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NITAAI-Veda.nyf > Compiled and Imp Scriptures > Caitanya Chandrodaya > Act Five

Act Five

 

 

 

Text 1

 

     (tatah pravishati shri-krishna-chaitanyah pashcan nityanandash ca.)  shri chaitanyah:

 

etam sa asthaya paratma-nishtham

     adhyasitam purvatamair mahadbhih

aham tarishyami duranta-param

     tamo mukundanghri-nishevayaiva

    

     (iti skhalitam natayati.)

 

     etam—this; sah—such; asthaya—being completely fixed in; para-atma-nishtham—devotion to the Supreme Person, Krishna; adhyasitam—worshiped; purvatamaih—by previous; mahadbhih—acaryas; aham—I; tarishyami—shall cross over; duranta-param—the insurmountable; tamah—the ocean of nescience; mukunda-anghri—of the lotus feet of Mukunda; nishevaya—by worship; eva—certainly; iti—thus; skhalitam—stumbling; natayati—He represents dramatically.

 

     (Shri Krishna Chaitanya enters, followed by Lord Nityananda.)

     Shri Chaitanya: "I will cross over the insurmountable ocean of nescience by being firmly fixed in the service of the lotus feet of Krishna. This was approved by the previous acaryas, who were fixed in firm devotion to the Lord, Paramatma, the Supreme Personality of Godhead."*

     (He stumbles.)

 

     Note: This is a verse from Shrimad-Bhagavatam.

 

Text 2

 

     nityanandah:  (svagatam)  aho adbhutam.

 

premamritam kila tatha-vidham eva kintu

     nirveda-kheda-dahanena shritatvam etya

avartyamanam iva gacchati pinda-bhavam

     kale 'sya hrid-vrana iva vyathanaya bhavi

 

     svagatam—aside; aho—ah!; adbhutam—wonderful; prema—of love; amritam—the nectar; kila—indeed; tatha-vidham—in this way; eva—certainly; kintu—however; nirveda-kheda—of renunciation; dahanena—by the fire; srtatvam—the state of being melted; etya—attaining; avartyamanam—turning; iva—like; gacchati—goes; p attains; pinda—of a ball; bhavam—the condition; kale—in time; asya—of Him; hrit—of the heart; vranah—a wound; iva—like; vyathanaya—for suffering; bhavi—has become.

 

     Nityananda:  (aside)  Ah! Wonderful! The fire of renunciation makes Him melt with the nectar of love for Krishna. His limbs are contracted into a ball. His heart is wounded with love.

 

Text 3

 

     tad ekakina maya kim kriyate. bhavatu cintayami. (iti punar nirupya)  aho adbhutam.

 

nrityormikah prakati-mahollasa-hunkara-ghosah

     sveda-stambha-prabhriti-vilasad-bhava-ratnavalikah

antar vegam samajani vibhoh so 'yam ananda-sindhur

     no janimah parinatir aho bhavini kidrishasya

 

     tat—therefore; ekakina—alone; maya—by Me; kim—what?; kriyate—is to be done; bhavatu—so be it; cintayami—I will consider; iti—thus; punah—again; nirupya—looking; aho—ah!; adbhutam—wonderful; nritya—of dancing; urmikah—with waves; prakatita—manifested; maha—great; ullasa—of joy; hunkara-ghosah—exclamations; sveda—of perspiration; stambha—and becoming stunned; prabhriti—beginning with; vilasat—glistening; bhava—of ecstatic love of God; ratna—of jewels; avalikah—the host; antah—in the heart; vegah—agitation; samajani—is manifested; vibhoh—of the Almightly Lord; sah—this; ayam—this; ananda—of transcedental bliss; sindhuh—ocean; na—not; u—indeed; janimah—we understand; parinatih—transformation; ah—ah!; bhavini—of love; kidrishasya—of what kind of person?

 

     Now I am alone. What will I do? Let Me think. (He looks again) Ah! Wonderful! He splashes in waves of dancing. He thunders with shouts of joy. He is decorated with glistening jewels of perspiration, becoming stunned, and other symptoms of ecstasy. An agitated ocean of bliss rocks His heart. What kind of person is this, who can become so overwhelmed with ecstatic love of Krishna?

 

Text 4

 

     aho balavata vatena calitah keshara-paraga-punja iva

calaty eshah. mayapi sa-tvarenanugantum na shakyate. virata-sakalendriya-vrittis tata ita eva gacchann asti na tuddeshya pura-saram kvapi. tatha hi

 

     ah—ah!; balavata—strong; vatena—by a wind; calitah—moved; kesara—of kesara flowers; paraga—of pollen; pujnah—an abundance; iva—like; calati—moves; eshoh—He; maya—by Me; api—also; sa—with; tvarena—speed; anugantum—to be followed; na—not; sakyate—is possible; virata—stopped; sakala—of all; indriya—of the senses; vrittih—the actions; tatah—from there; itah—to there; eva—certainly; gacchan—going; asti—is; na—not; tu—indeed; uddesya—in relation; pura—to towns; saram—and rivers; kva api—somewhere; tatha hi—furthermore.

 

     He walks as a cloud of keshara-flower pollen carried by a strong wind. Even if I run I cannot keep up with Him. Ignoring the objects of the senses, He wanders here and there, not noticing whether He passes through towns or crosses rivers.

 

Text 5

 

apanthah pantha va na bhavati drishor asya vishayah

     kim uccam nicam va kim atha salilam va kim u vanam

prabhinno 'yam vanyo gaja kila calaty eva na punah

     puro va pashcad va kalayati na catmanam api ca

 

     apanthah—away from the path; panthah—the path; va—or; na—not; bhavati—is; drishoh—of the eyes; asya—of Him; vishayah—the object of percpetion; kim—whether; uccam—high; nicam—low; va—or; kim—whether; atha—then; salilam—water; va—or; kim—whether; u—indeed; vanam—forest; prabhinnah—intoxicated; ayam—this; vanyah—from the jungle; gajah—elephant; kila—indeed; calati—walks; eva—certainly; na—not; punah—again; purah—ahead; va—or; pashcat—behind; va—or; kalayati—sees; na—not; ca—and; atmanam—His own self; api—also; ca—and.

 

     His eyes do not see whether He walks on the path, away from the path, over hills, across valleys, across rivers, or through forests. He walks like an intoxicated wild elephant who does not see ahead, behind, or even His own self.

 

Text 6

 

     tatha hi

 

atmaramah kim api dadhate vritti-hinendriyatvam

     premarama api bhagavato rupa-matraika-magnah

sananda-stho bhavati yadi ced ishvaro 'pi kva bhedo

 

ajnatam.

 

     nighnanando bhavati bhagavan jiva ananda-nighnah

 

     tatha hi—furthermore; atma-aramah—the impersonalists; kim api—somehow; dadhate—attain; vritti—of actions; hina—absence; indriya—of the senses; tvam—the condition; prema-aramah—the devotees, filled with love of Krishna; api—also; bhavatah—of the Lord; rupa—in the handsome form; matra—only; eka-magnah—completely absorbed; sa—with; ananda—transcendental bliss; sthah—situated; bhavati—is; yadi—if; cet—if; isvarah—the Supreme Personality of Godhead; api—even; kva—where?; bhedah—the dishtinction; ma—ah!; jnatam—understood; nigha—dependent; anandah—with bliss; bhavati—is; bhagavan—the Lord; jivah—the individual; ananda—bliss; nighnah—dependent.

 

     Somehow or other the impersonalists give up all sense-engagement. The devotees full of love plunge into the handsomeness of the Lord's form. If the Supreme Lord and the devotees are both full of bliss, what is the difference between them? Ah! I understand. The Lord is the independent source of His own bliss, but the individual living entity is dependent on the Lord for his bliss.

 

Text 7

 

     tad idanim karomi. (iti kshanam sthitva)

 

naharo 'dya dina-trayam na ca payah-panam kim anyah kriyah

     kaupinaika-paricchado nija-sukhavashaika-matranugah

gacchann eva dinam nisham api vibhur no vetti kim kurmahe

     he gauranga-kripa-nidhe kuru kripam arte mayi priyatam

 

     tat—then; idanim—now; kim—what?; karomi—shall I do; iti—thus; kshanam—for a moment; sthitva—standing; na—not; aharah—eating; adya—now; dina—of days; trayam—for three; na—not; ca—and; payah—of water; panam—drinking; kim—what?; anyah—other; kriyah—actions; kaupina—a kaupina; eka—one; paricchadah—garment; nija—own; sukha—bliss; avasa—overwhelmed; eka-matra-anugah—absorbed; gacchan—going; eva—certainly; dinam—day; nisam—and night; api—even; vibhuh—the Almighty Lord; na—does not; u—certainly; vetti—know; kim—what?; kurmahe—shall We do; he—O; gauranga—Lord Chaitanya; krpa—of mercy; nidhe—O ocean; kuru—please grant; krpam—mercy; arte—suffering; mayi—to me; priyatam—may become pleased.

 

     What will I do now? (He pauses for a moment.)  For three days He has not eaten. He has not drunk water or done anything else. Dressed only in a kaupina and an outer garment, He is overcome with bliss. Day and night the Lord walks, He does not know where He is going. What will I do? O Lord Gauranga, O ocean of mercy, I am suffering. Please be kind. Please be merciful to Me.

 

Text 8

 

     (kshanam sthitva)  etena kincid ashvastam api bhavati cetah.)  tad yatha

 

ananda-vaivashyam idam mahaprabhor

     babhuva nah samprati jivanaushadham

vibhramayan vartma vivecanakshamam

     neshye 'ham advaita-vibhor griham amum

 

(iti sashvasam anugacchati.)

 

     kshanam—for a moment; sthitva—standing; etena—by this; kincit—somewhat; asvastam—comforted; api—also; bhavadi—is; cetah—heart; tat—that; yatha—just as; ananda—by transcendental bliss; vaivasyam—overwhelmed; idam—this; mahaprabhoh—of Shri Chaitanya Mahaprabhu; babhuva—has become; nah—of us; samprati—now; jivana—for reviving life; ausadham—the medicine; vibhramayan—making Him walk in a certain direction; vartma—on the path; vivecana—to discriminate; akshamam—unable; nesye—shall lead; aham—I; advaita-vibhoh—of Advaita Prabhu; grihan—to the home; amum—Him; iti—thus; sa—with; asvasam—comfort; anugacchati—follows.

 

     (He pauses for a moment, and then feels relief within His mind.)  Shri Chaitanya Mahaprabhu is now overcome with bliss. I will now give the medicine to revive Him. He does not know where He is going. I will lead Him to Lord Advaita's home.

