciation:  Then? Then?

 

 

Text 80

 

     bhaktih:  tado tam ruam pekkhia paramaëanda-ëipphando uancida-romanca-kancuo bahudaram tthuvanto asi ëiccaëando, jaha

 

     tado—then; tam ruam—that form of the Lord; pekkhia—looking upon; parama-aëanda—on account of supreme ecstasy; ëipphando—become motionless; uancida—standing up; roma-anca—erection of the bodily hairs; kancuo—(as if) a suit of armor; bahu-daram—very much; tthuvanto—offering prayers in glorification; asi—was; ëiccaëando—Lord Nityananda; jaha—as follows.

 

     Devotional Service:  Stunned with bliss and armored with bodily hairs erect, Nityananda gazed at that form and prayed:

 

Text 81

 

haris tvam haras tvam virincis tvam eva

     tvam apas tvam agnis tvam indus tvam arkah

nabhas tvam kshitis tvam marut tvam murare

     namas te namas te samasteshvaraya

 

     harih—Lord Vishëu; tvam—You are; harah—Shiva; tvam—You; virincih—Brahma; tvam—You; eva—also; tvam—You; apah—the waters; tvam—You; agnih—fire; tvam—You; induh—the moon; tvam—You; arkah—the sun; nabhah—the sky; tvam— You; kshitih—the earth; tvam—You; marut—the wind; tvam—You; mura-are—O Krishna, the enemy of demon Mura; namah te—obeisances unto You; namah te—obeisances unto You; samasta-ishvaraya— unto the Lord everything.

 

     "You are Lord Hari. You are Shiva. You are Brahma. You are water. You are fire. You are the moon. You are the sun. You are the earth. You are the wind. O Lord Murari, obeisances to You! Obeisances to You, the master of all!

 

 

Text 82

 

     api ca

 

bhujaih shadbhir ebhih samakhyati kashcin

     nisargogra-shad-varga-hanteti bhos tvam

vayam brumahe he maheccha tvam ebhish

     catur-varga-do bhakti-dah prema-dash ca

 

     bhujaih—by the arms; shadbhih—six; ebhih—these; samakhyati—may interpret; ugra—terrible; shaö-varga—of the six eternal enemies (lust, anger, greed, intoxication, illusion and envy); hanta—the destroyer; iti—thus speaking; bhoh—dear sir; tvam—O most magnanimous one; tvam—You; ebhih—with these (Your arms); catuh-varga—of the four goals of human endeavor; dharma—religiosity, artha (economic development), kama (sense gratification) and moksha (ultimate liberation); dah—are the bestower; bhakti-dah—the giver of pure devotion; prema-dah— the giver of ecstatic love of God; ca—and.

 

     "Some say that with these six arms You kill the six enemies of this world. O fulfiller of desires, I say that with these arms You give devotional service, love of God, and the four goals of life."

 

 

Text 83

 

     viragah:  aho aty-adbhutam idam. tatas tatah.

 

     aho—ha; ati-adbhutam—most amazing; idam—this; tatah tatah—and then.

 

     Renunciation:  Ah, this is very wonderful. Then? Then?

 

 

Text 84

 

     bhaktih:  tado isara-bhavo dava idiso tassa kadhido, pemmaveso vi suëiadu. ettha pure tiëëa-viha jjevva purisao. ke-vi aëurattao, ke-vi majjhamaëurattao, ke-vi ëaëurattao ëavi virattao.

 

     tado—next; isara-bhavo—His sentiment of being the Lord; dava—thus far; idiso—like this; tassa—His; kadhido—spoken; pemma-aveso—His being absorbed in the trance of love of God (in the mood of a devotee); suëiadu—please hear; ettha—here; pure—in this city; tiëëa-viha—three kinds of; jjevva—even; purisao—attached (to the Lord); ke-vi—some; majjhama— moderately; aëurattao—attached; ke-vi—some; ëa—neither; aëurattao—attached; ëavi—nor; virattao—detached (from material things).

 

     Devotional Service: In this way His mood of being the Supreme Personality of Godhead is described. Now listen to how He becomes filled with love. In this city are three kinds of men. Some are completely attached to the Lord. Some are moderately attached. Some others are neither attached to the Lord, nor detached from the world.

 

 

Text 85

 

     vijjhatthiëo hi ëa-ara-vihie appaëa-am ovaria sura-ëai-siëaëam kadua tthimida-ëia-vasaëam ccea aacchantam pekkhia ko-vi mahuradaram bha-avado ëama-padam, ko-vi sarasadaram bhaavada-pajjam, ko-vi pemma-padipaëëam lalidadara-gidam suëavedi.

 

     vijjhatthiëo—the students; hi—indeed; ëa-ara—of the city; vihie—on some street; appaëa-am—Himself; ovaria—having covered (with His clothing); sura-ëai—in the celestial river Ganges; siëaëam—bath; kadua—having just performed; tthimida—wet; ëia—His; vasaëam—clothes; ccea—even; aacchantam—(Him) approaching; pekkhia—catching sight of; ko-vi—one of them; mahura-daram—very sweet; bha-avado—of the Supreme Lord; ëama-padam—name; ko-vi—someone; sa-rasa-dasam— very much endowed with devotion; bhaavada—of Shrimad-Bhagavatam; pajjam—verse; ko-vi—someone; pemma—with love of God; padipaëëam—imbued; lalida-dara—very playful; gidam— song; suëavedi—causes Him to hear.

 

     Seeing Him, His clothing still wet from His bath in the Ganges, walking through the city's streets, one student would chant the very sweet name of the Lord, another would recite a nectarean verse of Shrimad-Bhagavatam, and another would sing a beautiful song of devotional love.

 

 

Text 86

 

     tado tam suëanto jjevva magga-majjhammi bhudale ëipadia tthimida-vasaëa-ëivadanta-jala-kaddamia-damia-rajo-bhara-kaddamia-savvango vappha-salilehim simantida-vaccha-tthala-kaddamo aëanda-bhemhaladae ladae baddho via vijjud-dama-dama-punjo via luöhanto vaööedi.

 

     tado—then; tam—that; suëanto—hearing; jjevva—just upon; magga—of the road; majjhammi—in the middle; bhu-dale—onto the ground; ëipadia—falling; tthimida—wet; vasaëa—from His garments; ëivadanta-jala—by the dripping water; kaddammia—turned into mud; damia—and absorbed (by the water on His clothes); rajo—the dust (of the road); bhara—on account of picking up; kaddamia—muddied; savva-ango—all His limbs; vappha—of his tears; salilehim—by the water; simantida— marked with straight lines, parted; vaccha-tthala—upon His chest; kaddamo—the mud; aëanda—in spiritual ecstasy; bhemhaladae—by the condition of being overwhelmed; ladae—by some vine; baddho—bound; via—as if; vijjud-dama—bolts of lightning; dama—as His garland; punjo—several; via—as if; luöhanto vaööedi—He rolls about.

 

     Falling to the street by hearing this, His wet clothing turning the dust of the street to mud, His limbs covered with mud, the mud on His chest washed by His tears, and His form like the great splendor of lightning flashes embraced by a vine of restless ecstasy, He would roll about on the ground.

 

 

Text 87

 

     tadha-viham pekkhia te saha-arao cavala-dosa-dusidao hasanto koduhalam kuëanti.

 

     tadha-viham—(Him) in such state; pekkhia—seeing; te—they; saha-arao—His companions; cavala-dosa—by the fault of youthful insolence; dusidao—contaminated; hasanto—laughing; koduhalam—a commotion; kuëanti—they make.

 

     Seeing Him in this state, His student companions, tainted with youthful insolence, would laugh and raise a commotion.

 

 

Text 88

 

     muhuttantare ëia-pariaëao utthavia uëo sura-ëaim lambhia uëa pakkhalida-savvangam siëaventi. edam suëia ëia-taëa-assa na-assa va-ivasiam aëutava-i tassa jaëaëi jaëa ëidi-visarada vi.

