|NITAAI-Veda.nyf > Compiled and Imp Scriptures > Caitanya Chandrodaya > Act Four|
(tatah pravishati acaryaratna-patnyanugamyamana bhagavati.)
tatah—then; pravishati—enters; acaryaratna—of Acaryaratna; patnya—by the wife; anugamyamana—followed; bhagavati—Shacidevi.
(Shacidevi enters, followed by Acaryaratna's wife.)
shaci: bahini-e sannasinam padi kadham siri-vissambharassa. edariso a-aro. vijadi-a vasano kkhu sannasi.
bahini—O sister; sannasinam—sannyasa; padi—to; kadham—why?; siri-vissambharassa—of Shri Vishvambhara; edariso—like this; a-aro—respect; vijadi-a—different; vasana—desire; kkhu—indeed; sannasi—a sannyasi.
Shaci: Bhagini, why does Vishvambhara worship this sannyasi? The sannyasi has not asked Him for service.
bhagini: a-aro kadham janido.
a-aro—respect; kadham—how?; janido—I know.
Bhagini: How would I know why He worships him?
shaci: yado tattha di-ahe keshava-bharadi-namassa kassabi sannasino bhicchattham saddalu-o huvi-a mam uttaram. sa-am ca tasmin guru-i bhatti anurao-vi pa-abhido.
yado—because; tattha—then; di-ahe—one day; keshava-bharadi—Keshava Bharati; namassa—named; kassabi—of one; sannasino—sannyasi; bhicchattham—alms; saddalu-o—faithful; huvi-a—giving; mam—to me; uttaram—afterwards; sa-am—in truth; ca—also; tasmin—to him; guru-i—spiritual master; bhatti—devotion; anura-vi—love; pa-abhido—gave.
Shaci: With great respect He gave alms to a sannyasi named Keshava Bharati. And afterwards He gave me the remnants of the sannyasi's meal. He was very devoted to this sannyasi-guru.
bhagini: sobi bhatti huvissadivva.
sobi—this; bhatti—devotion; huvissadivva.
Bhagini: He was devoted to this sannyasi.
shaci: kampedi me hi-a-am sannasi-nama-mattena. assa agga-enaham padha-ida. imam sandabbham tassa thane pucchissama.
kampedi—trembles; me—my; hi-a-am—heart; sannasi—of this sannyasi; nama—the name; mattena—by only; assa—of him; agga-enaham—first son; padha-ida—taught; imam—this; sandabbham—teaching; tassa—of him; thane—here; pucchisama—I will ask.
Shaci: This sannyasi's name makes my heart tremble. He taught my first son. I will ask what he said to my son.
bhagini: juttam nedam.
Bhagini: That is the right thing to do.
shaci: ta janehi. kudo so maha hi-a-
ta—that; janehi—you know; kudo—where?; so—He; maha—my; hi-a-a—of the heart; anandana—the delught; candana—sandal; ddumo—tree.
Shaci: Where is my son? Where is the sandal tree that delights my heart? Do you know?
bhagini: (puro 'valokya) devi pekkha pekkha. a-am de punnima-cando vi-a puvva-disa-e uggacchadi nandano.
purah—ahead; avalokya—looking; devi—O noble lady; pekkha—look!; pekkha—look!; a-am—He; de—your; punnima—full; cando—moon; vi-a—certainly; puvva—in the eastern; disa-e—direction; uggacchadi—rises; nandano—son.
Bhagini: (looking ahead) O noble lady, look! Look! Here is your son, a full moon rising in the east.
shaci: (sa-sprham alokayati.)
sa—with; sprham—eagerness; alokayati—looks.
(Shaci eagerly looks.)
(tatah pravishati bhagavan vishvambharah.)
tatah—then; pravishati—enters; bhagavan—Lord; vishvambharah—Vishvambhara.
(Lord Vishvambhara enters.)
vishvambharah: (anjalim baddhva) amba pranamami.
anjalim—folded hands; baddhva—doing; amba—O mother; pranamami—I offer My respects.
Vishvambhara: (folding His hands) Mother, I offer My respectful obeisances.
shaci: ciram jiva. (iti murdhanam aghriya) tada i-am acari-a-ra-ana-kalattam imam pranama.
ciram—for a long time; jiva—may You live; iti—thus; murdhanam—the head; aghraya—smelling; tada—son; i-am—this; acari-a-ra-ana—of Acaryaratna; kalattam—the wife; imam—to her; pranama—offer respect.
Shaci: May You live long. (She smells His head.) Son, this is Acaryaratna's wife. You should offer respectful obeisances to her.
devah: (tatha karoti. sa sa-sadhvasam sankucati.)
tatha—in that way; karoti—He does; sa—she; sa—with; sadhvasam—fear; sankucati—shrinks.
(The Lord does that. She pulls back in fear.)
Note: From this point on the speeches no longer identify Lord Chaitanya as Vishvambhara. He is now called Deva.
shaci: tada ekkam pucchissam.
tada—O son; ekkam—one thing; pucchissam—I will ask.
Shaci: Son, I will ask about something.
Deva: Please order Me.
shaci: putta-a sannasinam padi kadham de edariso a-aro. jam tattha di-ahe keshava-bharadim padi tadisi bhatti kida tuma-e.
putta-a—O son; sannasinam—this sannyasi; padi—to; kadham—why?; de—of You; edariso—like this; a-aro—respect; jam—because; tattha—in that way; di-ahe—on that day; keshava-bharadim—Keshava Bharati; padi—to; tadisi—like this; bhatti—devotion; kida— tuma-e—by You.
Shaci: Son, why are You so respectful to this sannyasi? Today You were very devoted to Keshava Bharati.
devah: amba te khalu parama-bhagavata bhavanti.
amba—O mother; te—he; khalu—indeed; parama—a great; bhagavatah—devotee of the Lord; bhavanti—is.
Deva: Mother, he is a great devotee of the Lord.
shaci: tattam kadhehi. sannaso va kadavvo tuma-e.
tattam—the truth; kadhehi—please speak; sannaso—sannyasi; va kadavvo—done; tuma-e—by You.
Shaci: Speak the truth. Are You going to take sannyasa?
devah: (vihasya) amba kuto 'yam te bhramah. idam api bhavati kim.
vihasya—laughing; amba—O mother; kutah—from what place? ayam—this; te—of you; bhramah—bewilderment; idam—this; api—also; bhavati—is; kim—why?
Deva: (laughing) Mother, where did you et this foolish idea? How can this be?
shaci: vaccha edena jjeva de agga-ena dissam puttha-am ma-e pa-a-sama-e culli-majjhe da-una jalidam.
vaccha—O son; edena—by him; jevva—certainly; aggajena—older brother; dissam—given; puttha-am—book; ma-e—by me; pa-a—of cooking; sama-e—at the time; culli—of the fireplace; majjhe—in the middle; da-una—placing; jalidam—burned.
Shaci: Son, Your older brother gave You a book. While I was cooking, I put that book in the fire and burned it.
devah: kim pustakam. katham va pradipitam.
kim—what?; pustakam—book; katham—why?; va—or; pradipitam—was burned.
Deva: What book? Why did you burn it?
shaci: vissaru-ena me kadhidam. amba vishvambharo yada vijno bhavati tada tasmai etat pustakam deyam iti. ma-e dava dava jjeva tam rakkhidam java so pavva-ido na bhudo. pavva-i de tattha a-am pi edam puttha-am lambhi-a pavva-ido huvissadi tti tuha sanka-e jalidam.
vissaru-ena—by Visvarupa; me—to me; kadhidam—was said; amba—O mother; vishvambharah—Vishvambhara; yada—when; vijnah—learned scholar; bhavati—becomes; tada—then; tasmai—to Him; etat—this; pustakam—book; deyam—should be given; iti—thus; ma-e—by me; dava—by that; dava—by that; jjeva—certainly; tam—that; pakkhidam—protected; java—when; so—that; pavva-ido—a sannyasi; na—not; bhudo—was; pavva-i—sannyasa; de—of You; tattha—then; a-am—this; pi—also; edam—this; puttha-am—book; lambhi-a—attaining; pavva-ido—a sannyasi; huvissadi—will be; tti—thus; tuha—of You; sanka-e—by the fear; jalidam—burned.
Shaci: Vishvarupa said to me: "Mother, when Vishvambhara becomes a learned scholar, give Him this book." As long as He had not taken sannyasa, I carefully protected the book. When He took sannyasa, I was afraid You would also take sannyasa. Then I burned the book.
devah: (kshanam anutapya vihasya ca) amba yadyapi samvid-rupaiva bhavati tathapi putra-vatsalyenenedam ajnana-vilasitam anushilitam.
kshanam—for a moment; anutapya—distressed; vihasya—laughing; ca—also; amba—O mother; yadi api—althoug; samvit—of knowledge; rupa—the form; eva—certainly; bhavati—you are; tathaRi api—still; putra—for your son; vatsalyena—with love; idam—this; ajnana—of ignorance; vilasitam—manifestation; anusilitam—is done.
Deva: (One moment depressed and the next laughing) Mother, although you are the form of all knowledge, love for your son made you act foolishly.
shaci: tada eso avaraho mama na gahidavvo.
tada—O son; eso—this; avaraho—offense; mama—my; na—not; gahidavvo—is to be taken.
Shaci: Son, don't be offended with me.
devah: ko 'paradho jananyah putreshu. kintu mamaparadho yadi bhavati tada kshantavya evasau matri-caranair iti prasadah kriyatam.
kah—what?; aparadhah—offense; jananyah—of the mother; putresu—to the sons; kintu—however; mama—of Me; aparadhah—the offense; yadi—if; bhavati—is; tada—then; kshantavyah—to be forgiven; eva—certainly; asau—this; matri-caranaih—by the mother; iti—this; prasadah—mercy; kriyatam—should be given.
Deva: How can a mother offend her sons? If I have offended her, I pray My mother will forgive Me. Please be merciful to Me.
shaci: vatsa na kahim pi de avaraho gahidavvo so tuha natthi jevva.
vatsa—O son; na—not; kahim pi—anything; de—of You; avaraho—offense; gahidavvo—is taken; so—that; tuha—of You; natthi—is not; jevva—certainly.
Shaci: Son, You have not offended me.
devah: amba dinani katipayani kutrapi mama gantavyam asti. tvaya manasi khedo na karyah.
amba—O mother; dinani—days; katipayani—for some; kutra api—somewhere; mama—by Me; gantavyam—to be gone; asti—is; tvaya—by you; manasi—in the heart; khedah—unhappiness; na—not; karyah—is to be done.
Deva: Mother, I will go traveling for some days. Please don't be unhappy at heart.
shaci: kaham gantavvam.
kaham—where?; gantavvam—to be gone.
Shaci: Where are You going?
devah: amba yena bhavatyah sarvasam ca bandhunam sada sukhayaiva bhuyate tad-anusandhanam kartum.
amba—O mother; yena—by which; bhavatyah—of you; sarvesam—of all; ca—also; bandhunam—the relatives; sada—always; sukhaya—for the happiness; eva—certainly; bhuyate—is; tat-anusandhanam—enquiry; kartum—to do.
Deva: Mother, to bring happiness to you and My relatives I will search for Vishvarupa.
shaci: tam kkhu tumam jjeva.
tam—that; kkhu—indeed; tumam—You; jjeva—certainly.
Shaci: You are their happiness.
devah: yadyapy evam eva tathapi yena mamapi shobhatishayo bhavati tad-artham yatishyate.
yadi api—if; evam—in this way; eva—certainly; tathaRi api—then; yena—by which; mama—of Me; api—also; sobha—splendor; yatisyate—will be endeavored.
Deva: Still, I should do this to increase your happiness.
shaci: vaccha jadha maha duhkkham na ho-i tadha karanijjam.
vaccha—O son; jadha—as; maha—my; duhkham—unhappiness; na—not; ho-i—will be; tadha—in that way; karanijjam—should be done.
Shaci: Son, please don't do anything that will make me unhappy.
shri-krishnah paripalakas tava pita mata ca putro 'pi ca
jnatis ca dravinam ca nitya-sukhado bandhush ca devo 'pi ca
sangah shashvata eva yasya tam anusmrityanisham cetasa
sampannasi tavadhuna sukhamayam janihi din-mandalam
amba—O mother; shri-krishnah—Shri Krishna; paripalakah—the protector; tava—of you; pita—the father; mata—mother; ca—and; putrah—son; api—and; ca—also; jnatih—the relative; ca—and; dravinam—wealth; ca—and; nitya—eternal; sukha—of happiness; dah—the giver; bandhuh—the friend; ca—and; devah—worshipable diety; api—and; ca—also; sangah—association; sasvatah— eternal; eva—certainly; yasya—of whom; tam—Him; anusmritya—remembered; anisam—day and night; cetasa—in the heart; sampanna—happy and fortunate; asi—you are; tava—of you; adhuna—now; sukha-mayam—filled with happiness; janihi—know; dik-mandalam—the direction.
Deva: Mother, Shri Krishna is your protector, father, mother, son, relative, wealth, source of eternal happiness, friend, and worshipable Deity. By always meditating on Him in your heart, you are always in His company. You are fortunate. Please know that for you there is happiness everywhere.
shaci: vaccha tumam jjeva saram. tuha pasadado maha duhkham nj"to natthi. kintu jadha santatam tumam pekkhami taha jjeva kadavvam.
vaccha—O son; tumam—You; jjeva—certainly; sarvam—are everything; tuha—of You; pasadado—from the mercy; maha—my; duhkham—unhappiness; natthi—is not; kintu—however; jadha—as; santatam—always; tumam—You; pekkhami—I may see; taha—in that way; jjeva—certainly; kadavvam—should be done.