 

Text 9

 

     nepathye:  harim vada harim vada. iti sambhuya kolahalah.

 

     harim vada—haribol; harim vada—haribol; iti—thus; sambhuya—becomes manifested; kolahalah—a tumultuous sound.

 

     (From behind the scenes tumultuous sounds of "haribol haribol".

 

Text 10

 

     nityanandah:  (puro 'valokya)  aye adbhutam idam yad ami gorakshaka-bala bhagavantam alokya sa-kautukadara-bhakti-shraddhananda-camatkaram harim vada harim vadeti uccair jalpanti.

 

     purah—ahead; avalokya—looking; aye—Ah!; adbhutam—wonderful; idam—this; yat—because; ami—these; gorakshaka—cowherd; balah—boys; bhagavantam—the Lord; alokya—seeing; sa—with; kautuka—eagerness; adara—reverence; bhakti—devotion; sraddha—faith; nanda—bliss; camatkaram—and wonder; harim vada—haribol; harim vada—haribol; iti—thus; uccaih—loudly; jalpanti—say.

 

     Nityananda:  (looking ahead)  Ah! This is wonderful! As they see the Lord, these cowherd boys, with great eagerness, reverence, devotion, faith, bliss, and wonder, loudly call out:  "haribol! haribol!"

 

Text 11

 

     bhagavan:  (purvabhyasena hari-dhvanim shrutva kincid ananda-suptotthita iva hari-dhvany-anusarinim disham nayana-kamale samunmilyavalokayati.)

 

     purva—previous; abhyasena—by the endeavor; hari—of Hari; dhvanim—the sound; shrutva—hearing; kincit—somewhat; ananda—of transcendental bliss; supta—from the trance; utthitah—awakened; iva—as if; hari—of Hari; dhvani—the sound; anusarinim—following; disam—direction; nayana—eyes; kamale—two lotus flowers; samunmilya—opening; avalokyati—sees.

 

     Bhagavan:  (By hearing the sound "Hari", He is partly awakened from His trance of transcendental bliss. He opens His two lotus-eyes and looks to the direction from which the sounds of "Hari" came.)

    

Text 12

 

     nityanandah:  (nirupya)  aho upakritam gorakshaka-dimbhair yad amisham hari-dhvanim akarnya kincittaram ananda-nidrotthita ivayam maha-mantrakrishta iva phani-dashtas tam eva panthanam upasarpati.

 

     nirupya—looking; aho—ah!; upakritam—helped; gorakshaka—cowherd; dimbhaih—by boys; yat—because; amisam—of them; hari—of Hari; dhvanim—the sound; akarnya—hearing; kincittaram—somewhat; ananda—of transcendental bliss; nidra—from the trance; utthitah—awakened; iva—as if; maha—a great; mantra—by a mantra; akrstah—drawn; iva—like; phani—bya snake; dastah—bitten; tam—this; pasthanam—path; upasarpati—approaches.

 

     Nityananda:  (looking)  These cowherd boys have helped. As a great mantra revives someone bitten by a snake, so their calling out "Hari!" awakened the Lord from His trance of bliss.

 

Text 13

 

     bhagavan:  (upashritya)  bruta bho bruta harim. (iti punah punah prajalpati.)

 

     upashritaya—approaching; bruta—speaks; bhoh—O; bruta—speak; harim—Hari; iti—thus; punah—again; punah—and again; prajalpanti—they speak.

 

     Bhagavan:  (approaching)  Speak, O speak the word "Hari". (They repeat the word again and again.)

 

Text 14

 

     (pravishya gorakshakah shishavah parito dandavan natva karatalikabhir hari-sankirtanam kurvanti. bhagavan sa-spriham akarnayan muhurtam panthanato viramati.)

 

     pravishya—entering; gorakshakah—cowherd; sisavah—boys; paritah—everywhere; dandavat—like a stick; natva—bowing down to offer respects; karatalikabhih—with karatala cymbals; hari—of Hari; sankirtanam—the chanting of the name; kurvanti—they do; bhagavan—the Lord; sa—with; sprham—desire; muhurtam—for a moment; panthanatah—from the path; viramati—stops.

 

     (The cowherd boys enter, offer dandavat obeisances to the Lord, and clapping their hands, chant the name of Hari. Eagerly listening to them, the Lord stops walking.

 

Text 15

 

     nityanandam (sanandam)

 

unmada ananda-krito hi nana-

     capalya-krit jadya-krid apy amandam

capalya-jadyobhaya-kric ca kashcit

     kashcid graha-grastataya samanah

 

     sa—with; anandam—bliss; unmadah—intoxicated; ananda—by transcendental bliss; kritah—created; hi—indeed; nana—various kinds; capalya—of restlessness; krit—creating; jadya—coming stunned; krit—creating; api—also; amandam—greatly; capalya—of restlessness; jadya—and becoming stunned; ubhaya—both; krit—creating; ca—also; kascit—some; kascit—some; graha-grastataya—possessed by a spirit; samanah—like.

 

     Nityananda:  (blissful)  The Lord's madness of bliss has many forms. Sometimes He is restless, sometimes stunned, sometimes both restless and stunned, and sometimes He seems possessed by a ghost.

 

Text 16

 

     tad idanim caramavastha iva bhagavata anandonmado jatah. tatha hi

 

unmilya drishau pashyati

     na kim api vishayi-karoty eshah

ardha-vadhira iva kincit

     chrinoti na tad-artham upayati

 

     tat—then; idanim—now; carama-avasthah—in the condition of advanced old-age; iva—like; bhagavatah—of the Lord; ananda—of transcendental bliss; unmadah—the madness; jatah—manifested; tatha hi—furthermore; unmilya—opening; drishau—His eyes; pashyati—sees; na—not; kim api—anything; vishayi-karoti—comes within the range of perception; eshah—He; ardha—half; vadhirah—deaf; iva—as if; kincit—something; srnoti—hears; na—not; tat—of that; artham—the meaning; upayati—attains.

 

     Now the Lord's madness of bliss makes Him like an old man. He opens His eyes, but cannot see what is before Him. Half-deaf, He can hear a little, but cannot understand the meaning of the words.

 

Text 17

 

     bhagavan:  (pani-kamalena tesham shirah paramrishya)  aye sadhu-kirtitam  bhavadbhir bhagavan-nama kritarthi-kritash caham. taj janita vrindavanam kena patha gamyate.

 

     pani—with a hand; kamalena—lotus; tesam—of them; sirah—the head; paramrsya—touching; aye—ah!; sadhu—well; kirtitam—glorified; bhavadbhih—by you; bhagavat—of the Lord; nama—the holy name; krita-arthi-kritah—successful; ca—also; aham—I am; tat—this; janita—you know; vrindavanam—to Vrindavana; kena—by what method?; pathah—the path; gamyate—is travelled.

 

     (He touches their heads with His lotus hand)  Ah! You have very expertly sung the glories of the Lord's holy name. Now My life is a success. You know the way to Vrindavana. What path goes there?

 

Text 18

 

     nityanandah:  (sa-harsham)  ayam avasaro mama. (iti tesham madhyad ekam aniya)  tata esha margoh vrindavanasyeti kathaya.

 

     sa—with; harsam—joy; ayam—this; avasarah—opportunity; mama—is Mine; iti—thus; tesam—of them; madhyat—from the midst; ekam—one; aniya—taking; tata—O child; eshah—this; margah—the path; vrindavanasya—of Vrindavana; iti—this; kathaya—tell.

 

     Nityananda:  (jubilant)  This is My opportunity. (selecting one boy from the group)  Child, tell Him: "This is the path to Vrindavana."

 

Text 19

 

     balakah:  jaha anavedi bha-avam. (ity upashritya)  bho bha-avam esho maggo vundavanassa. (iti nityanandopadishta-margam darshayati.)

 

     jaha—as; anavedi—You order; bha-avam—my Lord; iti—thus; upashritya—approaching; bhoh—O; bha-avam—Lord; esho—this; maggo—is the path; vundavanassa—of Vrindavana; iti—thus; nityananda—by Lord Nityananda; upadishta—taught; margam—the path; darshayati—shows.

 

     A boy:  As You order, my Lord. (approaching)  O Lord, this is the path to Vrindavana. (He points in the direction shown by Lord Nityananda.)

 

Text 20

 

     bhagavan:  (sanandavesham tam eva margam anukramati.)

 

     sa—with; ananda—of bliss; avesam—the entrance; tam—this; eva—certainly; margam—path; anukramati—He follows.

 

     Bhagavan:  (With great bliss He begins to walk on that path.)

 

Text 21

 

     shishavah:  (pranamya nishkramanti.)

 

     pranamya—bowing down; niskramanti—they exit.

 

     The Boys:  (They bow down to offer respects, and then exit.)

 

Text 22

 

     nityananda:  hanta nistirno 'smi. samprati sampatsyate me manorathah. yad anena pathaivadvaita-vatim asadayitum shakyate. (iti tena patha tam anugacchan kiyad duram gatva sa-paramarsham.)  aho katham aham na pariciye, para-paricaya-dasha kincittaram ivasya jatasti. tat parikshe ca nija-saubhagyam. (iti nikatam upasarpati.)

 

     hanta—ah!; nistirnah—saved; asmi—I am; samprati—now; sampatsyate—will become successful; me—My; manorathah—desire; yat—because; anena—by this; patha—path; advaita—of Advaita; vatim—to the home; asadayitum—to be brought; sakyate—is possible; iti—thus; tena—by this; patha—path; tam—Him; anugacchan—following; kiyat—a little; duram—distance; gatva—going; paramarsam—reflection; aho—ah!; katham—why?; aham—I; na—not; pariciye—am recognized; para—another; paricaya—companion; dasa—the state of being; kincittaram—somewhat; iva—as if; asya—of Him; jata—manifested; asti—is; tat—therefore; parikshe—I will seek; ca—also; nija—own; saubhagyam—welfare; iti—thus; nikatam—nearby; upasarpati—approaches.

 

     Nityananda:  I am saved. Now My desire is fulfilled. With this path it will be possible to take Him to Advaita's home. (He walks a little on the path, and then reflects)  Why does the Lord not notice Me? He acts as if there were another companion by His side. I will look after Him. (He approaches the Lord.)

 

Text 23

 

     bhagavan:  etam sa asthaya paratma-nishtham. (ity adi punah pathitva.)  aho samyag gitam bhikshuna mukunda-sevayaiva tamas tarishyami na tv anaya paratma-nishthaya. asya astha-matram karyam na tv eshaivoddeshya tad vrindavanam gatva mukunda-sevaiva manasi kartavya. (iti akashe lakshyam baddhva)  hamho kiyad dure vrindavanam.

