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

Act One

 

 

Introduction (Nandi-shloka)

 

nidhishu kumuda-padma-shankha-mukhyeshv

     aruci-karo nava-bhakti-candrakantaih

viracita-kali-koka-shoka-shankur

     vishaya-tamamsi hinastu gauracandrah

 

     nidhishu—for the treasure; kumuda-padma-shankha-mukhyeshu—headed by Kumuda, Padma and Shankha; aruci-karah—creating distaste; nava-bhakti—consisting of the nine varieties (nava can alternately be read as "new") of devotional service; candrakantaih—by the moon-stones; viracita—who has fashioned; kali—of the current degraded age, Kali-yuga; koka—to the personification as a goose; shoka—giving distress; shankuh—a spear; vishaya—of sense gratification; tamamsi—all varieties of darkness; hinastu—may He dispel; gaura-candrah—the golden moon, Lord Chaitanya Mahaprabhu.

 

     Its nine new candrakanta jewels of devotional service eclipsing Kuvera's lily, lotus, conch, and other treasures, and its arrows of light wounding the cakravaka bird of Kali-yuga, may the moon of Lord Gaura destroy the darkness of the world.

 

 

Text 1

 

(nandy-ante)

 

     sutradharah:  alam ati-prasangena. bho bhoh, samakarnyatam. adyaham ratnakara-vela-kandalita-dalita-kajjalojjvalan-maha-nilamani-kandalasya nila-giri-dari-daridrishyamana-ghana-dala-mala-tamala-taru-kadambasya gabhiratara-kotara-mahavata-vata-nikata-prakata-pramada-matangasya bhagavatah shri-purushottama-devasya gundica-yatrayam sakala-dig-vidig-vihari-hari-nara-nikara-mukhara-mukha-ramamana-jaya-jaya-dhvani-dhvanita-jagadanda-bhanda-kuhare pramoda-modamana-manasa-rasavibhakta-bhakta-jana-janita-bhagavat-sankirtana-kutuhala-hala-hala-svana-svandita-dig-vadhu-nikare sa-vimarda-mardala-sahacarya-lampata-pataha-mahapana-panava-svana-svanalpa-dhakka-dhakkara-gabhiratara-bheri-bhankriti-dundubhi-dunkara-karananya-shabdagraha-grahila-niravadhi-vadhirayamana-jana-nikare kvacana samaye sevadhikaritayarataya samupasidata sidata ca bhagavac-chri-krishna-chaitanya-tanyamana-tirobhava-bhava-bhavita-manasarusha parushapad-dashavashad ashata-shata-vaimukhyena vai mukhyena hetuna tatha-vidhe 'pi paramanande manam deyam api na kurvatavatavani-bhrita nibhritabhilashena gaja-patina prataparudrenadishto 'smi.

 

     nandi-ante—after the above  auspicious invocation (the Sutradhara speaks as follows); alam—enough; ati—excessive; prasangena—with this discussion; bhoh bhoh—gentlemen; samakarnyatam—please hear me with attention adya—today; aham—I; ratna-akara—of the ocean, which functions as a jewel mine; vela—upon the shore; kandalita— produced in abundance; dalita—and scattered in fragments; kajjala—like black powdered collyrium; ujjvala—brilliant; maha—huge; nila-mani—of sapphires; kandalasya—(of Lord Jagannatha, who appeared as) a heap; nila-giri—of the Blue mountain (after which Puri-dhama, the abode of Jagannatha, is also known as Nilacala); dari—within the caves; daridrishyamana—which is often seen; ghana—dense; dala-mala—with rows of leaves; tamala-taru—of the tamala tree; kadambasya—(of Lord Jagannatha, who appeared as) the end of a branch; gabhira-tara—very deep; kotara—of a cavern; maha-avata—in a great recess; vata—a banyan tree; nikata—near; prakata—manifest; pramada—intoxicated; matangasya—(of Lord Jagannatha, who appeared as) en elephant; bhagavatah—of the Supreme Lord; shri-purushottama-devasya—Shri Purushottama, Jagannatha; gundica-yatrayam—on the Ratha-yatra procession to the Gundica temple; sakala—all; hari— charming; nara—of men; nikara—the throong; mukhara-mukha— boisterous; ramamana—rejoicing; jaya-jaya-dhavani—sounds of jaya, jaya, "Glories, glories (to the Lord)!"; dhvanita— resounding; jagat-anda—of the universe; bhanda—the confines; kuhare—in the far corners; pramoda-modamana—taking pleasure in the festive atmosphere; manasa—of the mind; rasa— ecstatic mood; avibhakta—undivided; bhakta-jana—by the Lord's own men; janita—started; bhagavat-kirtana—the chanting of God's glories; kutuhala—in their excitement; hala-hala— hallooing; svana—sound; su-anandita—greatly enthused; dik-vadhu—(of the women imitating the sounds of) the goddesses of the directions; nikare—the crowd; sa-vimarda—pounding; mardala—mridangas, clay drums; sahacarya—accompanying; lampata— raucous; pataha—tabors; mahapana—another kind of drum; panava—a certain kind of small drum covered with skin; svana— by the sound of all these; su-analpa—far from few; dhakka—a large kind of drum; dhakkara—a still larger version of the same; gabhira-tara—very grave; bheri—of kettledrums; bhankriti—the rumbling; dundubhi—of larger kettledrums; dunkara—the roaring; karana—because of all this; anya—and other; shabda—of sounds; agraha—the excess; grahila— persistent; niravadhi—without cessation; vadhirayamana— making deaf; jana-nikare—the assembled people; kvacana samaye— at that particular time; seva-adhikarataya—on account of his qualification as a servant of the Supreme Lord; arataya—who was indifferent to material things; samupasidata—having approached (me); sidata—who was distressed; ca—also; bhagavat—of the Lord; shri-chaitanya—Shri Chaitanya Mahaprabhu; tanyamana— extended, constant; tirobhava—of His disappearance; bhava—in the ecstatic mood (of separation); bhavita—absorbed in thought; manasa—on account of his mind being; arusha—because of his injury; parusha—harsh; apat-dasha—the misfortunate condition; avashat—helplessly; ashata—unhappy; sata—to the happiness; vaimuhyena—because of his indifference; vai—indeed; mukhyena—chiefly; hetuna—for this reason; tatha-vidhe—in the midst of such; parama-anande—unequeled joy; manam—attention; deyam—worth giving; api—although; na kurvata—who was not giving; avata—by that protector; avani—of the earth; bhrita— the maintainer (the King); nibhrita—secret; abhilashena— (disclosing) his desire; gaja-patina—by King Gajapati; pratarudrena—named Prataparudra; adishtah asmi—I was ordered.

 

     Sutradhara:  Enough with these pompous words! Listen. Today, as, like kajjala-splendid sapphires scattered by sea waves on the shore, like a great forest of many-leaved tamala trees seen from a cave of Nilacala mountain, and like an intoxicated elephant playing deep in a banyan forest, Lord Jagannatha went on procession to Gundica, and as the entire universe became filled with jubilant calls of "jaya! jaya!" from mouths of men in every direction, and as blissful-hearted devotees filled the directions with a tumult of bhagavat-kirtana, and as women filled the directions with shouts of joy, and as there was a deafening tumult of sweet mridangas, vigorous patahas, mahapanas, panavas, many dakkas and dakkaras, and deep bheris, bhankritis, and dundubhis, I was suddenly approached by Lord Jagannatha's servant, King Prataparudra, whose heart was wounded by the disappearance of Lord Shri Krishna Chaitanya, and who said to me:

 

 

Text 2

 

yatha hamho caranacarya

 

so 'yam nilagirishvarah sa vibhavo yatra ca sa gundica

     te te dig-vidig-agatah sukritinas tas ta didrikshartayah

aramash ca ta eva nandana-vana-shrinam tiraskarinah

     sarvany eva mahaprabhum bata vina shunyani manyamahe

 

     yatha—as follows; hamho—hello; carana-acarya—O drama master; sah ayam—this same; nila-giri—of Puri-dhama; isvarah—the Lord; vibhavah—almighty; yatra—procession; ca—and; sa—this; gundica—to Gundica temple; te te—all these; dik-vidik—from all directions; agatah—come; su-kritinah—pious, fortunate men; tah tah—these women also; didrksa-artayah—anxious to see; aramah—pleasure gardens; ca—and; te—these; eva—indeed; nandana-vana—of the heavenly garden of Indra, named Nandana; shrinam—the opulences; tiraskarinah—putting to shame; sarvani—all these; eva—but; mahaprabhum—Lord Chaitanya; bata—alas; vina—without; sunyani—void; manyamahe—I consider.

 

     "O playright, here is the same all-powerful Lord Jagannatha. Here is the same Rathayatra festival. Here is the same Gundica temple. Here are the same pilgrims come from all directions to see the Lord. Here is the same garden that eclipses the beauties of Nandanandana. Still, without Lord Chaitanya Mahaprabhu I think everything here is a desert.

 

 

Text 3

 

     tad idanim prema-saubhagavato bhagavato yatindrasya tasyaiva guna-parimalodgara-sarena rasarena kenapi prayogena shubhavata bhavataham anandaniyah. yatah

 

     tat—therefore; idanim—now; prema—of ecstatic love; saubhaga-vatah—who possesses the good fortune; bhagavatah—of the Supreme Lord; yati-indrasya—of the king of renunciants; tasya—His; eva—indeed; guna—of the qualities; parimala—the fragance; udgara—emitting; sarena—from its essence; rasa-arena—inspired with the taste of love of God; kena api—with some; prayogena—dramatic performance; subha-vata bhavata—by your good self; aham—I; anandaniyah—should be restored to good spirits; yatah—since.

 

     "To please me, write a sweet, beautiful play fragrant with the virtues of affectionate Lord Chaitanya, the best of sannyasis.

 

 

Text 4

 

priyasya sakshad aviloka-janyam

     badham visodhum na hi ko py upayah

suhridbhir uktad atha vabhinitad

     rite tadiyad guna-samprayogat

 

iti tad avashyam atra prayataniyam.

 

     priyasya—a loved one; sakshat—directly; aviloka—from not seeing; janyam—generated; badham—the hurt; vidodhum—to endure; na—there is not; hi—indeed; kah api—any; upayah—means; suhridbhih—by well-wishers; uktat—other than something spoken; atha va—or else; abhinitat—enacted as a play; rte—except for; tadiyat—in relation to that loved one; guna-samprayogat—a collection of (descriptions of) hi good qualities; iti—thus spoke the king; iti—thus; tad—that; avashyam—inevitably; atra—here; prayataniyam—should be done.

 

     "Except for our friends' words or a play filled with His qualities we have no way to bear the pain of not seeing our dear Lord."

     I must do it.

 

 

Text 5

 

     citram caitat.

 

nirdhumo 'py anumiyate prati-disham yasya pratapanalah

     sadhunam sukhado vipaksha-salabha-vyuhasya dahoddhurah

prag eva sphutane vishankita-dhiya yasyoshmanam prakramaih

     shrishenavaranair akari bahubhir brahmanda-lepo bahih

 

     citram—wonderful; ca— also; etat—this; nirdhumah—without smoke; api—although; anumiyate—seen; prati-disam—all directions; yasya—of whom; pratapa-analah—powerful fire; sadhunam—to the saintly persons; sukha-dah—which gives pleasure; salabha—of locust (the demons appearing as such); vyuhasya—of the swarm; dahah—the burning; uddhurah—unrestrained; prak—premature; eva—indeed; sphutane—of manifestation; visankita—apprehensive; dhiya—His mind being; yasya—its; usmanam—of the heat; prakramaih—consecutive; shri-sena—by Lord Maha-visnu, the husband of goddess Shri; avaranaih—with coverings; akari—He made; bahubhih—with many;  brahmanda—of the universe; lepah—a coating; bahih—on its outside.

 

     This is wonderful. Visible everywhere, the smokeless fire of cosmic destruction delights the saintly devotees and burns the locust demons. Fearing the fire's heart would burn it, at the time of creation the Lord put many coverings around the universe.