 

     muhutta-antare—after a few minutes; ëia—His own; pariaëao—close associates; utthavia—lifting Him up; uëo—again; sura-ëaim—to the Ganges, river of the demigods; lambhia—leading Him; uëa—once more; pakkhalida—washing; savva-angam—all His limbs; siëaventi—they make Him take bath; edam—this; suëia—having heard; ëia-taëassa—of her own son; ëa-assa—young; va-ivasiam—the helpless condition; aëutava-i—laments; tassa—His; jaëaëi—mother; jaëa-ëidi—in the ways of the world; visarada—knowledgeable; vi— although.

 

     After a short while, His own associates would lift Him up, take Him again to the Ganges, and make Him wash all His limbs. Even though she was very wise, His mother wept bitterly to hear of her son's becoming overcome.

 

 

Text 89

 

     viragah:  aho premananda-vaivashyam avashyam asya.

 

     aho—ah; prema-ananda—of ecstatic love of God; vaivashyam—loss of self-control; avashyam—must be; asya—His.

 

     Renunciation:  Ah, His being overcome was the ecstasy of devotional love.

 

 

Text 90

 

     bhaktih:  avarassim vasare vasaresa-sahassa-sarisa-maha-mahaëanda-paravaso acariara-aëa-pura-ra-aëa-purado ëaccia ëia-gharam aachanto magga-majjhammi keëavi bamhaëa-bandhuëa bandhu-naho ëia-aëassa deo diööho.

 

     avarassim—on another; vasare—day; vasara-isa—of suns (the sun is the "Lord of the daytime"); sahassa—thousands; sarisa—appearing like; maha-maha—very great; aëanda—of ecstasy; para-vaso—under the spell; acaria-ra-aëa—of Acaryaratna, Shri Candrashekhara; pura-ra-aëa—the gem of residence; purado—in front of; ëacia—dancing; ëia-gharam— toward His own home; aachanto—going; magga-majjhammi—on the road; keëa avi—by a certain; bamhaëa—of a brahmaëa family; bandhuna—unqualified descendant; bandhu-ëaho—the protector of those who have developed their personal relationship with Him; ëia-aëassa—for His own devotees; deo—the worshipable Deity; diööho—was seen.

 

     Devotional Service:  On another day as the Lord of devotees, more splendid than thousands of suns, was returning home after dancing at Acryaratna's home, a certain fallen brahmaëa saw Him on the street.

 

 

Text 91

 

     diööhia tam so savvanga-galantasitto sa-kau-vaam uvaam aëëam ëa pekkhia kim-pi gadanto asi- bho saci-putta-a vissa-ambhara, bhavantam pabhavantam paramam  purisam savve ëiadanti.

 

     diööhia—upon seeing; tam—Him, Lord Chaitanya Mahaprabhu; so—the fallen brahmaëa; savva-anga—all whose body; galanta-sitto—afflicted with advanced leprosy; sa-kau-vaam—addresing Him in a plaintive voice; uvaam—resort for himself; aëëam—other; ëa—not; pekkhia—seeing; kim-pi—any at all; gadanto asi—spoke (as follows); bho bho—my dear sir; saci-putta-a—O son of Shacidevi; vissambhara—Vishvambhara; bhavantam—your good self; pabhavantam—the all-powerful; paramam purisam—Supreme Personality; savve—everyone; ëiadanti—declares.

 

     Seeing Him, the fallen brahmaëa, his entire body covered with terrible sores, not seeing any other hope, begged: ""O son of Shaci, O Vishvambhara, everyone says You are the almighty Supreme Personality of Godhead Himself.

 

 

Text 92

 

     danti-vara-vikkama, vikkama-vaibhavam tuha bahudaram jjevva ëiruventi, ja-i majjha pamarassa eso gao gao karijja-i, tado saccam jevva tumam bhu-mangala-ruo isaro saroa-ëa-aëo sa-am jevva.

 

     danti-vara-vikrama—O Vishëu, who heroically saved the elephant king Gajendra; vikkama—the valor; vaibhavam—and power; tuha—Your; bahu-daram—very much; jjevva—indeed; ëiruventi—are described; ja-i—if; majjha—my; pamarassa—of the most fallen person; eso—this; gao—disease; gao—gone; karijja-i—is made; tado—then; saccam—truly; jevva—indeed; tumam—You; bhu—for the whole earth; mangala—auspicious; ruo—whose form; isaro—the Supreme Lord; saroa-ëa-aëo—lotus-eyed Vishëu; sa-am—Himself; jevva—indeed.

 

     "Everyone says You are the same Lord that delivered Gajendra. If You can cure this fallen wretch of his disease, then You are indeed the lotus-eyed Supreme Person, whose form brings auspiciousness to the world."

 

 

Text 93

 

     viragah:  tatas tatah.

 

     tatah tatah—and then.

 

     Renunciation:  Then? Then?

 

 

Text 94

 

     bhaktih:  tado bhavada jadaëukampeëa kampeëa romanceëa a vilasanta-deham tam bamhaëa-pasam miccuëo uvagadam lacchikadua ëiadidam

 

     tado—then; bha-avata—by the Lord, Chaitanya Mahaprabhu; jada-anukampeëa—whose compassion was aroused; kampena—trembling; roma-ancena—bodily hairs standing on end; a—also;  vilasanta-deham—being displayed in his (the supplicator's) body; tam—unto Him; bamhaëa-pasam—that untrained brahmaëa; pasam—the bondage; miccuëo—of death; uvagadam— who was directly approaching; lacchi-kadua—addressing; ëiadidam—was said.

 

     Devotional Service:  Trembling with compassion and the hairs of His body erect with ecstasy, the Lord glanced at that fallen brahmaëa, who was on the verge of death, and said:

 

 

Text 95

 

     aye yas tavad ishvarah, sa khalu dushprapa eva sarvesham. kim iti mam upalabhase.

 

     aye—alas; yah—He who is; tavat—such as you describe; ishvarah—the Lord; sah—He; khalu—certainly; dushprapah—difficult of attain; eva—even; sarvesham—for everyone; kim—why; iti—in such words; mam—Myself; upalabhase—do you refer.

 

     "The Supreme Personality of Godhead cannot be attained by any ordinary man. Why do You commit this blasphemy by saying I am He?

 

 

Text 96

 

     kintu tavasya rogasyopashamopaya eka eva vartate. tam ced acarasi, tadayam gamishyati, natra sandeho. deho 'yam tava purvato 'pi samicina eva bhavitum arhati.'

 

     kintu—nevertheless; tava—your; asya—of this; roga—diseased condition; upashama—for mitigation; upaya—a means; ekah—one; eva—yet; vartate—exists; tam—that; cet—if; acarasi—you carry out; tada—then; ayam—this; gamishyati—will go away; na—there is not; atra—in this matter; sandehah— any doubt; dehah—body; yam—this; tava—of yours; purvatah— as previously; api—even; samicinah—well; eva—indeed; bhavitu arhati—should become.

 

     "There is one way your disease can be cured. If you do this one thing, your disease will go away. Of this there is no doubt. Your body will then be as healthy as before."

 

 

Text 97

 

     viragah:  tatas tatah.

 

     tatah tatah—and then.

 

     Renunciation:  Then? Then?

 

 

Text 98

 

     bhaktih:  tado bamhanapasadeëa pahu-pasadeëa paphulla-loaëeëa aëeëa gadidam- `dea ko so uvao.'  tado pahuëa bhaëidam ëidamsaëa-ruam kim-pi

 

     tado—then; bamhaëa-apsadeëa—by that fallen brahmaëa; pahu—of Lord Mahaprabhu; pasadeëa—on account of the special mercy; paphulla—blossoming; ioaëeëa—his eyes; aëeëa—by him; gadidam—was said; dea—O Lord; ko—what is; so—that; uvao—means; tado—then; pahuëa—by Lord Chaitanya; bhaëidam—was spoken; ëidamsaëa—meant to teach him a lesson; kim-pi— something.