Shaci: Son, for me You are everything. By Your kindness I will not be unhappy. Please act so I will see You.
devah: krishna eva satatam tvaya drashtavyah. sa eva tava sarva-duhkha-dhvamshi bhavishyati.
krishnah—Krishna; eva—certainly; satatam—always; tvaya—by you; drastavyah—in seen; sah—He; eva—certainly; tava—of you; sarva—all; duhkha—of suffering; dhvamsi—the destroyer; bhavisyati—will become.
Deva: You see Lord Krishna at every moment. He will remove all your unhappiness.
shaci: tahastu. ta tumam jjeva mama kahno. ta utthehi majjhahno jado. tumam sinana-pu-anandikam kunaha. aham pi pa-attham jami. vahini-e tumam pi gharam (iti sarve nishkramanti.)
tahastu—so be it; ta—therefore; tumam—You; jjeva—certainly; mama—my; kanho—Krishna; ta—therefore; utthehi—rise; majjha—mid; ahno—day; jado—is manifested; tumam—You; pi—also; sinana—should do; aham—I; pi—also; pa-a—cooking; attham—for the purpose; jami—shall go; vahini—O Bhagini; tumam—you; pi—also; gharam—home; gaccha—should go; tava—of you; bi—also; bha-avado—of the Lord; pa-ase-a—of cooking; samayo—the time; jado—is manifest; iti—thus; sarve—all; nishkramanti—exit.
Shaci: So be it. You are my Krishna. Please rise. It is now mid-day. You should bathe and worship the Lord. I will go to my cooking. Bhagini, please go home. It is time for you to cook for the Lord.
(tatah pravishati advaitah.)
advaitah: bhutavesha-vivasha-nikhilendriya-vrittir bhagavad-avesha-visham sthulas ca samanam eva bhavam adadhati. yatah khalu yavat tasmin divase bhagavad-aveshena yan maya nartitam taj-jana-mukhad eva sampratam shrutva pratiyate sandihyate ca. tenavyahata-prabhavo 'yam bhagavan vishvambharah. vastutah tu koti-koti-jagadanda-ghata-ghatana-vighatana-nataka-paripati-patavasya nija-carita-lalita-kirti-sudha-dharita-jagaj-jana-hridayavata-ghatamana-tamah-katavasya bhagavatam tathaiva lilayitam. yat khalu pratykshanumanopamana-shabdarthapattyaitihyadi-pramana-nivahair api na pramatum shakyate vina tasyaivanugraha-janya-jnana-vishesham tena tadanintanam alaukika-camatkara-karanam asman-nishtham api natana-lilayitam nasmakam anubhava-gocaras tad-vyavasitam. tena yasyanti ke 'pi moham vivadishyante ca taih samam kecit. kecana sandarbha-vido rahasyam idam ity avaisyanti. (ity urdhvam avalokya) aho caramacala-shikhara-cumbi lambamano 'yam bhagavan maricimalah.
tatah—then; pravishati—enters; advaitah—Advaita; bhuta—into the material elements; avesa—by the entrance; nikhila—all; indriya—of the senses; vrittih—the actions; bhagavat—of the Lord; avesa—by the entrance; visamathulah—agitated; ca—also; samanam—equal; eva—certainly; adadhati—accepts; yatah— because; khalu—indeed; yavat—since; divase—of the day; bhagavat—of the Lord; avesena—by the entrance; yat—which; maya—by Me; nartitam—was danced; tat—that; jana—of the person; ukhat—fromt the mouth; eva—certainly; sampratam—now; shrutva—having heard; pratiyate—is believed; sandihyate—is doubted; ca—and; tena—by this; avyahata—unhampered; prabhavah—whose power and opulence; ayam—this; bhagavan—Supreme Personality of Godhead; vishvambharah—Lord Chaitanya; vastutah—in truth; tu—indeed; koti-koti—many millions; jagadanda-ghatu—of universes; ghata na—creation; vighatana—and destruction; nataka—of the dramas; paripati—the succession; patavasya—expertness; nija—own; carita—pastimes; lalita—charming; kirti—of glory; sudha—nectar; dharita—manifested; jagat—in the universe; jana—of the people; hridaya-avata—in the hearts; ghatamana—being; tamah—of darkness; katavasya—piercing; bhagavatah—of the Lord; tathaRi—in that way; eva—certainly; lilayitam—played; yat—which; khalu—indeed; pratyaksha—direct sensory perception; anumana—mental speculation; upamana—analogy; sabda—scripture; artha-apatti—inference; aitihya—Puranas and histories; adi—beginning with; pramana—of evidences; nivahai—by the multitudes; api—also; na—not; pramatum—to be measured; sakyate—is able; vina—without; tasya—of Him; eva—certainly; anugraha—mercy; janya—produced; jnana—knowledge; visesam—specific; tena—by this; tadanintanam—at the same time; alukika—extraordinary; camatkara—wonder; karanam—the cause; asmat—us; nistham—faith; api—also; natana—of dancing; lilayitam—pastimes; na—not; asmakam—of us; anubhava-gocarah—direct perception; tat—that; vyavasitam—performed; tena—by this; yasyanti—will attain; ke api—some; moham—illusion; vivadisyante—will debate; ca—also; taih—them; samam—with; kecit—some; kecana—some; sardarbha—the teaching; vidah—understanding; rahasyam—the secret; idam—this; iti—thus; avaisyanti—will understand; iti—thus; urdhvam—upwards; avalokya—looking; aho—O; carama-acala-sikhara—on the horizon; cumbi—kissing; lambamanah—resting; ayam—this; bhagavan—Lord; maricimala—sun.
Advaita: Now the materialists, overwhelmed by the material senses, and the devotees, overwhelmed by the presence of the Lord, have both attained the same condition of love of God. On the day the Supreme Personality of Godhead appeared in this world I danced in ecstatic joy, but today when I hear from someone's mouth that the Supreme Lord has entered this world I believe and doubt at the same time. The all-powerful, supremely opulent Personality of Godhead is now known as Vishvambhara. The Supreme Lord, who is expert at unfolding the many dramas of the creation and annihilation of many millions of universes, and whose nectarlike fame, handsomeness, and pastimes destroy the darkness of ignorance in the living entities' hearts in this world, now displays His transcendental pastimes. Without His mercy He cannot be understood. He is not understood by pratyaksha (direct perception), anumana (mental speculation), upamana (analogy), shabda (Vedas), arthapatti (inference), aitihya (Puranas and Vedic histories), and other kinds of evidence. Now He has manifest in this world the transcendental dance of His pastimes, which even I cannot understand. Some will be bewildered by His pastimes, some will debate their nature, and some will understand the secrets of His pastimes. (He looks up.) Ah, the sun kisses the western horizon.
namnaiva me tvam asi kintv akhila-grahanam
vishrama-patram iti tat-patinabhishapta
tat-pratyayaya paritaptamayo dadhati
sandhyarka-bimba-kapatad iva varuni dik
tatha hi—furthermore; namna—by name; eva—certainly; me—of me; tvam—you; asi—are; kintu—however; akhila—of all; grahanam—planets; visrama-patram—the resting place; iti—thus; tat-patina—by her husband; abhisapta—cursed; tat—of him; pratyayaya—for the conception; paritaptam—burning; ayah—iron; dadhati—places; sandhya—at sunset; arka—of the sun; bimba—the circle; kapatat—on the pretext; iva—like; varuni—the westerns; dik—direction.
"You are my wife in name only. All the planets rest upon you." Insulted by her husband in this way, the goddess of the western horizon becomes red like molten iron. What seems to be a red sunset is actually her red anger.
shonabhra-vasasi samucchvasite nitambat
kala-kramad dinapatih patayalur asit
atha va—of perhaps; saya—of sunset; anga—of the body; sanga—by the touch; sukha—by the happiness; lupta—lost; dhiyah—intelligence; praticyah—of the western horizon; sona—red; abhra—of clouds; vasasi—on the garment; samucchvasite—fallen; nitambat—from the hips; kanci-kalapa—from the belt; kuruvinda—ruby; mani—of jewels; indra—of the king; rupi—in the form; kala-kramat—in the course of time; dinapatih—the sun; patayaluh asit—fell.
Perhaps that is not why sun is now red. Perhaps the goddess of the western horizon is overwhelmed with happiness by the touch of her lover, the beginning of evening, and for this reason the garment of red clouds has fallen from her hips and the majestic ruby of the setting sun has slowly fallen from her belt.
tad idanim vigata-vartma-parishramah sandhyam upasya darshaniyatamo drashtavyah. sa khalu bhagavan vishvambharah. (iti tatha kartum icchati.)
tat—therefore; idanim—now; vigata—stopped; vartma—on the path; parisramah—labor; sandhyam upashya—saying evening prayers; darshaniyatamah—most handsome; drastavyah—may be seen; sah—He; khalu—indeed; bhagavan—Lord; vishvambharah—Vishvambhara; iti—thus; tathaRi—in that way; kartum—to do; icchati—desires.
Now handsome Lord Vishvambhara may be seen. He has stopped walking on the path. Now He says His evening prayers. (Advaita also desires to say His prayers.)
nepathye: hanta bhoh nija puram gatva samagata-prayo 'ham iti kritva gato 'dvaitah katham adyapi nayatah.
hanta—indeed; bhoh—O; nija—own; puram—town; gatva—having gone; samagata—arrived; prayah—almost; aham—I am; iti—thus; kritva—doing; gatah—gone; advaitah—Advaita; katham—how is it?; adya—now; api—even; na—not; ayatah—arrived.
A Voice From Behind the Scenes: Now I have almost come to His home. Now I have arrived. Advaita is not here. Why is He not here today?
advaitah: (shrutim abhiniya) aho mad-vilambam alokya svayam eva devo mam akshipati tad aham sa-tvaram eva gacchami. (iti parikramati.)
shrutim—hearing; abhiniya—representing dramatically; aho—aha!; mat—My; vilambam—delay; alokya—seeing; svayam—personally; eva—certainly; devah—the Lord; mam—Me; akshipati—rebukes; tat—therefore; aham—I; sa—with; tvaram—haste; eva—certainly; gacchami—shall go; iti—thus; parikramati—exits.
Advaita: (listening) Ah! noticing My delay, the Lord will rebuke Me! I must hurry. (He exits.)
shrivasah: bho advaitadeva. ajnapayati bhagavan. aham itah shrivasa-griham gacchann asmi bhavato 'pi tatraiva gantavyam iti.
pravishya—entering; apati—of the curtain; ksepena—with tossing; bhoh—O; advaitadeva—Advaitadeva; ajnapayati—orders; bhagavan—the Lord; aham—I; itah—from here; shrivasa—of Shrivasa; griham—to the house; gacchan—going; asmi—am; bhavatah—by you; api—also; tatra—there; eva—certainly; gantavyam—should be gone; iti—thus.
(Tossing the curtain aside, he hastily enters.)
Shrivasa: Advaitadeva, the Lord orders: "I am going to Shrivasa's house. You must go there."
advaitah: yathajnapayati devah. (iti tena saha parikraman puro 'valokya) idam idam shrivasa-puram yavat pravishami. (iti pravesham natayitva pracim disham avalokya.) aho ramyam.
yatha—as; ajnapayati—orders; devah—the Lord; iti—thus; tena—him; saha—with; parikraman—walking; purah—ahead; avalokya—looking; idam—this; idam—this; shrivasa—of Shrivasa; puram—the home; yavat—when; pravishami—I enter; iti—thus; pravesam—entrance; natayitva—representing dramatically; pracim—in the eastern; disam—direction; avalokya—looking; aho—ah!; ramyam—delightful.
Advaita: As the Lord orders. (He walks with him and then looks ahead.) Now I will enter Shrivasa's house. (He enters, and glances in the eastern direction.) Ah! This is delightful.
ahlayadann akshi jagaj-jananam
ullasayan kau mudam ujjihite
candrash ca vishvambhara-candramash ca
ahladayan—delighting; akshi—the eyes; jagat—in the universe; jananam—of the people; prema—of love of Krishna; amrita—the nectar; ayanda—flowing; susima—cooling; padah—feet; ullasayan—delighting; kaumudam—moonlight; ujjihite-kau—on the earth; mudam—happiness; ujjihite—rises; candrah—the moon; ca—and; vishvambharacandramah—the moon of Vishvambhara; ca—and.
Delighting the eyes of the people in the world, rivers of the nectar of krishna-prema (love of Krishna) flowing from the cooling touch of His feet, and bringing great pleasure to the earth, the moon of Lord Vishvambhara rises.
Note: If the word "pada" is interpreted to mean "rays of light", and if the words "kau mudam" are interpreted to be the single word "kaumuda" (lotus), the verse may be interpreted in the following way:
"Delighting the eyes of the people in the world, its cooling rays filled with sweet nectar, and making the lotus flowers bloom with happiness, the moon rises."
(tatah pravishati shrivasadibhih samupagamyamano bhagavan.)
vishvambharah: (pratyutthaya) svagatam bhoh svagatam.
tatah—then; pravishati—enters; shrivasa-adibhih—by the devotees headed by Shrivasa; samupagamyamanah—followed; bhagavan—the Lord; pratyutthaya—lifting up; svagatam—welcome; bhoh—O!; svagatam—auspiciousness.
(Followed by Shrivasa and the other devotees, the Lord enters.)
Vishvambhara: (lifting Advaita, who was offering dandavat obeisances) Welcome! An auspicious welcome!
shri-mukha-candra-darshanena—by the sight of the moon of Your face.