 

     etam sa sathaya paratma-nistham iti adi—Act 5, Tect 1; punah—again; pathitva—reciting; aho—ah!; samyak—nicely; gitam—spoken; bhikshuna—by the sannyasi; mukunda—of Mukunda; sevaya—by the worship; eva—certainly; tamah—the ocean of nescience; tarishyami—I will cross over; na—not; tu—but; anaya—by this; para-atma-nistham—devotion to the Supreme Person; asya—to be done; na—not; tu—indeed; esa—this; eva—certainly; uddesya—indicating; tat—this; vrindavana—to Vrindavana; gatva—having gone; mukunda—of Mukunda; seva—devotional service; eva—certainly; manasi—in the mind and heart; kartavya—should be performed; iti—thus; akase—in the sky; lakshyam baddhva—glancing; hamho—ah!; kiyat—how?; dure—far; vrindavanam—is Vrindavana.

 

     Bhagavan:  "I will cross over the insurmountable ocean of nescience by being firmly fixed in the service of the lotus feet of Krishna. This was approved by the previous acaryas, who were fixed in firm devotion to the Lord, Paramatma, the Supreme Personality of Godhead."* Ah! The sannyasi spoke well. "I will cross over the ocean of nescience by being firmly fixed in the service of Krishna." I will not cross over nescience by meditating on the all-pervading Supersoul. I will not meditate on that form of the Lord. I will go to Vrindavana and serve Lord Krishna with all My heart. (He looks at the sky.)  Ah! How far is it to Vrindavana?

 

Text 24

 

     nityanandah:  (upashritya)  deva divasaika-prapyam asti vrindavanam.

 

     upashritya—approaching; deva—O Lord; divasa—day; eka—in one; prapyam—attainable; vrindavanam—is Vrindavana.

 

     Nityananda:  (approaching)  Lord, in one day we can enter Vrindavana.

 

Text 25

 

     bhagavan:  (svapna-jagrator antarala-dasham apanna iva sa-camatkaram)  katham aho shripada-nityanandando 'si.

 

     svapna—sleep; jagratoh—and wakefulness; antarala—between; dasam—a state; apannah—attained; iva—as if; sa—with; camatkaram—wonder; katham—whether?; aho—ah!; sirpada-nityanandah—Shripada Nityananda; asi—You are.

 

     Bhagavan:  (Half-awake and a half-in-trance, He is suddenly filled with wonder.)  Ah! Are You Shripada Nityananda?

 

Text 26

 

     nityanandah:  deva sa evaham. (ity ardhokte bashpa-ruddha-kanthas tishthati.)

 

     deva—O Lord; sah—He; eva—certainly; aham—I am; iti—thus; ardha—half; ukte—spoken; bashpa—with tears; ruddha—blocked; kanthah—throat; tisthati—stands.

 

     Nityananda:  O Lord, I am He. (Halfway through His words his throat becomes choked with tears.)

 

Text 27

 

     bhagavan:  shripada kathaya kuto bhavantah.

 

     shripada—O Shripada; kathaya—please tell; kutah—from where?; bhavantah—You.

 

     Bhagavan:  Shripada, tell Me: Why have You come?

 

Text 28

 

     nityanandah:  devasya vrindavana-jigamishamashrutya mayapi tad-didrikshaya calata bhagavat-sango grihitah.

 

     devasya—of the Lord; vrindavana—to Vrindavana; jigamisama—the desire to go; ashrutya—having heard; maya—by Me; api—also; tat—that; didrkshaya—with a desire to see; calata—coming; bhagavat—of the Lord; sangah—the association; grihitah—has been accepted.

 

     Nityananda:  I heard the Lord desired to travel to Vrindavana. I also wish to see Vrindavana, so I am traveling there with You.

 

Text 29

 

     bhagavan:  bhadram bho bhadram. ehi sahaiva gacchava. (iti sanandam gacchati.)

 

     bhadram—good; aho—ah!; bhadram—good; ehi—come; saha—together; eva—certainly; gacchava—let Us go; iti—thus; sa—with; anandam—bliss; gacchati—He goes.

 

     Bhagavan:  Good! Good! Come! We will go together. (Blissfully walks.)

 

Text 30

 

     nityanandah:  bhagavann itah. (iti kiyad duram nitva.)  bhagavann itah kiyad dure bhagavati yamuna vartate. tad evagahanam kartum ucitam.

 

     bhagavan—O Lord; itah—there; iti—thus; kiyat—some; duram—distance; nitva—leading; bhagavan—O lord; itah—there; kiyat—some; dure—distance; bhagavati—the transcendental; yamuna—Yamuna River; vartate—is; tat—therefore; agahanam—bathing; kartum—to be done; ucitam—is proper.

 

     Nityananda:  This way, Lord. (He brings Him a certain distance.)  O Lord, the transcendental Yamuna River is not far from here. We should bathe in her waters.

 

Text 31

 

     bhagavan:  hanta yamunadya vilokitavya.

 

     hanta—ah!; yamuna—the Yamuna; adya—now; vilokitavya—shall be seen.

 

     Bhagavan:  Ah! Today I will see the Yamuna?

 

Text 32

 

     nityanandah:  atha kim.

    

     atha—then; kim—whether?

 

     Nityananda:  Yes.

 

Text 33

 

     bhagavan:  (sa-harsham natayitva)  shripada kva sa kva sa.

 

     sa—with; harsam—joy; natayitva—representing dramatically; shripada—O Shripada; kva—where?; sa—is it; kva—where?; sa—is it.

 

     Bhagavan:  (jubilant)  Shripada, where is it? Where is it?

 

Text 34

 

     nityanandah:  ita itah. (iti kiyad duram nitva gangam asadya)  bhagavann iyam yamuna.

 

     itah—here; itah—here; iti—thus; kiyat—some; duram—distance; nitva—bringing; gangam—the Ganges; asadya—reaching; bhagavan—O Lord; iyam—this; yamuna—is the Yamuna.

 

     Nityananda:  This way. This way. (He brings Him a certain distance. They reach the Ganga.)  Lord, this is the Yamuna.

 

Text 35

 

     bhagavan:  (sanandam pranamya stauti.)

 

cid-ananda-bhanoh sada nanda-sunoh

     para-prema-patri drava-brahma-gatri

aghanam lavitri jagat-kshema-dhatri

     pavitri-kriyan no vapur mitra-putri

 

     sa—with; anandam—bliss; pranamya—bowing down; stauti—offer prayers; cit-ananda-bhanoh—of the direct manifestation of spiritual energy and bliss; sada—always; nanda-sunoh—of the son of Maharaja Nanda; para-prema-patri—the giver of the highest love; drava-brahma-gatri—composed of the water of the spiritual world; aghanam—of all sins and offenses; lavitri—the destroyer; jagat-kshema-dhatri—the performer of everything auspicious for the world; pavitri-kriyat—kindly purify; nah—our; vapuh—existence; mitra-putri—O daughter of the sun-god.

 

     Bhagavan:  (jubilantly bowing down, He speaks the following prayer:) O River Yamuna, you are the blissful spiritual water that gives love to the son of Nanda Maharaja. You are the same as the water of the spiritual world, for you can vanquish all our offenses and the sinful reactions incurred in life. You are the creator of all auspicious things for the world. O daughter of the sun-god, kindly purify us by your pious activities.*

 

Text 36

 

     nityanandah:  bhagavann avagahyatam iyam.

 

     bhagavan—O Lord; avagahyatam—should be bathed in; iyam—it.

 

     Nityananda:  Lord, now You should bathe in the Yamuna.

 

Text 37

 

     bhagavan:  yatha rucitam. (iti snanam abhinayati.)

 

     yatha—as; rucitam—You wish; iti—thus; snanam—bathing; abhinayati—He represents dramatically.

 

     Bhagavan:  As it pleases You. (He bathes.)

 

Text 38

 

     nityanandah:  (svagatam)  aho nirvrito 'smi maha-matta-vanya-kunjaro mantrenaiva vashi-kritah. tat-parishesham asya karmanah kim apy asti tad api sampadayami. (iti parito 'valokya kancid ahvayati.)

 

     svagatam—aside; aho—ah!; nirvritah—happy; asmi—I am; maha—great; matta—maddened; vanya—jungle; kunjarah—the elephant; mantrena—by a mantra; eva—certainly; vasi-kritah—is controlled; tat—that; parisesam—the conclusion; asya—of this; karmanah—activity; kim api—something; asti—is; tat—that; api—also; sampadayami—I will arrange; iti—thus; paritah—in all directions; avalokya—looking; kancit—someone; ahvayati—calls.

 

     Nityananda:  (aside)  Now I am happy. The maddened jungle elephant is controlled by a powerful mantra. Now I will bring these activities to an auspicious conclusion. (He looks in all directions, and then calls out to someone.)

 

Text 39

 

     (pravishya kashcit purushah pranamati.)

 

     pravishya—entering; kascit—a; purushah—man; pranamati—bows down.

 

     (A man enters and bows down to offer respects.)

 

Text 40

 

     nityanandah:  (janantikam)  aye idam anati-dure pare gangam bhagavato 'dvaitasya puram tvam itas tvaritam gatva vijnapaya nityanandah kenacid anyena sannyasina saha nikata-varti bhavantam apekshate tat tvaratam.

 

     jana—the man; antikam—near; aye—O; idam—this; anati-dure—not ver far; pare—on the other shore; gangam—of the Ganga; bhagavatah—of Lord; advaitasya—Advaita; puram—the home; tvam—you; itah—there; tvaritam—quickly; gatva—going; vijnapaya—inform; nityanandah—Nityananda:  kenacit—a certain; sannyasina—sannyasi; saha—with; nikata—nearby; varti—coming; bhavantam—You; apekshate—wishes; tat—that; tvaratam—quickly.

 

     Nityananda:  (approaching the man)  Ah! Not very far, just on the opposite shore of the Ganga is Lord Advaita's home. Please quickly go there and say: "To see you, Nityananda is coming with another sannyasi. Please hurry to meet Him."

 

Text 41

 

     purushah:  esho 'ham tatha karomi. (iti sa-tvaram nishkrantah.)

 

     eshah—he; aham—I; tatha—in that way; karomi—shall do; iti—thus; sa—with; tvaram—haste; nishkrantah—exits.

 

     The Man:  I will do it. (He quickly exits.)