 

     Devotional Service:  With wide-open eyes the fallen brahmaëa said: "Lord, what is the way?"  The Lord then spoke this instruction:

 

 

Text 99

 

     aye dvija-bandho, bandhor akhila-jagatam gatamhah-sanghanam bhagavatah prema-parayaëanam pradhanatamo 'yam advaitacaryah. asya cet padodakam pibasi, tada papa-krito 'yam gado hetv-abhave haitukabhava iti duri-bhavishyati.

 

     aye—ah; dvija-bandho—O associate of the brahmaëas; bandhoh—of the friend; akhila-jagatam—of all the worlds; gata-amha—sinless; sanghanam—among the community (of devotees); bhagavatah—of the Supreme Lord; prema-parayaëanam—among those whose sole goal in life is developing their love of God; pradhana-tamah—the foremost; ayam—this; advaita-acaryah—Advaita Acarya Prabhu; asya— His; cet—if; pada-udakam—water which has washed the feet; pibasi—you drink; tada—then; papa-kritah—caused by your sinful behaviour; ayam—this; gadah—disease; hetu-abhave—in the absence of the cause; haituka-abhavah—the non-existence of its result; iti—by such logic; duri-bhavishyati—it will be erradicated.

 

     "O fallen brahmaëa, of all sinless persons in all universes, and of all devotees full of love for the Supreme Personality of Godhead, Advaita Acarya is the best. If you drink water that has washed His feet, then this sickness caused by sin, its cause removed, will go far away.

 

 

Text 100

 

     tado bamhaëeëa gadidam tuha sandamsaëado jjeva gamissadi, kim uëa kadhideëa upaa-viseseëa tti tassa pahavado tadha kide sadi puvvado vi samicina-deho so samvutto.

 

     tado—and then; bamheëeëa—by the brahmaëa; gadidam—was said; tuha—You; sandamsaëado—by seeing; jjeva—even; gamissadi—it will go away; kim uëa—what to speak of; kadhideëa—which You have spoken; upaa—method; viseseëa— specific; tti—thus speaking; tassa—Lord Chaitanya's; pahavado—by the power; tadha kide sadi—once he had done thus (as instructed); puvvado vi—just as before; samicina—fit; deho— his body; so—he; samvutto—became.

 

     Then the brahmaëa said:  "Seeing You will make it go away. Why prescribe any other cure?" The brahmaëa then followed the Lord's instruction and his body became healthy as before.

 

 

Text 101

 

     viragah:  kim citram idam tasya bhagavatah. tat kathaya, kva gacchanticchanti ca kim tatra-bhavati, yata iyam chaya-matra-sahacari carikarti tvaram.

 

     kim—what; citram—marvel; idam—this; tasya—for Him; bhagavatah—the Lord; tat—that; kathaya—please tell me; kva—where; gacchanti—going; icchanti ca kim—and with what purpose; tatra-bhavati—in being there; bhavati—your good self; yatah—as; iyam—this; chaya—your shadow; matra—only; saha-cari—able to follow you; carikarti tvaram—you are hurrying.

 

     Renunciation:  What is wonderful for the Supreme Personality of Godhead? Tell me: where are you going and what do you want, that you are going so quickly even your shadow cannot follow you?

 

 

Text 102

 

     bhaktih:  ajja ajja-utto sirivasa-vasa-majjhammi aadeëa addai-a-deeëa saddham kim-pi ëivviraha-rahassa-vuttantam kuëanto vaööadi, tam aëusaridum tuvaremi.

 

     ajja—today; ajja-utto—the pious brhamaëa's son, Chaitanya Mahaprabhu; sirivasa—of Shrivasa Thakura; vasa-majjhammi—at the residence; aaseëa—who had also arrived; addai-a-deeëa—Advaitacarya; saddham—along with; kim-pi—some; ëivviraha—not solitary, in the company of His devotees; rahassa—of intimate mysteries; vuttantam—acting out; kuëanto vaööadi—is engaged in performing; tam—that; aëusaridum—in order to attend; tuvaremi—I am making haste.

 

     Devotional Service:  To enjoy confidential pastimes with His devotees, the saintly Lord is now going with Advaita to Shrivasa's home. I am hurrying to follow Him.

 

 

Text 103

 

     viragah:  bhagavati, tritiya-prashyottaram avashishyate. shishyateyam bhavatya mama. tad anushadhi mam sa kim mad-ashrayo bhavita 'vita va kim mam.

 

     bhagavati—O goddess; tritiya—the third; prashnasya—of my question; uttaram—answer; avashishyate—still remains; shishyata—to be explained; iyam—this question; bhavatya—by you; mama—my; tat—that; anushadhi—please instruct; mam—me; sah—He, Lord Chaitanya Mahaprabhu; kim—whether; mat-ashrayah—my shelter; bhavitya—will be; avita—will protect; va—and; kim—whether; mam—me.

 

     Renunciation:  Goddess, the answer my third question remains to be answered by you. Tell me: Will He be my shelter? Will He protect me?

 

 

Text 104

 

     bhaktih:  (samkritena)  atha kim.

 

anando 'pi ca murto

     vyapi ca tatha paricchinnah

tadvan nitya-vilaso

     'pi ca vairagyashrayo bhagavan

 

     tad ehi sahaiva gacchavah  (ity ubhau nishkrantau.) 

 

     samkritena—in Sanskrit; atha kim—and why not; anandah— bliss itself; api ca—but also; murtah—having a personal form; vyapi—all-pervading; ca tatha—but also; paricchinah— accepting a definite form; tadvat—to that extent; nitya-vilasah—always thinking; api ca—also; vairagya—of yourself, Renunciation; ashrayah—the shelter; bhagavan—the Supreme Lord; tat—therefore; ehi—come; saha—together; eva—indeed; gacchavah—let us go; iti—thus speaking; ubhau—they both; nishkrantau—exit

 

     Devotional Service:  (in Sanskrit)  Yes. the Supreme Personality of Godhead, who is transcendental bliss, who has form, who is simultaneously all-pervading and localized in a certain place, and who eternally enjoys pastimes, is the shelter of Renunciation. Come, let us both go. (They both exit.)

 

 

Text 105

 

 

     (tatah pravishaty asana-stho bhagavan vishvambharo 'dvaitacaryash ca paritah shrivasadayash ca)

 

     tatah—then; pravishati—enters; asana-sthah—being carried upon a seat; bhagavan vishvambharah—Lord Chaitanya Mahaprabhu; advaita-acaryah—Advaitacarya; ca— also; paritah—surrounding them; shrivasa-adayah—Shrivasa and other associates; ca—and.

 

     (Accompanied by Advaita Acarya, Shrivasa, and other devotees, Lord Vishvambhara enters and sits down.)

 

 

Text 106

 

     bhagavan:  (sa-parihasam advaitam prati)  sita-patir jayati loka-mala-ghna-kirtih.     advaitah:  kuto 'tra raghunatho natho hi yadunam ayam ujjrimbhate tatra bhavan bhagavan.

 

     sa-parihasam—jokingly; advaitam prati—addressing Advaita; sita-patih—to the Lord Mother Sita (Sita is the name of both the wife of Lord Ramacandra and that of Advaitacarya); jayati—all glories; loka—of the world; mala—corrupting; ghna— erradicating; kirtih—whose fame; kutah—where; atra—here; raghunathah—Lord Ramacandra; nathah—the master; hi— rather; yadunam—of the Yadu dynasty (Yadunatha is Lord Krishna); ayam—this; ujjrimbhate—is visible; tatra—there; bhavan—Yourself; bhagavan—the Supreme Lord.

 

     Bhagavan:  (joking to Advaita)  Glories to Sita's husband, whose fame destroys the world's sins!

     Advaita:  Why have You, the Supreme Personality of Godhead, who is Lord Rama, the Raghava king, and Lord Krishëa, the Yadava king, come here?

 

 

Text 107

 

     bhagavan:  advaita, tava viccheda-ccheda-kara upayo nirapayo niravadhi maya cintaye, yena nirantara nirantaraya saha-vasatih syat.

 

     advaita—My dear Advaita; tava—from You; viccheda—the separation; cheda-karah—cutting; upayah—the means; nirapayah—infallible; niravadhi—constantly; maya cintyate—I think about; yena—by which; nirantara—eternal; nirantaraya—without break; saha-vasatih—living together; syat—might be.