Advaita: The sight of the moon of Your face has made it auspicious.
devah: (sadaram abhivandyalingya ca) bhagavann atropavishyatam
sa—with; adaram—respect; abhivandya—offering obeisances; alingya—embracing; ca—and; bhagavan—O Lord; atra—here; upavisyatam—should be entered.
Deva: (respectfully offering obeisances to Him and embracing Him) Lord, please sit down.
advaitah: yathajnapayasi. (iti sarve sukhopavesham natayanti.)
yatha—as; ajnapayasi—You order; iti—thus; sarve—everyone; sukha—with happiness; upavesam—entrance; natayanti—represent dramatically.
Advaita: As You order. (Everyone is comfortably seated.)
bhagavan: (advaitam prati) sarve vayam bhuktavantah pitavantash ca kevalam adhva-parishrantah kshut-parishrantash ca bhavantas tad alam vilambena. shrivasa atitheyo 'si. atithyena samuparyantam ete bhavata.
advaitam—Advaita; prati—to; sarve—all; vayam—we; bhuktavantah—have eaten; pitavantah—drunk; ca—and; kevalam—only; adhva—from the path; parisrantah—fatigued; kshut—with hunger; parisrantah—fatigued; ca—also; bhavantah—you; tat alam—what is the need?; vilambena—of delay; shrivasa—O Shrivasa; atitheyah—the host; asi—you are; atithyena—with hospitality; samuparyantam—should be served; ete—Him; bhavata—by you.
Bhagavan: (to Advaita) All of us have already taken food and drink. You must be tired and hungry from traveling on the road. Why should there be a delay? Shrivasa, you are the host. Show hospitality to Him.
advaitah: alam anaya cintaya. vayam api bhavanta iva samapta-sarvahnika eva.
alam—what is the need?; anaya—with this; cintaya—concern; vayam—we; api—also; bhavantah—You; iva—like; samapta—attained; sarva—all; ahnikah—daily duties; eva—certainly.
Advaita: Don't worry. Today I have done all that need be done.
bhagavan: (sa-pramodam) tad idanim himakara-kara-kaladhauta-jala-dhaute shrivasa-vasangana-parisare bhagavat-sankirtana-mangalam angi-kurvantu bhavantah.
sa—with; pramodam—joy; tat—then; idanim—now; himakara—of the moon; kara—by the light; kaladhauta—golden; jala—by water; dhaute—cleansed; shrivasa—of Shrivasa; vasa—of the home; angana—of the courtyard; parisare—glorification; mangalam—auspiciousness; angi-kurvantu—may accept; bhavantah—you all.
Bhagavan: (with joy) Now, in Shrivasa's courtyard cleansed with water and bathed in the golden moonlight, perform the auspicious festival of bhagavat-sankirtana (chanting of the Lord's holy names).
sarve: (sa-pramodam) bhagavann utthiyatam svayam api.
sa—with; pramodam—joy; bhagavan—O Lord; utthiyatam—should be raised; svayam—personally; api—also.
Everyone: (with joy) Lord, please personally begin it.
bhagavan: esho 'ham gacchami. (iti sankirtana-sthalim prati sarve nishkrantah.)
esah aham—I; gacchami—shall go; iti—thus; sankirtana—of a sankirtana; sthalim—the place; prati—to; sarve—all; nishkrantah—exit.
Bhagavan: I will go to the courtyard. (Everyone goes to the sankirtana place. Exit all.)
(tatah pravishati gangadasah.)
gangadasah: aho advaitadevah shantipuratah samagato 'stiti shrutam asti na jane kim bhagavad-vishvambharalaye samuttirnah shrivasalaye va tad asya tattvam avadharayami. (iti katicit-padany adadhati.)
tatah—then; pravishati—enters; gangadasah—Gangadasa; aho—ah!; advaitadevah—Advaitadeva; santipuratah—from Santipura; samagatah—arrives; asti—is; iti—thus; shrutam—heard; asti—is; na—not; jane—I know; kim—whether?; bhagavat-vishvambhara—of Lord Vishvambhara; alaye—in the home; samuttirnah—has appeared; shrivasa—of Shrivasa; alaye—in the home; va—or; tat—that; asya—of Him; tattvam—the truth; avadharayami—I will determine; iti—thus; katicit—some; padani—steps; adadhati—takes.
Gangadasa: I heard that Advaitadeva has come from Shantipura. I don't know whether He is staying at Lord Vishvambhara's home or Shrivasa's home. I will find out. (He takes a few steps.)
gangadasah: (akarnya) aho shrivasalayam samaya samayasadita-sakala-bhaktajana-pramodi pramodirna-sankirtana-kolahalo 'yam maya shruyate. tad ita evadvaitenapi bhavitavyam. tad iha sthitvaiva nibhalayami. (iti nibhalya.) aho sarva eva kirtayanto bhagavantam vishvambharam nartayanti nrityanti ca.
nepathye—from behind the scenes; sankirtana—of sankirtana; kolahalah—tumultuous sounds; akarnya—listening; aho—ah!; shrivasa—of Shrivasa; alayam—the home; samaya—near; samaya—the opportunity; asadita—attained; sakala—all; bhaktajana—the devotees; pramodi—delighting; prama—great; udirna—risen; sankirtana—of sankirtana; kolahalah—tumult; ayam—this; maya—by me; shruyate—is heard; tat—that; itah—therefore; eva—certainly; advaitena—by Advaita; api—also; bhavitavyam—may be; tat—therefore; iha—here; sthitva—standing; nibhalayami—I will look; iti—thus; nibhalya—looking; aho—ah!; sarve—everyone; eva—certainly; kirtayantah—chanting the Holy name; bhagavatam—Lord; vishvambharam—Vishvambhara; nartayanti—causing to dance; nrityanti—dancing themselves; ca—and.
(Tumultuous sounds of sankirtana from behind the scenes.)
Gangadasa: (listening) Ah! Near Shrivasa's home I hear tumultuous sounds of sankirtana that delight all the devotees. Perhaps Advaita is here. I will stand here and look. (Looking) Everyone is chanting the holy names, dancing, and causing Lord Vishvambhara to dance.
tad evam manye
durvara-daitya-ghataya ghatite patiyo-
bhare svayam-bhagavato 'pahrite 'pi bhumeh
tasyavasadam adhuna vidhunoti devo
bhaktair natan natana-nishthura-pada-ghataih
tat—therefore; evam—in this way; manye—I think; durvara—invincible; daitya—of demons; ghataya—by a host; ghatite—manifested; patiyah—heavy; bhare—burden; svayam-bhagavatah—by the Supreme Personality of Godhead; apahrte—removed; api—also; bhumeh—of the earth; tasya—by Him; avasadam—unhappiness; adhuna—now; vidhunoti—removes; devah—the Lord; bhaktah—with the devotees; natan—dancing; natana—of dancing; nisthura—with hard; pada-ghataih—steps.
Formerly the Supreme Lord removed the great burden of many invincible demons from the earth. I think that now, with His forceful steps, the Lord is removing the earth's unhappiness by personally dancing upon her with His devotees.
(punar nibhalya) aho
anandah kim u murta esha parama-premaiva kim dehavan
shraddha murtimati dayaiva kim u va bhumau sva-rupiny asau
madhuryam nu shariri kim nava-vidha bhaktir gataikam tanum
tulyavesha-sukhotsavo bhagavata vakreshvaro nrityati
punah—again; nibhalya—looking; aho—ah!; anandah—bliss; kim u—whether?; murtah—personified; esah—he; parama—transcendental; prema—love of Krishna; eva—certainly; kim—whether; dehavan—personified; sraddha—faith; murtimati—personifed; daya—mercy; eva—certainly; kim u—whether?; va—or; bhumau—on the earth; sva-rupini—personified; asau—he; madhuryam—sweetness; nu—indeed; sariri—personified; kim—whether?; nava—nine; vidha—kinds; bhaktih—devotional service; gata—attained; ekam—one; tanum—body; tulya—equal; avesa—entrance; sukha—of happiness; utsavah—festival; bhagavata—with the Lord; vakreshvarah—Vakreshvara Pandita; nrityati—dances.
(Looks again) Ah! Is this personified bliss? Is this personified transcendental love of Krishna? Is this personified devotional faith? Is this personified mercy descended to the earth? Is this personified sweetness? Is this the nine process of devotional service appearing in a single form? This is Vakreshvara Pandita, whose transcendental bliss is equal to that of the Lord Himself, enjoying pastimes of dancing.
(punar nepathye sambhuyananda-tumulo jaya-dhvani-kalakalah.)
gangadasah: (nibhalya) aho mahat kautukam.
vakreshvara nrityati gauracandro
gayaty amandam karatalikabhih
vakreshvaro gayati gauracandre
nrityaty asau tulya-sukhanubhutih
punah—again; nepathye—from behind the scenes; sambhuya—arising; ananda—of bliss; tumulah—tumultuous sounds; jaya—of "jaya"; dhvani—sounds; kalakalah—a tumult; nibhalya—looking; aho—ah!; mahat—a great; kautukam—festival of bliss; vakreshvara—when Vakreshvara; nrityati—dances; gauracandrah—Lord Gaurachandra; gayati—sings; anandam—loudly; karatalikabhih—with karatalas; vakreshvarah—Vakreshvara; gayati—sings; gauracandre—when Lord Gaurachandra; nrityati—dances; asau—he; tulya—equal; sukha—happiness; anubhutih—experience.
(From behind the scenes tumultuous sounds of bliss. There is a tumult of "jaya"s.)
Gangadasa: (looking) Ah! A great festival of transcendental bliss. Accompanied by manyu karatalas, Lord Gaurachandra loudly sings while Vakreshvara dances. Now Vakreshvara sings while Lord Gaurachandra dances. Vakreshvara feels transcendental bliss equal to that of the Lord Himself.
(punar nepathye tathaiva jaya-jaya-dhvanih kolahala ululu-ninadash ca.)
gangadasah: (ciram nirupya) aho bhagavan vishvambhara eva nritye pravrittah. tatha hi
gabhirair hunkarair nija-jana-ganan barhinayati
drutair bashpambhobhir bhuvanam anisham durdinayati
mahah-purair vidyud-valayayati dikshu pramadayann
asau vishvam vishvambhara-jaladharo nrityati purah
punah—again; nepathye—from behind the scenes; tathaRi—in that way; eva—certainly; jaya-jaya—of "jaya jaya"; dhvanih— sounds; kolahalah-tumult; ululu—of "ululu"; ninadah—sounds; ca—also; ciram—for a long time; nirupya—looking; aho—ah!; bhagavan-Lord; vishvambharah—Vishvambhara; eva—certainly; nritye—in dancing; pravrittah—has begun; tathaRi hi—furthermore; gabhiraih—with deep; hunkaraih—rumbling sounds; nija—own; jana—of associates; ganan—the multitudes; barhinayati—makes like peacocks; drutaih—flowing; bashpa-ambhobhih—with tears; bhuvanam—the earth; anisam—continually; durdinayati—makes into a rainy day; mahah—of glory; puraih—with the floods; vidyut-valayati—fills with lightning flashes; dikshu—all directions; pramadayah—delightning; asau—He; vishvam—the world; vishvambhara—of Lord Vishvambhara; jaladharah—the raincloud; nrityati—dances; purah—in the presence.
(Again from behind the scenes a tumult of "jaya jaya" and "ululu".)
Gangadasa: (looking for a long time) Ah! Lord Vishvambhara has begun to dance. With thunderous shouts turning the devotees into dancing peacocks, with flowing tears filling the world with an unending monsoon, and with a flood of splendor filling the directions with lightning, the Vishvambhara raincloud, delighting the world, dances.
dishi vidishi drisha saroja-malam
nayana-jalena madhuni tatra tanvan
madhukara-nikaram bhruva ca cakra-
bhrami-natane jayatiha gauracandrah
api ca—furthermore; disi vidisi—in all directions; drisha—with His glance; saroja—of lotus flowers; malam—a garland; nayana-jalena—with tears; madhuni—nectar; tatra—there; tanvan—spreading; madhukara—of bees; nikaram—a swarm; bhruva—with His eyebrows; ca—also; cakra—ina circle; bhrami—moving; natane—in the dance; jayati—all glories; iha—here; gauracandrah—to Lord Gaurachandra.
Glory to Lord Gaurachandra who, with glances throwing garlands of lotus flowers on every direction, with tears sprinkling nectar, and with moving eyebrows making swarms of black bees, dances in a circle!
bahutkshepair iva sura-puri-tandave panditasya
asha-cakram bhramayata iva bhramya-dudyota-dandair
jiyac cakra-bhramana-natanam deva-vishvambharasya
api ca—furthermore; pada-aghaitaih—with steps; uraga—of serpents; nagara—in the city; ananda—of joy; nisyanda—flowing tears; hetoh—the cause; bahu—of arms; utksepair—with raising up; iva—like; sura—of the demigods; puri—in the cities; tandave—enthusiastic dancing; panditasya—expert; asa—of the directions; cakram—the circle; bhramayatah—causing to turn; iva—like; bhramya—moving; dudyota—effulgent; dandaih—with sticks; jiyat—all glories; cakra—in a circle; bhramana—moving; natanam—dancing; deva—of Lord; vishvambharasya—Vishvambhara.
Glory to the circular dance of Lord Vishvambhara, who with footsteps brings tears of bliss to Naga-nagara, with raised arms makes Sura-puri dance, and with splendid whirling limbs makes the circle of the directions spin!