 

 

Text 6

 

     so 'yam murtiman iva nivahi-bhutah parakramah krama-samupaciyamana-bhagavad-bhava-svabhava-svayam-avirbhuta-shanti-rasavagaha-nirdhuta-rajas-tamastayastaya vidyaya shama iva shariri paresham api manasi na sidhyantim vishaya-vasanam karoti.

 

     sah ayam—similarly this Prataparudra; murti-man— personified; nivahi-bhutah—concentrated; prakramah—valor; krama—gradually; samupaciyamana—increasing; bhagavat-bhava— love for the Supreme Lord; svabhava—whose nature (is like that); svayam—automatically; avirbhuta—appeared; santi—of peace; rasa—in the mood; avagaha—by submersion; nirdhuta—who  was completely cleansed; rajah-tamastaya—of the material modes of passion and ignorance; astaya—which eradicates; vidyaya—with that spiritual knowledge; sama—Self-control; iva—as if; sariri—incarnate; paresam—of other persons; api—even; manasi—in the minds; na—not; siddhyatim—effecting; visaya—of inferior sense enjoyment; vasanam—thought; karoti—does he creates.

 

     The king was once like that fire. Although at first the form of great chivalrous power, gradually increasing love for the Lord plunged the king into an ocean of peace and washed away all passion and ignorance. Knowledge made him the personification of peace. Now in his heart he no longer desires material things.

 

 

Text 7

 

     tad adhuna dhunanah sandeham deham ca kritarthayann ayam aham shri-nathenanugrihitena tasyaiva bhagavato 'vato nija-karunam shrikrishna-chaitanyasya priya-parshadasya sivananda-senasya tanujena nirmitam paramananda-dasa-kavina vinashita-hrit-kashaya-timiram shri-chaitanya-candrodayam nama natakam abhiniya samihita-hitam asya nripateh karishyami.

 

     tat—therefore; adhuna—now; dhunanah—shaking off; sandeham—my doubts; deham—(having taken birth in this) body; ca—and; ayam—this; aham—I; shri-nathena—vy the Supreme Lord, the husband of the goddes of fortune; anugrihitena—(written) by him who has been favored; tasya—of Him; eva—indeed; bhagavatah—of the Lord; avatah—of the protector; nija-karunam—(this play which is) His own mercy; shri-krishna-chaitanyasya—of Lord Shri Krishna Chaitanya Mahaprabhu; priya-parsadasya—of His dear associates; sivananda-senasya—named Sivananda Sena; tanujena—by the son; nirmitam—composed; paramananda-dasa-kavina—by the poet Paramananda dasa Kavi-karna-pura; vinasita—which destroys; hrt—of the heart; kasaya—filth; timiram—and darkness; shri-chaitanya-candra-udayam—The Moonrise of Lord Chaitanya; nama—entitled; natakam—the play; abhiniya—by having performed; samihita—desired; hitam—benefit; karishyami—I will cause.

 

     Shaking all doubts and thus making this life a success, for the king's good I will now present this play named Shri Chaitanya-candrodaya (The Moonrise of Shri Chaitanya), which destroys the darkness of ignorance in the heart, and which was written by the poet Paramananda Kavi-karnapura, to whom the Lord was kind and who is the son of Lord Shri Krishna Chaitanya's dear associate Shivananda Sena.

 

 

Text 8

 

     (agrato 'valokya) bho bhoh, ita itah.

     pariparshvikah: (pravishya) bhava, ashcaryam ashcaryam.

 

     agratah—in front; avalokya—looking; bhoh bhoh—my friend; itah itah—over here, over here; pravishya—(the Paripasvika) having entered; bhava—O master; ascaryam ascaryam—amazing, amazing.

 

     (Looking ahead) Oh! Oh! Here! Here!

     Pariparshvika: (enters)  O great one!  Wonderful! Wonderful!

 

 

Text 9

 

     sutradharah: marisha, kim tat.

     pariparshvikah: etavaty api bhagavatah shri-nilacala-calad-ananda-kandasya syandana-yatra-paramanande katipaye sukhoparame parama-vimanaskas tamaskanda-bhandam iva brahmandam manyamana vilapantah santi. tatha hi.

 

     marisa—O gentle one; kim—what; tat—is that; etavati—so much; api—although; bhagavatah—of the Lord; shri-nilacala—of Shri Nilacala, Jagannatha Puri; calat—moving; ananda—of ecstasy; kandasya—of He who is the root; syandana-yatra—of the cart festival; parama-anande—amidst the extreme hapiness; katipaye—a few persons; sukha-uparame—giving up being happy; parama-vimanaskah—extremely depressed; tamaskanda—pitch black; bhandam—a vessel; iva—as if; brahmandam—the universe; manyamana—so thinking; vilapantah santi—they are lamenting; tatha hi—as follows.

 

     Sutradhara: O gentle one, what is it?

     Pariparshvika:  In the bliss of blissful Lord Jagannatha's Rathayatra some unhappy men are crying as of they think the world is a cauldron of darkness. They said:

 

 

Text 10

 

aho so 'yam nilacala-tilaka-yatra-vidhir ayam

     navodyana-shrenir atha vijaya-vartmapi tad idam

dahaty uccaih pitta-jvara iva drishau krintati manah

     khalanam vaniva vyathati tanum hrid-vrana iva

 

tat kathaya, kim atra rahasyam.

 

     aho—ah; sah ayam—this same; nilacala-tilaka—of the ornament of Nilacala (Lord Jagannatha); yatra-vidhih—the obervance of the procession; ayam—this; nava—new; udyana—of gardens; vartma—the path; tat idam—this very same; dahati—it burns; uccaih—greatly; pitta-jvarah—bilious fever; iva—as if entire world had become an empty dark pit.

it were; drishau—in the eyes; krntati—it cuts; manah—the mind; khalanam—of envious persons; vani—the speech; iva—as if; vyathati—it torments; tanum—the body; hrt—of the heart; vranah—a wound; iva—as if; tat—thus; kathaya—please tell; kim—what; atra—in this; rahasyam—the hidden meaning.

 

     "This is the same Rathayatra of Lord Jagannatha, the tilaka mark of Nilacala. These are the same newly-blossoming gardens. This is the same glorious path. Still, my eyes burn as if consumed by a fever's flames. My mind breaks as if attacked by demons' words. My body suffers as if my heart were wounded."

     Tell me: What is the secret meaning of these words?

 

 

Text 11

 

     sutradharah: marisha, dhanyo 'si, yasya te te kilanayor nayanor nayana-saphalya-karinah parama-bhagavata batadya gocari-bhuta bhu-tarana-kritah.

 

     marisa—O gentle soul; dhanyah— fortunate; asi—you are; yasya—of whom; te—your; kila—indeed; anayoh—with these; nayanayoh—eyes; nayana-saphalya—the purpose of having eyes; karinah—who fulfill; parama-bhagavatah—the topmost devotees of the Lord; bata—oh; adya—today; gocari-bhutah—they have been perceived; bhu—of the earth; tarana-kritah—the delivers.

 

     Sutradhara:  Gentle one, you are fortunate. By seeing the great devotees, who deliver the entire world, your eyes have become perfect.

 

 

Text 12

 

     pariparshvikah:  bhava, ke 'mi.

     sutradharah: shri-krishna-chaitanya-priya-parshadah.

 

     bhava—noble master; ke—who; ami—these; shri-krishna-chaitanya—of Shri Krishna Chaitanya Mahaprabhu; priya—the dear; parsadah—personal associates.

 

     Pariparshvika:  Master, who are they?

     Sutradhara: The dear associates of Shri Krishna Chaitanya.

 

 

Text 13

 

     pariparshvikah: ko 'sau chaitanya-gosvami.

     sutradharah:  marisha, adyapi janani-jathara-pithara-pihita evasi, yad idam shri-mahaprabhos tasya nama nama ca na shrutam. shruyatam.

 

     kah—who; asau—this; chaitanya-gosvami—Chaitanya Gosvami; marisa—gentle one; adya api—even now; janani—of your mother; jathara—of the womb; pithara—within that vessel; pihitah—confined; eva—still; asi—you must be; yat—since; idam—this (name); shri-mahaprabhoh—of Lord Mahaprabhu; nama—in particular; nama—the name; ca—and; na shrutam—you have not heard; shruyatam—just listen.

 

     Pariparshvika:  Who is Chaitanya Gosvami?

     Sutradhara:  Gentle one, to not have heard the name Chaitanya Mahaprabhu you must even now be staying in your mother's womb. Listen.

 

 

Texts 14 and 15

 

ashcaryam yasya kando yati-mukuta-manir madhavakhyo munindrah

     shriladvaita-prarohas tri-bhuvana-viditah skandha evavadhutah

shrimad-vakreshvaradya rasa-maya-vapushah skandha-shakha-svarupa

     vistaro bhakti-yogah kusumam atha phalam prema nishkaitavam yat

 

api ca

 

brahmanandam ca bhittva vilasati shikharam yasya yatratta-nidam

     radha-krishna-lila-maya-khaga-mithunam bhinna-bhavena hinam

yasya cchaya bhavadhva-shrama-samana-kari bhakta-sankalpa-siddher

     hetush chaitanya-kalpadruma iha bhuvane kashcana pradurasit

 

     ascaryam—wonder; yasya—of which; kandah—the root; yati—of sannyasis; mukuta-manih—the crest jewel; madhava-akhyah—known as Shri Madhavendra Puri; muni-indrah—the king of sages; shrila-advaita—Shrila Advaita Acarya; prarohah—the first sprouting; tri-bhuvana—throughout the three worlds; viditah—famous; skandhah—the main trunk; eva—indeed; avadhutah—the mad mendicant, Shri Nityananda Prabhu; shrimat-vakresvara-adyah—Shri Vakresvara Pandita and others; rasa-maya—saturated with the taste of spiritual ecstasy; vapusah—whose bodies; skandha-sakha—the branches of the trunk; svarupah—being by nature; vistarah—expansive; bhakti-yogah—the process of devotional service to the Supreme Lord; kusumam—the flower; atha—and; prema—unalloyed love of God; niskaitavam—free from deceit; yat—which is; brahma-anandam—(the realm of) the spiritual bliss beyong all material dualities; ca—and; bhittva—cutting through; vilasati—shines; sikharam—the peak; yasya—of which tree; yatra—where; atta—They have made; nidam—Their nest; radha-krishna—Shri Radha and Krishna; lila-maya—playful; khaga—of birds; mithunam—the couple; bhinna-bhavena—of any dualistic (material) conception; hinam—who are devoid; yasya—of which tree; chaya— the shade; bhava—of material existance; adhva—(from travelling on) the road; srama—the weariness; samana-kari—which relieves; bhakta—of the devotees; sankalpa—of their desires; siddheh—of the achievement; hetuh—the cause; chaitanya-kalpa-drumah—the Chaitanya desire-tree; iha bhuvane—in this world; kascana—that certain; pradurasit—has appeared.

 

     Its wonderful root the great sage Madhavendra Puri, the crest jewel of sannyasis, its new sprout Shrila Advaita, who is famous in the three worlds, its first branch Avadhuta Nityananda, its other branches Shriman Vakreshvara Pandita and other sweet devotees, its flower blossoming devotional service, its fruit sincere love, its highest branches breaking through the boundaries of the material worlds and providing a place for the nest of the two playful birds Radha and Krishna to stay without ever being separated, and its shade a resting-place for they who travel on the path of repeated birth and death, the Chaitanya kalpa-druma tree grows on this earth to fulfill the devotees' desires.

 

 

Text 16

 

      pariparshvikah: bhava, kim prayojano janoha-duro 'yam avatarah.

 

     bhava—master; kim prayojanah—for what purpose; jana—of the people; uha—mental speculation; durah—who eradicates; ayam—this; avatarah—incarnation.

 

     Pariparshvika:  Master, why has this incarnation, whose purpose is far from what ordinary people can guess, come?