 

     Bhagavan:  Advaita, I always worry how always to stay in You company and never be separated from You.

 

 

Text 108

 

     shrivasah:  deva, yady api shantipura-vasa evadvadvaitopayogi, tathapi navanam bhaktinam dvipa iveti navadvipe caraëavirbhavavadhi atraivadvaita-pakshapatah. tena vyapako nityanandash catra.

 

     deva—O Lord; yadi api—although; shantipura-vasa—residence in Shantipura; eva—indeed; advaita—for Advaita; upayogi—proper; tatha api—nevertheless; navanam bhaktinam—consisting of the nine kinds of pure devotional service to the Lord; dvipah—island; iva—as it were; iti—thus named; navadvipe—in the spiritual abode of Navadvipa; caraëa—of Your lotus feet; avirbhava—the appearance; avadhi—ever since; atra—here; eva—indeed; advaita-pakshapatah—preferred by Lord Advaita; tena—for that reason; vyapakah—omnipresent; nityanandah—Lord Nityananda; ca—also; atra—here.

 

     Shrivasa:  Lord, since Your lotus feet have appeared in here in the nine bhakti-islands of Navadvipa, Advaita lives here, even though His home is in Shantipura. In the same way all-pervading Nityananda, also lives here.

 

 

Text 109

 

     advaitah:  ato 'tra shrivasah.

     shrivasah:  sa tu tirobhutaiva.

     bhagavan:  shrir visnu-bhaktih, sa bhavatsu satsu vartata eva.

 

     atah—thus; atra—here is; shri-vasah—Shrivasa Prabhu (can be alternately read as "the abode of Shri, the goddess of fortune"); sa—she, (Goddess Shri in the person of Lakshmipriya, Chaitanya Mahaprabhu's first wife); tu—however; tirobhuta—has disappeared; eva—already; shrih—goddess Shri, the consort of Lord Vishëu; vishëu-bhaktih—is the personification of devotional service to Vishëu; sa—she; bhavatsu—in all of you; satsu—being; vartate—continues to exist; eva—still.

 

     Advaita:  Here is Shrivasa.

     Shrivasa:  Shri has gone away.

     Bhagavan:  Real wealth is devotion to Vishëu. That wealth always stays with you devotees.

 

 

     Note:  Shri may mean "wealth", and the name “Shrivasa" may be interpreted to mean "the abode of wealth". Shrivasa protests that because he is poverty-stricken, Shri has left him. Lord Chaitanya replies by saying that Shrivasa is not at all bereft of Shri.

 

 

Text 110

 

     advaitah:  idanim saiva vishëupriya.

     bhagavan:  atha kim. satsu jnanadi-margeshu bhaktir eva

vishëoh priya.

     advaitah:  ata eva bhagavan api tam angi-cakara.

 

     idanim—now; sa—she; eva—indeed; vishëu-priya—Vishëupriyadevi, the second wife of Lord Chaitanya (literally, "dear to Vishëu"); atha kim—of course, why not; satsu—even though they are present; jnana-adi—of knowledge, etc.; margeshu—the various paths of advancement; bhaktih—devotional service; eva—indeed; vishëoh—of the Lord; priya—the favorite; atah eva—therefore; bhagavan—the Lord; api—indeed; tam—her; angi-cakara—has chosen.

 

     Advaita:  Now Shri is Vishëupriya.

     Bhagavan:  Yes. Of all transcendental paths, which begin with j"ana-yoga, devotional service is most dear to Lord Vishëu.

     Advaita:  That is why the Supreme Personality of Godhead has accepted Her.

 

 

     Note: Advaita interprets Shri to mean "Goddess Lakshmi". He says here "Goddess Lakshmi has descended as Shrimati Vishëupriya-devi (Lord Chaitanya's wife)." Lord Chaitanya interprets Advaita's words in a different way and says: "Yes the real wealth (Shri) is devotional service, which is dear (priya) to Vishëu (vishëu), thus playfully sidestepping Advaita's statement about Vishëupriya-devi. Advaita replies by referring to Lord Chaitanya's marriage to Vishëupriya.

 

 

Text 111

 

     (nepathye)  bho bho vishva-jananya shaci-devya nigadyate advaitasyanyatra visrama-sthali na karya, mamaivalaye vishramaëiyo maëi-yoga iva svayam vrittah.

 

     nepathye—voice offstage; bhoh bhoh—sirs; vishva-jananya—by the mother of the universe; shaci-devya—by Shacidevi; nigadyate—is spoken; advaitasya—of Shri Advaita; anyatra—elsewhere; vishrama-sthali—resting place; na—should not; karya—be made; mama—my; eva—rather; alaye—in the home; vishramaniyah—He should remain; maëi—of a gem; yogah—the setting in a piece of jewelry; iva—as if; svayam— personally; vrittah—chosen.

 

     A Voice From Behind the Scenes:  Shaci-devi, mother of the universe, asks that Advaita not reside in any other place. She says:  "Please stay as a jewel in my home."

 

 

Text 112

 

     advaitah:  (akarëya)  yathajnapayati vishva-janani, tad ucyatam sahaivadya bhoktavyam bhagavata vishvambhareëa bhareëa harshasya mantharo 'yam dehah.

 

     akarëya—having heard; yatha—however; ajnapayati—orders; vishva-janani—the universal mother; tat—therefore; ucyatam—please tell her; saha—together; eva—indeed; adya—today; bhoktavyam—shall dine; bhagavata vishvambhareëa—with Lord Vishvambhara; bhareëa—by the burden; harshasya—of happiness; mantharah—become heavy; ayam—this me—of mine; dehah—body.

 

      Advaita:  (hearing)  As the mother of the universe orders. Tell her this body, overcome with bliss, will today take prasadam with Lord Vishvambhara.

 

 

Text 113

 

     shrivasah:  tan mamapi mapitavayam tatra bhojanam.

     bhagavan:  tarhi parishramo 'sya mahan bhavita vitanena pakasya.

     advaitah:  asyeti kim ucyate, asya ity ucyatam. (iti kancid atmaninam tatra preshayati. sa cengitam buddhva nishkrantah)

 

     tat—thus; mama—my; api—also; ma apitavyam—may it not be accepted; tatra—there; bhojanam—meal; tarhi—in that case; parishramah—labor; asya—in it (preparing the meal); mahan— great; bhavita—will become; vitanena—because of the great deal; pakasya—of cooking; asya iti—"in it"; kim—why; ucyate— He says; asyah iti—"for her"; ucyatam—should be said; iti— speaking thus; kancit—one; atmaninam—personal servant; tatra—to her; preshayati—He motions Him to go; sah—that person; ca—and; ingitam—the gesture; buddhva—undertanding; nishkrantah—exits.

 

     Shrivasa:  I will also take prasadam with Them.

     Bhagavan:  It will be difficult for him to cook such a great meal.

     Advaita:  Why does He say "for him"?  He should say "for her". (He calls for a servant. The servant understands the hint and exits.)

 

 

Text 114

 

     (advaitah shrivasasya  karëe lagati)

     bhagavan:  kim ahacaryah aryah.

     shrivasah:  shri-nityanandena devasya shad-bhujam rupam avalokitam, tad bhavate darshaniyam iti svarupa-darshanaya yad angi-kritam mahyam, mahyam  tat katham iti svarupa-darshanaya yad angi-kritam mahyam mahyam tat katham na darshyate bhagavatavata, 'drishöam me kidrisham iti.

 

     advaitah—Advaita; shrinivasa karine—into Shrivasa's ear; lagati—whispers; kim—what; aha—has said; acaryah— Advaita; aryah—the noble soul; shri-nityanandena—by Nityananda Prabhu; devasya—of the Lord; shaö-bhujam—six-armed; rupam—form; avalokitam—was seen; tat—that; bhavate— unto You (Advaita); darshaniyam—shall be displayed; iti— speaking in those words; svarupa-darshanaya—indicating the intention of revealing His own original form; yat—which; angi-kritam—was acknowledged; mahyam—unto Me; mahyam—to Me; tat— that; katham—why; na darshyate—has not been shown; bhagavata— by Our Lord; avata—and protector; adrishöam—(previously) unseen; me—by me; kidrisham—what kind (of form) is it; iti— thus expressing Himself.