(punar nibhalya) aho anantaram bhagavan advaito 'pi nartitum pravishtah.
shrivasas tribhir eva su-svaratamai ramadibhih sodarair
gayaty esha kalam svayam ca bhagavan vakreshvaro 'py utsukah
advaitas tanuman ivaisha bhajananando narinrityato
punah—again; nibhalya—looking; aho—Ah! anantaram—afterwards; bhagavan—Lord; advaitah—Advaita; api—also; nartitum—to dance; pravishtah—has entered; shrivisah—Shrivasa; tribhih—with three; eva—certainly; su-svaratmaih—sweetly singing; rama-adibhih—headed by Rama; sodaraih—with brothers; gayati—sings; esah—he; kalam—sweet songs; svayam—personally; ca—also; bhagavan—Lord; vakreshvarah—Vakreshvara; api—also; utsukah—eager; manjira—anklets; angada—armlets; hara—necklace; kankana—bracelets; dharah—wearing; kanci-kalapa—a belt; adi—beginning with; man—wearing; advaitah—Advaita; tanuman—personified; iva—like; esah—He; bhajana—of devotional service; anandah—the bliss; narinrityate—continually dances.]
(Looking again) Now Lord Advaita has begun to dance.
As Shrivasa and his three brothers, headed by Rama dasa, sweetly sing, and as Lord Vishvambhara and Vakreshvara Pandita happily look on, Lord Advaita, decorated with anklets, armlets, necklace, bracelets, belt and other ornaments, continually dances, as if He were personified devotional service.
sthuloshnisha-vilasa-sundara-shirah karna-dvaye tandavan-
dolan-mauktika-kundalo hridi calac-camikara-srag-varah
padagre cala-nupurah pulakito bashpambu-dhautanano
nityananda-mahashayo 'pi mahataveshena nrityaty ayam
sthula—a great; usnisa—turban; vilasa—splendor; sundara—beautiful; sirah—head; karna—of ears; dvaye—on the pair; tandava—with the dancing; andolat—swinging; mauktika—pearl; kundalah—earring; hridi—on the chest; calat—moving; samikara—golden; srak—necklace; varah—excellent; pada-agre—on the ankles; cala—moving; nupurah—anklet; pulakitah—hairs standing up; bashpa-ambu—by tears; dhauta—washed; ananah—the face; nityananda—Nityananda; mahasayah—Lord; api—also; mahata—with great; avesena—attention; nrityati—dances; ayam—He.
A great, splendid turban on His head, His pearl earrings swinging, a beautiful golden necklace moving on His chest, His anklets moving, the hairs of His body standing erect, and His face bathed in tears, Lord Nityananda dances with great attention.
(ambaram avalokya) aho yama-matravashishteyam tri-yama. ucitam eva ghurnate nayana-yugalam bhagavatya nidrayabhibhuto 'smi tad atraiva kshanam nidrami. (iti nidram natayan svapnayate.) bho vishvambharadeva kutrasi kutrasi. (iti svapnayitva punah prabudhya) aho kim ayam alokito duhsvapnah. (iti muhurtam hridi bhagavac-caranau vicintya punar nepathyabhimukham avalokya) aho na ko 'pi drishyate. sarva eva bhagavat-pramukhah sankirtanoparame yatha-yatham shayanaya gatavanta iva lakshyante. bhavatu tad aham api sva-nilayam gacchami. (iti katicit-padani parikramya) aho vibhataiva vibhavari.
ambaram—to the sky; avalokya—looking; aho—ah!; yama—three hours; matra—only; avasista—remaining; iyam—this; tri-yamah—nine hours; ucitam—appropriately; eva—certainly; ghurnate—rolling about; nayana—of eyes; yugalam—the pair; bhagavatya—by the goddess; nidraya—sleep; abhibhutah—defeated; asmi—I am; tat—therefore; atra—here; eva—certainly; kshanam—for a moment; nidrami—I will sleep; iti—thus; nidram—sleep; natayah—representing dramatically; svapnayate—dreams; bhoh—O; vishvambharadeva—Vishvambharadeva; kuta—where?; asi—are You; kutra—where?; asi—are You; iti—thus; svapnayitva—dreaming; punah—again; prabudhya—waking; aho—ah?; kim—what?; ayam—this; alokitah—seen; duhsvapnah—bad dream; iti—thus; muhurtam—for a moment; hridi—in his heart; bhagavat—of the Lord; caranau—on the feet; vicintya—meditating; punah—again; nepathya—behind the scenes; abhimukham—in the direction; avalokya—looking; aho—ah!; na—not; kah api—anyone; drishyate—is seen; sarve—all; eva—certainly; bhagavat-pramukhah—the assembly headed by the Lord; sankirtana—of sankirtana; uparame—in the end; yatha-yatham—as appropriate; sayanaya—to take rest; gatavantah—have gone; iva—as if; lakshyante—are seen; bhavatu—so be it; tat—therefore; aham—I; api—also; sva—to my own; nilayam—home; gacchami—shall go; iti—thus; katicit—some; padani—steps; aprikramya—walking; aho—ah!; vibhata—is gone; eva—indeed; vibhavari—the night.
(Looking to the sky) Ah! Nine hours of the night have passed. Only three hours remain. My eyes are rolling. The goddess of sleep has overcome me. I will sleep for a moment. (Falling asleep he dreams and says:) O Vishvambharadeva, where are You? Where are You? (After dreaming in this way, he again wakes up) I saw a nightmare. (In his heart he meditates for a moment on the Lord's lotus feet and then looks in the direction of the back of the stage) Alas! I don't see anyone. When the sankirtana ended the Lord and His associates left to take rest. So be it. I will also go home. (He takes a few steps) Ah! The night has ended.
(iti pracim avalokya)
ullanghya kincid udayacala-vapra-dharam
pracya disho 'mbara-tatim avalambamanah
pada-prasarana-vidhav apatus tathapi
balo ravih kalaya kala-vashad udeti
iti—thus; pracim—to the east; avalokya—looking; ullanghaya—jumping over; kincit—something; udaya-acala—of the eastern horizon; vapra—shore; dharam—the flood; pracyah—eastern; disah—of the direction; ambara—of the sky; tatim—the surface; avalambamanah—resting; pada—of the feet; prasarana—of moving; vidhau—in the action; apatuh—not expert; tathaRi api—nevetheless; balah—the infant; ravih—sun; kalaya—look!; kala—of time; vasat—from the power; udeti—rises.
(Looking to the east) Look! The infant sun has crossed the boundary of the eastern horizon. Although he is barely able to walk, time prods him, and he now traverses the ocean of sky.
(iti katicit-padani gatva puro 'valokya) aho ko 'yam sa-tvarah kincit piprkshur iva samupaiti.
iti—thus; katicit—some; padani—steps; gatva—going; purah—ahead; avalokya—looking; aho—ah!; kah—who?; ayam—this; sa—with; tvarah—haste; kincit—something; piprkshuh—eager to find; iva—as if; samupaiti—goes.
(Takes a few steps, and then looks ahead) Ah, who is this person walking quickly, as if eager to find someone?
kashcit purushah: aho gangadasa bhavad-vatyam devo vishvambharah.
pravishya—entering; sambhrantah—in haste; kascit—a certain; purushah—man; aho—ah!; gangadasa—Gangadasa; bhavat—your; vatyam—in the house; devah—Lord; vishvambharah— Vishvambhara.
(A man hastily enters)
Man: Ah, Gangadasa, Lord Vishvambhara is at your house?
gangadasah: (sollasam) aho me bhagadheyam. yam avalokayitum gacchann asmi. sa eva svayam agato 'smad-vatyam.
sa—with; ullasam—joy; aho—ah!; me—my; bhagadheyam—good fortune; yam—whom; avalokayitum—to see; gacchan—going; asmi—I am; sah—He; eva—certainly; svayam—personally; agatah—has come; asmat—to my; vatyam—home.
Gangadasa: (joyfull) O my good fortune! I will go to see Him. He has personally come to my home.
purushah: aye eva prcchami. bhavad-vatyam agatah kim iti.
purushah—man; aye—O; eva—certainly; prcchami—I ask; bhavat—your; vatyam—in the home; agatah—come; kim—why?; iti—thus.
Man: I ask: Is Lord Vishvambhara at your house?
gangadasah: (sa-vaimanasyam) katham evam pricchasi.
sa—with; vaimanasyam—unhappiness; katham—why?; evam—in this way; prcchasi—you ask.
Gangadasa: (with unhappiness) Why do you ask?
purushah: anyasminn ahani pratah sva-nilaye gatva krityam karoti. adya na gata iti shacidevya preshito 'smi tad-anveshanaya. (ity uktvaiva punar anyato 'nveshtum nishkrantah.)
anayasmin—on another; ahani—day; pratah—early in the morning; sva—own; nilaye—in the home; gatva—having gone; krityam—daily duties; karoti—does; adya—today; na—not; gatah—gone; iti—thus; sacedevya—by Shacidevi; presitah—sent; asmi—I am; tat—Him; anvesanaya—to find; iti—thus; uktva—having spoken; punah—again; anyatah—another; anvestum—to find; nishkrantah—exits.
Man: On any other day He would go to His own home early in the morning and perform His morning duties. Today He has not come. Shacidevi sent me to find Him. (After speaking these words, he goes off to find another person.)
(punar anyah sambhrantah sa-tvarah pravishya punas tathaiva prishtva nishkrantah. punar anyah punar anyah punar anyash ceti tatha tathaiva prishtva prishtva nishkramati.)
punah—again; anyah—another; sambhrantah—with haste; sa—with; tvarah—speed; pravishya—entering; punah—again; tatha—in that way; eva—certainly; prstva—questioning; nishkrantah—exits; punah—again; anyah—another; punah—again; anyah—another; punah—again; anyah—another; ca—and; iti—thus; tathaRi—in that way; prstva—asking; prstva—and asking; niskramati—exits.
(Another many hastily enters, asks the same question, and then exits. Another, and yet another, and yet another man asks the same question and again exits.)
gangadasah: (sa-vaimanasyam) aho phalitam iva duhkha-svapnena. tat kim karomi. advaitadayo yatra tishthanti tatraiva yami. (iti katicit-padany adadhati.)
sa—with; vaimanasyam—unhappiness; aho—alas!; phalitam—fruit is borne; iva—as if; duhkha—by the bad; svpanena—dream; tat—then; kim—what?; karomi—shall I do; advaita-adayah—the great devotees headed by Advaita; yatra—where; tishthanti—stay; tatra—there; eva—certainly; yami—I will go; iti—thus; katicit—some; padani—steps; adadhati—takes.
Gangadasa: (with unhappiness) Alas! My nightmare has borne fruit! What will I do? I will go to Advaita and the other devotees. (He takes a few steps.)
(tatam pravishanti dormanasyena vitarkam natayanto 'dvaitadayah.)
tatah—then; pravishanti—enter; dormanasyena—with unhappiness; vitarkam—conjecture; natayantah—representing dramatically; advaita-adayah—the devotees headed by Advaita.
(The devotees, headed by Advaita, enter. They are unhappy, and make various conjectures to understand the situation.)
advaitah: shrivasa kim etat.
mate 'smakam pratah sva-bhavanam upeto 'sti bhagavan
grihe shrivasadeh sthita iti jananya matam idam
iti bhrantah sarve 'prakrita-manasah samprati vayam
katham vidmo 'kasmad ayam ashani-pato 'dya bhavita
shrivasa—Shrivasa; kim—what?; etat—is this; mate—considered; asmakam—of us; pratah—early in the morning; sva—own; bhavanam—to the home; upetah—arrived; asti—is; bhagavan—the Lord; grihe—in the home; shrivasa-adeh—of the devotees headed by Shrivasa; sthitah—staying; iti—thus; jananyah—of His mother; matam—the opinion; idam—this; iti—thus; bhrantah—bewildered; sarve—all; aprakrita—in an unnatural condition; manasah—minds; samprati—now; vayam—we; ayam—He; asani—with lightning; patah—struck; adya—today; bhavita—will be.
Advaita: Shrivasa! What is the news? This morning we all thought the Lord returned to His own home, and Mother Shaci though the Lord stayed at the home of Shrivasa or another devotee. We are all bewildered. Our hearts are anxious. How can we know what has happened? Will lightning suddenly strike us today?
shrivasah: ye ye prahitas tad-anveshanaya tesham na ko 'pi pratyavartate.
ye ye—whomever; prahitah—was sent out; tat—for Him; anvesanaya—to find; tesam—of them; na—not; kah api—anyone; pratyavartante—has returned.
Shrivasa: None of the men we sent to find Him has returned.
advaitah: anvishya yadi pashyati tadaiva pratyavartishyate ko 'pi kim apy anusandhanam na labdhavan etat kim sambhavyate.
anvisya—searching; yadi—if; pashyati—sees; tada—then; eva—certainly; pratyavartisyate—will return; kah api—someone; kim api—something; anusandhanam—searching; na—not; labdhavan—attained; etat—this; kim—what?; sambhavyate—could have happened.
Advaita: If anyone had seen Him in the search they would have returned. It must be that no one found Him. What could have happened?
iha grame ko va sthagayatu tam atma-prakatanam
sa kim va svatmanam sthagayitum apishah prabhavatu
apahnotum shakyo na bhavati janaish canda-kiranah
katham karam vyomni svam api sa dine vyastarayatu
iha—here; grame—in the village; kah—who?; va—or; sthagayatu—may conceal; tam—Him; atma-prakatanam—who is manifest by His own mercy; sah—He; kim—whether?; va—or; sva—own; atmanam—self; sthagayitum—to conceal; api—also; isah prabhavatu—is able; apahnotum—to be concealed; sakyah—able; na—not; bhavati—is; janaih—by the people; canda-kiranah—the blazing sun; katham karam—how is it possible?; vyomni—in the sky; svam—personally; api—even; sah—he; dine—in the daytime; vyastarayatu—may conceal.