 

 

Text 17

 

     sutradharah: marisha, avadhedhi vadhe hi manaso nirvisheshe 'sheshe pare brahmani laya eva parah purusharthas tat-sadhanam dhanam hi kevalam advaita-bhavaneti sarva-shastra-pratipadyatvenadyatvenapi manvananam vidusham sva-matagraha-graha-grihitanam anakalitam tatra tatraiva shastreshu gudhatayodhatayottamatvena sthitam api sac-cid-ananda-ghana-vigraho nitya-lilo 'khila-saubhagavan bhagavan shri-krishna eva sa-vishesham brahmeti tattvam tasyopasanam sanandanady-upagitam avigitam avikalah purusharthas tasya sadhanam dhanam nama nama-sankirtana-pradhanam vividha-bhakti-bhaktiyogam avirbhavayitum bhagavan shri-chaitanya-rupi bhavann avirasit.

 

     marisa—gentle one; avadhehi—please give your attention; vadhe—in the killing; manasah—of the mind; nirvisese—in the formless; asese—limitless; pare—supreme; brahmani—Absolute Truth; layah—dissolution; eva—indeed; parah—the highest; purusha-arthah—goal of life; tat—of that; sadhanam—the regulated practice which is the means of attaining; dhanam—treasure; hi—certainly; kevalam—only; advaita-bhavana—impersonal meditation on the "one without a second"; iti—thus speaking; sarva-shastra—of all the scriptures; pratipadyatvena—as the conclusion; adyatvena—as being superexcellent; api—also; manvanam—thinking thus; vidusam—for these "wise men"; sva-mata—for their own theories; agraha—by their excess zeal; graha—(as if) by a ghost; grihitanam—who have become possessed; anakalitam—unnoticed; tatra tatra—here and there; eva—indeed; shastresu—in the scriptures; gudhataya—as confidential; udhataya—as progresive; uttamatvena—as most superior; sthitam—established; api—indeed; sat-cit-ananda—complete in eternal existence, awareness, and pleasure; vigrahah—whose personal form; nitya-lilah—who is perpetually enjoying pastimes; akhila-saubhagavan—who is the proprietor of all good fortune; bhagavan—the Supreme Personality; shri-krishnah—Lord Shri Krishna; eva—indeed; sa-visesam—(He is) possessing a distinct form; brahma—the Absolute Truth; iti—thus speaking; tattvam—that conclusive fact; tasya—of Him; upasanam—worship; sanandana-adi—by Sanandana-kumara and others; upagitam—sung; avagitam—unanimously; avikalah—perfect, spotless; purusha-artha—goal of life; tasya—of that; sadhanam—the means of practice; dhanam—the treasure; nama—in particular; nama—sankirtana—the congregational chanting of God's holy names; pradhanam—consisting of chiefly; vividha—various kinds; bhakti—of devotion; bhakti-yogam—the practice of service to the Supreme Lord; avirbhavayitum—in order to cause its manifestation bhagavan—the Lord; shri-chaitanya-rupi—assuming the form of Shri Chaitanya Mahaprabhu; bhavan—so becoming; avirasit—He has advented.

    Sutradhara:  Gentle one, listen. To teach the many activities of devotional service, which begin with nama-sankirtana, which are the highest goal of life, which are described by Sanandana Kumaara and other sages, which are the worship of the Supreme Truth, who has transcendental qualities, who is the supremely opulent Personality of Godhead, Lord Krishna, who eternally enjoys transcendental pastimes and whose form is eternal and full of transcendental knowledge and bliss, which are the confidential truth hidden in the Vedic scriptures, and which are not understood by the impersonalist philosophers, who are haunted by the ghosts of their own foolish theories of the meaning of all the scriptures, and who claim that the supreme goal of life is the merge into the quality-less Brahman, the Supreme Personality of Godhead has appeared in the form of Shri Chaitanya. 

 

 

Text 18

 

     pariparshvikah: bhava, kim teneha tene harina svabhimata-mata-vyanjako granthah.

 

     bhava—master; kim—whether; tena—by Him; iha—in this world; tene—has been promulgated; harina—by Lord Hari; sva-abhimata—cherished by Him; mata—the philosophy; vyanjakah—elaborating upon; grantah—(any) book.

 

     Pariparshvika:  Master, in this incarnation did Lord Hari write any books to teach this? 

 

 

Text 19

 

     sutradharah:  yadyapi ko na veda veda-kartritvam bhagavatas tathapi khalv antaryami yam ihate preranam. na khalu sa bahyopadeshato deshato va kalatash ca paricchinna bhavitum arhati.

 

     yadi api—although; kah na—no one; veda—knows; veda—of all the Vedic literatures; kartrtvam—the authorship; bhagavatah—of the Lord; tatha api—nonetheless; khalu—certainly; antaryami—dwelling within everyone's heart; yami—the controller; ihate—He effects; preranam—inspiration; na—not; khalu—indeed; sa—that (inspiration); bahya-upadesatah—according to (there being or not being any) external giving of instruction; desatah—according to place; va—or; kalatah—according to time; ca—and; paricchinna—limited; bhavitum arhati—can it be.

 

     Sutradhara:  Although the Lord did not personally write any scriptures, as the all-pervading Supersoul He inspired others to write. He is not limited by time, place, or the need to directly teach anyone.

 

 

Text 20

 

     pariparshvikah:  bhava, tarhi katham tatraivodara-mate ramate na sarvam.

 

     bhava—O noble master; tarhi—in that case; katham—why; tatra—in that; eva—indeed; udara—magnanimous; mate—philosophy; ramate—find pleasure; na—do not; sarvam—everyone.

 

     Pariparshvika:  Master, why does not everyone appreciate His wise teaching?

 

 

Text 21

 

     sutradharah:  vividha-vasana-sanatho hi loko lokottare vartmani katham sarva eva pravartatam. vasana-baddha shraddha shrayati hi bhedakatam mater iti.

 

     vividha—various; vasana—by mental conceptions; sa-nathah—ruled over; hi—indeed; lokah—the people in general; loka-uttare—otherworldly; vartmani—on such a path; katham—why; sarve—all of them; eva—indeed; pravartatam—would set out; vasana—by whimsy; baddha—bound; sraddha—faith; srayati—takes shelter; hi—indeed; bhedakatam—of differentiation; mateh—of opinions; iti—thus.

 

     Sutradhara:  How can they who make a host material desires their masters follow the spiritual path? Bound by material desires they take shelter of many different philosophies.

 

 

Text 22

 

     pariparshvikah:  bhava, bhakti-yogo yo 'gocarah shastra-kritam, sa ca sa-camatkaram jnanam eva janayati, tasya brahma-kaivalyam balyam phalam iti ko bhedah.

 

     bhava—master; bhakti-yogah—the process of devotional service; yah—which was; agocarah—not perceived; shastra-kritam—(even) by the compilers of the shastras; sa—it; ca—also; sa-camatkaram—amazing; jnanam—knowledge; janayati—generates; tasya—of that (knowledge); brahma-kaivalyam—merging into the existence of the Supreme; balyam—powerful; phalam—fruit, product; iti—thus; kah bhedah—what is the difference (between bhakti and brahma-kaivalya).

 

    Pariparshvika:  Master, devotional service, which even the authors of scripture cannot understand, creates wonderful transcendental knowledge and therefore must bear impersonal liberation as its fruit. What is the difference between devotional service and impersonalism?

 

 

Text 23

 

     sutradharah: marisha,

 

evam-vratah sva-priya-nama-kirtya

     jatanurago druta-citta uccaih

hasaty atho roditi rauti gayaty

     unmadavan nrityati loka-bahyah

 

     marisa—O gentle soul; evam-vratah—when one thus engages in the vow to chant and dance; sva—own; priya—very dear; nama—holy name; kirtya—by chanting; jata—in this way develops; anuragah—attachment; druta-cittah—very eagerly; uccaih—loudly; hasati—laughs; gayati—chants; unmada-vat—like a madman; nrtyati—dances; loka-bahyah—not caring for outsiders.

 

     Sutradhara:  Gentle one, Shrimad-Bhagavatam (11.2.40) explains:

 

     "When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants just like a madman, not caring for outsiders."*

 

 

Text 24

 

     ity-adina bhagavan-nama-sankirtanadi-rupasya bhakti-yogasya yo 'gasya rati-janaka-bhavah, sa khalu parshada-bhavam bhavam avatishthate.

 

     iti adina—and so forth; bhagavat-nama—of the holy names of the Lord; sankirtana-adi—beginning with the congregational chanting; rupashya—consisting of; bhakti-yogasya—of the process of devotional service; yah—which; agasya—free from sin; rati-janaka—stimulating transcendental attraction; bhavah—ecstatic sentiment; sah—that; khalu—indeed; parsada-bhavam—the attitude of a personal associate of the Lord; bhavam bhavam—such loving ecstasy; avatisthate—evolves into;

 

     Devotional service, which begins with chanting the Lord's holy name, and which makes one free from sin, makes one fall in love with the Supreme Lord. It makes one the Lord's personal associate.

 

 

Text 25

 

tatha ca tair darshaniyavayavaih ity arabhya

 

pashyanti te me rucirany amba santah

     prasanna-vaktraruna-locanani

rupani divyani vara-pradani

     sakam vacam sprihaniyam vadanti

 

     iti tad-rupataiva tesham moksho na tu kaivalyam ata eva ta evam ucire kapila-padah. bhaktih siddher gariyasiti. atah khalu kalau nama nama-sankirtanam eva purushartha-sadhakatatiraskari-puraskari-raty-akhya-bhavasya.

 

     tatha ca—and also; taih—by those; darshaniya—beautiful to behold; avayavaih—limbs of the Deity of the Lord; iti—thus; arabhyaadau—beginning with (these words); pashyanti—see; te—they; rucirani—beautiful; amba—O mother; santah—devotees; prasanna—smiling; vaktra—face; aruna—like the mornign sun; locanani—eyes; rupani—forms; divyani— transcendental; vara-pradani—benevolent; sakam—with Me; vacam— words; sprhaniyam—favorable; vadanti—they speak; iti—thus; tad-rupata—that form; eva—indeed; tesham—of them; moksho=liberation; na—not; tu—indeed; kaivalyam—impersonal liberation; ata eva—therefore; te—they; evam—in this way; ucire—say; kapila-padah—Lord Kapila; bhaktih siddher gariyasi iti—Shrimad-Bhagavatam 3.25.32; atah—then; khalu—indeed; kalau—in Kali-yuga; nama—indeed; nama-sankirtanam—nama-sankirtana; eva—indeed; purushartha-sadhakata—the means of attaining the goal of life; atiraskari—not eclipsing; puraskari—placing before; raty-akhya-bhavasya—love named rati.

 

 

     The Lord says (Shrimad-Bhagavatam 3.25.35-36):

 

     "My devotees always see the smiling face of My form, with eyes like the rising sun. They like to see My various transcendental forms, which are all benevolent, and they also talk favorably with Me. Upon seeing My charming forms, smiling and attractive, and hearing My very pleasing words, the pure devotee almost loses other consciousness. His senses are freed from all other engagements, and he becomes absorbed in devotional service. Thus in spite of his unwillingness, he gets liberation without separate endeavor."*

 

     This is the liberation the devotees attain. They do not attain impersonal liberatiion. Lord Kapila says (Shrimad-Bhagavatam 3.25.32): "When the service spirit is engaged in devotional service to the Personality of Godhead, without any motive, that is far better even than impersonal salvation."*  In Kali-yuga by chanting the Lord's holy name one attains the ecstatic love known as "rati", which eclipses all other goals of life.

 

 

Text 26

 

     pariparshvikah:  bhava, bhavatmakam vacanam idam ativa vismapakam, yato bhagavan-nama muktim eva janayatiti shastram tat anyatha ced ucyate. vastutas tu, narayaneti mriyamana iyaya muktim iti shruyate.

 

     bhava—noble master; bhava-atmakam—realized; vacanam—words; idam—these; ativa—greatly; vismapakam—amazing; yatah—because; bhagavat-nama—the name of the Lord; muktim—liberation; eva—indeed; janayati—gives rise to; iti—thus; shastram—(the version of) scripture; tat anyatha—is otherwise; cet ucyate—it may be said; vastutah—in actuality; tu—however; narayana—O Narayana; iti—thus calling out; mriyaman—while dying; iyaya—he (Ajamila) went; muktim—to liberation; iti—thus; shruyate—is heard (from the Bhagavatam).