 

     (Advaita whispers in Shrivasa's ear.) 

     Bhagavan:  What did the noble Acarya say?

     Shrivasa:  He said:  "Shri Nityanandadeva saw His six-armed form. The Lord promised to show it to Me, but I have not seen it. Why did the Lord, our protector, not show it?"

 

 

Text 115

 

     (nepathye) bho bhoh, shad-bhujam rupam avalokitam.

 

     nepathye—voice from the wings; bhoh bhoh—sirs; shaö-bhujam rupam—the form with six hands; avalokitam—was seen.

 

     A Voice From Behind the Scenes:  Ah! Ah! Now we see the six-armed form!

 

 

Text 116

 

     bhagavan:  (savahittham)  mama svarupam idam eva. yad idam advaita-prema-patram.

     advaitah:  (svagatam)  kim atra brumahe maheccham prati. yadi tavaitad eva svarupam, tada darshaniya-shyamasundara-vigrahabhilasho nirastah. yadi sa eva svarupam ity ucyate. tadasmin prema-hanih (iti kshaëam paramrishati)

 

     sa-avahitham—concealing His real feelings; mama—My ; svarupam—original form; idam—this; eva—indeed; yat—since; idam—this advaita-prema—of Advaita's love; patram—the object; sva-gatam—aside; kim-what; atra—in this situation; brumahe— will I say; maha-iccham—the most magnanimous Lord; prati—unto Him; yadi—if (I say); tava—Your; etat—this; eva—in fact; svarupam—is Your innate form; tada—then; darshaniya—very much worth seeing; shyamasundara—of the beautiful black cowherd boy Krishëa; vigraha—the form; abhilashah—my desire (to see); nirastah—will be foiled; yadi—if; sah—that (form of Krishëa); eva—rather; svarupam—Your actual forms; iti—in such words; ucyate—I speak; tada—in that case; asmin—for this form of Chaitanya Mahaprabhu; prema—in the loving relationship; hanih—detrimental effect; iti—thus; kshaëam—for a moment; paramrishat—he thinks to Himself.

 

     Bhagavan:  (concealing His real intention)  This is My own form, the object of Advaita's devotion.

     Advaita:  (aside)  What will I say? If I say, "Yes, this is Your original form", my desire to see the form of Lord Shyamasundara will not be fulfilled.  If I say, "The other form is Your original form," it will kill My love for this form. (He thinks for a moment.)

 

 

Text 117

 

     shrivasah:  asmakam idam eva bhavad-vapuh prema-patram, atra kah sandehah. kintu svayam evoktam tad bhavate darshayishyamiti kritvasau nivedayati.

 

     asmakam—for us; idam—this; eva—indeed; bhavat-vapuh—transcendental body of Yours; prema-patra—the object of love; atra—in this; kah—what; sandehah—doubt; kintu—but; svayam—Yourself; eva—indeed; uktam—said; tat—that form; bhavate—unto You; darshayishyami—I will show; iti—thus; kritva—having done; asau—He, Advaita Acarya; nivedayati—is beseeching You.

 

     Shrivasa:  This form present before us is the object of our love. Of this there is no doubt. Still, You said, "I will show that form to You". That is why He asks.

 

 

Text 118

 

     bhagavan:  unmada-dashayam kena kim na bhaëyate.

 

     unmada-dashayam—in madness; kena—by whom?; kim—what?; na—not; bhaëyate—is said.

     Bhagavan:  What will a madman not say?

 

 

Text 119

 

     shrivasah:  bhagavan anyonmadas tu vyadhir eva, ayam tu tavonmado drashöri-shrotriëam api bhava-vyadhi-nirmulakah. kim ca jivas tu vastutah kshudranandenapi vilupta-dhir adhira eva bhavati. ishvarasya tv ananda-rupatvat jnana-svarupatvac ca kim kena badhyatam. tena svadhinanandah svadhina-jnanash cayam.

 

     bhagavan—O Lord; anya—any other; unmadah—insanity; tu— albeit; vyadhih—is a sickness; eva—indeed; ayam—this; tu— however; tava—Your; unmadah—insanity; drashöri—for those who see; shrotriëam—and hear; api—however; bhava-vyadhi—of the disease of material existence; nirmulakah—uprooter; kim ca—furthermore; jivantu—may live; vastutah—in truth; kshudra—small; anandena—with bliss; api—also; vilupta—lost; dhih—intelligence; adhirah—foolish; eva—indeed; bhavati—is; ishvarasya—of the Supreme Personality of Godhead; tu—indeed; ananda-rupatvat—because of being the form of bliss; jnana-svarupatvat—because of being the form of knwoledge; ca—and; kim—what?; kena—by whom?; badhyatam—stopped; tena—by that; svadhina—independent; anandah—bliss; svadhina—independent; jnanah—knowledge; ca—and; ayam—this.

 

     Shrivasa:  Lord, others' madness is a disease, but for they who see it or hear of it, Your madness uproots the disease of repeated birth and death. A foolish living entity knows very little happiness. Because the Supreme Lord's form is full of transcendental bliss and knowledge, how can the Lord be stopped in any way? The Lord is not dependent on anyone for His bliss and knowledge.

 

 

Text 120

 

     bhagavan: (sa-smitam)  tat khalu mad-adhinam na bhavati yan maya darshayishyate. svayam eva bhava-cakshusha drishyatam.      (iti tad-antah-karaëe svarupam avirbhavayati.)

 

     sa-smitam—with a smile; tat—that; khalu—indeed; mad-adhinam—dependent on Me; na—not; bhavati—is; yat—what; maya—by Me; darshayishyate—will be revealed; svayam—personally; eva—indeed; bhava—of love; cakshusha—with eyes; drishyatam—may be seen; iti—thus; tad-antah-karaëe—in His heart; svarupam—His own form; avirbhavayati—reveals.

 

     Bhagavan:  (smiling)  The person I will show You is not dependent on Me. He is revealing Himself because Your eyes are full of love. (He manifests that form in Advaita's heart.)

 

 

Text 121

 

     advaitah: (cakshushi nimilya praëidhananam naöayati.)

 

     cakshushi—His eyes; nimilya—closing; praëidhananam—meditation; naöayati—represents dramatically.

 

     (Advaita closes His eyes and meditates.)

 

 

Text 122

 

     shrivasah:  (ciram nivarëya)  aho citram. advaito 'dvaitopari parivartate. tatha hi

 

yad-bahyendriya-vrittayo 'sya galita svananda-sandro layah

     ko 'py antah-karaëasya hanta nitaram spandena mandam vapuh

atmapy esha layam yayav anubhavasvadye pare vastuni

     prayo 'yam shvasititi bodha-vishayam prapnoti romodgamaih

 

     ciram—for a long time; nivarëya—looking;  aho—Oh!; citram—wonderful; advaitah—Advaita; advaita—the Advaita philosophy; upari—above; parivartate—goes; tatha hi—furthermore; yad-bahya-indriya-vrittayah—the activities of the external senses; asya—of Him; galitah—gone; svananda-sandrah—in intense bliss; layah—merged; ko 'pi—something; antah-karaëasya—of the heart; hanta—indeed; nitaram—greatly; spandena—trembling; mandam—slow; vapuh—form; atma—self; api—also; eshah—this; layam—being merged; xxyayau—goes; anubhava-asvadye—in direct experience; pare vastuni—in the Supreme thing; prayo—mostly; ayam—this; shvasititi—breathes; bodha-vishayam—perception; prapnoti—attains; romodgamaihwith bodily hairs erect in ecstasy.

 

     Shrivasa:  (watching for a long time)  Wonderful!

Advaita has gone beyond the imersonal advaita-philosophy.

The actions of His outward senses have stopped. His heart is lost in

intense bliss. His stilled body trembles. He is lost in the

direct perception of the Supreme Truth. That He breathes we know

only by the slight movements of His nostrils' hair.