He is the Supreme Lord who appears by His own will. In this village who has the power to hide Him? How could the Lord hide Himself? He is like a brilliant sun no one can cover. Who can cover the sun when it shines in the daytime sky?
shrivasah: (puro 'valokya) ayam gangadasah samayati. tad ayam prashtavyah.
purah—ahead; avalokya—looking; ayam—he; gangadasah— Gangadasa; samayati—comes; tat—then; ayam—he; prastavyah— should be asked.
Shrivasa: Here comes Gangadasa. Let's ask him.
(upashritya) gangadasah: bho bho maha-bhagah katham akasmiko 'yam viplavah.
upashritya—approaching; bhoh—O; bhoh—O; maha-bhagah— fortunate ones; katham—how is it?; akasmikah—sudden; ayam—this; viplavah—change, devestation.
(Approaching) Gangadasa: O fortunate souls, why are you suddenly unhappy?
sarve: aho ayam api tad-anusandhana-dhuradharah. yad ayam asman eva pricchati.
aho—O; ayam—he; api—even; tat—for Him; anusandhana—of the search; dhurandharah—bearing the burden; yat—which; ayam—he; asman—us; eva—certainly; prcchati—asks.
Everyone: We are searching for Him, and he asks us this question!
he vishvambharadeva he guna-nidhe he prema-varam nidhe
he dinoddharanavatara bhagavan he bhakta-cintamane
andhi-kritya drisho disho 'ndha-tamasi-krityakhila-praninam
shunyi-kritya manamsi muncati bhavan kenaparadhena nah
sa—with; asram—tears; he—O; vishvambharadeva—Vishvambharadeva; he—O; guna—of transcedental qualities; nidhe—O treasure-house; he—O; prema—of pure love of Krishna; varamnidhe—ocean; he—O; dina—of the poor; uddharana—for upliftment; avatara—who descended; bhagavan—Lord; he—O; bhakta—of devotional service; cintamane—O cintamani jewel; andhi-kritya—blinding; drishah—eyes; disah—directions; andha—blinding; tamasi—darkness; kritya—creating; akhila—of all; praninam—living entities; sunyi-kritya—making desolate; manamsi—the hearts; muncati—abandon; bhavan—You; kena—by what?; aparadhena—offense; nah—of us.
Advaita: (with tears) O Vishvambharadeva, O treasure-house of transcendental qualities, O ocean of love for Krishna, O Lord who has descended to rescue the poor conditioned souls, O cintamani jewel of the devotees, You have blinded our eyes. You have filled all the directions with blinding darkness. You have made desolate the hearts of all living entities. What offense have we committed that made You leave us?
murarih: bho bho deva advaita tvam ati-duravagaha-gabhiro 'si. katham anirnayenaivam vilapasi. tvadrisham idrishanutapenaiva nitaram pratapta bhavishyati tapasvini shaci devi.
bhoh—O; bhoh—O; deva—Lord; advaita—Advaita; tvam—You; ati—very; duravagaha-gabhirah—profound; asi—are; katham—why; anirnayena—without conclusive evidence; evam—in this way; vilapasi—You lament; tvadrisham—like You; idrisha—like this; anutapena—with suffering; eva—certainly; nitaram—intensely; pratapta—suffering; bhavisyati—will become; tapasvini—saintly; shaci devi—Shacidevi.
Murari: O Lord Advaita, You are very grave and profound. Why do You lament in this way before we are even certain that the Lord has actually left us? By seeing You, saintly Shacidevi will suffer as You suffer.
shrivasah: satyam aha murarih. yatah
tan-matra-putra bata sa tad-eka-
matapi tasmin gurudeva-buddhir
na tam vina jivati sa kshanam ca
satyam—the truth; aha—has said; murarih—Murari; yatah—because; tat—of her; matra—sole; putrah—son; bata—indeed; sah—He; tat—of her; eka—sole; cakshuh—eye; tat—of her; eka—sole; sva—own; sukha—of happiness; anubhutih—experience; mata—mother; api—also; tasmin—towards Him; gurudeva—spiritual master; buddhih—with the conception; na—not; tam—Him; vina—without.
Shrivasa: Murari speaks the truth. He is her only son. He is like her only eye. He is her only happiness. She thinks of Him as her spiritual master. Mother Shaci cannot live for a moment without Him.
tad adhuna taj-jivana-rakshaiva nah kartum ucita. tasmad bho gangadasa bhavad-vacasi tasyah pratyayo 'sti. tvaya tatha tatha kathaniyam yathasau jivanena na viyujyate.
tat—therefore; adhuna—now; tat—of her; jivana—of the life; raksha—the protection; eva—certainly; na—by us; kartum—to do; ucita—is appropriate; tasmat—therefore; bhoh—O; gangadasa—Gangadasa; bhavat—of you; vacasi—in the words; tasyah—of her; pratyayah—trust; asti—is; tvaya—by you; tathaRi tathaRi—in that way; kathaniyam—to be said; yatha—as; asau—she; jivanena—with by her life; na—not; viyujyate—is abandoned.
Now we must act to protect her life. Gangadasa, she has faith in your words. You must speak to her in such a way that her life is not lost.
gangadasah: yathajnapayanti bhavantah. (iti nishkrantah.)
yatha—as; ajnapayanti—order; bhavantah—you all; iti—thus; nishkrantah—exits.
Gangadasa: As you order me. (He exits.)
gadadharah: (sa-karunam) bho natha.
gato yamo yamav ahaha gatavantau bata gata
ami yama ha dhig dinam api gata-prayam abhavat
kramad asha-pashas trutati bata ha sardham ashubhis
tathapi tvad-varta na hi gatavati shrotra-padavim
sa—with; karunam—pitifulness; bhoh—O; natha—Lord; gatah—passed; yamah—three hours; yamau—six hours; ahaha—alas!; gatavantau—have passed; bata—alas!; gatah—passed; ami—these; yamah—many hours; ha—alas!; dhik—fie!; dinam—day; api—even; gata—passed; prayam—for the most part; abhavat—has become; kramat—gradually; asa—of hope; pasah—the rope; trutati—has broken; bata—alas!; ha—alas!; sardham—with; asubhih—life; tathaRi api—still; tvat—of You; varta—news; na—not; hi—indeed; gatavati—gone; srotra—of the ears; padavim—to the path; iti—thus; murchati—he faints.
Gadadhara: (with pathos) O Lord, three hours have passed, six hours have passed. Nine hours have passed. Alas, the day is almost ended. Gradually the rope of hope is breaking. My life is breaking with it. O Lord, still no news of You has entered the pathway of my ears. (He faints.)
vakreshvarah: tyaktva nah kim yasyatiti karuna-sindho gatayam nishi premadhikya-pariprakasha-sarasam nananukampam vyadhah. karunyam tava tac ca kidrisham aho bhuyasy upeksha ca va kidrik te bata hrit-pate dvayam idam he natha lokottaram. (iti muhyati.)
tyaktva—abandoning; nah—us; kim—whether?; yasyati—will go; iti—thus; karuna—of mercy; sindho—O ocean; gatayam—passed; nisi—the night; prema—love; adhikya—more; pariprakasa—manifestation; sa—with; rasam—nectar; nana—various manifestations; anukampam—of mercy; vyadhah—You give; karunyam—mercy; tava—You; tat—that; ca—and; kidrisham—like what?; aho—ah!; bhuyasi—more; upeksha—indifference; ca—and; va—or; kidrk—like what?; te—of YOu; bata—indeed; hrt—of the heart; pate—O Lord; dvayam—both; idam—this; he—O; natha—Lord; loka—the world; uttaram—beyond; iti—thus; muhyati—faints.
Vakreshvara: O ocean of mercy, will You leave us and go away? Last night You gave us Your mercy and the nectar of Your great love. To what may Your mercy be compared? To what may Your indifference is leaving us be compared? O master of our hearts, O Lord, both Your mercy and Your leaving us are not ordinary. They are not part of this material world. (He faints.)
aharya dhairyam kriyate bahir yat
kshinoti tad bashpa-bharo 'ntara-sthah
punah punar baddham api pravriddhah
setum yatha saikatam ambu-purah
(iti phut-kritya phut-kritya rudan bhumau nipatati.)
sa—with; viksobham—agitation; aharya—taking; dhairyam—composure; kriyate—is done; bahih—outside; yat—which; kshinoti—destroys; tat—that; bashpa—of tears; bharah—the abundance; antara—in the heart; athah—situated; punah—again; punah—and again; baddham—bound; api—although; pravrddhah—increased; setum—the boundary; yatha—as; sa-ekatam—one by one; ambu—of water; purah—a flood; iti—thus; phut-kritya—calling out; phut-kritya—calling out; rudan—crying; bhumau—on the ground; nipatati—falls.
Murari: (agitated) Outside I am peaceful and composed. In my heart I shed many tears. The tears have greatly increased. One by one a flood of tears is pushing beyond the barrier I set to contain them. (He calls out again and again, cries, and falls to the ground.)
shrivasah: (tam alokya) ati-gabhiro 'yam durnivaranuraga-taralyah sampravrittah. bhavaty eva.
tam—him; alokya—seeing; ati—very; gabhirah—grave and profound; ayam—he; durnivara—very great; anuraga—with love; taralyah—agitated; sampravrittah—is; bhavati—is; eva—certainly.
Shrivasa: (looking at him) He is a very grave and profound person. He is overwhelmed by very intense love.
payah-prapurah sthira eva tavat
karoti yavan na hi setu-bhangam
bhagne tu setav ati-durnivarah
samastam aplavayitum samarthah
payah—water; prapurah—flood; athirah—stationary; eva—certainly; tavat—then; karoti—does; yavat—as long as; na—not; hi—indeed; setu—of the boundary; bhangam—breaking; bhagne—is broken; tu—indeed; setau—when the boundary; ati-durnivarah—not able to be stopped; samastam—everything; aplavayitum—to flood; samarthah—is able.
As long as the barrier was not broken, the flood of tears remained within. When the barrier was broken, the flood covered everything.
he natha vishvambhara kvasi kvasi
purvam mritah katham aho bata jivito 'ham
bhuyo 'pi marayasi kim bata jivayitva
durlilata tava vibho na mano 'dhigamya
nanv ishvaro bhavati kevala-bala-lilah
he—O; natha—Lord; vishvambhara—Vishvambhara; kva—where?; asi—are You; kva—where?; asi—are You; purvam—previously; mritah—dead; katham—how?; aho—ah!; bata—indeed; jivitah— alive; aham—I am; bhuyah—again; api—although; marayasi—You kill; kim—why?; bata—indeed; jivayitva—having restored to life; durlilata—mischief; tava—of You; vibho—O Lord; na—not; manah—heart; adhigamya—attainable; nanu—is it no?; isvarah— the Supreme Lord; bhavati—has become; kevala—only; bala—of a child; lilah—the pastimes; iti—thus; roditi—he cries.
O Lord Vishvambhara, where are You? Where are You? I was dead. Why did You bring me back to life? Now that You have brought me back to life, why do You not kill me again? O Lord, my heart cannot understand Your mischief? Why does the Supreme Lord act as a child? (He cries.)
nalokyate tava mukham nayanena kim no
nakarnyate tava vacah shravanena va kim
he prana-natha bhagavams tvad-upekshitanam
kashtena va kim amuna hata-jivitena
na—not; alokyate—is seen; tava—Your; mukham—face; nayanena—with the eye; kim—what is the use?; nah—for us; na—not; akarnyate—is heard; tava—Your; vacah—words; sravanena—with the ears; va—or; kim—what is the use?; he—O; prana—of life; natha—Lord; bhagavan—O Lord; tvat—by You; upekshitanam—neglected; kastena—painful; va—or; kim—what is the use?; amuna—with this; hata—wretched; jivitena—life.
Mukunda: If we cannot see Your face, what is the use of our eyes? If we cannot hear Your words, what is the use of our ears? O master of our lives, O Lord, if You neglect us, what is the use of our wretched, painful lives?
nasmadrishais tava padambuja-sanga-hinair
jivisyate kshanam apiti mano na asit
lajjamahe dayita he tata eva deva
jivama eva divasams tvad-anikshane 'pi
sa—with; bashpam—tears; na—not; asmadrishaih—by those like us; tava—of You; pada—feet; ambuja—lotus; sanga—association; hinaih—without; jivisyate—will live; kshanam—for a moment; api—even; iti—thus; manah—heart; nah—of us; asit—was; lajjamahe—we are ashamed; dayita—O beloved; he—O; tatah— therefore; eva—certainly; deva—O Lord; jivamah—we live; eva—certainly; divasan—for some days; tvat—of You; anikshane—without the sight; api—even; iti—thus; murchati—he faints.
Jagadananda: (with tears) Our hearts have decided that we cannot live for even a moment without Your lotus feet. O Lord, we are ashamed to live for more days if we cannot see You. (He faints.)
damodarah: he prana-natha kvasi kvasi.
prana na kim vrajata muncata jadyam uccaih
praneshvarash carati sampratam eka eva
tat-pada-pankajam upetya bhajadhvam adhva
prematmanam ahaha mastu kule kalankah
he—O; prana—of life; natha—Lord; kva—where?; asi—are You; kva—where?; asi—are You; pranah—O life-airs; na—not; kim—why?; vrajata—you go; muncata—you leave; jadyam—this corpse; uccaih—greatly; prana—of life; isvarah—the Lord; carati—walks; sampratam—now; ekah—alone; eva—certainly; tat—of Him; pada—of the feet; pankajam—the lotus flower; upetya—approaching; bhajadhvam—worship; adhva—directly; prema-atmanam—of the devotees filled with love of God; ahaha—aha!; ma—not; astu—may be; kule—in the community; kalankah—blemish; iti—thus; murchati—faints.