 

     Pariparshvika:  Master. your words are surprising. The holy name of the Lord certainly does grant liberation. The scriptures say (Shrimad-Bhagavatam 6.3.10) that by calling out "O Narayana" as one dies, one attains liberation.

 

 

Text 27

 

     sutradharah: (vihasya) mukti-sabdo 'tra parshada-svarupa-parah, yatas tatraiva sadyah svarupam jagrihe bhagavat-parshva-vartinam iti. idam eva shri-krishna-chaitanya-matam anya-matam apastam karoti, anutishthanti caitat sukritinah kritinah. atas tad-avatarena kalir apy ayam kritarthah.

 

     vihasya—laughing; mukti-sabdah—the word "liberation"; atra—here; parsada—of a personal servant of God; svarupa—(attainment of) the identity; parah—signifies; yatah—since; tatra eva—in that same place (in the Sixth Canto of Shrimad-Bhagavatam) sadyah—immediately; svarupam—the eternal form; jagrhe—he (Ajamila) assumed; bhagavat—of the Supreme Lord; parsva—in the associate; vartinam—of those who remain; iti—thus it is said; idam—this; eva—indeed; shri-krishna-chaitanya—of Lord Chaitanya Mahaprabhu; matam—the opinion; anya-matam—any AMother philosophy; apastam karoti—drives away; anutisthanti—carry out in practice; ca—and; etat—this; su-kritinah—who have performed pious activities in the past; kritinah—successful persons; atah—thus; tat—of Him; avatarena—with the incarnation; kalih—the age of quarrel; ayam—this; krita-arthah—has become perfect.

 

     Sutradhara:  (laughing)  Here the word "liberation" means "becoming an associate of the Lord". Scripture says (Shrimad-Bhagavatam 6.2.43):

 

     "Ajamila regained his original spiritual body, which was a body appropriate for an associate of the Lord."

 

     This, the philosophy of Shri Krishna Chaitanya, defeats all other philosophies. The pious and wise agree with Him. His incarnation has made the Kali-yuga auspicious.

 

 

Text 28

 

     pariparshvikah:  katham etat.

 

kalau na rajan jagatam param gurum

     triloka-nathanata-pada-pankajam

prayena martya bhagavantam acyutam

     yakshyanti pashanda-vibhinna-cetasah

 

iti ninda-shravanat.

 

     katham—why; etat—is this; kalau—in Kali; na—not; rajan—O King (Parikshit); jagatam—of all worlds; param—the supreme; gurum—spiritual master; tri-loka—of the three planetary systems; natha—by the controllers; anata—bowed down to; pada-pankajam—whose lotus feet; prayena—hardly; martyah—mortals; bhagavantam—the Supreme Lord; acyutam—Acyuta, the infallible; yakshyanti—do they worship with sacrifice; pasanda—by atheism; vibhinna—divided; cetasah—their mentalities; iti—thus; ninda-sravanat—(my doubt is substantiated) by hearing this expression of condemnation.

 

    Pariparshvika:  How can that be? Scripture (Shrimad-Bhagavatam 12.3.43) says:

 

     "O king, in Kali-yuga most of the people, their hearts broken with offenses, will not worship the infallible Supreme Personality of Godhead, who is the master of all the worlds, and before whose lotus feet the demigods that control the three worlds bow."

 

     In this way the Shruti-shastra refutes your opinion.

 

 

Text 29

 

     sutradharah:  tat tu shri-krishnavataratah purva-purva-kali-param. anyatah.

 

     tat—that; tu—but; shri-krishna—of Lord Krishna; avataratah—than the recent incarnation; purva-purva—various previous; kali—ages of Kali; param—referring to; anyatha—otherwise.

 

     Sutradhara:  That describes previous Kali-yugas, before Shri Krishna Chaitanya descended to this world.

 

 

Text 30

 

kalau janishyamananam

     duhkha-shoka-tamo-nudam

anugrahaya bhaktanam

     supunyam vyatanod yashah

 

     kalau—in this age of Kali; janishyamananam—of the conditioned souls who will take birth in the future; duhkha-soka-tamah-nudam—to minimize their unlimited unhappiness and lamentation, which are caused by ignorance; anugrahaya—just to show mercy; bhaktanam—to the devotees; su-punyam—very pious, transcendental activities; vyatanot—expanded; yasah—His glories or reputation.

 

     Scripture also says (Shrimad-Bhagavatam 9.24.61):

 

     "In this age of Kali, the Lord, out of special mercy to His devotees, will dispel the unhappiness of those born in this fallen age by propagating the hearing and chanting of His own glories."*

 

 

Text 31

 

kalau khalu bhavishyanti

     narayana-parayanah

kritadishu praja rajan

     kalav icchanti sambhavam

 

     kalau—in Kali; khalu—indeed; bhavishyanti—there will be; narayana-parayanah—persons devoted to Narayana, Vishnu; krita—in Satya-yuga, the fist, purest age; adisu—and in the other ages prior to Kali; prajah—creatures; rajan—O King (Nimi); kalau—in Kali-yuga; icchanti—they desire; sambhavam— birth.

     Scripture again says (Shrimad-Bhagavatam 11.5.38):

 

     "O king, in Kali-yuga many people will become devotees of Lord Narayana. The people in Satya-yuga and other yugas yearn for a birth in Kali-yuga."

 

 

Text 32

 

ity-adini bhavi-chaitanyanyavatara-parani vacanani virudhyeran.

 

     iti-adini—and so forth; bhavi—yet to come; chaitanya-avatara—of the incarnation of Caitanay Mahaprabhu; parani—which point to; vacanani—these words; virudhyeran—can they contradicted.

 

     These and other statements describing the appearance of Lord Chaitanya refute your words.

 

 

Text 33

 

     pariparshvikah:  katham etan na badhate kalih.

 

     katham—why; etan—these (devotees); na badhate—does not impede; kalih—Kali.

 

     Pariparshvika:  Why does Kali-yuga not overcome the devotees?

 

 

Text 34

 

     sutradharah:

 

krishna-pakshe 'nu-divasam

     kshayam apnoti yah sada

doshakaro badhatam kim

     sa vai vishnu-padashritan

 

     krishna-pakshe—during the dark fortnight of the month (alternatively, krishna-pakshe can mean "for those on the side of Krishna"); anu-divasam—day by day; kshayam—diminution; apnoti—obtains; yah—which; sada—continually; dosa-akarah—that mine of faults, Kali (this words is also a pun on sudhakara, "reservoir of nectar", a name of the moon); badhatam—can check; kim—how; sah—he; vai—certainly; visnu-pada—of the feet of Vishnu; ashritan—those who have taken shelter.

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     Sutradhara:  The waning moon may decrease day by day, but how is it possible for wicked Kali-yuga to overcome they who have taken shelter of Lord Vishnu's feet?

 

 

Text 35

 

     (nepathye)  kas tvam bho doshakaratvena mam jugushayan sudhakaram upasthapayasi.

 

     nepathye—offstage; kah—who; tvam—are you; bhoh—sir; dosa-akaratvena—as a "mine of faults"; mam—me; jugupsayan—condemning; sudha-akaram—the moon; upasthapayasi—you make reference to.

 

     A Voice From Behind the Scenes:  Who are you to insult me with the word "wicked" and compare me to the moon?

 

 

Text 36

 

     sutradharah:  (nipunam nibhalya)  marisha, yatha-prastavam ayam amarshotkarshotka-hridayo 'dayodayo hy adharmena priya-sakhena samam ita evabhivartate, tad ito 'pasaravah. (iti nishkrantau. iti prastavana.)

 

     nipunam—carefully; nibhalya—looking; marisa—O gentle one; yatha-prastavam—coincidentally upon mentioning him; ayam—this (Kali); amarsa—of indignation; utkarsa—by an excess; ukta— excited; hridayah—whose heart; adaya—mercilessness; udayah— which is swelling up within whom; hi—indeed; adharmena—along with Irreligion, Irreligion personified; priya-sakhena—his intimate friend; samam—together; itah—this way; abhivartate—is coming; tat—therefore; itah—away from here; apasarvah—we should go; iti—thus speaking; nishkrantau—they two exit; prastvana—the Prastavana.

     Sutradhara:  (carefully looking)  Gentle one, as we speak of him, proud-hearted, merciless Kali is coming with his dear friend Irreligion. Let's leave. (They exit.)

(End of Introduction)

 

 

Text 37

 

     (tatah pravishaty adharmenopasyamanah kalih)

     kalih:  sakhe adharma, satyam evaha caranacaryah.

     adharmah:  kim tat.

 

     tatah—then; pravishati—enters; adharmena—by Irreligion; upashyamanah—being attended; kalih—Kali; sakhe—my dear friend; adharma—O Irreligion; satyam—truly; eva—indeed; aha—he has spoken; carana-acaryah—the Drama Master; kim tat—what was that.

 

     (Attended by Irreligion, Kali enters.)

     Kali:  Friend Irreligion, the playright spoke the truth.

     Irreligion:  What was that?

 

 

Text 38

 

     kalih:  ("krishna-pakshe" ity-adina punah pathati)

     adharmah: sakhe yuga-raja, doshakarah iti bhavantam evakshipta-van ayam adhamah. ah papa kushila-kushilava, shrinu re.

 

     krishna-pakshe iti-adina—the verse beginning "krishna-pakshe"; punah—once again; pathati—he recites; sakhe—O friend; yuga-raja—King of the age; dosa-akarah—with the term dosakara; iti—thus; bhavantam—your good self; eva—indeed; akshiptavan—he has insulted; ayam—this; adhamah—lowest of persons; ah—ah; papa—sinful one; ku-sila—of bad character; kusilava—actor; srnu re—just listen.

 

     Kali:  He said: "The waning moon may decrease day by day, but how is it possible for wicked Kali-yuga to overcome they who have taken shelter of Lord Vishnu's feet?"

 

 

Text 39

 

     adharmah:  sakhe yuga-raja doshakara iti bhavantam evakshiptavan ayam adhamah. ah papa-kushila-kushilava shrinu re

 

saucacara-tapah-kshama-sama-damaih sardham vivekadibhih

     samantair api yena dharma-nripatir nirmulam unmulitah

ye drishtyaiva punanti te 'pi sahasaivandhi-kritas tat-priya

     yenaikena maya sa yasya vasha-gah so 'yam kalir nindyate

 

     sakhe—friend; yuga-raja—king of the yuga; doshakarah—wicked; iti—thus; bhavantam—you; eva—cetainly; akshiptavan—tossed; ayam—this; adhamah—wretch; ah—ah!; papa-kushila-kushilava—O wicked sinful person; shrinu—listen; re—Oh!;

sauca—cleanliness; acara—prescribed behaviour; tapah—austerity; kshama—patience, forgiveness; sama—the ability to refrain from thinking about material sense gratification; damaih—and the ability, when thoughts of gratification creep into the mind, to at least avoid acting upon them; sardham—along with all these; viveka-adibhih—plus other good qualities, headed by discrimination; samantaih—totally; api—even; yena—by whom; dharma-nrpatih—King Religion; nirmulam—being uprooted; unmulitah—removed; ye—those who;  drishtya—by their glance; eva—even; punanti—purify; te—they; api—also; sahasa—suddenly; eva—indeed; andhi-kritah—have been blinded (drishti can be taken as either "glance" or "sight"); tat—of him (Dharma); priyah—the most dear;  yena—by whom; ekena—only; maya—by me; sah—that person (me); yasya—of whom; vasa-gah—has come under the control; sah ayam—he; kalih—Kali; nindyate—is ridiculed (by you).

 

     Irreligion:  Friend, king of Kali-yuga, this wretch insulted you by calling you "wicked". O sinful, wretched playright, listen: You have insulted Kali, who uprooted the monarch religion and his soldiers purity, good conduct, austerity, tolerance, equanimity, self-control, discrimination, and other virtues, who blinded religion's friends that purify others with a glance, and who has me as his obedient servant.