 

 

Text 123

 

     bhagavan:  evam eva tad-asvada-samvadah.

 

     evam—in this way; eva—indeed; tad-asvada-samvadah—direct

experience of the Lord.

 

     Bhagavan:  These are the symptoms of directly seeing the

Lord.

 

 

Text 124

 

     shrivasah:  bhagavan, tavaiva naöyam idam bahir na

darshitam asmabhir api na drishyata iti bhavatv asmakam

tavaitad eva rupam maha-dhanam, kintv adhuna dhunotu bhavan

matah param parantapa ceto 'sya. tirodhapayantahkaraëat

tad rupam anyatha samadhi-sama dhishaëasya na param

bahish-cariëi bhavishyati. pricchamash caitam kim

drishöam iti.

 

     bhagavan—O Lord; tava—Your; eva—indeed;

naöyam—play-acting; idam—this; bahih—externally;{.fn

2} na darshitam—has not been shown; asmabhih—by us;

api—although; na drishyatah—not seen; iti—thus;

bhavatu—let it remain; asmakam—for us; tava— Your;{.fn

2} etat—this; eva—rather; rupam—form (as Chaitanya

Mahaprabhu); maha-dhanam—the greatest treasure;

kintu— however; adhuna—now; dhunotu—may please

disturb; bhavan— Yourself; ma atah param—no

longer; parama tapa—O chanstiser of those who become

inimical to You; cetah—the mind; asya—His;

tirodhapaya—please cause to disappear; antah-karaëat—from

his heart; tat rupam—that form;

anyatha—otherwise; samadhi-sama—equivalent to complete

absorption in meditative trance; dhishaëa—consciousness;{.fn

2} asya—His; na param—never again; bahih-cariëi bhavishyati—will come outside; pricchamah—we would like to

ask; ca—also; kim drishöam iti—"what have you seen?".

 

     Shrivasa:  Lord, this is a play You have staged. You do not

show this form externally. We cannot see it. So be it. Your form

is our great treasure. O powerful Lord, please do not continue to

shake Advaita's mind in this way. Please make this form disappear

from His heart, otherwise He will never emerge from this trance.

We wish to ask Him: "What did You see?"

 

 

Text 125

 

     bhagavan:  svyam evasau prabodhyatam. (iti tad-

antahkaraëat tad rupam tirobhavayati)

 

     svayam—by Himself; eva—indeed; asau—He; prabodhyatam—is

free to awaken; iti—having spoken thus; tat—of Advaita; antah-

karaëat—from the heart; tat rupam—that form; tirobhavayati—makes disappears.

 

     Bhagavan:  He is free to awaken as He wishes. (He makes that

form disappear from Advaita's heart.)

 

 

Text 126

 

     (advaito hridi sphurad rupam tat kim apy analokayan

suptotthita iva cakshushi unmilya kshaëam tad eva pashyann

iva dasham kam apy abhinayati)

     bhagavan:  advaita, kim ikshyete.

 

     advaitah—Lord Advita; hridi—within His heart; sphurat—

manifested; rupam—form; tat—that; kim api—at all;

analokayan—not perceiving; supta—from sleep; utthitah—awoke;

iva—as if; cakshushi—His eyes; unmilya—opening;

kshaëam— for a moment; tat—that form; eva—the same;{.fn

2} pasyan—seeing (before Himself); iva—as if;

dasham—such a state; kam api—a certain; abhinayati—He

displays; advaita—Advaita Prabhu; kim— what;

ikshayate—do You see.

 

     (No longer able to see that form, He open His eyes as if

waking from sleep, and for a moment continues to stare, as if

still seeing that form.)

     Bhagavan:  Advaita, what did You see?

 

 

Text 127

 

     advaitah:  (svapnayamana iva graha-grasta iva ca kim api

paöhati)

 

akasmad unmilan-nava-kuvalaya-stoma-surabhir

     ghana-shreni-snigdhah stavakita-tamalavali-ghanah

prarohan nilasya-vyatikara-visheshojjvalataro

     mahah-purah ko 'yam nayana-padayim corayati nah

 

     svapnayamanah—dreaming; iva—as if; graha-grastah—

possessed by spirits; iva—as if; ca—also; kim

api—something; paöhati—He recites; akasmat—sudden;{.fn

2} unmilan—opening; nava— new; kuvalaya—of blue

lilies; stoma—like a mass; surabhih— fragrant;

ghana—of clouds; shreëi—like a row; snigdhah—

shinging; stavakita—full of blossoms; tamala-

avali—like a series of blackish; tamala trees;

ghanah—dense; prarohan— radiant; nila-ashma—a

sapphire; vyatikara—resembling; vishesha-ujjvala-

tarah—most exceptionally brilliant; mahah-purah—flood of

splendor; kah—what; ayam—this; nayana-

padavim—the path vision; carayati—is stealing;

nah—Our.

 

     Advaita:  (As if dreaming or possessed by a ghost, He

recites)  Fragrant as a host of suddenly-blooming blue lotuses,

glorious as a host of dark clouds, dark as a forest of

flowering tamala trees, and brilliant as a host of sapphires, what

is the flood of splendor that robs My eyes?

 

 

Text 128

 

     api ca

 

prashyama-cit-kiraëa-maëdala-madhya-varti-

     praty-angakam madhurimamrita-pura-purëam

vamsi-kala-kvaëita-keli-kala-vidagdham

     adyam maho ghana-sahodaram aviraste

 

     api ca—also; parshyama—very dark blue; cit—spiritual;

kiraëa—of rays; maëdala—a halo; madhya-varti—situtated

within; prati-angakam—each one of His limbs;

madhurima—of transcendental sweetness; amrita—of the

deathless  nectar; pura—a flood; purëam—abundant;{.fn

2} vamshi—of His flute; kala—by the notes;

kvaëita—vibrated; keli-kala—with this playful artistry;{.fn

2} vidagdham—cleverly charming; adyam—original;

mahah—the supremely opulent; ghana-sahodaram—the brother of

the clouds; aviraste—is present.

 

     A dark spiritual glory in each limb, flooded with sweet

nectar, and expert at playing the flute, a divine splendor that

is a brother to the dark clouds, stands before Me.

 

 

Text 129

 

     shrivasah: aho vartamana-prayogad atitam api

pratyaksham manyamano 'yam nigadati.

 

     aho—oh; vartamana—here and now; prayogat—affairs;

atitam—beyond; api—although; pratyaksham—(as if) present

before His eyes; manyamanah—considering (that form); ayam—He;

nigadati—is speaking.

 

     Shrivasa:  That form is gone. Thinking it still stands

before His eyes, He speaks these words.

 

 

Text 130

 

     bhagavan:  anandasya vartamanatvat tad akarëaya,

bhuyo 'pi vivakshur ayam. (sarve tushëim tishöhanti)

 

     anandasya—His spiritual bliss; vartamanatvat—because of

its still being present; tat—therefore; akarëaya—just listen;

bhuyah api—once again; vivakshuh—is about to speak; ayam—

He; sarve—all of them; tushëim tishöhanti—become silent.

 

     Bhagavan:  That is because He is still in ecstasy. Listen,

He wants to say something more. (Everyone becomes silent.)

 

 

Text 131

 

     advaitah:

 

sushyama-dirgha-ghana-kuncita-kesha-pasham

     subhru-latam svalakam unnata-caru-nasam

alola-shoëa-vipulayata-netra-padmam

     bandhuka-bandhava-surekha-shubhadharaushöham

 

     su-shyama—nicely black; dirgha—long; ghana—thick;

kuncita—curling; kesha-pasham—mass of hair; su-bhru—fine

eyebrows; latam—(which are arched like) creepers;

su-alakam— nice locks of His hair; unnata—raised;

caru—beautiful; nasam—nose; alola—rolling

slightly; shoëa—tinged with red; vipula—wide;

ayata—and longs; netra-padmam—His lotus eyes;

bandhuka-bandhava—like the bandhuka flower; su-rekha—having

a fine line; shubha—auspicious; adhara-oshöham—lips.