Damodara: O master of our lives, where are You? Where are You? Life, why do you not leave this corpse? The Lord of my life now wanders all alone. Go to His lotus feet and worship them. Then the loving devotees will not be at fault. (He faints.)
haridasah: aho kashtam.
praneshvarena saha cet sahasa na jagmuh
pranah punar jhatiti naiva bhavanti gantum
dhikkara-koti-katutam anisham sahante
sidanti naiva vahatas tv avasadayanti
aho kastam—alas! Alas!; prana—of life; isvarena—the Lord; saha—with; cet—if; sahasa—at once; na—not; jagmuh—went; pranah—life-airs; punah—again; na—not; jhatiti—at once; na—not; eva—certainly; bhavanti—are; gantum—to go; dhikkara—of rebukes; koti—many millions; katutam—the harshness; anisam—day and night; sahante—bear; sidanti—sit peacefully; na—not; eva—certainly; vahatah—bearing; tu—indeed; avasadayanti—torment.
Haridasa: Alas! Alas! If the life-airs do not at once leave when the master of life departs, if they do not leave in the next moment, or if they do not leave at all, then they must bear many millions of harsh rebukes. These life-airs will not sit still. They torture the person that bears them.
bhavatu. kshanam avagacchami.
yadi nayanayoh panthanam me na yati sa ishvaro
yadi karunaya no drik-patam karoti sa mad-vidhe
kulisha-kathinanam vo 'sunam sahasram api kshanat
trinam iva parityakshyamy anjas tad-anghri-paripsaya
(iti dhairyam avastabhya cintam natayati.)
bhavatu—so be it; kshanam—for a moment; avagacchami—I will reflect; yadi—if; nayanayoh—of the eyes; pasthanam—to the path; me—of me; na—not; yati—goes; sah—He; isvarah—the Lord; yadi—if; karunaya—with mercy; nah—of us; drk—of the eyes; patam—the glance; karoti—does; sah—He; mat-vidhe—on one like me; kulisa—thunderbolts; kathinanam—hard; vah—of us; asunam—of the life-breath; sahasram—thousands; api—even; kshanat—in a moment; trnam—a blade of grass; iva—like; parityakshyami—I will abandon; anjah—at once; tat—of Him; anghri—of the feet; paripasaya—with the desire; iti—thus; dhairyam—peaceful composure; avastabhya—manifesting; cintam—meditation; natayati—represents dramatically.
Let me think for a moment. If the Lord will not enter the pathway of my eyes, and if He will not glance with mercy on a person like me, then, yearning to attain His lotus feet, I will give up many thousands of lifetimes strong and hard as thunderbolts as if they were a single blade of grass. (He becomes composed and rapt in thought.)
preman namo 'stu bhavate yad akaitavena
notpadyase kvacana ha bata kim bravimi
tasminn akaitava-kripe 'pi sa-kaitavas tvam
no cet katham nu mama jivana-yoga eshah
(iti bhumau patitva vihvalah san roditi.)
preman—O love of God; namah—obeisances; astu—let there be; bhavate—to you; yat—which; akshitavena—without duplicity; na—not; utpadyase—you are manifested; kvacana—someplace; ha—ah!; bata—indeed; kim—what?; bravisi—shall I say; tasmin—to Him; akaitava—without duplicity; krpe—whose mercy is; api—even; sa—with; kaitavah—cheating; tvam—you; na—not; u—indeed; cet—if; katham—why?; nu—indeed; mama—my; jivana—with life; yogah—connection; esah—this; iti—thus; bhumau—to the ground; patitva—falling; vihvalah—agitated; roditi—cries.
Love, I offer my respects to you. Love, you do not appear without cheating others. What can I say? You even cheat me from the sincerely merciful Lord Vishvambhara. If you are not cheating me, why do you allow me to remain alive in this body? (Overcome, he falls to the ground and cries.)
murarih: (dhairyam avastabhya) hamho mahanubhava vicarayata kim ekakinaiva prabhuna kvapi gatam kim va kashcid anyo 'pi gata iti.
dhairyam—peaceful composure; avastabhya—manifesting; hamho—O; maha—great; anubhavat—love; vicarayatu—please think; kim—how?; ekakina—alone; eva—certainly; prabhuna—by the Lord; kva api—somewhere; gatam—gone; kim—whether; va—or; kascit—someone; anyah—else; api—even; gatah—gone; iti—thus.
Murari: O great devotees, please consider: Did the Lord go all alone, or in the company of someone else?
advaitah: ayam vicarah katham utpadyatam.
na gacchan pathi kenapi
sa drishto gauracandramah
drishor avishayam gatah
ayam—this; vicarah—considering; katham—why?; utpadyatam—is manifested; na—not; gacchan—going; pathi—on the path; kena api—with someone; sah—He; drishtah—seen; gauracandramah—Lord Gaurachandra; vidyut—of lightning; punjah—an abundance; iva—like; akasmat—unexpectedly; drishoh—of the eyes; avisayam—not in the range of perception; gatah—has gone.
Advaita: Why should we consider this? No one saw Lord Gaurachandra walking on the road. Splendid as a host of lightning flashes, Lord Gaurachandra has not appeared in anyone's sight.
murarih: asty upayo vicarasya.
asti—there is; upayah—a useful method; vicarasya—of this consideration.
Murari: This consideration can help us find Him.
sarve: katham iva.
Everyone: How is that?
murarih: atma-varga-madhye vicaryatam. ko 'tra na vartate.
atma-varga—of His associates; madhye—in the midst; vicaryatam—should be considered; kah—who?; atra—here; na—not; vartate—is.
Murari: Let us think about His associates. Who is not here right now?
sarve: samyag uktam etena. (iti mitho vicarayanti.)
samyak—properly; uktam—said; etena—by him; iti—thus; mithah—among themselves; vicarayanti—they think.
Everyone: He has spoken well. (They all think about the situation.)
murarih: aho maya kalitam.
aho—ah!; maya—by me; kalitam—it is understood.
Murari: Ah! I know.
sarve: tat kim.
Everyone: What is it?
murarih: nityananda-mahanubhava acaryaratnam ca.
nityananda-mahanubhavah—Lord Nityananda; acaryaratnam—Acaryaratna; ca—and.
Murari: Lord Nityananda and Acaryaratna.
sarve: kuta idam upayajyate.
kutah—where?; idam—this; upayujyate—is meaningful.
Everyone: What does this mean?
murarih: etavati kashte yady atra tav abhavishyatam tadatraivagamishyatam.
etavati—in this; kaste—painful situation; yadi—if; atra—here; tau—these two; abhaivsyatam—will not be present; tada—then; eva—certainly; agamisyatam—they would have gone.
Murari: If these two are not present with us in this painful calamity, then they must have gone with Him.
sarve: (kincid ashvasya) aho asmakam yatha tatha bhavatu sa ced ekaki na bhavati tenaiva kincid ashvastam asmabhih.
kincit—somewhat; asvasya—relieved; aho—ah!; asmakam—of us; yatha—as; tathaRi—in that way; bhavatu—may be; sah—He; cet—if; ekaki—alone; na—not; bhavati—is; tena—by this; eva—certainly; kincit—somewhat; asvastam—it is relieved; asmabhih— by us.
Everyone: (somewhat relieved) If this is true, and He is not alone, that gives us some relief.
advaitah: aye mukunda tvam anaya vartaya mataram ashvasaya. matas tam prati cinta na karya nityanandacaryaratnabhyam karya-visheshartham kvapi devena gatam asti samagata-prayo 'yam. iti vaktavyam.
aye—O; mukunda—Mukunda; tvam—you; anaya—with this; vartaya—news; mataram—Mother Shaci; asvasaya—please comfort; matah—O mother; tam—Him; prati—for; cinta—anxiety; na—not; karya—should be done; nityananda—with Nityananda; acaryaratnabhyam—and Acaryaratna; karya—duties; visesa—specific; artham—for the purpose; kva api—somewhere; samagata—returned; prayah—almost; ayam—He is; iti—in this way; vaktavyam—it should be spoken.
Advaita: Mukunda, please comfort Mother Shaci with this message: "O Mother, do not be anxious for Him. To attend to some business the Lord has gone somewhere with Lord Nityananda and Acaryaratna. He is now about to return." Say these words to her.
mukundah: yathajnapayati. (iti nishkrantah.)
yatha—as; ajnapayati—the order is given; iti—thus; nishkrantah—exits.
Mukunda: As You order. (He exits.)
advaitah: hamho vishvambharadeva-priyah kincid dhairyam iva jnatam cetasah. yatas tav ubhav evabhiyuktau tayoh satoh svatantro 'pi bhagavan na svatantryam na karishyati. hanta kim uddeshyam tasya yad artham idam adhyavasitam.
hamho—O; vishvambharadeva—of Lord Vishvambharadeva; priya—dear devotees; kincit—somewhat; dhairyam—peaceful composure; iva—as if; jnatam—is known; cetasah—by the heart; yatah— because; tau—these; ubhau—both; eva—certainly; abhiyuktau—expert and intelligent; tayoh—of these two; satoh—saintly devotees; svantantrah—independent; api—although; bhagavan—the Lord; na—not; svatantryam—independence; karisyati—will manifest; hanta—indeed; kim-what?; uddesyam—in relation; tasya—to Him; yat—which; artham—purpose; idam—this; adhyavasitam—should be considered.
Advaita: O dear devotees of Lord Vishvambharadeva, now our hearts have become a little peaceful. Because the Lord is in the company of two intelligent and expert devotees, even though He is supremely independent, He will not act independently. Why did He act in this way? Let us think.
tirthatanam cet kim apahnavena
gantum samarthah saha tena sarve
tayor vishesha-pranayehitam ced
atrapi tat sambhavitum ca yogyam
(iti sarve kshanam cintayantas tushnim tishthanti.)
tirtha—to holy places; atanam—travelling; cet—if; kim—what is the need; apahnaven—of secrecy; gantum—to go; samarthah—able; saha—with; tena—Him; sarve—all of us; tayoh— to the two; visesa—specific; pranaya—of love; ihitam—the endeavor; cet—if; atra—here; api—also; tat—that; sambhavitum—t be; ca—also; yogyam—is appropriate; iti—thus; sarve—everyone; kshanam—for a moment; cintayantah—thinking; tusnim—silent; tishthanti—stay.
If He has gone on a pilgrimage to the holy places, why would it be a secret? If, out of love for them, He wished to travel with these two alone, then He might have done this.
(Everyone becomes silent and thinks about this for a moment.)
nepathye: hanta bhoh kashtam.
ha dhik kashtam aho dina-trayam abhud vartapi tair na shruta
te jivanti mrita na kim kim atha va dattashraya murcchaya
santyajya priyam ishvaram bata vidhe drishtva ca tam tadrisham
pratyavritti-parah katham nu puratas tesham bhavishyamy aham
tad ihaiva sthitva sharira-tyaga eva yataniyam.
ha—alas!; dhik—alas!; kastam—alas!; aho—alas!; dina—days; trayam—for three; abhut—has been; varta—news; api—even; taih—by them; na—not; shruta—heard; te—they; jivanti—live; mritah—corpses; na—not; kim—whether?; kim—whether?; atha va—or; datta—given; asrayah—shelter; murcchaya—by fainting; santyajya—leaving; priyam—dear; isvaram—Lord; bata—ah!; vidhe-—fate; drishtva—seeing; va—also; tam—Him; tadrisham—like this; pratyavritti-prarah—returned; katham—how?; nu—indeed; puratah—in the presence; tesam—of them; bhavisyasi—shall be; aham—I; tat—therefore; iha—here; eva—certainly; sthitva— staying; sarira—of this body; tyage—in abandonment; eva—certainly; yataniyam—should be done.
A Voice From Behind the Scenes: Alas! Alas! Alas! Alas! Alas! Alas! For three days the devotees have not heard any news. Are they dead and lifeless, or have they fainted unconcious? O fate, now that I have seen our dear Lord in this condition, how can I leave Him and return to the devotees? I should at once give up my body in this place.
sarve: (shrutim abhiniya) aho acaryaratnasyeva svarah shruyate. bashpa-gadgataya samyak nalakshi tan-nipunam avadharayama. (iti sarve avadhanam natayanti.)
shrutim—hearing; abhiniya—representing dramatically; aho—ah!; acaryaratnasya—of Acaryaratna; iva—like; svarah—the sound; shruyate—is heard; bashpa—with tears; gadgadataya—and choked up voice; samyak—completely; na—not; alakshi—is seen; tat-nipunam—expert; avadharayama—we think; iti—thus; sarve—everyone; avadhanam—attention; natayanti—represents dramatically.
Everyone: (listening) Ah! We hear a sound like the voice of Acaryaratna. Even though we cannot clearly him, by hearing the sound of him crying in a choked up voice, we think it is he. (They all listen attentively.)
punar nepathye: hanta hanta kim iti pamarena maya tat-sange na gatam. atha va
hanta—alas!; hanta—alas!; kim—why?; iti—thus; pamarena—sinful and fallen; maya—by me; tat—of Him; sange—in the association; na—not; gatam—was gone; atha va—or.