 

Text 42

 

     nityanandah:  (svagatam)  aho adya dina-trayam jatam jala-sparsho 'pi na jatas tad aham api snami. (iti tatha karoti.)

 

     svagatan—aside; aho—ah!; adya—now; dina—days; trayam—for three; jatam—manifested; jala—of water; sparsah—the touch; api—even; na—not; jatah—manifested; tat—therefore; aham—I; api—also; snami—shall bathe; iti—thus; tatha—in that way; karoti—does.

 

     Nityananda:  (aside) Ah, for three days I have not touched water. Now I will bathe. (He does that.)

 

Text 43

 

     nepathye:

 

asha-pasha-dvi-guna-valitais tad-gunair eva baddhah

     prana no yad viraha-vidhura hanta gantum na shekuh

sampraty etair upakritam aho tan-mukham darshayadbhir

     dishte hishte bhavati sahasa hanta vamo 'py avamah

 

     asa—of hope; pasa—ropes; dvi-guna-valitaih—doubled; tat—of Him; gunaih—by the transcendental qualities; eva—certainly; eva—indeed; baddhah—bound; pranah—life-airs; nah—of us; yat—from whom; viraha—by the separation; vidhurah—tormented; hanta—indeed; gantum—to depart; na—not; sekuh—are able; samprati—now; etaih—by them; upakritam—brought; aho—ah!; tat—of Him; mukham—the face; darshayadbhih—showing; dishte—shown; hi—indeed; iste—desire; bhavati—is; sahasa—at once; hanta—indeed; vamah—favorable; api—and; avamah—unfavorable.

 

     A Voice From Behind the Scenes:  Although tortured by separation from Him, our life-breath cannot depart, for it is tightly bound by the doubly strong ropes of hope. Now these ropes have fulfilled our desire. Now they show us His face. These ropes are both our enemy and our friend.

 

Text 44

 

     nityanandah:  (durad akarnya)  aho acarya evayam prastauti tat su-vihitam eva vidhina atah param mamati-bharo laghu-bhutah. (bhagavatam alokya)  aho kashtam.

 

     durat—from a distance; akarnya—hearing; aho—ah!; acaryah—Advaita Acarya; eva—certainly; ayam—this; prastauti—offers prayers; tat—that; su—nicely; vihitam—presented; eva—certainly; vidhina—than Lord Brahma; atah—tha; param—greater; mama—by Me; ati—the great; bharah—burden; laghu-bhutah—will be lessened; bhagavantam—Lord Advaita; alokya—seeing; aho—alas!; kashtam—alas!

 

     Nityananda:  (listening from a distance)  Ah! This is Advaita Acarya. He speaks prayers more eloquent than the words of Lord Brahma. I will lighten the burden of His suffering. (He sees Lord Advaita.)  Ah! How much You have suffered!

 

Text 45

 

ambhah-syandais timita-vapusham lajjayabhyasa-haneh

     kaupinacchadanam api na nirgalya nihsaritambum

devam raktambuja-dala-cayaish chadyamanottamangam

     snanottirnam kari-varam iva svarna-gauram nirikshe

 

     ambhah—of water; syandaih—with streams; timita—wet; vapusam—body; lajjaya—with modesty; abhyasa-haneh—without effort; kaupina—by a kaupina; acchanam—covering; api—even; na—not; nirgalya—pressed; nihsarita—flowing; ambum—water; devam—the Lord; rakta—red; ambuja—lotus; dala—of petals; cayaih—with multitudes; chadyamana—covered; uttamangam—whose head; snana—from the bath; uttirnam—risen; kari—elephant; varam—handsome; iva—like; svarna—of gold; gauram—the yellow color; nirikshe—I see.

 

     Modestly clothed in a kaupina, water streaming down His golden-complexioned body, and His head covered with red lotus petals, the Lord rises from His bath. Now I see Him.

 

Text 46

 

     tad akalayami kiyan vilambo 'dvaitagamanasya. (iti puro 'valokyati.)

 

     tat—this; akalayami—I see; kiyan—a small; vilambah—delay; advaita—of Advaita; agamanasya—of the arrival; iti—thus; purah—ahead; avalokayati—looks.

 

     I see there is some delay in Advaita's coming here. (He looks ahead.)

 

Text 47

 

     (tatah pravishati utkantham natayan parito 'parimita-parivaro 'dvaitah.)

 

     tatah—then; pravishati—enters; utkantham—yearning; natayan—representing dramatically; paritah—surrounded; aparimita—by countless; parivarah—associates; advaitah—Advaita.

 

     (Accompanied by countless associates, Advaita eagerly enters.)

 

Text 48

 

     advaitah:  (puro 'valokya)

 

cuda-viyogad arunena vasasa

     durad asau ced anasav ivekshyate

tathapi prema-pratimena tejasa

     lavanya-bhumnapi sa eva bhati nah

 

     purah—ahead; avalokya—looking; cuda—hair; viyogat—because of the absence; arunena—with saffron; vasasa—garment; durat—from a distance; asau—He; cet—if; anasau—someone else; iva—like; ikayate—is seen; tatha api—still; prema—of love of Krishna; pratimena—the form; tejasa—with splendor; lavanya—of handsomeness; bhumna—as the abode; api—also; sah—He; eva—certainly; bhati—is manifested; nah—to us.

 

     Advaita:  (looking ahead)  From a distance His shaved head and saffron garment make Him look like another person. Still, His great love of Krishna, His bodily luster, and His great handsomeness, reveal Him to us.

 

Text 49

 

     aho ati-ramyam.

 

raktambaram kanaka-pitam idam tad eva

     devasya pashyata vapuh sadrishi karoti

gaurarunasya paripakva-maha-rasasya

     vairagya-sara-sahakara-phalasya lakshmim

 

(iti tvaramana upashritya dhyanamilita-nayanasya bhagavatah purato 'vasthaya mukta-kantham roditi.)

 

     aho—ah!; ati—very; ramyam—delightful; rakta—saffron; ambaram—garment; kanaka—and gold; pitam—yellow; idam—this; tat—this; eva—certainly; devasya—of the Lord; pashyata—look; vapuh—a form; sadrishi—like this; karoti—manifests; gaura—yellow; arunasya—and saffron; paripakva—fully developed; maha—great; rasasya—nectar; vairagya—of renunciation; sara—the essence; sahakara—assisting; phalasya—of the fruit; lakshmin—the opulence; iti—thus; tvaramanah—hastening; upashritya—approaching; dhyana—in meditation; amilita—closed; nayanasya—whose eyes; bhagavatah—of the Lord; puratah—in the presence; avasthaya—standing; mukta—open; kantham—whose throat; roditi—cries.

 

     Look! the Lord's form, as yellow as gold, and dressed in a saffron garment, is like a beautiful, ripe very sweet, red-and-yellow fruit from the great tree of perfect renunciation.

 

     (He runs up to the Lord, whose eyes are closed in meditation. Standing before the Lord, Advaita cries without restraint.)

 

Text 50

 

     bhagavan:  (sa-tvaram akshini samunmilya)  katham ami advaitacarya-mahanubhavah.

 

     sa—with; tvaram—haste; aksini—eyes; samunmilya—opening; katham—how is it?; ami—He; advaita-acarya—Advaita Acarya; maha-anubhavah—Lord.

 

     Bhagavan:  (quickly opening His eyes)  Is this Lord Advaita Acarya?

 

Text 51

 

     nityananda:  bhagavann evam etat.

 

     bhagavan—O Lord; evam—in this way; etat—this.

 

     Nityananda:  Lord, it is He.

 

Text 52

 

     bhagavan:  (gadham parishvajya)  kathaya katham ihastho 'ham bhavadbhir avagatah. katham va mamanupadam eva bhavan api vrindavanam anupraptah. atha va mamaivayam svapnah.

 

     gadham—firmly; parisvajya—embracing; kathaya—tell; katham—how?; iha—here; sthah—staying; aham—I was; bhavadbhih—by You; avagatah—was undertood; katham—How?; va—or; mama—of Me; anupadam—following the steps; eva—certainly; bhavan—You; api—also; vrindavanam—to Vrindavana; anupraptah—have come; atha va—or?; mama—of Me; eva—certainly; ayam—this; svapnah—is a dream.

 

     Bhagavan:  (firmly embracing Him)  Tell me:  How did You know I was here? How did You follow Me to Vrindavana? Am I dreaming?

 

Text 53

 

     advaitah:  (sa-bashpam atma-gatam)  aho devasyatra vrindavana-pratitir eva jatasti. (prakasham)  deva nayam te svapnah. api tu sa evaham pamarah. (iti skhalitam natayati.)

 

     sa—with; bashpam—tears; atma-gatam—aside; aho—ah!; devasya—of the Lord; atra—here; vrindavana—of being Vrindavana; pratitih—the belief; eva—certainly; jata—manifested; asti—if; praksham—openly; deva—O Lord; na—not; ayam—this; te—of You; svapnah—a dream; api—but; tu—indeed; sah—He; eva—certainly; aham—I am; pamarah—the fallen sinner; iti—thus; skhalitam—falling down; natayati—represents dramatically.

 

     Advaita:  (with tears, aside)  Ah, the Lord believes this is Vrindavana. (openly)  Lord, You are not dreaming. I am the fallen sinner Advaita. (He falls down to offer obeisances.)

 

Text 54

 

     devah:  (bahubhyam alingyotthapayan sa-bashpam)  bhavatu bho advaita tvam eva vrindavanam tvayy anavaratam bhagavat-pada-kamala-samyogat. tat kathaya kutragato 'smi.

 

     bahubhyam—with His arms; alingya—embracing; utthapayan—raising; sa—with; bashpam—tears; bhavatu—so be it; bhoh—O; advaita—Advaita; tvam—You; eva—certainly; vrindavanam—are Vrindavana; tvayi—upon You; anavaratam—constantly; bhagavat—of the Lord; pada—of the feet; kamala—of the lotus flower; samyogat—because of the touch; tat—this; kathaya—please tell; kutra—where?; agatah—arrived; asmi—I am.

 

     Deva:  (Shedding tears, He embraces Advaita with both arms lifts Him up>)  Advaita, because Lord Krishna constantly touches You with His lotus feet, You are Yourself the land of Vrindavana. Tell Me this: Where am I now?

 

Text 55

 

     advaitah:  iyam bhagavati bhagirathi. idam idam pare madiyam puram.

 

     iyam—this; bhagavati—the sacred; bhagirathi—Ganga; idam idam—here; pare—on the other shore; madiyam—is My; puram—home.