 

 

Text 40

 

     tishtha re papa, tishtha tishtha.

yato dharmas tatah krishno

     yatah krishnas tato jayah

dharmabhave kutah krishnah

     pakshe yasya kaleh kshayah

 

     tistha re—just stand; papa—O sinful one; tistha tistha—stand and prepare to fight; yatah—where there is; dharmah—religion; tatah—there is; krishnah—the Supreme Lord Krishna; yatah—where; krishnah—Krishna; tatah—there; jayah—victory; dharma—of religion; abhave—in the absence; kutah—where is there; krishnah—Krishna; pakshe—on the side; yasya-kaleh—of Kali; kshayah—ruination.

 

     Stand! Sinner, stand! Stand! You may say where religion is, there is Krishna, and where Krishna is, there is victory. But when there is no religion, where is Krishna, who alone can destroy Kali?

 

 

Text 41

 

     kalih:  sakhe, nayam akshipyatam. avadharaya, yatah

 

     sakhe—my friend; na—do not; ayam—him (the Sutradhara); akshipyatam—deride; avadharaya—just consider; yatah—whereas.

 

     Kali:  Friend, don't criticize the playright.  Consider this:

 

 

Text 42

 

gatah sa kalo mama sampratam sakhe

     hata-prabhavo 'smi kumarakadatah

mahaushadher ankura-nirgamad iva

     kshata-prabhas takshaka-naga-pungavah

 

     gatah—is past; sah—that; kalah—time; mama—my; smapratam—now; sakhe—my friend; hata-prabhavah—devoid of potency; asmi—I have become; kumarakat—on account of a young boy; atah—thus; maha-audasadheh—of the great medicinal herb; ankura—of its shoot; nirgamat—because its growing up (caused by Lord Dhanvantari); iva—just as; kshatah—ruined; prabhah—his power; takshaka—Takshaka; naga—of serpents; pungavah—the most eminent.

 

     Friend, my time is now passed. A boy has taken my powers away just as a poison-herb destroyed the great serpent Takshaka.

 

 

Text 43

 

     adharmah:  yuga-raja, ko 'sau kumarakah, kim kutsito marakah, kim kah prithivya marakah.

     kalih:  nobhayam no bhayam kartum ishte. kintu.

 

     yuga-raja—O King of the age; kah—who; asau—this; kumarakah—boy; kim—whether; kutsitah—vile; marakah—murderer; kim—or whether; koh prthivyah—of ku, the earth; va—or; marakah—the killer; na—not; ubhayam—either (of these two posobilities); nah—for us; bhayam—fear; kartum—to cause; iste—should they be able; kintu—rather.

 

     Irreligion:  King of the yuga, who is this boy? Is he a wretched muerder? Has he killed the entire earth?

     Kali:  Neither. He is not to be feared.

 

 

     Note: Irreligion interpreted the word "kumaraka" (boy) in the previous text to mean either "wretched murderer" (kutsita+maraka=kumaraka) or "killer of the earth" (ku=earth and maraka=killer). 

 

 

Text 44

 

navadvipe jagannatha-

     namno mishra-purandarat

jatah shacyam kumaro 'yam

     mama karmani krintati

 

     navadvipe—in Shridhama Navadvipa; jaganntha-namnah—by the father named Jagannatha; misra-purandarat—who is also known as Purandara Misra; jatah—born; sacyam—in (the womb of) Sacidevi; kumarah—child; ayam—this; mama—my; karmani—the vitals; krntati—is cutting.

 

     Kali:  Born in Navadvipa as the son of Shaci-devi and Jagannatha Mishra Purandara, this boy has cut my work into pieces.

 

 

Text 45

 

     adharmah:  (vihasya)  hamho yuga-raja,

 

yasyoccair bhuja-danda-candima-maha-martanda-tejo-bhayan

     muko ghuka ivadri-kandara-gatah padaika-shesho vrishah

sa tvam mad-vidha-bhritya-sevita-pado bhudeva-balad ato

     bhitim vindasi hanta ko 'yam atulas cittasya te vibhramah

 

     vihasya—laughing loudly; hamho yuga-raja—O Yugaraja; yasya—of whom; uccaih—upraised; bhuja-danda—of the rodlike arms; candima—fierce; maha—great; martanda—(like) the sun; tejah—from the stregnth; bhayat—out of fear; mukah—silenced; ghukah—an owl; iva—as if; adri—of some mountain; kandara—in a cave; gatah—having gone; pada-eka—only one leg; sesah—remaining; vrsah—the bull (of religion; the four legs of religion are cleanliness, mercy, austerity and truth, of which only the last remains standing in Kali-yuga); sah—he; tvam—yourself (Kali); mat-vidha—such as me; bhrtya—by servants; sevita—attended to; padah—whose feet; bhu-deva—of a brahmana family; balat—because of some child; atah—in this way; bhitim—fear; vindasi—you are experiencing; hanta—alas; kah—what is; ayam—this; atulah—incomparable; cittasya—of the mind; te—your; vibhramah—bewilderment.

 

     Irreligion:  (laughing)  O king of the yuga, out of fear of the splendor of the ferocious sun of your powerful arms, the bull of religion, who has only one leg left, is now silent as an owl hiding in a mountain cave. Your feet are served by many servants like myself. How has your mind become so bewildered that you fear a brahmana boy?

 

 

Text 46

 

     kalih:  sakhe, nayam kevalo bhudeva-balah, api tu bala-deva-devah. tatha hi.

 

     sakhe—my friend; na—is not; ayam—He; kevalah—only; bhu-deva-balah—the child of a brahmana; api tu—but rather also; bala—(appearing as) a child; deva-devah—the Supreme Lord of lords; tatha hi—indeed.

 

    Kali:  Friend, he is not just a brahmana boy. He is a boy that is the master of all the demigods.

 

 

Text 47

 

hari hari hari-bhakti-shiksha-

     sarasa-mana jagad eva nishpunanah

harir iha kanakabja-kanta-kantir

     dvija-bhavane 'vatatara bala-lilah

 

     hari hari—O Lord Hari, Hari; hari-bhakti—of devotional service to the Supreme Lord; siksha—in giving instruction; sa-rasa—spiritually enlivened; manah—His mind; jagat—the universe; nispunanah—purifying; harih—Lord Hari; iha—in this world; kanaka—golden; abja—(like) a lotus; kanta—beautiful; kantih—whose complexion; dvi-ja—of twice-born brahmanas; bhavane—in the home; avatatara—He has advented; bala-lilah—playing the part of a child as His pastime.

 

     Purifying the world and placing in its heart the nectar teachings of devotion to Lord Hari, playing as a boy, and splendid as a golden lotus, Lord Hari has incarnated in a brahmana's home.

 

 

Text 48

 

     tatha ca

 

jayamanah purnimayam

     uparaga-cchalena yah

grahayam asa yugapad

     dharer nama jagaj-janan

 

     tatha ca—furthermore; jayamanah—as He was taking birth; purnimayam—on the evening of the full moon; uparaga-chalena—on the pretext of the lunar eclipse; yah—who; grahayam asa—caused them to take; yugapat—simultaneously; hareh—of the Supreme Lord; nama—the holy name; jagat-janan—all people of the world.

 

     By taking birth during an elipse of the full moon He tricked the people of the world to chant Lord Hari's name at His birth.

 

 

     Note: To counteract the inauspiciousness of the lunar eclipse the people of India chanted Lord Hari's holy name.

 

 

Text 49

 

     adharmah:  ayam api te bhramah. yad idam kaka-taliya-nyayenopapannam anyatha kalpayasi. shrinu bhoh shrinu.

 

     ayam—this; api—then; te—your; bhramah—delusion; yat—which is that; idam—this; kaka-taliya-nyayena—by the logic of "the crow and the palm leaf" (the false deduction that since just at the same time the crow landed on the palm tree, a palm fruit fell upon his head and killed him, therefore the bird's landing on the tree must have been the cause of the fruit's falling. Actually, the connection between the two events is merely coincidential.) upapannam—obtained, perceived; anyatha—otherwise (that the actual fact); kalpayasi—you are imagining; srnu—please listen; bhoh—sir; srnu—please listen.

 

     Irreligion:  You are bewildered. It is like the kaka-taliya-nyaya. It is only a coincidence, although you think it is not. Listen. Oh, listen:

 

 

     Note: The kaka-taliya-nyaya is the example of a crow landing on the branch of a tala tree. The moment the crow lands on the branch a fruit from a higher branch falls and hits him on the head. One may think the bird's landing on the branch caused the fruit to fall, but that is not so. The two actions are not related. It is only a coincidence.

 

 

Text 50

 

maha-prabhavah sumaha-sahayah

     kva yuyam uccais cira-baddha-mulah

kvayam kadambo dvija-vamsha jatas

     tato 'pi bhih ko 'yam aho bhramas te

 

     maha-prabhavah—possessing the greatest influence; su-maha-sahayah—and the very greatest assistants; kva—whereas; yuyam—yourself; uccaih—powerfully; cira—for a long time; baddha-mulah—who are all steadfast; kva ayam—on the other hand, who is this; kadambah—young sprout; dvija-vamsa—in this dynasty of brahmanas; jatah—born; tatah api—nonetheless; bhih—you are afraid; kah ayam—what is this; aho—ah; bhramah—confusion; te—of yours.

 

     You are very powerful. You have many strong helpers. What is this new sprout of a brahmana boy in comparison to You whose roots are so old and firm? How did you become so bewildered to fear this boy?

 

 

Text 51

 

     kalih:  sakhe, yathartham akalaya,

 

svayam-prakashah kila kala-desha-

     vayo-'nvayadau na hi sa-vyapekshah

udyata-matrah khalu bala-suryo

     gadham tamaskandam apakaroti

 

     sakhe—my friend; yatha-artham—properly; akalaya—please consider; svayam-prakasah—persons who are self-manifested; kila—certainly; kala—to the time; desa—place; vayah—advancement in age; anvaya—or family line; adau—and so on; na—do not; hi—indeed; sa-vyapekshah—pay regard; udyata—risen; matrah—even just; khalu—after all; bala-suryah—the newborn sun; gadham—dense; tamaskandam-apakaroti—dispels.

 

     Kali:  Friend, hear the truth. Time, place, age, and family have no meaning to Him. He has come to this world of His own accord. Like a newly rising sun, He removes the blinding darkness.

 

 

Text 52

 

     napy ayam asahayah, yatah khalu svavatarat purvam evayam avani-tale priya-parshada-nivahan avirbhavayam asa. tatha hi.

 

     na—is not; ayam—He; asahayah—without helpers; yatah—since; khalu—indeed; sva-avatarat—than His own descending; purvam—before; eva—even; ayam—He; avani-tale—upon the earth; priya—of dear; parsada—associates; nivahan—multitudes; avirbhavayam asa—He has arranged for the appearance; tatha hi—indeed.

 

     He is not without helpers. Before He Himself came He sent His dear associates to the earth.

 

 

Text 53

 

advaitacarya-varyo bhagavad-anavamam sambhavam dhama sakshan

     nityanandavadhuto maha iha mahitam hanta sankarshanam yah

shrikanta-shripatibhyam api saha vijayi shrila-ramena sardham

     ko 'pi shrivasa-nama dvija-kula-tilako naradiyam hi tejah

 

     advaita—Shri Advaita Prabhu; acarya—of spiritual masters; varyah—the best; bhagavat—of the Supreme Lord; anavamam—most exalted; sambhavam—of Sambhu, the original Siva; dhama—the personal expansion; sakshat—direct; nityananda-avadhutah—the mad mendicant Shri Nityananda Prabhu; mahah—whose glory; iha—throught this world;  mahitam—is celebrated; hanta—ah; sankarsanam—the Supreme Lord Sankarsana; yah—who is; shrikanta-shripatibhyam—the brothers Shrikanta and Shripati; api—also; sardham—together with; kah api—that certain; shrivasa-nama—named Shrivasa; dvija-kula—of the brahmana community; tilakah—the crown ornament; naradiyam—of Shri Narada Muni; hi—indeed; tejah—the empowered incarnation.

 

     Advaita Acarya is the incarnation of Lord Shiva. Nityananda Avadhuta is glorious Lord Sankarshana. Shrivasa, the tilaka mark of the brahmanas, who is accompanied by Shrikanta, Shripati, and Shrirama, is the incarnation of Narada Muni.