 

     Advaita:  His long black hair is thick and curly. His

eyebrows are a flowering vine. His raised nose is handsome.

His restless red eyes are large lotus flowers. His handsome lips

are like bandhuka flowers.

 

 

Text 132

 

shrivatsa-kaustubha-rama-sushama-sameta-

     vakshah-sthala-skhalad-udara-sutara-haram

apada-lambi-vanamalya-supalyamanam

     sad-vritta-dirghatara-pivara-bahu-daëdam

 

     shrivatsa—the Shrivatsa locket; kaustubha—the Kaustubha

gem; rama—the goddess Lakshmi; su-sama—exquisite; sameta—

joined together; vakshah-sthala—upon His chest; skhalat—

trembling; udara—noble; su-tara—brilliant;

haram—necklace; a-pada—down to His feet;

lambi—extending; vana-malya—a flower garland; su-

palyamanam—gracefully wearing; sat-vritta— wel-rounded;{.fn

2} dirgha-tara—very long; pivara—stout; bahu-

daëdam—strong; arms.

 

     The Shrivatsa mark, Kaustubha gem, and goddess of fortune

meet on His chest decorated with a beautiful great necklace. A

garland of forest flowers reaches to His feet. The clubs of His

arms are long and broad.

 

 

Text 133

 

     shrivasah:  katham akasmad asyaivam abhinivesho jatah.

 

     katham—how; akasmat—suddenly; asya—of Him; evam—thus;

abhiniveshah—absorption in trance; jatah—has arisen.

 

     Shrivasa:  Why is He suddenly lost in trance?

 

 

Text 134

 

     bhagavan:  shruyatam

 

dhyanabhyasa-krita sphurtih

     sphurtih sa tu cirad bhavet

yakasmiki hridi hareh

     savatara ivaparah

 

     shruyatam—please listen; dhyana—of meditation;

abhyasa—by systematic practice; krita—effected;

sphurtih— manifestation (of the personal form of God);

sphurtih sa—that revelation; tu—whereas; cirat—only

after a long time; bhavet— may be; ya—that which;{.fn

2} akasmiki—sudden; hridi—within the heart; hareh—of

Lord Hari, Vishëu; sa—that; avatarah—is a direct

incarnation; iva—so being; aparah—something

different.

 

     Bhagavan:  Listen. By long yoga practice the Lord is

manifest in meditation. But Lord Hari's sudden, unexpected

appearance in the heart is different. It is a special

incarnation.

 

 

Text 135

 

     shrivasah:  evam eva, "sakrid yad darshitam rupam etat

kamaya te 'naga"  iti prag-janmani darshitam ity avatara-sucakam,

dhruvasya tv abhyasa-krita sphurtih.

 

     evam eva—yes, indeed; sakrit—only once; yat—which;

darshitam—was seen; rupam—My form; etat—this; kamaya—for

stimulating the desire; te—your; anagha—O sinless one; iti—

thus speaking; naradasya—of Narada Muni; prak-janmani—in his

previous lifetime; darshitam—which was shown;

iti—thus; avatara-sucakam—a reference to the Lord's direct

appearance; dhruvasya—of Dhruva Maharaja; tu—on the

other hand; abhyasa-krita—resulting from practice;

sphurtih—manifestation.

 

     Shrivasa:  It is so. An example of a special incarnation is

the Lord's appearance to Narada in his previous life, when the

Lord said, "O sinless one, the revelation of this form,

which you have seen only momentarily, was meant to increase your

spiritual desire."* An example of The Lord's appearence as the

result of yoga practice was His appearance to Dhruva.

 

 

     Note: The quote is Shrimad-Bhagavatam 1.6.22.

 

 

Text 136

 

     kintu bhagavan, vina cirabhyasa-yogena katham bhagavat-

prakasha-yogyata 'ntahkaraëasya.

 

     kintu—but; bhagavan—O Lord; vina—without; cira—long;

abhyasa-yogena—yoga practice; katham—how; bhagavat—of the

Lord; prakasha—for the appearance; yogyata—suitableness;

antah-karaëasya—of the mind.

 

     But Lord, why would the Lord appear in the heart without

long yoga practice?

 

 

Text 137

 

     bhagavan:  avadhehi

 

puro 'nugraha evasya

     svodayadhara-dhavanah

udayat-purvam arkasya

     vinihanti tamo 'ruëah

 

     avadhehi—please consider; purah—beforehand; anugrahah—

the mercy; eva—indeed; asya—His; sva—His

own; udaya-adhara— the place of rising; dhavanah—(His

mercy is) the cleanser; udayat-purvam—before the

rising; arkasya—of the sun; vinibhanti—dissipate;{.fn

2} tamah—darkness; aruëah—the dawn twilight.

 

     Bhagavan:  The Lord's mercy purifies the place before He

comes, as the red light of dawn destroys the darkness before the

sun rises.

 

 

Text 138

 

     shrivasah:  kim ayam adyapi sakshad eva vikshate,

kim vekshitam anu vadati.

     bhagavan: pricchatam.

 

     kim—whether; ayam—He; adya api—even now; sakshat—

directly; vikshate—is seeing; kim va—or rather seen;

ikshitam—what was previously seen; anu—in terms of; vadati—is

speaking; pricchatam—ask Him.

 

     Shrivasa:  Does He directly see the Lord at this moment or

does He describe what he saw before?

     Bhagavan:  Ask.

 

 

Text 139

 

     shrivasah:  (advaitam prati)  bho bho mahanubhava.

kim pashyasi, kim va drishöam anu vadasi.

 

     advaitam prati—addressing Advaita; bhoh bhoh—my dear

sir; maha-anubhava—O great soul; kim—whether; pashyasi—You

are seeing; kim va—or else; drishöam anu—according to what

was seen; vadasi—You are speaking.

 

     Shrivasa:  (to Advaita)  O great soul, do You see this now,

or do You describe what You saw before?

 

 

Text 140

 

     advaitah (anandabdhy-utthita iva kincid bahyam

avagahya)

 

asmad vibhor bahir upetya maho 'ti-nilam

     antar mamavishad aho kshaëatas tirobhut

tenati-duhkhita-mana bahir atta-drishöih

     pashyami tat punar ihaiva nimagnam asit

 

     ananda-abdhi—from the ocean of ecstasy;

utthitah—rising; iva—as if; kincit—a little;

bahyam—externally; avagahya— perceiving; asmat—from

Him (Lord Chaitanya); vibhoh—the Almightly;

bahih—outside; upetya—coming; mahah—a magnificent

manifestation; ati-nilam—deep blue; antah mama—inside

Myself; avishat—it entered; aho—but alas;

kshaëatah—after a short time; tirobhut—disappear;

tena—therefore; ati-duhkhita-manah—My mind very

distressed;bahih—outwardly; atta-drishöih—I fixed My

vision; pashyami—now I see; tat—that;

punah—again; iha—here (in the body of Lord Chaitanya);

eva— indeed; nimagnam—merged; asit—has become.

 

     Advaita:  (As if rising from an ocean of ecstasy, He shows

some external consciousness)  A splendid dark form left Lord

Chaitanya, entered Me, and then, after a moment, disappeared.

Unhappy at heart, I opened my eyes and saw it again enter

Lord Chaitanya.

 

 

Text 141

 

     shrivasah:  (sollasam)  bhagavan, phalitam asmad-vacah.

     bhagavan:  tandra-dosho 'yam asya.

 

     sa-ullasam—with joy; bhagavan—my Lord; phalitam—

fruitful; asmat—my; vacah—words; tandra—of sleepfulness;

doshah—an error; ayam—this; asya—His.

 

     Shrivasa:  (with joy) Lord, my words have borne fruit.

     Bhagavan:  He's just sleepy.

 

 

Text 142

 

     shrivasah:  ananda-tandra khalv iyam doshah

     bhagavan:  (advaitam prati)  advaita, jagrat-svapno 'yam

bhavatah.

 

     ananda—of ecstasy; tandra—the lassitude; khalu—

certainly; iyam—this; kutah—where; asyam—in this; doshah—

fault; advaitam prati—to Advaita; advaita—dear Advaita Prabhu;

jagrat-svapnah—waking dream; ayam—this; bhavatah—of

Yourself.