 

     Advaita:  This is the sacred Ganga. My home is on the other shore.

 

Text 56

 

     bhagavan:  (bahir vrittim natayitva)  shripada bhavata yamuneyam ity abhani.

 

     bahih vrittim—external consciousness; natayitva—representing dramatically; shripada—O Shripada; bhavata—by You; yamuna—the Yamuna; iyam—this; iti—thus; abhani—was said.

 

     Bhagavan:  (Returning to external consciousness)  Shripada, You told Me this was the Yamuna!

 

Text 57

 

     nityanandah:  aysam yamuna vartate na. deva eva janatu.

 

     asyam—in this; yamuna—the Yamuna; vartate—is; na—not; devah—the Lord; eva—certainly; janatu—may know.

 

     Nityananda:  This is not the Yamuna. The Lord should know this.

 

Text 58

 

     bhagavan:  shripadasya natyenaiva natito 'smi.

 

     shripadasya—of Shripada Nityananda; natyena—by the drama; eva—certainly; natitah—an actor; asmi—I am.

 

     Bhagavan:  I have become an actor in a drama directed by Shripada Nityananda.

 

Text 59

 

     advaitah:  (asha-pashety-adi yac-chabde tac-chabde ca tac chabdam dattva punah pathati.)

 

     asa-pasa-iti-adi—Text 43; yat—which; sabde—in the words; tat—that; sabde—in the words; tat—those; sabdam—words; dattva—placing; punah—again; pathati—recites.

 

     Advaita:  Although tortured by separation from Him, our life-breath cannot depart, for it is tightly bound by the doubly strong ropes of hope. Now these ropes have fulfilled our desire. Now they show us His face. These ropes are both our enemy and our friend.

 

Text 60

 

     nityanandah:  bho advaita asya danda-grahavadhi mamaiva dando jatah. dina-trayam ahara-virahat. devasya tu svananda-bhogenaiva triptim tad alam atra katha-prasanga-tungimna.

 

     bhoh—O; advaita—Advaita; asya—of Him; danda-grahana—accepting the sannyasa danda; avadhi—since; mama—of Me; eva—certainly; dandah—suffering; jatah—is manifested; dina—days; trayam—for three; ahara—of food; virahat—from the absence; devasya—of the Lord; tu—indeed; sva—own; ananda—of transcendental bliss; bhogena—by the food; eva—certainly; trptih—satisfaction; tat—that; alam—what is the use?; atra—here; katha-prasanga-tungimna—of all this talk.

 

     Nityananda:  Advaita, I have suffered greatly since He has taken sannyasa. The Lord is perfectly satisfied by eating only the food of His transcendental bliss, but I suffer from not eating anything for three days. Is there a need for so much talking?

 

Text 61

 

     advaitah:  (parijana-karat pratyagra-kaupinacchadane aniya punar bhagavantam snapayitva grahayati sa-karunam.)

 

devocitam ca paridhapitam asti purvam

     bhikshucitam ca vasanam paridhapayami

lakshmih sama tava samash ca mukha-prasado

     ha hanta no nayanayor vishamam tad etat

 

     tad idam anati-duram eva me bhavanam tad alankritum arhanti bhagavac-caranah.

 

     parijana—of an associate; karat—from the hand; pratyagra—new; kaupina—kaupina; acchadane—and outer garment; aniya—taking; bhagavantam—the Lord; snapayitva—bathing; grahayati—giving; sa—with; karunam—a pitiful voice; deva—for a god; ucitam—suitable; ca—also; paridhapitam—clothed; asti—were; purvam—previously; bhikshu—for a sannyasi; ucitam—suitable; ca—also; vasanam—garment; paridhapayami—I clothe; lakshmih—handsome bodily features; sama—the same; tava—Your; samah—the same; ca—also; mukha—of the face; prasadah—the kindness; ha—alas!; hanta—alas!; na—of us; nayanayoh—of the eyes; visamam—pain; tat etat—this; tat—then; idam—this; anati—not very; duram—far away; eva—certainly; me—of Me; bhavanam—the home; tat—that; alankartum—to decorate; arhanti—deserves; bhagavat—of the Lord; caranah—the feet.

 

     Advaita:  (Taking a fresh kaupina and outer garment from an associate's hand, He bathes the Lord again, gives Him the new garments, and then says in a pitiful voice:)  It used to be that You would dress with the opulence of a demigod. Now I give You the garments of a sannyasi. Even though You have the same handsome form and the same gentle, kind face, the sight of You as a sannyasi brings pain to My eyes. O Lord, My home is not very far away. Please decorate it with Your feet.

 

Text 62

 

     bhagavan:  etad artham eva shripadenaham pratarito 'smi.

 

     etat artham—for this reason; eva—certainly; shripadena—by Shripada Nityananda; partaritah asmi—I have been brought here.

 

     Bhagavan:  For this Shripada Nityananda tricked Me.

 

Text 63

 

     advaitah:  bhagavan kasyapi prataryo na bhavati kintu

 

isho 'pi syat prakriti-vidhurah sviyaya mayayaiva

     svacchando 'pi sphutika-mani-vat sannikrishtena yogat

ittham kecid vayam iha kila brumahe bala-khela-

     prayam lila-vilasitam aho sarvam ishasya satyam

 

     bhagavan—O Lord; kasya api—by someone; prataryah—to be tricked; na—not; bhavati—is; kintu—however; isah—the Supreme Personality of Godhead; api—although; syat—is; prakriti—by nature; vidhurah—dishtressed; sviyaya—by His own; mayaya—maya potency; eva—certainly; svacchandah—independent; api—although; sphutika-mani—crystal; vat—like; sannikrstena—near; yogat—from contact; ittham—in this way; kecit—some; vayam—we; iha—here; kila—indeed; brumahe—say; bala—of a child; khela—playing; prayam—for the most part; lila—pastimes; vilasitam—splendidly manifest; aho—ah!; sarvam—all; isasya—of the Supreme Lord; satyam—transcendental.

 

     Advaita:  Lord, no one can trick You. Although You are the Supreme Personality of Godhead, the illusory potency maya makes You seem like a distressed living entity. Although You are perfectly independent, maya makes You seem like a crystal-stone that reflects whatever is nearby. I say that for You, the Supreme Lord, these activities are like the playing of a child.

 

Text 64

 

     ubhayathaiva na prataryo 'si. asya ca naisha doshah shripadatvat. shriyam patiti shripah krishnas tam adadatiti tathaivanena kritam tad-agre bhavantu bhagavantah. adya prathamiki bhiksha mamaivalaye bhavatu bhagavatah.

 

     ubhayatha—in both way; na—not; prataryah—to be taken; asi—You are; asya—of Him; ca—also; na—not; eshah—this; dosah—a fault; shripadatvat—because of being Shripada; shriyam—Shri; pati—protects; iti—thus; shripah—Shripa; krishnah—Lord Krishna; tam—this; adadati—accepts; tatha—in that way; eva—certainly; anena—by Him; kritam—done; tat-agre—in His presence; bhavantu—may be; bhagavantah—the Lord; adya—now; prathamiki—first; bhiksha—alms; mama—of Me; eva—certainly; alaye—at the home; bhavatu—may be; bhagavatah—of the Lord.

 

     For both these reasons no one has to trick You. Because Lord Nityananda is known as Shripada, He is not at fault for taking You here. "Shripa"  means "Lord Krishna, who protects the goddess of fortune", and "ada" means "He who takes". Because Nityananda is known as "shripada", it is right that He takes You, who are Lord Krishna, with Him, and places You before us. Lord, please accept Your first alms at My home.

 

Text 65

 

     bhagavan:  yathabhirucitam bhavate. tad adisha panthanam.

 

     yatha—as; abhirucitam—wished; bhavate—is; tat—then; adisa—please show; pantahnam—the path.

 

     Bhagavan:  As it pleases You. Show Me the way.

 

Text 66

 

     advaitah:  ita itah. (iti navam aropayati.)

 

     itah—here; itah—here; iti—thus; navam—on a boat; aropayati—places.

 

     Advaita:  This way. (He places Him on a boat.)

 

Text 67

 

     nityanandah:  (apavarya)  bho advaita navadvipe kashcit prahito 'sti.

 

     apavarya—aside; bhoh—O; advaita—Advaita; navadvipe—in Navadvipa; kascit—someone; prahitah—sent; asti—is.

 

     Nityananda: (aside)  Advaita, someone should be sent to Navadvipa.

 

Text 68

 

     advaitah:  atha kim. sarve samagata-praya eva.

 

     atha—then; kim—why?; sarve—everyone; samagata—assembled; prayah—for the most part; eva—certainly.

 

     Advaita:  Why? Everyone has almost arrived.

 

Text 69

 

     bhagavan:  bho advaita apurvam no bhavad-bhavana-gamanam.

 

     bhoh—O; advaita—Advaita; apurvam—without a precedent; nah—of Us; bhavat—of You; bhavana—to the home; gamanam—the journey.

 

     Bhagavan:  Advaita, I have never gone to Your home before.

 

Text 70

 

     advaitah:  shrivasasyeva kva me tadrisham saubhagyam yasya bhavane pratidinam eva devitam devena.

 

     shrivasasya—of Shrivasa; iva—like; kva—where?; me—of Me; tadrisham—like that; saubhagyam—good fortune; yasya—of whom; bhavane—in the house; pratidinam—every day; eva—certainly; devitam—pastimes were enjoyed; devena—by the Lord.

 

     Advaita:  What is My good fortune in comparison to that of Shrivasa? Every day the Lord would enjoy pastimes at his home.

 

Text 71

 

     nityanandah:  bho advaita atah param mahiyasi loka-yatra bhavini svayam prakashini hi bhagavad-varta tatrapi bhagavato mathura-gamanam prathitam asti. samprati bhavad-bhavana-shubhagam-bhavuka-bhavuke bhagavati sarva evabala-vriddha-tarunah karuna-paravara-madhunaivamum avalokayitum samagamishyanti lokah. tad yavat tesham tatha pracarena na bhuyate tavad alakshita eva bhavad-bhavanam pravishama.