 

 

Texts 54 and 55

 

     api ca,

 

acaryaratna-haridasa-murari-ganga-

     dasadayah saha-gadadhara-panditadyah

vidyanidhi-prabhritayo 'pi ca vasudeva-

     caryadayah saha mukunda-mukhas tathanyah

 

api ca,

 

shri-vakreshvara-van nrisimha-sahitah shuklambarenayutah

     shri-damodara-shankarau ca jagadanandam ca mukhyam dadhat

nana-bhava-vilasa-lasya-rasikah premaspadanam gano

     yad-balyavadhi bandhavah sa jagati-tranaya bhumim gatah

 

     api ca—also; acaryatna—Shri Candrasekhara Acarya; haridasa—Haridasa Thakura; murari—Murari Gupta; gangadasa—Gangadasa Pandita; adayah—and other devotees; saha—with; gadadhara-pandita—Gadadhara Pandita; adayah—and his followers; vidyanidhi—Shri Pundarika Vidyanidhi; prabhrtayah—and others;  api ca—and also; vasudeva-acarya—Vasudeva Acarya; adayah—and his disciples; saha—together with; mukunda-mukhah—the devotees headed by Mukunda Datta; tatha anyah—and the others; api ca—and also; shri-vakresvara-van—including Shri Vakresvara; nrsimha-sahitah—and Nrsimha Brahmacari; suklambarena-ayutah—with Sulambara; shri-damodara—Svarupa Damodara Gosvami; sankarau—and Sankara Pandita; ca—also; jagadanandam—Jagadananda Pandita; ca—and; mukhyam—at the head; dadhat—placing; nana-bhava—in various ecstatic attitudes; vilasa—in transcendental enjoyment; lasya—dancing; rasikah—who are expert in appreciating; prema—of pure love of God; aspadanam—of those who are the abodes; ganah—the assembly; yat—whose (Lord Chaitanya's); balya-avadhi—form the very childhood; bandhavah—His friends; sah—that company of devotees; jagati—of all people; tranaya—for the deliverance; bhumim—to the earth; gatah—has come.

 

     Acaryaratna, Haridasa, Murari, Gangadasa, Gadadhara Pandita, Vidyanidhi, Vasudeva, Sarvabhauma Bhattacarya, Mukunda, Vakreshvara, Nrisimha, Shuklambara, Damodara, Shankara, Jagadananda, and many others, reservoirs of love, expert at tasting the nectar dances of many kinds of pastimes, and friends of the Lord since childhood, have come to the earth to save the world.

 

 

Text 56

 

     adharmah:  katham ayam ishvara iti niranayi.

 

     katham-ayam— this person; isvarah—is the Lord; iti—such; niranayi—has been ascertained.

 

     Irreligion:  What is the proof He is God?

 

 

Text 57

 

     kalih:  sakhe, sakala-janantah-karanakarshitvam hi bhagavato 'sadharanam lingam, ananda-mayatvat. ananda-mayo hi jivan anandayitum arhati, yatha pracura-dhanah param api dhaninam karoti. etavattvam hi parameshvaram lingam asya, yad bala eva sakala-jana-citta-camatkara-karakah. tatha hi.

 

     sakhe—my friend; sakala—of all; jana—people; antah-karana—to the minds; akarsitvam—attractiveness; hi—indeed; bhagavatah—of the Supreme Lord; asadharanam—the special; lingam—symptom; ananda-mayatvat—on account of His being blissful by His very nature; ananda-mayah—the all-blissful Supreme Person; hi—certainly; jivan—the minute living entities who are His creatures; anandayitum—to enthuse them with ecstatic spiritual pleasure; arhati—He should be able; yatha—as; pracura—abundantly; dhanah—wealthy man; param—another person; api—also; dhaninam—wealthy; karoti—makes; etavattvam—to this extent; hi—indeed; parama-isvaram—of the supreme controller; lingam—sign; asya—His; yat—that; balah—as a child; eva—even; sakala-jana—of everyone; citta-in the minds; camatkara—of amazement; karakah—is the creator; tatha hi—indeed.

 

     Kali:  Friend, because He is full of bliss, the Supreme Personality of Godhead attracts everyone's heart. That is His extraordinary nature. Supremely blissful, He can make the living entites also blissful, just as a wealthy person can make someone else wealthy also. This boy fills everyone's heart with wonder. That is the sign of the Supreme Personality of Godhead.

 

 

Text 58

 

shiva shiva shishutayam eva gambhirya-dhairya-

     smriti-mati-rati-vidya-madhuri-snigdhatadyah

nikhila-jana-visheshakarshino ye gunas tair

     iha na vidadhatam ke vishnur ity eva buddhim

 

     siva siva—O all-auspicious Lord; sisutayam—in infancy; eva—even; gambhirya—of gravity; dhairya—sobriety; smriti—stregnth of memory; mati—conviction; rati—affectionateness; vidya—learning; madhuri—charm; snigdhata—tenderness; adyah—and so on; nikhila-jana—all persons; visesa—particularly; akarsinah—which attract; ye—which; gunah—qualities; taih—by them; iha—in this world; na vidadhatam—would not decide; ke—who; visnuh- iti—"this is Vishnu"; buddhih—the understanding.

 

     Even in childhood His virtues, beginning with profound thoughtfulness, peacefulness, perfect memory, intelligence, happiness, wisdom, sweetness, and love, attract everyone. With this proof who will not accept that He is Lord Vishnu?

 

 

Text 59

 

     adharmah:  anaikantikam idam, prakrishta eva kashcij jivo bhavatu.

 

     anaikantikam—not necessarily so; idam—this; prakrstah—superior; eva—certainly; kascit—some certain; jivah—living creature; bhavatu—He may be.

 

     Irreligion:  He is not the only one. Some people are extraordinary.

 

 

Text 60

 

     kalih: maivam

 

yad yad vibhutimat sattvam

     shrimad urjitam eva va

tat tad evavagaccha tvam

     mama tejo 'msha-sambhavam

 

ma evam—no; yat yat—whatever; vibhuti—opulences; mat—having; sattvam—existence; shri-mat—beautiful; urjitam-eva—certainly; va—or; tat tat—those; eva—certainly; avagaccha—you must know; tvam—you; mama—My; tejah—splendor; amsa—partly; sambhavam—born of.

 

     Kali:  No. (Krishna says in Bhagavad-gita 10.42:)

 

     "Know that all beautiful, glorious and mighty creations spring from but a spark of My splendor."*

 

 

Text 61

 

     iti bhagavatah samanyoktes tatha-vidhayutayuta-guna-gana-vattaya bhagavattaivasya siddheti vayam eva pramanam yad vayam jivato na bibhimah.

 

     iti—thus; bhagavatah—of the Lord; samanya—general; ukteh—from the statement; tatha-vidha—of the same sort; ayuta-ayuta—absolutely countless; guna-gana—many great qualities; vattaya—by His possessing; bhagavatta—the fact of His being the Supreme Lord; asya—of Him; siddha—is proven; iti—thus; vayam—we; eva—also; pramanam—are evidence; yat—in that; vayam—we; eva—also; vayam—we; jivatah—by any ordinary living entity; na bibhimah—cannot be made fearful.

 

     According to the Lord's own words, the presence of millions of great qualities in others only proves His greatness. We ourselves are proof, for we do not fear any conditioned soul.

 

 

Text 62

 

     adharmah:  yuga-raja, sa kila kritodvaha iti shruyate.

 

     yuga-raja—O Yugaraja; sah—He; kila—indeed; krita-udvahah—has married; iti—thus; shruyate—is heard.

 

     Irreligion:  King of the yuga, I heard He is married.

 

 

Text 63

 

atha kim,

 

avatarati jagatyam ishvare hanta tasyapy

     avatarati hi shaktih kapy asau rupini shrih

anukrita-nara-lilam tam uri-kritya nitva

     katipaya-dinam antardhapayam asa devah

 

     atha kim—and how else; avatarati—when he incarnates; jagatyam—in this world; isvare—the Lord; hanta—ah; tasya—His; api—also; avatarati—she incarnates; hi—certainly; saktih—His personal potency; ka api—that particular one; asau—she; rupini—appearing in a personal form; shrih—the all-opulent goddess of fortune; anukrita—(now) imitating; nara—a human; lilam—such pastimes (of her); tam—her; uri-kritya nitva—taking her to His chest; katipaya—after a few; dinam—days; antardhapayam asa—made her disappear; devah—the Lord.

 

     Kali:  When the Supreme Personality of Godhead descends to the material world, His potency, beautiful goddess Lakshmi also descends. Imitating the pastimes of ordinary men, He accepted Her, stayed with her for some days, and then sent her far from the eyes of this world.

 

 

Text 64

 

     tatha ca tasya manushi-bhavah,

 

devatve deva-rupa sa

     manushatve ca manushi iti.

 

     tatha—thus; ca—also; tasyah—her; manusi-bhavah—assumption of human form; devatve—when He appears as God; deva-rupa—appearing as the consort of the Lord; sa—she; manusatve—when He appears in the guise of a human; ca—and; manusi—as if a human being; iti—thus quoting (from the Vishnu Purana).

 

     She also has a humanlike form. Scripture says:

 

     "When the Supreme Personality of Godhead assumes a demigod form, Goddess Lakshmi assumes a demigod form, and when the Lord assumes a humanlike form, she assumes a humanlike form."

 

 

Text 65

 

     kim ca

 

bhuvo 'msha-rupam aparam ca vishnu-

     priyeti vittam pariniya kantam

vairagya-shiksham prakati-karishyan

     hasyaty athainam sa navam navinah

 

     kim ca—furthermore; bhuvah—of the demigoddess of the earth, Bhudevi; amsa-rupam—who is a partial expansion; aparam—other; ca—and; visnu-priya iti vittam—known as Vishnupriya; pariniya—marrying; kantam—the wife; vairagya—of renunciation; siksham—instruction; prakati-karishyan—exhibiting; hasyati—He will abandon; atha—hence; enam—her; sah—He; navam navinah—the youngest of the young.

 

     He will marry beautiful Vishnupriya, the partial incarnation of Bhu-devi and then, teaching the importance of renunciation, while still young He will leave her.

 

 

Text 66

 

     api ca

asyagrajas tv akrita-dara-parigrahah san

     sankarshanah sa bhagavan bhuvi vishvarupah

sviyam mahah kila purishvaram apayitva

     purvam parivrajita eva tirobabhuva

 

     api ca—and also; asya—His; agra-jah—older brother; tu—but; akrita—hot having performed; dara—of a wife; parigrahah—the taking; san—in such a condition; sankarsanah—Sankarsana; sah—He; bhagavan—the Supreme Lord; bhuvi—on earth; visvarupah—called Visvarupa; sviyam—His own; mahah—potency; kila—indeed; puri-isvaram—unto Shri Isvara Puri (the spiritual master of Chaitanya Mahaprabhu); apayitva—bestowing; purvam—previously (to Lord's Chaitanya's own sannyasa); parivrajita—having left home to wander as a mendicant sannyasi); eva—indeed; tirobubhuva—He disappeared.

 

     His elder brother, Vishvarupa, was Lord Sankarshana descended to this world. Not marrying, Vishvarupa accepted sannyasa, gave His personal powers to Ishvara Puri, and disappeared.

 

 

Text 67

 

     adharmah:  (kshanam vicintya sva-gatam)  aho kashtam iva pratibhati. pratibhatirekenaivaham anyatha-kurvann asmi. kintu.

 

     kshanam—for a moment; vicintya—thinking; sva-gatam—he speaks aside; aho—ah; kastam—a distressful situation iva—as if; pratibhati—is present here; pratibha—of intelligence; atirekena—with a great moment; eva—even; aham—I; anyatha-kurvan—attempting to change his attitude; asmi—I am; kintu—but.

 

     Irreligion:  (Thinking for a moment, he says to himself): This is a great calamity. With great cleverness I should be able to dissuade him, but. . .