 

     Shrivasa:  A sleep of ecstatic trance. What is the fault?

     Bhagavan:  (to Advaita)  Advaita, this is a waking dream.

 

 

Text 143

 

     advaitah:  (sabhyasuyam iva)

 

nava-kuvalaya-dama-shyamalo vama-jangha-

     hita-tad-itara-janghah ko 'pi divyah kishorah

tvam iva sa sa iva tvam gocaro naiva bhedah

     kathaya katham aho me jagratah svapna eshah

 

     sa-abhyasuyam—with indignation iva—as if; nava—new;

kuvalaya—of blue lotuses; dama—like a garland;

shyamalah— dark-complexioned; vama—over the left;

jangha—lower leg; ahita—placed; tat-itara-janghah—the

other (right) leg; kah api—a certain;

divyah—radiant; kishorah—youth; tvam—You; iva—as

if; sah—He; iva—as if; tvam—You; gocarah—

experienced; na—none; eva—indeed;

bhedah—difference; kathaya—just tell Me;

katham—how; aho—ah; me—My; jagratah

svapnah—daydream; eshah—this.

 

     Advaita:  (irritated)  A splendid youth, He was splendid as

a blue lotus. His left ankle crossed His right. He was like You.

You are like Him. To My eyes there is no difference. Tell Me: Is

this a waking dream?

 

 

Text 144

 

     bhagavan:  advaita, tavaivayam vasanagahi doshah,

yatas tvam evaivam pashyasi, naparah ko 'pi.

 

     advaita—Advaita Prabhu; tava—Your; eva—indeed; ayam—

this; vasana-avagahi—of mental distraction; doshah—

mistake; yatah—by which; tvam—You; eva—indeed; evam—in this

way; pashyasi—are seeing; na aparah—on one else; kah api—at

all.

 

     Bhagavan:  Advaita, this is Your own mental delusion.

You alone see this. No one else sees.

 

 

Text 145

     shrivasah:  ka evam-vidha-bhagyavan aste, yas tvam

tatha pashyatu.

     bhagavan:  (sopahasam)  shrivasa, bhavan apy advaita-

patha-patito 'bhut.

 

     kah—who; evam-vidha—like this; bhagyvan—fortunate;

aste—is; yah—who; tvam—You; tatha—thus; pashyatu—may

see; sa-upahasam—laughing at him; shrivasa—O Shrivasa;

bhavan—you; api—too; advaita-patha—down the same path

as Advaita Prabhu (or alternately, the path of advaita,

impersonalist monism, in which philosophy the separate identities

of God and the living entity are confused); patitah

abhut—have fallen.

 

     Shrivasa:  Who is so fortunate to see You in this way?

     Bhagavan:  (joking)  Shrivasa, you also walk on the pathway

of Advaita's delusion.

 

 

Text 146

 

     shrivasah:  krishëena tavadvaitam yat tat-patha-

patina eva vayam, ko 'tra sandehah.

     bhagavan:  evam cet, bhavato 'pi tena sahadvaitam.

 

     krishëena saha—with Krishëa; tava—You; advaitam—are

nondifferent; yat—the fact that; tat-patha-patinah—have

fallen onto that path; eva—indeed; vayam—all of us; kah—what;

atra—in this; sandehah—doubt; evam cet—if that is the case;

bhavatah—of you; api—also; tena saha—from Krishëa;{.fn

2} advaitam—no difference.

 

     Shrivasa:  We walk on the path of knowing that You are not

different from Krishëa. How can there be any doubt of it?

     Bhagavan:  If that is so then you are also not different

from Him.

 

 

     Note: In the previous text the Lord used the word “advaita" to mean "Advaita Acarya". In his answer

here, Shrivasa uses the word “advaita" to mean “impersonal monism".

 

 

Text 147

 

     shrivasah:  bhagavan, maivam vadih. tvac-

caraëaravinda-makaranda-kaëasvada-bhajam naisha panthah.

     bhagavan:  tarhi mayi katham tad aropayasi.

 

     bhagavan—my Lord; ma evam vadih—do not speak like

that; tvat—Your; caraëa-aravinda—of the lotus feet;

makaraëda—of the honey; kaëa—a drop; asvada—for tasting;

bhajam—(who want to be) qualified; na eshah panthah—this

is not the path; tarhi—then; mayi—unto Me;

katham—why; tat— that; aropayasi—you attribute.

 

     Shrivasa:  Lord, please don't speak in this way. For they who

taste the honey of Your lotus feet, this is no path to take.

     Bhagavan:  Then why do you say I walk on it?

 

 

Text 148

 

     shrivasah:  na hidam aropaëam, svabhavo 'pi bhavo

napahnotum shakyate. kintu nayam adviatacaryasya doshah,

api tu tavaiva, yatas tvayoktam tad bhavate darshayishya iti.

     nepathye:  satyam satyam.

 

     na—not; hi—indeed; idam—this; aropaëam—false

attribution; svabhah—natural; api—indeed; bhavah—

condition; na—not; apahnotum—to deny; shaktaye—may one; kintu—rather; na—is not; ayam—this; advaita-acaryasya—of Advaita

Acarya; doshah—the fault; api tu—but; tava—Yours; eva—

indeed; yatah—since; tvaya uktam—You said; tat

bhavate darshayishye—"I will show that form to You";

iti—thus; nepathye—voice in the wings; satyam

satyam—quite true.

 

     Shrivasa:  It is not a false claim. The truth about You cannot

be hidden. Advaita is not at fault. You are at fault, for You

said: "I will show this form to You". 

     A Voice From Behind the Scenes:  True. True.

 

 

Text 149

 

     shrivasah:  jitam asmabhih, yadidam daiva-vaca iva narengitam

abhut.

     (punas tatraiva) aye satyam eva shaci-devya krita-paka-

kriyaya tanayena samam advaitagamanam pratikshyate, gagana-

madhya-madhyarudhash cayam bhagavan martaëdah.

 

     jitam asmabhih—my side wins; yadi—if; idam—this; daiva-

vacah—an oracle; iva—to be taken as; nara-ingitam—this

statement from some mortal; abhut—was;

punah—again; tatra eva—from the same place (the wings);{.fn

2} aye—ah; satyam—in truth; eva—indeed; shaci-

devya—Mother Shaci; krita—having completed; paka—of

cooking; kriyaya—the work; tanayena—her son;

samam—along with; advaita—of Advaitacarya; agamanam—

the arrival; pratikshyate—she is awaiting; gagana—of

the sky; madhya—in the middle; madhya-arudhah—has

climbed half-way up; ca—and; ayam—this;

bhagavan—great lord; martaëdah— the sun.

 

     Shrivasa:  If this person is an oracle, then I am right.

     Again a Voice From Behind the Scenes: Ah, true. Finished

with her cooking, Shaci-devi now waits for Advaita to come with

her son. The sun is already to the middle of the sky.

 

 

Text 150

 

     Shriivasah:  (shrutim abhiniya)  matah param atra

vilambaniyam. bhoh kathaya, vishva-jananyai ete vayam shri-

vishvambhara-devena samam advaitadayash calitah. (iti sarve

yatha-yatham nijshkramanti)  (iti nishkrantah sarve)

 

     shrutim—the act of hearing; abhiniya—displaying; ma atah—no further; atra—in this place; vilambaniyam—we should delay; bhoh—sirs; kathaya—tell me; vishva-jananyai—to Mother Shaci; ete vayam—ourselves; shri-vishvambhara-devena samam— along with Shri Vishvambhara-deva; advaita-adayah—Advaita and the others; calitah—shall we go; iti—thus speaking; sarve— all of them; yatha-yatham—gradually one after another; nishkramanti—they exit; iti—thus; nishkrantah—exit; sarve— everyone.

 

     Shrivasa:  (hears)  We should not delay. Tell the mother of

the universe that we, Advaita Prabhu and the others, are coming

with Lord Vishvambhara.

     (Everyone exits.)