 

     bhoh—O; advaita—Advaita; atah param—now; mahiyasi—a great; loka—of the people; yatra—journey; bhavini—will be; svayam—self; prakashini—manifested; hi—indeed; bhagavat—of the Lord; varta—the news; tatra api—nevertheless; bhagavatah—of the Lord; mathura—to Mathura; gamanam—the journey; prathitam—celebrated; asti—is; samprati—now; bhavat—of You; bhavana—of the home; shubhagam-bhavuka-bhavuke—the source of great auspiciousness; bhagavati—the Lord; sarve—everyone; eva—certainly; abala—women; vrddha—old; tarunah—and young; karuna—of mercy; paravara—of the ocean; madhuna—with the sweet nectar; eva—certainly; amum—Him; avalokayitum—to see; samagamishyanti—will assemble; lokah—the people; tat—then; yavat—when; alaksitah—unobserved; eva—certainly; bhavat—of You; bhavanam—into the house; pravishama—We may enter.

 

     Nityananda:  Advaita, A great crowd will come. News of the Lord will spread. Everyone will know He is going to Mathura. When the Lord, who is a nectar ocean of mercy, graces Your home, all the local people young and old, will come to see Him. Don't tell anyone about Him. Let us enter Your home unobserved.

 

Text 72

 

     advaitah:  evam eva. (iti katicit-padani parikramya.)  bho deva idam idam asmad-bhavanam tavat pravisha.

 

     evam—in this way; eva—certainly; iti—thus; katicit—some; padani—steps; parikramya—walking; bhoh—O; deva—Lord; idam—this; idam—this; asmat—of us; bhavanam—the home; tavat—in that way; pravisha—please enter.

 

     Advaita:  So be it. (He walks a few steps)  Lord, this is My home. Please enter.

 

Text 73

 

     (iti sarve pravesham natayanti.)

 

     iti—thus; sarve—everyone; pravesam—entrance; natayanti—represents dramatically.)

 

     (Everyone enters.)

 

Text 74

 

     nepathye:

 

vishvambharah sa bhagavan jananim pratarya

     dhritva yater anukritim mathuram yiyasuh

vyajena shantipuram agamitam sa nitya-

     nandena bhosh calata bhosh calatekshanaya

 

     vishvambharah—Vishvambhara; sah—He; bhagavan—Lord; jananim—His mother; pratarya—tricking; dhritva—manifesting; yateh—of a sannyasi; anukritim—the resemblance; mathuram—to Mathura; yiyasuh—eager to travel; vyajena—by a trick; santipuram—to Santipura; agamitam—was brought; sah—He; nityananda—by Nityananda; bhoh—O; calata—go; bhoh—O; calata—go; ikshanaya—to see.

 

     A Voice from Behind the Scenes:  Vishvambhara cheated His mother and dressed as a sannyasi. He was very eager to go to Mathura. Nityananda brought Him to Shantipura by a trick Go! Go see Him!

 

Text 75

 

     nityanandah:  (akarnya nirupya ca)  advaita shrutam drishyatam ca tad ihatya evaite sapady eva purah sahasra babhuvuh. kiyata vilambena laksha-sakhya bhavishyanti. tad iha dvari dauvarikair bhuyatam.

 

     akarnya—listening; nirupya—looking; ca—and; advaita—O Advaita; shrutam—heard; drishyatam—should be seen; ca—and; tat—this; ihatyah—here; eva—certainly; ete—these; sapadi—at the same time; eva—certainly; purah—in the presence; sahasrah—thousands; babhuvuh—are; kiyata—how much?; vilambena—with delay; laksha—hundreds of thousands; sakhyah—friends; bhavishyanti—will be; tat—therefore; iha—here; dvari—at the door; dauvarikshaih—with guards; bhuyatam—should be.

    

     Nityananda:  (listening and observing)  Advaita, listen! Look! Thousands of people have come. Soon a hundred thousand well-wishers will be here! Post guards at the door!

 

Text 76

 

     advaitah:  (prati-dvari dauvarikam niyojya devam agratah kritva nityanandena saha pravesham natayan nishkrantah.)

 

     prati—at each; dvari—door; dauvarikan—guards; niyojya—posting; devam—of the Lord; agratah—in the presence; kritva—doing; nityanandena—Nityananda; saha—with; pravesam—entrance; natyayan—representing dramatically; nishkrantah—exits.

 

     (Advaita posts guards at each door. Following the Lord, He enters with Nityananda. In this way They exit from the stage.)

 

Text 77

 

     (tatah pravishanti bhagavad-darshanotkanthitah purushah.)

 

     tatah—then; pravishanti—enter; bhagavat—of the Lord; darshana—the sight; utkanthitah—eager to get; purushah—people.

 

     (Many people, eager to see the Lord, enter.)

 

Text 78

 

     kecit:

 

navadvipe yadrik samajani drishor nah padam asau

     tad anyakaratvam yad api manasah kshobha-janakam

tathapy utkantha nah shiva shiva mahaty eva valate

     hy anaharyam vastu prakriti-vikritibhyam sama-rasam

 

tad adhuna janima kva bhagavan.

 

     navadvipe—in Navadvipa; yadrk—like which; samajani—was manifested; drishoh—in the eyes; nah—of us; padam—the condition; asau—this; tat—this; anya—another; akaratvam—condition of manifesting a form; yat api—although; manasah—of the heart; ksobha—of agitation; janakam—the cause; tatha api— nevertheless; utkantha—yearning; nah—of us; siva—alas!; siva— alas!; mahati—great; eva—certainly; valate—is manifested; hi—indeed; anaharyam—wonderful; vastu—thing; prakriti—natural; vikritinbhyam—unnatural; sama—the same; rasam—sweetness; tat— therefore; adhuna—now; janima—we know; kva—where; bhagavan— the Lord.

 

     Some people:  He is not the same as when we saw Him in Navadvipa. He is different, and this agitates our hearts. Still, we yearn to see Him. Ah! Ah! Whether in His natural position, or this strange new feature, He stills brings us the sweetest transcendental bliss. Where is the Lord now?

 

Text 79

 

     (iti paritah parikramanti.)

 

     iti—thus; paritah—in all directions; parikramanti—they walk.

 

     (They walk about.)

 

Text 80

 

     (anyasyam dishi)  anye:

 

purvashrame madhurima-prathima ya asid

     asyeshvarasya sa drishor atithir na no 'bhut

adyapi cen na sa vilokyata eva tan no

     dhig janma dhig vapur aho dhig asun dhig akshi

 

     anyasyam—in another; disi—direction; anye—others; purva—previous; asrame—in the asrama; madhurima—of sweetness; prathima—expansion; yah—which; asit—was; asya—of Him; isavarasya—of the Lord; sah—this; drishoh—of the eyes; atithih-a guest; na—not; nah—of us; abhut—became; adya—now; api—also; cet—if; na—not; sah—He; vilokyate—is seen; eva—certainly; tat—that; nah—of us; dhik—fie!; janma—on the birth; dhik—fie!; vapuh—on the form; aho—ah!; dhik—fie!; asun—on the life; dhik—fie!; aksi—on the eyes.

 

     (From another direction)  Other People:  The Lord's sweetness in His previous ashrama never became the guest of our eyes. If we cannot see Him now, then our birth in this world is worthless! Our bodies are worthless! Our lives are worthless! Our eyes are worthless!

 

Text 81

 

     apare:  hanta bho agacchatagacchata. bhagavan advaita-puram pravishta iti shrutam tat tatraiva pravishama. (iti sotkantham upashritya.)  aho ami dauvarikah sarvan eva nivarayanti. bhadram ami evanuneya datavyam ca kincid etebhyah. (iti nikatam upasarpanti.)

 

     hanta—O; bhoh—O; agacchata—come here; agacchata—come here; bhagavan—the Lord; advaita—of Advaita; puram—the home; pravishtah—has entered; iti—thus; shrutam—heard; tat—that; tatra—here; eva—certainly; pravishama—let us enter; iti—thus; sa—with; utkantham—eagerness; upashritya—approaching; aho—ah!; ami—these; dauvarikah—keep away; bhadram—well; ami—these; eva—certainly; anuneyah—to be persuaded; datavyam—should be given; ca—also; kincit—something; etebhyah—to them; iti—thus; nikatam—nearby; upasarpanti—they approach.

 

     Others:  Come here! Come here! We have heard that the Lord has entered Advaita's house. Let us go there. (They eagerly approach.)  These guards turn everyone away. Let us pacify them with a bribe. (They approach.)

 

Text 82

 

     (tatah pravishanti vetra-panayo dvaropanta-nivishta dauvarikah.)

 

     tatah—then; pravishanti—enter; vetra—with clubs; panayah—in their hands; dvara-upanta—at the doorway; nivistah—placed; dauvarikah—guards.

 

     (Enter Guards. They hold clubs in their hands and stand at the doorway.)

 

Text 83

 

     dauvarikah:  are purushah kshanam vilambantam yavat turiyashrama-parigrahah krito bhagavata tavad anaharenaiva sthiyate. adyaiva bhiksha bhavishyati. tad adhuna kolahalo na karyah. upavishya sthiyatam bhikshottaram bhagavan avalokaniyah.

 

     are—O; purushah—people; kshanam—for a moment; vilambantam—stop; yavat—since; turiya—the fourth; asrama—of the asrama; parigrahah—acceptance; kritah—was done; bhagavata—by the Lord; tavat—then; anaharena—without eating; eva—certainly; sthiyate—was done; adya—now; eva—certainly; bhiksha—alms of a meal; bhavishyati—will be; tat—therefore; adhuna—now; kolahalah—an uproar; na—not; karyah—should be done; upavishya—having entered; sthiyatam—and stayed; bhiksha—the alms; uttaram—being completed; bhagavan—the Lord; avalokaniyah—will be seen.

 

     Guard:  People! Stop for a moment! From the time He took sannyasa until now the Lord has not eaten anything. Now He will receive alms of a meal. Please do not make an uproar. He will enter the house, and stay for some time. After He has taken His meal you may see Him.

 

Text 84

 

     nepathye:  bhagavann ita itah.

 

     bhagavan—O Lord; itah—here; itah—here.

 

     A Voice From Behind the Scenes:  Lord, this way. This way.

 

Text 85

 

     dauvarikah:  nirupayami. (iti samucchritam sthalam aruhya udgrivikam alokya ca.)  aye krita-bhiksha eva bhagavan. yad ayam.

 

     nirupayami—I will look; iti—thus; samucchritam—to a raised; sthalam—place; aruhya—climbing; udgrivikam—craning his neck; alokya—looking; ca—and; aye—Oh; krita—taken; bhikshah—meal; eva—certainly; bhagavan—the Lord; yat—which; ayam—this.

 

     Guard:  I will look. (Climbing to a higher place and craning his neck, he looks.)  Ah! The Lord has taken His meal.