 

 

Text 68

 

glapayati hridayam me shramshayaty angam angam

     vidhurayati vidheyam sarvam evendriyanam

smritim ahaha lunite hanta dhairyam dhunite

     na hi mahad-abhidhanad asti me kashtam anyat

 

     glapayati—makes weary; hridayam—the heart; me—my; sramsayati—causes to drop; angam angam—all the limbs of the body; vidhurayati—deprives me of; vidheyam—the proper functioning; sarvam—all; eva—indeed; indriya-nam—of my senses; smritim—memory; ahaha—alas; lunite—cut off; hanta—ah; dhairyam—composure; dhunite—shakes; na—not; hi—certainly; mahat—of great personalities; abhidhanat—except for glorification of the names; asti—is there; me—for me; kastam—(cause for such) distress; anyat—other.

 

 . . .now my heart is withered, my limbs are weary, my senses are in disarray, my memory is broken, and my determination is shaken. For this calamity there is no cause other than the holy name of the Lord.

 

 

Text 69

 

     kalih:  sakhe, anubhutam idanim anubhuyatam anubhuyatam.

 

     sakhe—my friend; anubhutam—(the situation) has been evaluated (by me); idanim—so now; anunbhuyatam anubhuyatam—you should try to explain it according to your understanding.

 

     Kali:  Friend, know, know that I have seen it myself.

 

 

Text 70

 

     adharmah:  sakhe, asty upayo 'payojjhitah kashcid asya parabhavaya, bhavaya casmakam.

     kalih:  sakhe, ko 'sau.

 

     sakhe—friend; asti—there is; upayah—a means; apaya—misfortune; ujjhitah—to free us from; kascit—some; asya—of Him (Lord Chaitanya); parabhavaya—for the defeat; bhavaya—for the well-being; ca—and; asmakam—of us; sakhe—friend; kah—what is; asau—that.

 

     Irreligion:  Friend, there is a way to defeat Him, save us from misfortune, and make us happy.

     Kali:  Friend, what is that?

 

 

Text 71

 

     adharmah:  sakhe,

 

kamadayo ye sad ami amatyas

     tesham ashakyam na hi kincid aste

yesham akhandad bhuja-danda-darpad

     ekatpatram tava vishvam eva

 

     sakhe—friend; kama-adayah—Lust and others (Anger, Greed, Illusion, Intoxication and Envy); ye—who; sat—six; ami—these; amatyah—ministers; tesam—for them; asakyam—impossible; na—not; hi—indeed; kincit—anything; aste—is there; yesam—of whom; akhandat—unbreakable; bhuja-danda—of the mighty arms; darpat—by the audacity; eka-atapatram—under one sovereignty; tava—your; visvam—the universe; eva—even.

 

     Irreligion:  Friend, nothing is impossible for lust and your other generals. The strength of their arms has placed the entire world under your umbrella.

 

 

Text 72

 

     samprati ca te dig-vijayatah sad eva nivrittah santi. ekaike khalu ekaikam disham vijitya nishkantakam eva jagat kritva svaminas tava pada-mulam adhuna dhunanah sandeham samagamishyanti.

 

     samprati—now; ca—and; te—they; dik-vijayatah—having conquered all directions; sat—the six; eva—indeed; nivrittah santi—have returned; eka-eke—each one of them; khalu—indeed; eka-ekam—one each; disam—direction; vijitya—having conquered; niskantakam—secure; eva—indeed; jagat—the world; kritva— making; svaminah—of their master; tava—your; pada-mulam—at the feet; adhuna—now; dhunanah—dispelling; sandeham—your doubts; samagamishyanti—they will assemble.

 

     Now that they have conquered all directions, they have returned. Each having conquered a different direction, they have removed all thorns of opposition to your rule, and now, all doubts shaken away, they will return, O lord, to your feet.

 

 

Text 73

 

     tan evasya parabhavaya sarvan eva yugapan niyojayishyamah. tatha hi tesham parakramam varnayamah.

 

     tan—them; eva—indeed; asya—of him; parabhavaya—for the defeat; sarvan—all; eva—even; yugapat—all at the same time; niyojayishyamah—let us engage them; tatha—thus; hi—indeed; tesam—their; parakramam—valor; varnayamah—let me describe.

 

     Let us use them all at once to defeat Him. I will describe their prowess.

 

 

Text 74

 

yad-dor-darpat svayam upagatah padma-yonih sva-putrim

     atmaramo 'pi ca pashu-patir mohinim dhavati sma

so 'yam kamas tri-bhuvana-jaye yasya vikhyatir uccaih

     strinam kridotava iva pare tatra ke 'mi varakah

 

     yat—of whose (Lust's); doh—of the arms; darpat—by the strengnth; svayam—himself; upagatah—approached; sva—his own; putrim—daughter; atma-aramah—self-satisfied; api—although; ca—and; pasu-patih—the lord of lowly beings, Siva; mohinim—after Mohini (Lord Vishnu's incarnation in the apparent form of a beautiful woman); dhavati sma—he chased; sah ayam—that same; kamah—Lust; tri-bhuvana—all three worlds (earth, heaven and hell); jaye—in conquering; yasya—whose; vikhyatih—renown; uccaih—is great; strinam—of women; krida-otavah—toy cats; iva—as it were; pare—others persons; tatra—in comparison to him; ke ami—what are they; varakah—insignificant men.

 

     The god of lust is famous for conquering the three worlds. By the strength of his arms Brahma approached his own daughter, and Shiva ran after Mohini. What are other, tiny people? They are like the pet kittens of women.

 

 

Text 75

 

     kalih:  sakhe, ajno 'si bhagavattayah,

 

narayanasyesha pura parabhave

     gatah svayam tena parajito 'bhavat

na vai jagan-mohana-mohanam harim

     deham-bhrito mohayitum tam ishate

 

     sakhe—friend; ajnah—ignorant; asi—you are; bhagavattayah—of the status of God; narayanasya—of the Supreme Lord (in His appearance on earth as Nara-Narayana); esah—this (Lust, Cupid); pura—previously; parabhava—for the purpose of defeating Him; gatah—when he had gone; svayam—himself; tena—by Him; parajitah—defeated; abhavat—became; na—not; vai—after all; jagat—of the whole world; mohana—of the bewilderer (Lust); mohanam—the bewilderer; harim—Lord Hari, Vishnu; deham-bhrtah—those trapped in material bodies; mohayitum—to enchant; tam—Him; isate—are they able.

 

     Kali:  Friend, you don't know His power. The god of lust was himself defeated when he tried to conquer Lord Narayana. No conditioned soul has the power to bewilder Lord Hari.

 

 

Text 76

 

     tathapi te mayaiva niyuktah santi, pratijnatam ca taih sati shishutapagame 'smabhir ayam parabhavaniya iti tad apy asambhavyam eva. yatah.

 

     tatha api—nevertheless; te—they; maya—by me; eva—indeed; niyuktah santi—have been thus employed; pratijnatam—(I have been) promised; ca—and; taih—by them; sati—when it has occurred; sisuta—of his childhood; apagame—the passing; asmabhih—by us; ayam—He; parabha-bhavaniyah—will be conquerable; iti—speaking thus (Kali's six agents headed by Kama); tat—that; api—however; asam-bhavyam—not possible; eva—indeed; yatah—because.

 

     I sent my generals to conquer Him, and they promised as sson as His childhood was over they would, but it was not possible.

 

 

Text 77

 

arambha eva vayase 'bhinavasya navyam

     lakshmim iva dyuti-mayim sa vihaya bharyam

sampalayan nija-nidesham atho gayayam

     jatash cakara janakasya pareta-karyam

 

api ca

 

tatraiva daiva-vashatah samupeyivamsam

     nyasindram ishvara-purim urari-cakara

shiksha-gurur gurutaya dasha-varna-vidyam

     asadya madhava-purindra-vasham vashishah

 

     arambhe—at the beginning; eva—indeed; vayase—of His youth; abhinavasya—of the young man; navyam—the newly married bride; lakshmim—Lakshmi, the consort of Vishnu; iva—like; dyuti-mayim—radiant; sah—He; vihaya—leaving; bharyam—His wife; sampalayan—perfectly carrying out; nija-nidesam—His obligations; atho—then; gayayam—to Gaya; yatah—going; cakara— He executed; janakasya—of His father; pareta—for one who has died; karyam—the duties; api ca—furthermore; tatra—there; w; daiva-vashatah—by destiny; samupeyivamsam—attained; nyasindram—the best of sannyasis; ishvara-purimPRIshvara Puri; urari-cakara=accepted; shiksha-gurur—instructing guru; gurutaya—seriously; dasha-varna-vidyam—the ten-syllable mantra; asadya—attaining; madhava-purindra-vasham=under the control of Madhavendra Puri; vashi-ishah—the independent Lord.

 

     In the prime of His youth He left His young wife splendid as goddess Lakshmi and, protecting His own religious teachings, went to Gaya and performed the funeral rites for His father.

     There He accepted as His guru Ishvara Puri, who by fate had come there. Shri Chaitanya, the master of all self-conmtrolled yogis, then accepted the ten-syllable mantra from His guru, who had learned it from Madhavendra Puri.

 

 

Text 78

 

     api ca

 

agatya sa sva-bhavanam priya-sampradayaih

     shrivasa-rama-haridasa-mukhaih paritah

gayan natan abhinayan virudann amandam

     ananda-sindhushu nimajjayati tri-lokim

 

     katham atra kama-varako 'vasaram upaitu.

 

     api ca—further; agatya—returning; sah—He; sva-bhavanam—to His own residence; priya-sampradayaih—by groups of His dear associates; shrivasa—Shrivasa Thakura; rama—Shrirama Pandita, the brother of Shrivasa; haridasa—and Thakura Haridasa; mukhaih—who are headed by; paritah—surrounded; gayan—singing; natan—dancing; abhinayan—acting out dramas; virudan—crying; amandam—vigorously; ananda—of ecstasy; sindhusu—in oceans; nimajjayati—He is drowning; tri-lokim—the three worlds; katham—how; atra—therefore; kama—Lust; varakah—this wretched fellow; avasaram—any opportunity; upaitu—will be able to find.

 

     Then He returned home. Now, in the company of His dear friends headed by Shrivasa, Rama, and Haridasa, by singing, dancing, acting in religious plays, and crying, He plunges the three worlds in oceans of bliss. How can the god of lust even approach Him?

 

 

Text 79

 

  adharmah:  sakhe, maivam vadih.

 

     sakhe—my friend; ma—do not; evam—like that; vadih—speak.

 

     Irreligion:  Friend, don't talk in that way.

 

 

Text 80

 

ugrair ugrais tapobhih sama-dama-niyamair dharana-dhyana-yogair

     yuktas caparameshthyam tri-bhuvana-vibhave charditannavabodhah

kandarpadin amitran api sahajataya durjayan eva jitva

     yena sprishta nipetuh kathaya katham asau kena kopo vijeyah

 

     ugraih ugraih—very fierce; tapobhih—by penances; sama—by restraint of the mind; dama—and of the senses; niyamaih—and by following regulative restrictions; dharana—consisting of concentration of the mind; dhyana—and fixed meditation on the Supreme; yogaih—by such practice of mystic yoga according to the astanga method of Patanjali; yuktah—persons who are so engaged; ca—and; a-paramasthyam—even up to the position of Brahma, the most powerful living entity; tri-bhuvana—of the three worlds; vibhave—all opulences; chardita-anna—as spit out foodstuff; avabodhah—perceiving; kandarpa-adin—Cupid and the others; amitran—enemies; api—even; sahajataya—with ease; durjayan—difficult to defeat; eva—indeed; jitva—defeating; yena—by whom (Anger); sprstah—touched; nipetuh—they fell down; kathaya—tell me; katham—how; asau—he; kopah—Anger; vijeyah—is to be defeated.

 

     They who, by practicing very terrible austerities, following vows, controlling the mind and senses, and meditating in yogic trance, wisely spat out, even in the post of Brahma, the opulences of this world, and easily conquered the unconquerable enemies headed by the god of lust, fell from the slight touch of anger. How will He defeat anger?