Again a Voice from Behind the Scenes: Alas! Alas! I am sinful and fallen! Why did I not go with Him?
shiva shiva hathah kartum shakyo na hi prabhuna samam
nijam abhimatam svesham citte pravartayati prabhuh
prakatayati hi sviyam suryah svakanta-manau maho
na vighatayitum shaknoty esha sva-daha-karam ca tat
siva—alas!; siva—alas!; hathah—violence; kartum—to be done; sakyah—is possible; na—not; hi—indeed; prabhuna—the Lord; samam—by; nijam—own; abhimatam—intention; svesam—among the devotees; citte—in the heart; pravartayati—acts; prabhuh— the Lord; prakatayati—manifests; hi—certainly; sviyam—own; suryah—the sun; svakanta-manau—on a Suryakanta jewel; mahah— effulgence; na—not; vighatayitum—to elude; saknoti—is able; esah—it; sva—own; daha—burning; karam—the cause; ca—also; tat—that.
Alas! Alass! The Lord acts according to the desires in His devotees' hearts. He cannot disobey their wishes. Still, His actions sometimes bring us pain. He is like the sun, and we are like suryakanta jewels. The sun shines on a the suryakanta jewel, which bursts into flame because of the sun's rays and cannot escape.
sarve: (akarnya) satyam evayam acaryaratnas tan manyamahe bhagavantam vimucya samagato 'yam. yatah shiva shiva hathah kartum shakyo na hi prabhuna samam iti nigadati. hanta bho bharjitam iva durdaiva-daha-dahana-jvalaya katham apy asaditam ashvasa-bijam.
akarnya—listening; satyam—in truth; eva—certainly; ayam—this; acaryaratnah—Acaryaratna; tat—this; manyamahe—we think; bhagavantam—the Lord; vimucya—abandoning; samagatah—has arrived; ayam—he; yatah—because; siva—alas!; siva—alas!; hathah—violence; kartum—to do; sakyah—is able; na—not; hi—indeed; prabhuna—the Lord; samam—by; iti—thus; nigadati—speaks; hanta—indeed; bhoh—O!; bharjitam—burned; iva—as if; durdaiva—by misfortune; daha-dahana-jvalaya—by the flames of the fire; katham api—somehow; asaditam—obtained; asvasa—of relief; bijam—the origin.
We think this is Acaryaratna who has left the company of the Lord and come here. It is he who has said: "Alas! Alas! The Lord does not disobey His devotees' wishes." Although he is now burning in the flames of his misfortune, he is the beginning of our relief.
murarih: evam manye nityanandadevah sange vartate. ayam karyantarayatra preshita iva.
evam—in this way; manye—I think; nityanandadevah—Lord Nityanandadeva; sange—in the association; vartate—remains; ayam—he; karya—activity; antaraya—for another; presitah—was sent; iva—as if.
Murari: I think Nityanandadeva is still in Vishvambhara's company. It is as if Acaryaratna was sent here for a specific purpose.
advaitah: kim tavad asyatra karyam. na tavad vitte prayojanam yad artham ayam agamishyati. na matari ca tatha mamatvam. yat tam eva shantvayitum praheshyati. na tadrig asmadrisham saubhagyam. yad asmai anayitum prasthapayishyati. tad alam anaya vicikitsaya tan na vedmi kim aparam phalam dhritam asti madrisham durdaiva-visha-bhuruhena. (iti sa-cintas tishthati.)
kim—what? tavat—then; asya—of him; atra—here; karyam—is to be done; na—not; tavat—then; vitte—in money; prayojanam—need; yat—which; artham—purpose; ayam—he; agamisyati—will come; na—not; matari—in relation to His mother; ca—and; tathaRi—in that way; mamatvam—sense of possessiveness; yat—because; tam—her; eva—certainly; santvayitum—to comfort; prahesyati—He will send; na—not; tadrk—in this way; asmadrisham—of those like us; saubhagyam—good fortune; yat—because; asman—us; anayitum—to bring; prasthapayisyati—will send; tat—then; alam—what is the use?; anaya—of this; vicikitsaya—brooding; tat—this; na—not; vedmi—I know; kim—what; aparam—another fruit; dhrtam—held; asti—is; madrisham—by those like Me; durdaiva—of misfortune; visa—posion; bhuruhena—by the tree; iti—thus; sa—with; cintah—anxious thought; tishthati—stands.
Advaita: Why should Vishvambhara come here? He will not come to accumulate wealth. He will not come because He is attached to His mother. He will come to comfort His mother. We are not fortunate. He will simply send us to bring her. What is the use of brooding like this? I do not know how a more bitter fruit can grow on the poison tree of My misfortune. (He broods.)
punar nepathye: ha kashtam pamara evasmi. yatah
pashcat pashcat katham anushritam naiva ha hanta drishtva
tadrig rupam katham iva drishau hanta tapair na dagdhe
yahity ukte sati bhagavata jivitam kim na yatam
ha ha vishvambhara tava taya mayaya vancito 'smi
punah—again; nepathye—from behind the scenes; ha—alas!; kastam—alas!; pamarah—sinful and fallen; eva—certainly; asmi—I am; yatah—because; pashcat- pashcat—from behind; katham—why?; anusrtam— ; na—not; eva—certainly; ha—alas!; hanta—alas!; drishtva—seeing; tadrk—like that; rupam—form; katham—why?; iva—like; drishau—eyes; hanta—alas!; tapaih—with pain; na—not; dagdhe—burned; yahi—please go now; iti—thus; ukte—spoken; sati—when; bhagavata—by the Lord; jivitam—life; kim—why?; na—not; yatam—gone; ha—alas!; ha—alas!; vishvambhara—O Vishvambhara; tava—Your; taya—by this; mayaya—illusory potency; vancitah—cheated; asmi—I am.
Again, the Voice from Behind the Scenes: Alas! Alas! I am sinful and fallen. Why did I not follow behind Him? Why did my eyes not burn with pain as I gazed at His form? Why did my life not at once leave this body when He said: "Now you should leave"? O Vishvambhara, I was cheated by Your illusory potency.
sarve: (akarnya) (nepathyabhimukham) nirikshamahe matah param vilambyatam. (iti tad vikshamanas tishthanti.)
akarnya—listening; nepathya—the directions of behind the scenes; abhimukham—facing; nirikshamahe—Let us look; ma—not; atah—then; param—further; vilambyatam—to be delayed; iti—thus; tat—there; vikshamanah—looking; tishthanti—they remain.
Everyone: (They listen, and then they face in the direction of behind the scenes) Let us see who it is. Don't delay. (They look.)
(tatah pravishaty acaryaratnah.)
kva snigdha-shyamah kutila-kaca-pashah kva sa vidhih
kva ca shroni-bharah kva shiva shiva kaupinam api tat
(kshanam sthitva paramrishya)
pratitir drashtrinam param iyam aho vastu na hi tat
samastasyadharatmani citi samastam sphurati hi
tatah—then; pravishati—enters; acaryaratnah—Acaryaratna; kva—where?; ca—and; snigdha—glistening; syamah—black; kutila—curling; kaca—of hair; pasah—abundance; kva—where?; sa—this; vidhih—regulation; kva—where?; ca—also; sroni-bharah— beautiful cloth about His waist; kva—where?; siva—alas!; siva—alas!; kaupinam—sannyasi's kaupina; api—also; tat—that; kshanam—for a moment; sthiva—standing; aparamrsya—reflecting; pratitih—knowledge; drastrnam—of the seers of the truth; param—afer; iyam—aho; vastu—material; na—not; hi—indeed; tat—this; samastasya—of everything; adhara—the resting place; atmani—the Supreme Lord; citi—omnicient; samastam—everything; sphurati—is manifested; hi—indeed.
Acaryaratna: Where is His glistening, curling, black hair? Why did He shave His head? Where is the opulent cloth around His waist? Alas! Alas! Why did He accept a sannyasi's kaupina? (He reflects for a moment.) They who know the truth know this is His transcendental pastime. It is not a material act. He is the omnicient Supreme Personality of Godhead and everything rests in Him.
sarve: (upashritya sotkantham) acarya kathaya kathaya kvasau bhagavan.
upashritya—approaching; sa—with; utkantham—eagerness; acarya—O Acarya; kathaya—tell; kathaya—tell; kva—where?; asau—He; bhagavan—the Lord.
Everyone: (eagerly approaching) Acarya, tell us. Tell us. Where is the Lord?
acaryaratna: hanta bhoh kim esha pamarah kathayatu.
hanta—indeed; bhoh—O; kim—what?; esah—this; pamarah—fallen, sinful person; kathayatu—shall speak.
Acaryaratna: Ah! What will this fallen, sinful person say?
advaitah: kathaya kim vrittam.
kathaya—tell; kim—what?; vrittam—happened.
Advaita: Tell us. What happened?
acaryaratnah: (karne) evam eva.
karne—in His ear; evam—in this way; eva—certainly.
Acaryaratna: (in His ear) It is just as I said.
advaitah: hanta katham ayam karena pidhapaniyo 'rthah. tat sphutam kathaya sarve shrinvantu. (iti)
hanta—indeed; katham—why?; ayam—this; karena—with the hand; pidhapaniyah—to be covered; arthah—the meaning; tat—that; sphutam—openly; kathaya—speak; sarve—all; srnvantu—shall listen; iti—thus.
Advaita: Why cover the news with your hand? Speak it openly. Everyone should hear it.
acaryaratnah: (sa-bashpam uccaih)
tas tah kirtana-nritya-kautuka-kala ha dhik samaptim gatas
tas tah prema-vilasa-hasa-madhura vaca sthita no hridi
sa pritih karuna sa ca shiva shiva smrity-ekasheshabhavat
sannyasena tava prabho viracitah sarvasva-nasho hi nah
sa—with; bashpan—tears; uccaih—loudly; tah tah—whatever; kirtana—of sankirtana; nritya—dancing; kautuka—of joy; kalah— sounds; ha—alas!; dhik—alas!; samaptim—a conclusion; gatah— have attained; tah tah—whatever; prema—of love; vilasa—pastimes; hasa—smiling and laughter; madhurah—sweet; vaca—with words; sthitah—staying; nah—of us; hridi—in the heart; sa—that; pritih—love; karuna—mercy; sa—that; ca—also; siva—alas!; siva—alas!; smriti—in the memory; eka—only; sesa—remaining; abhavat—has become; sannyasena—by accepting the renounced order of sannyasa; tava—of You; prabho—O Lord; viracitah—created; sarvasva—of the great treasure; nasah—the destruction; hi—indeed; nah—of us.
Acaryaratna: (with tears, calling out loudly) Your jubilant singing and dancing in kirtana has come to an end. Your sweet, affectionate smiles and words are now only in our hearts. Alas! Alas! Your love and mercy remain only in our memories. O Lord, Your acceptance of sannyasa has destroyed the great treasure of our lives.
sarve: (akarnya moham natayanti.)
akarnya—hearing; moham—being overwhelmed; natayanti—they represent dramatically.
(Everyone becomes overwhelmed.)
Gangadasah: acarya kathaya kalyanino devasya kalyanam ity esha pricchati bhagavan-mata.
pravishya—enters; sa—with; tvaram—haste; acarya—O Acarya; kathaya—please tell; kalyaninah—auspicious; devasya—of the Lord; kalyanam—the auspicious news; iti—thus; esa—she; prcchati—asks; bhagavat—of the Lord; mata—the mother.
Gangadasa: Acaryaratna, the Lord's mother asks: “Please tell me the good news of my auspicious Lord."
(acaryo bashpa-ruddha-kanthas tishthati.)
acaryah—Acaryaratna; bashpa—with tears; ruddha—choked; kathah—his throat; tishthati—remains.
(Acaryaratna's throat is choked with tears.)
advaitah: man-namna tam bruhi
krishnasya ca mathuram gamanam
asya ca sannyasa-vidhis
tritayam matri-trayasya shodhavyam
mat—of Me; namna—with the name; tam—to her; bruhi—please say; ramasya—of Ramacandra; vipina—in the forest; vasah— residence; krishnasya—of Lord Krishna; ca—also; mathuram—to Mathura; gamanam—the journey; asya—of Him; ca—also; sannyasa-vidhih—sannyasa; trtayam—three; matr—of mothers; trayasya—three; sodhavyam—to be borne.
Advaita: In My name, please tell her this: "Ramacandra lived in the forest, Krishna went to Mathura, and your son has taken sannyasa. In this way, you three mothers must bear the pain of separation from your sons.
gangadasah: hamho tayapy etad anumitam asti puraiva uktam ca. kim gopyate bhavadbhih sa khalu jyeshthasya vartma-shishraya. lokottara-caritanam tulye kathinya-karunye.
hamho—ah!; taya—by her; api—also; etat—this; anumitam—guessed; asti—is; pura—previously; uktam—spoken; ca—and; kim—what?; gopyate—is concealed; bhavadbhih—by you; sah—He; khalu—indeed; jyesthasya—of His elder brother; vartma—the path; sisraya—following; lokottara—extraordinary; caritanam—of activities; tulye—equally; kathinya—harsh; karunye—and kind.
Gangadasa: Ah! She guessed that her son has taken sannyasa. What can be said to hide the truth that her son has followed the path of His older brother? Ah, the Lord's transcendental pastimes are equally harsh and merciful.
advaitah: bhavaty evam evasau dhairyavati katham anyatha tadrishah putrah. (kshanam sthitva vimrishya) bhavaty evam.
bhavati—is; evam—in this way; eva—certainly; asau—she; dhairyavati—peaceful and composed; katham—why?; anyatha—otherwise; tadrishah—like this; putrah—the son; kshanam—for a moment; sthitva—standing; vimrsya—reflecting; bhavati—it is; evam—in this way.