 

Text 86

 

shrikhanda-panka-parilipta-tanur navina-

     shonambaro dhavala-malya-viraji-vakshah

hema-dyutir vijayate hima-sandhya-raga-

     ganga-pravaha-ruci-bhag iva ratna-sanuh

 

     shrikhanda—with sandalwood paste; parilipta—anointed; tanuh—whose body; navina—fresh; sona—saffron; ambarah—with garments; dhavala—white; malya—with a garland; viraji—splendid; vakshah—whose chest; hema—of gold; dyutih—the splendor; vijayate—all glories; hima-sandhya-raga—the moonlight; ganga—of the Ganga; pravaha—on the waves; ruci—beauty; bhak—possessing; iva—like; ratna—of jewels; sanuh—the mountain peak.

 

     Glory to Him, His body anointed with sandalwood paste and clothed in saffron garments, His chest glorious with a garland of white flowers, and His golden splendor like moonlight on the Ganga's waves or like the jewel summit of Mount Sumeru!

 

Text 87

 

     tad ete samutkanthitah katham amum drakshyanti. (iti punar nibhalya.)  aho sadhu-samahitam advaitadevena yad anenayam uccataram upakarika-madhyaropito bhagavan. tad adhuna sarve sukham drakshyanti sva-nama ca yathartham anayopakarikayakari. purushah sarve sotkantham harim vadeti sambhuya nigadanti.

 

     tat—then; ete—they; samutkanthitah—eager; katham—whether?; amum—Him; drakshyanti—will see; iti—thus; punah—again; nibhalya—looking; aho—ah; sadhu—of devotees; samahitam—the assembly; advaitadevena—by Advaitadeva; yat—which; anaya—by Him; ayam—He; uccataram—to a high place; upakarika—of the house; madhya—in the middle; aropitah—ascended; bhagavan—the Lord; tat—that; adhuna—now; sarve—everyone; sukham—happily; drakshyanti—will see; sva—own; nama—name; ca—also; yatha-artham—as appropriate; anaya—by Him; upakarikaya—with blessings; akari—was done; purushah—the people; sarve—all; sa—with; utkantham—eagerness; harim vada—haribol; sa bhuya—being; nigadanti—say.

 

     Why do people intently look in that direction? (He looks again.)  Advaitadeva has brought the Lord onto a balcony overlooking the crowd of devotees. They happily gaze on Him, and He addresses them by name and blesses them. Everyone eagerly calls out: "Haribol!"

 

Text 88

 

     (tatah pravishati yatha-nirdishtopakarika-talopavishto bhagavan advaitadyash ca.)

 

     tatah—then; pravishati—enters; yatha—as; nirdishta—described; upakarika tala—on the balcony; upavistah—entered; bhagavan—the Lord; advaita-adayah—and the devotees headed by Advaita; ca—also.

 

     (As described, the Lord enters the balcony. Advaita and the other devotees also enter.)

 

Text 89

 

     advaitah:  keyam lila vyaraci bhavata yo 'yam advaita-bhajam atyanteshtas tam adhrita-bhavan ashramam yat turiyam.

 

     ka—what?; iyam—this; lila—pastime; vyaraci—performed; bhavata—by You; yah—which; ayam—this; advaita-bhajam—by the impersonalists; atyanta—very; istah—dear; tam—that; adhrita—accepted; bhavan—You; asramam—the asrama; yat—which; turiyam—the fourth.

 

     Advaita:  What kind of pastimes are You doing? You have accepted the sannyasa-ashrama, which is so dear to the advaitavadis (impersonalists).

 

Text 90

 

     bhagavan:  (vihasya)

 

bho advaita smara kim u vayam hanta nadvaita-bhajo

     bhedas tasmins tvayi ca yad iyan rupato lingatash ca

 

     vihasya—laughing;  bhoh—O; advaitah—Advaita; smara—You remember; kim—whether?; u—indeed; vayam—We; na—not; dvaita-bhajah—impersonalists; bhedah—a difference; tasmin—in Him; tvayi—in You; ca—also; yat—because; iyan—this; rupatah—from the form; lingatah—from the designation; ca—and.

 

     Bhagavan:  (laughing)  Advaita, do You think I am not an advaitavadi? After all, You and I are different from the Supreme only in the sense that We are different persons with different forms and qualities.

 

Text 91

 

     advaitah:  vagishvarena kim ucitam vacanuvacanam.

 

     vagi-isvarena—with an expert orator; kim—how?; ucitam—proper; vacana-anuvacanam—debate.

 

     Advaita:  What is the use of debating with the master of words?

 

Text 92

 

     bhagavan:  tat tato 'vadharayantu.

 

vina sarva-tyagam bhavati bhajanam na hy asu-pater

     iti tyago 'smabhih krita iha kim advaita-kathaya

ayam dando bhuyan pravala-taraso manasa-pashor

     itivaham danda-grahanam avisheshad akaravam

 

     tat—this; tatah—then; avadharayantu—may understand; vina—without; sarva—of everything; tyagam—renunciation; bhavati—is; bhajanam—devotional service; na—not; hi—indeed; asu—of the life; pateh—of the Lord; iti—thus; tyagah—renunciation; asmabhih—by He; kritah—was done; iha—in this; kim—what is the use?; advaita—of monism; kathaya—of the words; ayam—this; dandah—sannyasi's danda; bhuyan—if; pravala-tarasah—fickle; manasa—of the mind; pasoh—of the animal; iti—thus; iva—like; aham—I; danda—of the danda; grahanam—acceptance; avisesat—without  discrimination; akaravam—have done.

 

     Bhagavan:  Please understand this. Without renouncing everything it is not possible to worship and serve He who is the Lord of My life. For this reason I have accepted sannyasa. What use do I have with the theories of the advaitavadis? I have taken this sannyasi's danda only to threaten the fickle animal of My mind.

 

Text 93

 

     advaitah:  sarvam idam prataranam eva. kintu sannyasa-krit-chamah shanto nishtha-shanti-parayanah ity adi namnam nirukty-artham evaitat.

 

     sarvam—everything; idam—this; prataranam—a trick; eva—certainly; kintu—however; sannyasa—sannyasa; krit—accepting; samah—peaceful; santah—peaceful; nistha—to faith; santi—and peace; parayanah—devoted; iti—thus; adi—beginning; namnam—of the names; nirukti-artham—for fulfilling the meaning; eva—certainly; etat—this.

 

     Advaita:  All this is a trick. You have accepted sannyasa to fulfill the Vishnu-sahasra-nama's prediction: "sannyasa-kric chamah shanto nishtha-shanti-parayanah (The Supreme Personality of Godhead will appear as a peaceful devotee-sannyasi.)"

 

Text 94

 

     dauvarikah:  (puratah sarvan avalokya)  aho ashcaryam

 

etavaty api durgame jana-ghata samghattanoccavace

     sarvair eva yatha-sukham prabhur asau pare parardhair nribhih

avyagrair avakasha-lambhana-sukhavasthana-sushthair yatha-

     kamam labdha-tadiya-purna-karuna-drik-patam udvikshyate

 

     puratah—before him; sarvan—everyone; avalokya—seeing; etavati—so; durgame—difficult to reach; jana—of people; ghata—multitude; samghattana—close together; ucca—the high; uvace— and low; sarvaih—by all; eva—certainly; yatha—as; sukham—they please; prabhuh—Lord; asau—the; pare—on the other shore; parardhaih—by millions; nrbhih—of people; avyagraih—peaceful at heart; avakasa—the opportunity; lambhana—taking; sukha-avasthana-sutair—jubilant; yatha—as; kamam—wished; labdha—attained; tadiya—of Him; purna—full; karuna—of mercy; drik-patam—the glance; udvikshyate—is seen.

 

     A Guard:  (looking at all the people)  Wonderful! The high and low crowded together, millions of joyful people on the other shore gaze at the Lord to their heart's content, and the Lord also glances on them with great mercy.

 

Text 95

 

     na hidam asamvadi. yatah

 

uttirno 'dya bhavabdhir adya pihitam dvaram yamasyapi ca

     praptam manusha-janma-lambhana-phalam taptam ca sarvam tapah

yad daivah karuna-kataksha-saraso 'darshiti sarvair aho

     pratyekam prathayadbhir atma-shubhagi-bhavam samudghushyate

 

     na—not; hi—indeed; idam—this; asamvadi—unsaid; yatah—because; uttirnah—crossed; adya—noe; bhava—of repeated birth and death; abdhih—the ocean; adya—now; phitam—closed shut; dvaram—the door; yamasya—of Yamaraja; api—and; ca—also; praptam—attained; manusa—human; janma—of this birth; lambhana-phalam—the fruit; taptam—performed; ca—also; sarvam—all; tapah—austerities; yat—because; daivah—of the Lord; karuna—of mercy; kataksha—of the sidelong glance; sarasah—nectar; adarshi—is seen; iti—thus; sarvair—by everyone; aho—ah!; pratyekam—each; prathayadbhih—proclaiming; atma—own; shubhagi-bhavam—good fortune; samudghusyate—is described.

 

     The people are not silent. They each describe their great good fortune by saying: "Now we have crossed the ocean of repeated birth and death. The gate to Yama's kingdom is now closed for us. Now we have attained the ripened fruit of this human birth. Now we have attained the results of all penances and austerities. We have attained all this by seeing the sweet, merciful, sidelong glance of the Lord."

 

Text 96

 

     nepathye:  paritah kolahalah.

 

     paritah—everywhere; kokahalah—a tumult.

 

     (Tumultuous sounds from behind the scenes.)

 

Text 97

 

     purushah:  aho ami bhagavaj-janma-sthali-nivasinah sarve samagacchanti tad adhuna mahata sammardena bhavitavyam vayam ita idanim apasarama. (iti sarve nishkramanti.)

 

     aho—ah!; ami—the; bhagavat—of the Lord; janma—of the birth; sthali—of the place; nivasinah—the residence; sarve—all; samagacchanti—are assembling; tat—therefore; adhuna—now; mahata—with great; sammardena—trouble; bhavitavyam—will be; vayam—we; itah—from this place; idanim—now; apasarana—shall go; iti—thus; sarve—everyone; niskramanti—exits.

 

     People:  Now the people from the Lord's birthplace have come. There will be a very great crowd. Let us leave. (Everyone exits.)

 

Text 98

 

     (tatah pravishanti sarve navadvipa-vasinah.)

 

     te:

 

adyandham gatam eva no nayanayor adya prasanna dishah

     shushkash cadya jijivisha-vratatayah pronmilayanty ankurah

nashte 'ntahkharane ca kenacid aho chaitanyam apy ahitam

     yenasmakam aho batadya bhavita chaitanya-candrodayah

 

     (iti sotkantham upasarpanti.)