Advaita: The mother is overwhelmed and has lost all peacefulness. Why is the son so peaceful? (He reflects for a moment.)
sannyasa-krit chamah shanto
iti namani devo 'yam
sannyasa—renunciation; krit—performing; samah—peaceful; santah—peaceful; nistha—to faith; santi—and peace; parayanah—devoted; iti—thus; namani—the names; devah—the Lord; ayam—He; yatha-arthani—an appropriate; adhuna—not; akarot—has done.
"Accepting the renounced order, the Lord is always equiposed. He is firmly fixed in His mission of chanting the Hare Krishna maha-mantra, and He is firmly situated in His dualistic conclusion and His peace."* The Lord has now fulfilled these words of the Vishnu-sahasra-nama prayers.
asminn eva hi bhagavati
yathartham abhavan maha-vakyam
mukhyarthataya hi taya
jagad ajahat svartha-lakshanan natra
acarya a-mulatah kathaya.
api ca—furthermore; asminn—in Him; eva—certainly; hi—indeed; bhagavati—the Supreme Lord; yatha-artham—appropriate; abhavat—has become; maha-vakyam—the maha-vakya ("tat tvam asi"); mukhya—original; arthataya—with the meaning; hi—indeed; taya—with that; jagat—the world; ajahat—renounced; sva—own; artha—benefit; lakshanat—external designations; na—not; atra—here; acarya—O Acaryaratna; amulatah—from the beginning; kathaya—please tell.
Now it will be right for the Lord jo study the maha-vakya. He has renounced the world. For Him there are no longer material designations. Acaryaratna, please tell us the story from the beginning.
acaryaratnah: hanta etad artham eva jivitam maya tad ito nishavasane nrityoparama-samaya eva mat-karam alambhya katicit padani gacchann agre nityanandadevam alokya tvam apy ehi iti sange kritva suradhunim uttirya calitavan. mayoktam deva kathaya katham ekakino kutra gamyata iti tad anakalayan tushnim eva calann anupadam avabhyam anugamyamana eva katon-namanam gramam asadya keshava-bharati-yatindram upasedivan. tad avabhyam atma-gatam eva vicintitam.
hanta—indeed; etat—this; artham—purpose; eva—certainly; jivitam—is lived; maya—by me; tat—then; itah—therefore; nisa—of night; avasane—at the end; nritya—of dancing; uparama—of the end; samaye—at the time; eva—certainly; mat—my; karam—hand; alambya—talking; katicit—some; padani—steps; gacchan—going; agre—in the presence; nityanandadevam—Lord Nityanandadeva; alokya—seeing; tvam—You; api—also; ehi—come; iti—thus; sange—in the association; kritva—making; suradhunim—the Ganges River; uttirya—crossing; calitavan—went; maya—by me; uktam—said; deva—O Lord; kathaya—please tell; katham—why?; ekakinah—alone; kutra—where?; gamyate—is gone; iti—thus; tat—that; anakalayan—not hearing; tusnim—silence; eva—certainly; calan—walking; anupadam—step by step; anugamyamanah—followed eva—certainly; katok—Katok; namanam—named; gramam—the village; asadya—entering; keshava-bharati—Keshava Bharati; yati—of sannyasis; indram—the leader; upasedivan—approached; tat—then; avabhyam—by us both; atma—in the heart; gatam—gone; eva—certainly; vicintitam—become anxious.
Acaryaratna: I remained alive only to tell You this story. When the night ended and the dancing was over, He took my hand. We walked a few steps. He saw Lord Nityanandadeva and said to Him: "You also come." Together we crossed the Ganga and then continued walking. I said: "Lord, please tell me why are alone and where we are going?" He ignored me and remained silent. He walked, we followed His steps, and He eventually entered the village name Katok, where He approached Keshava Bharati, the leader of the sannyasis. At that moment both Nityananda and I felt very anxious at heart.
bhagavan turyashramam parijighrikshuh iti cintayitvapi prabhu-tejasa parabhutabhyam na kincid api vaktum ashakyata. pare dyavi acaryaratna tvayaitasya karmanah purva-kriya kriyatam ity uktena maya bhagavan avadi tat kim karmeti. tad anugaditam bhagavata mayaitat kartavyam iti. samanantaram pratipatti-mudhena maya mukavad anuttarena roditum eva pravrittam. samanantaram anayatyaiva vidhitam sakalam eva karma. tato yad vrittam tad-vaca vaktum na shakyate.
bhagavan—the Lord; turya—the fourth; asramam—asrama; parijighrkshuh—desires to accept; iti—thus; cintayitva— thinking; api—even; prabhu—of the Lord; tejasa—by the potency; parabhutabhyam—defeated; na—not; kincit—anything; api—even; vaktum—to be said; asakyata—was able; pare—on the next; dyavi—day; acaryaratna—O Acaryaratna; tvaya—by you; etasya—of this; karmanah—work; purva—early morning; kriya—duty; kriyatam—should be done; iti—thus; uktena—spoken; maya—by me; bhagavan—the Lord; avadi—said; tat—that; anugaditam—replied; bhagavata—by the Lord; maya—by me; etat—this; kartavyam—is to be done; iti—thus; samanantaram—afterwards; pratipatti—by this knowledge; mudhena—bewildered; maya—by me; mukavat—like a dumb person; anuttarena—without replying; roditum—to cry; eva—certainly; pravrittam—began; samanantaram—afterwards; anayatya—without endeavouring; eva—certainly; vidhivat—according to the regulations; vihitam—done; sakalam—everything; eva—certainly; karma—duty; tatah—then; yat—what; vrittam—happened; tat—that; vaca—with words; vaktum—to be spoken; na—not; sakyate—is able.
We thought: "The Lord desires to take sannyasa." The Lord's potency then overwhelmed us and we were not able to say anything to Him. On the next day He said: "Acaryaratna, now you make all the arrangements." I said: "What arrangements?" Then the Lord told me what to do. When I understood what He meant I became overwhelmed. I was struck dumb. I could not answer, but began to cry. After that all the arrangements were automatically made in the right way. Words cannot describe what happened then.
sarve: (akarnya sa-vishadam) ha deva katham idam adhyavasitam. atha va mad-vidhanam eva duhkha-druma-phala-kala-vilasitam idam kim anuyojyante prabhu-caranah. hanta hanta smarana-dasharudham api tan no manah krintati katham acarya bhavata drishtam.
(iti vaiklavyam natayanti.)
akarnya—hearing; sa—with; visadam—unhappiness; ha—O; deva—Lord; katham—why?; idam—this; adhyavasitam—was done; atha va—or; mat-vidhanam—of those like us; eva—certainly; duhka—of suffering; druma—of the tree; phala—the fruit; kala—in time; vilasitam—manifested; idam—this; kim—why?; anuyojyante—criticized; prabhu-caranah—the Lord; hanta—indeed; hanta—indeed; smarana-dasa—the memory; aruddham—entering; api—even; tat—that; nah—of us; manah—the heart; krntati—breaks; katham—how is it?; acarya—O Acaryaratna; bhavata—by you; drishtam—was seen; iti—thus; vaiklavyam—suffering; natayanti—they represent dramatically.
Everyone: (They listen, and become full of grief.) O Lord, why have You done this? For us this is the ripened fruit of the tree of suffering. How can we criticize the Lord? Alas! Alas! When this enters our memory, it cuts our hearts. O Acaryaratna, how were you able to see all this? (They become filled with grief.)
advaitah: kim tavat tadashrama-samucitam namangi-kritam bhagavata.
kim—what?; tavat—then; tat—for that; asrama—asrama; samucitam—suitable; nama—name; angi-kritam—accepted; bhagavata—by the Lord.
Advaita: What name did the Lord accept in the sannyasa ashrama?
acaryaratnah: krishna-chaitanya iti.
krishna-chaitanyah—Krishna Chaitanya; iti—thus.
Acaryaratna: Krishna Chaitanya.
advaitah: (sa-camatkaram) aho samucitam evaitat.
ata eva maha-vakyasy-
artho hi phalavan iha
sa—with; camatkaram—wonder; aho—ah!; samucitam—appropriate; eva—certainly; etat—this; krishna—of Lord Krishna; svarupam—the form; chaitanyam—the living force; krishna-chaitanya—Krishna Chaitanya; samjnitah—named; atah eva—therefore; maha-vakyasya—of the maha-vakya; artha-hi—the meaning; hi—indeed; phalavan—fruitful; iha—here.
Advaita: (filled with wonder) That is a very appropiate name. Lord Krishna is the living force in all beings, and therefore He is called "Krishna Chaitanya". This name is the ripened fruit of the maha-vakya's true meaning.
keshava-bharati hi shrutir eva tasyah keshavasya bharatitvat. yatha mayadau brahmane prokto dharmo yasyam mad-atmaka iti. atah keshava-bharati-pratipaditam shruti-pratipadyam eveti tat kathayacarya kathaya. kim tatrasti kim anyatah sa bhagavan.
keshava-bharati—Keshava Bharati; hi—indeed; shrutih—the Vedic literature; eva—certainly; tasyah—of that; keshavasay—of Lord Krishna; bharatitvat—because of being the words; maya—by Me; adau—at the time of creation; brahmane—unto Lord Brahma; prokta—spoken; dharmah—religious principles; yasyam—in which; mat-atmakah—identical with Me; iti—thus; atah— therefore; keshava-bharati—Keshava Bharati; pratipaditam—is demonstrated; shruti—of Vedas; pratipadyam—to be demonstrated; eva—certainly; iti—thus; tat—that; kathaya—please tell; acarya—O Acaryaratna; kathaya—please tell; kim—what?; tatra—there; asti—is; kim—what?; anyatah—in other places; sah—He; bhagavan—the Lord.
Because Keshava is a name of Lord Krishna, and "bharati" means "words", "Keshava-bharati" means the Vedic literatures, which are Lord Krishna's words. This is described is Shrimad-Bhagavatam, where Lord Krishna says to Uddhava (11.14.3):
"When the creation took place, I spoke the Vedic knowledge to Brahma, because I Myself am the religious principles of the Vedas."
Therefore the name Keshava Bharati means "The evidence of Vedic literatures." Acaryaratna, tell us, tell us, What did the Lord do in that place? What did He do in other places?
acaryaratnah: tat kalam eva prabhur dhrtva maskari-bhumikam calitavan.
tat—at that; kalam—time; eva—certainly; prabhuh—the Lord; dhrtva—taking; maskari-bhumikam—sannyasa; calitavan—travelled.
Acaryaratna: At that time the Lord accepted sannyasa and began His travels.
advaitah: tvam no kim apy uktavan.
tvam—to you; na—not; u—indeed; kim api—something; uktavan—said.
Advaita: Did He not say anything to you?
acaryaratnah: premandhah skhalitanghrir ashru-salilair nirdhauta-vakshah-sthalah svatmanam ca na veda hanta kim asau ha hanta mam vakshyati.
prema—by love; andhah—blinded; skhalita—stumbling; anghrih—feet; ashru-salilaih—by tears; nirdhauta—bathed; vakshah-sthalah—whose chest; sva-atmanam—His own self; ca—also; na—did not; veda—know; hanta—indeed; kim—what?; asau—He; he—alas!; hanta—alas!; mam—to me; vakshyati—will say.
Acaryaratna: He was blinded with love of Krishna. He repeatedly stumbled as He walked. His chest was bathed in tears. He was not aware even of His own self. What could He say to me?
advaitah: bhavan katham nanugatah.
bhavan—you; katham—why?; na—not; anugatah—followed.
Advaita: Why did you not follow Him?
nityanandas tva akathayad idam yami pashcat
pashcad enam pathi pathi paribhramya tais tair upayaih
advaitasyalayam api nayamy esha yahi tvam etam
vartam artanupahara sukham prapayadvaita-mukhyan
nityananda—Lord Nityananda; tu—indeed; akathayat—said; idam—this; yami—I will go; devasya—of the Lord; pashcat pashcat—behind; enam—Him; pathi pathi—on each path; paribhramya—wandering; taih taih upayaih—by any means; advaitasya—of Advaita; alayam—to the home; api—even; nayami—I will lead; esah—He; yahi—please go; tvam—you; etam—this; sukham—happiness; prapaya—please bring; advaita-mukhyan—to the devotees headed by Advaita.
Acaryaratna: Lord Nityananda said: "I will follow the Lord. As We wander from pathway to pathway, by some means I will lead Him to Advaita's home. Go. Bring this news to Advaita and the other devotees. Remove their sufferings. Bring them happiness."
advaitah: dhanyo 'si nityanandadeva dhanyo 'si. jitam bhavata nishkaitava-sauhridena tad agacchatanaya vartaya bhagavatim shacim ashvasya vayam api samucitam acarama. (iti nishkrantah sarve.)
dhanyah—glorious; asi—You are; nityanandadeva—O Lord Nityanandadeva; dhanyah—glorious; asi—You are; jitam—conquered; bhavata—by You; niskaitava—sincere; sauhridena—friendship; tat—therefore; agacchata—go; anaya—with this; vartaya—news; bhagavatim shacim—Shrimati Shacidevi; asvasya—comforting; vayam—We; api—also; samucitam—what is appropriate; acarama—shall do; iti—thus; nishkrantah—exit; sarve—all.
Advaita: You are glorious! O Lord Nityanandeva, You are glorious! Your sincere friendship has conquered Me. Acaryaratna, go and comfort Shacidevi, and I will make the other arrangements. (Everyone exits.)