 

     tatah—then; pravishanti—enter; sarve—all; navadvipa—of Navadvipa; vasinah—the residents; te—they; adya—now; andham—blind; gatam—movement; eva—certainly; nah—of us; nayanayoh—of the eyes; adya—now; prasannah—clear and bright; disah—the directions; suskah—dry; ca—also; adya—now; jijivisa—of the desire to live; vratatayah—the creepers; pronmilayanti—opening; ankuran—new shoots; naste—destroyed; antah-karane—the heart; ca—also; kenacit—by someone; aho—ah!; chaitanyam—life; api—also; ahitah—placed; yena—by whom; asmakam—of us; aho—ah!; bata—indeed; adya—now; bhavita—will be; chaitanya—of Lord Chaitanya; candra—of the moon; udayah—the rising; iti—thus; sa—with; utkantham—eagerness; upasarpanti—they approach.

 

     (All the residents of Navadvipa enter.)

 

     The residents of Navadvipa:  Our eyes had become blind, but now all directions are clear and bright for us. The vines of our desire to live had withered away, but now they are bursting with new shoots. Our hearts had died, but now the life is again placed within them. This has happened because the moon of Shri Chaitanya Mahaprabhu has risen before us. (They eagerly approach.)

 

Text 99

 

     advaitah:  (alokya)

 

agre nidhaya bhagavaj-jananim samiyuh

     shrivasa-pandita-mukhah suhridas ta ete

anye ca bala-taruna-sthavira kim anyad

     deshah sa esha udapadi sa esha kalah

 

     alokya—seeing; agre—in front; nidhaya—placing; bhagavat—of the Lord; jananim—the mother; samiyuh—approached; shrivasa-pandita-mukhah—headed by Shrivasa Pandita; suhridah—friends; te—Your; ete—they; anye—others; ca—also; bala—children; taruna—young; sthavirah—and old; kim—what?; anyat—other; deshah—country; sah eshah—that; udapadi—risen; sah eshah—that; kalah—time.

 

     Advaita:  (looking)  The Lord's mother, followed by Shrivasa Pandita, friends, and many others both young and old, has come. What more need I say. This is the right time and place.

 

Text 100

 

     bhagavan:  (sa-tvaram avataram natayati.)

 

     ca—with; tvaram—haste; avataram—descent; natayati—represents dramatically.

 

     Bhagavan:  (He quickly descends from the balcony.)

 

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Text 101

 

     dauvarikah:  (sadaram praveshyanti.)

 

     sa—with; adaram—respect; pravesayanti—allow to enter.

 

     (The Guards respectfully allow them to enter.)

 

Text 102

 

     bhagavan:  (mataram pranamati.)

 

     mataram—to His mother; pranamati—bows down to offer respect.

 

     (Bhagavan bows down to offer respectful obeisances to His mother.)

 

Text 103

 

     mata:  (sa-bhaya-bhakti-vatsalya-paritosha-valitashru-pulaka-gadgadam sanskritena.)

 

vairagyam eva tava kim kim u vanubhutir

     bhaktir nu va kim u rasah paramas tanubhrit

tata stanandhayatayaiva bhavantam ikshe

     labdho 'dhunapi na kadapi punas tyajami

 

     (iti sotkantham alingati.)

 

     sa—with; bhaya—fear; bhakti—devotion; vatsalya—motherly love; paritsosa—happiness; savalita—mixed; ashru—with tears; pulaka—bodily hairs standing up; gadgadam—and a choked up voice; sanskritena—in Sanskrit; vairagyam—renunciation; eva—certainly; tava—Your; kim—whether?; kim—whether?; u—indeed; va—or; anubhutih—direct perception; bhaktih—devotion; nu—indeed; va—or; kim—whether; u—indeed; rasah—nectarean mellows; paramah—transcendental; tanubhrit—personified; tata—O son; stanandhataya—as a small child; eva—certainly; bhavantam—You; ikshe—I see; labdhah—attained; adhuna—now; api—and; na—not; kada api—ever; punah—again; tyajami—I will leave; iti—thus; sa—with; utkantham—earnestness; alingati—embraces.

 

     Mother Shaci:  (She is simultaneously anxious, devoted, filled with motherly love, and pleased. Her bodily hairs stand up. She sheds tears, and says in a choked voice, in Sanskrit:)  Have You renounced the world? Do You now see the Supersoul everywhere? Have You become the personified mellows of transcendental devotional service? I still see You as my small child. Now I have attained You. I will never again let You go. (She earnestly embraces Him.)

 

Text 104

 

     shri-chaitanyah:

 

bhagavati jagan-matar matah param phalam uttamam

     kim api phalitum vatsalyakhya lata bhavati kshama

bhavati bhavati vishvasyaivanupadhi-su-vatsalety

     atha bhagavata nunam cakre kshamapi sharirini

 

     (iti punah pranamati.)

 

     bhagavati—O noble one; jagat—of the world; matah—O mother; ma—not; atah—than this; param—greater; phalam—fruit; uttamam—supreme; kim api—something; phalitum—to bear fruit; vatsalya—motherly love; akhya—named; lata—the creeper; bhavati—is; kshama—patience and forgiveness; bhavati—is; bhavati—of you; vaisvasya—of the world; eva—certainly; anupadhi—sincere; su-vatsala—loving mother; iti—thus; atha—now; bhagavat—by the Supreme Personality of Godhead; nunam—indeed; cakre—is made; kshama—patience; api—even; saririni—personified; iti—thus; punah—again; pranamati—He bowed down.

 

     Shri Chaitanya:  O mother of the world, O noble mother, no fruit is greater than the fruit of patient forgiveness borne by the vine of Your motherly love. You are famous in this world as the most sincerely affectionate mother. The Supreme Personality of Godhead has deified you as the goddess of patient forgiveness. (He again bows down before her.)

 

Text 105

 

     mata:  (punar alingya)

 

     punah—again; alingya—embracing.

 

     (Mother Shaci again embraces Him.)

 

Text 106

 

     devah:  (pranamati)

 

     pranamati—bows down.

 

     (The Lord bows down.)

 

Text 107

 

     advaitah:  (tam utthapya svayam antah-pure praveshayan nishkrantah.)

 

     tam—her; utthapya—lifting up; svayam—personally; antah-pure—inside the house; pravesayan—causing to enter; nishkrantah—exits.

 

     Advaita:  (Making Mother Shaci stand up, He leads her inside the house. In this way He exits.)

 

Text 108

 

     bhagavan:  yatha-yatham sarvan evalingana-sparshana-darshana-prashnadibhir anuranjayati.

 

     yatha-yatham—as is appropriate; sarvan—everyone; eva—certainly; alingana—with embraces; sparsana—touching; darshana—glance; prasna—questions; adibhih—beginning with; anuranjayati—pleases.

 

     (The Lord greets everyone, pleasing them with appropriate embraces, touches, glances, questions, and other actions.)

 

Text 109

 

     advaitah:  (punah sa-tvaram pravishya)  kah ko 'tra bhoh sarvan evabala-vriddha-tarunan acandalamsh ca yathopajosham avasa-bhakshya-peyadibhir upacarantu bhavantah.

 

     punah—again; sa—with; tvaram—haste; pravishya—entering; kah—who?; atra—here; bhoh—O; sarvan—everyone; eva—certainly; abala—from children; vrddha—old; tarunan—and young; acandalan—down to the candalas; ca—also; yatha-upajosam—to their satisfaction; svasa—with residences; bhakshya—food; peya—drink; adibhih—beginning with; upacarantu—must serve; bhavantah—You.

 

     Advaita:  (again hastily enters)  Who, who is here? There must be residences, food, drink, and other necessities to please all the young, old, and even candalas who have come here.

 

Text 110

 

     ekah:  (pravishyapati-kshepena)  ayam ayam aham tatha karomi. (iti nishkrantah.)

 

     pravishya—entering; apati—of the curtain; ksepena—by tossing aside; ayam—he; ayam—he; aham—I am; tatha—in that way; karomi—I will do; iti—thus; nishkrantah—exits.

 

     One Man: (Tossing aside the curtain, he hastily enters.)  I will take care of it. (He exits.)

 

Text 111

 

     advaitah:  (bhagavatam upashritya)

 

so 'ham ta ete sa bhavan sa caisham

     prema taveyam karunapi saiva

sarvam tadevasti sukhaika-hetur

     anaydrisham rupam atosha-hetuh

 

     bhagavantam—the Lord; upashritya—approaching; sah—He; aham—I; te—they; ete—they; sah—He; bhavan—You; sah—this; esam—of them; prema—the love; tava—of You; ayam—this; karuna—mercy; api—also; sa—that; eva—certainly; sarvam—everything; tada—then; iva—as; asti—is; sukha—of happiness; eka—sole; hetuh—cause; anyadrisham—of any other way; rupam—the form; atosa—of unhappiness; hetuh—the cause.

 

     Advaita:  (approaching the Lord)  The way I was before, the way You were before, the way Your devotees were, the love they felt for You, and Your mercy towards them, all these are the only source of our happiness. Any change in these things will bring us pain.

 

Text 112

 

     bhagavan:  advaitadvaita maivam.

 

shyamamrita-srotasi patitam vapus

     tasyaiva tungena taranga-ramhasa

yam yam dasham eti shubhashubhathava

     sa saiva me premacari kariti

 

    tad ehi cira-drishtair ebhih saha rasa upavishama.

 (iti sarve nishkrantah.)

 

     advaita—Advaita; advaita—Advaita; ma—not; evam—in this way; syama—dark; amrita—of nectar; srotasi—in a river; patitam—fallen; vapuh—form; tasya—of that; eva—certainly; tungena—with tall; taranga-ramhasa—great waves; yam yam—whatever; dasam—condition of existance; eti—attains; shubha—auspicious; ashubha—inauspicious; atha va—or; sa sa—that; eva—certainly; me—to Me; premacari kari—brings love of Krishna; iti—thus; tat—therefore; ehi—come; cira—with long; drishtaih—gazing; ebhih—this; saha—with; rasa raha-rahah-a—solitary place; upavisama—let Us enter; iti—thus; sarve—everyone; nishkrantah—exits.

 

     Bhagavan:  Advaita, Advaita, don't talk like this. My body has fallen into a dark nectar-river, and is now violently tossed by that river's waves. Whether that river places Me in an auspicious or inauspicious condition, it always overwhelms Me with love for Krishna. Come, let us all go to a secluded place, and there we may associate together for a long time.

     (Everyone exits.)