 

 

Text 81

 

     kalih:  sakhe, kopo varakas tasya kim karotu. tatha hi, yah khalu vividha-vidharma-narma-sacivayoh sa-prapana-pana-maha-papa-papacyamana-manasayoh sakala-lokopaplava-matra-matrayoh parama-lunthakayoh kayoshcid brahmana-celayoh kucelayoh kukarma-karmathayoh kadaryayoh saudaryayoh kapata-pataha-karayor jagannatha-madhavabhidhanayor anayor ahar-ahar ativa-vardhamana-manasa-malayoh sanugraha-graham atmanaivahuya puratah samanitayoh kilbisha-visha-lobhavadbhyam bhavadbhyam yad yad eno vyaraci, tad akhilam eva me 'vadhana-purvakam dadatam iti gaditayoh katham katham api vismaya-camatkara-karena kshanam sthagitayor anantaram dadaveti nigadatoh karato jalam grihitva sadya eva dedipyamani-kriyamanayo ruditvara-tvaramana-vipula-pulaka-kancukayor ananda-nanda-dikshana-salilayoh krishna krishneti gadgada-gadana-ruddha-kanthayosh cira-samaya-samayamana-mano-nirmalataya cira-samupasanna-bhaktiyoga-yogato gatoddama-kamadi-doshayoh parama-bhagavatanam padavim adhirudhayos tadrishenananda-vikarena pashyatah syatah sandeham sakalan eva janan citrarpitan ivanivaritam evakarshit.

 

     sakhe—my friend; kopah—Anger; varakah—that insingnificant fellow; tasya—to Him (Lord Chaitanya);  kim—what;  karotu—can do; tatha hi—indeed; yah—who (Chaitanya Mahaprabhu); khalu—certainly; vividha—varieties of; vidharma—(consisting of) irreligion; narma—in such sports; sacivayoh—by the two companions (Jagai and Madhai); sa-prapana—in all their different varieties; pana-maha-papa—(on account of) the five cardinal sins (killing of a brahmana, indulging in intoxication, theft, having illicit relations with the wife of one's guru, and associating with anyone who commits one of these four); papacyamana—always being tormented (literally, "bakin"); manasayoh—whose minds; sakala—to all; loka—people; upaplava—disturbance; matra—merely; matrayoh—whose occupation; parama—greatest; lunthakayoh—plunderers; kayoscit—by these two certain persons; brahmana—of high class brahmanas; celayoh—poor examples; kucelayoh—who were raggedly dressed; ku-karma—in doing mischief; karmathayoh—skillful; kadaryayoh—miserly; saudaryayoh—brothers; kapata—of deceit; pataha-karayoh—the drum-beaters; jagannatha-madhava-abhidhanayoh—named Jagannatha and Madhava; anayoh—by those who; ahah ahah—day after day; ativa—excessively; vardhamana—increasing; manasa—of whose minds; malayoh—the contamination; sa-anugraha-graham—being merciful (Lord Chaitanya); atmana—by Himself; eva—indeed; ahuya—being called; puratah—in front of Himself; samanitayoh—who had been brought (Jagai and Madhai); kilbisa—of wicked behavior; visa—the poison; lobha-vadbyam—who are greedy after; bhavadbhyam—by you two; yat yat—whatever; enah—sin; vyaraci—has been performed; tat—that; akhilam—all; eva—even; me—unto Me; avadhana-purvakam—with full sincerity; dadatam—you should give; iti—(Lord Chaitanya) thus speaking; gaditayoh—(by the two brothers) who were saying; katham katham api—"Indeed, how is this?"; kshanam—for a moment; sthagitayoh—unable to express themselves; anantaram—and then; dadava—we give it (to You); iti—thus; nigadatoh—speaking; karatah—upon their hands; jalam—water; grihitva—pouring; sadyah—immediately; eva—even; dedipyamana—radiant; kriyamanayoh—becoming; ruditvara-tvaramana—rapidly; vipula—abundant; pulaka—of hairs standing on end; kancukayoh—(covered with) armor; ananda—of spiritual bliss; nanda—in the happiness; diskana—of initiation; salilayoh—water (their tears); krishna krishna iti—"Krishna, Krishna!"; gadgada—with choking gadana—by the saying; ruddha—blocked; kanthayoh—their throats; cira—after a long; samaya—time; samayamana—occuring; manah—of their minds;  nirmalataya—along with the purification; cira—after a long time only; samupasanna—obtainable (normally); bhakti-yoga—in devotional service to the Supreme Lord; yogatah—by being engaged; gata—gone away; uddama—severe; kama-adi—lust and others; dosayoh—their faults; parama-bhagavatanam—of the topmost devotees; padavim—the position; adhirudhayoh—having risen up to; tadrishena—by such; ananda—of ecstasy; vikarena—transformations; pashyatah—those who were looking on; syatha—who were maintaining within themselves; sandeham—some doubt; sakalan—all; janan—those people; citra-arpitan—amazed; iva—certainly; anivaritam—irresistably; eva—indeed; akarsit—He attracted them.

 

     Kali:  Friend, What can pathetic anger do? To two impious miser brahmana brothers named Jagannatha (Jagai) and Madhava (Madhai), whose hearts burned with the five great sins, who troubled everyone, who stole from others, who beat the drums of lies, and whose hearts became more polluted day by day, He was kind, called for them and when they were brought before Him, said: "You are both poisoned by many sins. Please give Me all the sins You have committed," and as, stunned with wonder, they said: "we give them to You", and poured water from their hands, and as they both became effulgent, trembled, wept with bodily hairs standing erect, became plunged in the waters of bliss, and with throats choked with emotion chanted “Krishna! Krishna!" and as by engaging in eternal devotional service their lust and other vices left them and they now walked on the path of the great devotees, and as everyone that saw this, became filled with bliss, free of all doubts, and motionless as a painted picture, He (Lord Chaitanya) attracted and charmed them all.

 

 

Text 82

 

     tasya khalu sakalagha-laghava-karinah kataksha-pata-matrenaiva para-hridayad api kamadi-sad-vipaksha-paksha-cchido bhagavatah krodha-vashi-karah kim citram.

(nepathye ananda-kolahalah)

 

     tasya—for Him; khalu—certainly; sakala—all; agha—sinful reactions; karinah—who can minimize; kata-aksha—of the sidelong glance; pata—by the falling; matrena eva—merely; para—of other persons; hridayat—from the hearts; api—even; kama-adi—Kama and the others; sat-vipaksha—the six enemies (of the conditioned soul's mind); paksha-cchidah—who disarms (literally, "cuts off their wings"); bhagavatah—for that Lord; krodha—of Anger; vasi-karah—the subjugation; kim—what; citram—wonder; nepathye—offstage; ananda—of joy; kolahalah—an uproar.

 

     With a sidelong glance He lightens all sins and tears apart lust and all other vices in the harts of others. How can He be overcome with anger?

(Behind the scenes is a blissful tumult.)

 

 

Text 83

 

     kalih:  (shrutim abhiniya)  sakhe, shrutam idam. adya khalu shrivasavasantare yad ayam ananda-kutuhala-halahala-ravah shruyate, tenanumitam amita-maha-mahaniyam tasyaiva kim api cetash-camatkara-kari caritam unmilati.

     (punar nepathye ululu-dhvani-sahacaro vividha-vaditra-dhvanih)

 

     shrutim abhiniya—acting out that he hears; sakhe—my friend; shrutam—did you hear; idam—that; adya—today; khalu—indeed; shrivasa—of Shrivasa Thakura; avasa—the residence; antare—within; yat—which; ayam—this; ananda—ecstatic; kutuhala—of the playful commotion; halahala—of the women's yodelong; ravah—the loud cries; shruyate—which you hear; tena—by that; anumitam—is surmised; maha-mahaniyam—very glorious; tasya—of Him (the Lord); eva—certainly; kim api—some; cetah—to the heart; camatkara—amazement; kari—causing; caritam—pastimes; unmilati—is revealing itself; punah—again; nepathye—offstage; ululu—of halooing; dhvani—by sounds; saha-carah—accompanied; vividha—of various; vaditra—musical instruments; dhvanih—the sounding.

 

     Kali:  (listening)  Friend, listen. I hear tumultous sounds of bliss from Shrivasa's house. I can guess these are limitlessly glorious pastimes that fill the heart with wonder.

     (Behind the secenes are sounds of various musical instruments and sounds of "ululu".)

 

 

Text 84

 

     kalih: (nipunam nibhalya)  aye, satyam evanumitam asmadrisha drishyamanam ivaitat.

 

     nipunam—carefully; nibhalya—observing; aye—oh; satyam—correctly; eva—indeed; anumitam—surmised; asmadrisha—by me; drishyamanam—(thus proven by) being seen; iva—certainly; etat—this.

 

     Kali:  (carefully looking) Your guess is true. It's as if I can see it.

 

 

Text 85

 

     pashya, bhusura-surasa-taruni-gana-mukha-mukharita-mangalolulu-dhvani-sahacara-parama-paritosha-samuccaraj-jaya-jaya-nisvananuvadi-vaditra-samuha-nirghosha-pariposha-vishrinkhala-shankha-ghanta-ravair avaiyagryatah shravanavata-ghatamana-sudha-rasasara iva kashcana mahotsava-samayo 'yam unmilati, tad idam avashyam eva nipunam nibhalaniyam. (iti tatha karoti)

 

     pashya—just look; bhu-sura—brahmana; su-rasa—transcendentally enthused; taruni-gana—of the company of young women; mukha—from the mouths; mukharita—resounding; mangala—auspicious; ululu—of cries in imitation of the goddess of the different directions; dhvani—by the sound; saha-cara—accompanied; parama—supreme; paritosa—satisfaction; samuccarat—expressing; jaya-jaya-nisvana—cries of jaya jaya; anuvadi—answering to; vaditra—of instruments; samuha—of a multitude; nirghosa—of this blaring; pariposa—with an abundance; visrnkhala—unrestrained; sankha—of conchshells; ghanta—and bells; ravaih—with the loud playing; avaiyagryatah—because of the peacefulness; sravana—of the ears; avata—within; ghatamana—entering (literally, "ocurring"); sudha—of intoxicating nectar; asarah—a downpour; iva—as it were; kascana—some certain; maha-utsava—of a festival; samayah—the occasion; ayam—this; unmilati—is becoming visible; tat—therefore; idam—this; avasyam—necessarily; nipunam—scrutinizingly; nibhalaniyam—should be observed; iti—thus speaking; tatha—so; karoti—he does.

 

     Look! The blissful calls of the brahmana's young wives, the sounds of "Jaya! Jaya!" the playing of many instruments, and the unrestrained conchshells and bells are a great festival like a flood of nectar. I must get a closer look. (He does that.)

 

 

Text 86

 

     (punas tatraiva)

 

ramarghadiny aram upahara shripate bhavya-navyan

     kumbhan ashtottara-shatam upasadaya tvam javena

shrikanta tvam prati-dishi vadhu-varga-manyash ca dhanya

     bhudeva-strir amara-sarito niram abhyanayantu

 

     punah—again; tatra eva—there (offstage); rama—O Shrirama; argha—the water and various auspicious substances offered in a conchshell in greeting a respected guest; adini—together with the other paraphernalia of worship; aram—quickly; upahara—please get; shripate—O Shripati; bhavya—fine; navyan—new; kumbhan—clay pots; asta-uttara-sata—one hundred and eight; upasadaya—have brought; tvam—you; javena—with all speed; shrikanta—O Shrikanta; tvam—you; prati-disi—in every direction; vadhu—of young women; varga—of the community; manyah—the most respectable members; ca—and;  dhanyah—virtuous; bhu-deva—of the brahmanas; strih—the women; amara-saritah—from the river of the gods, the Ganges; niram—water; abhyanayantu—they should bring fro pouring.

 

     A Voice From Behind the Scenes: Rama, quickly bring the arghya and other things! Shripati, quickly bring 108 excellent new jars! Shrikanta, from every direction have the brahmanis and good women bring water from the Ganges!

 

 

Text 87

 

     kalih:  sakhe, samyag alakshi maya yad ayam shrivasah sahodaran adishati. tatha manye tasyaiva vishvambhara-devasya prakata-ghatamana-nijavesha-vikasvara-parama-prabhavasya mahabhisheka-mahotsava-samarambhah samujjrimbhate.

 

     sakhe—my friend; samyak—directly; alakshi—has been seen; maya—by me; yat—that; ayam—this; shrivasah—Shrivasa Prabhu; saha-udaran—his brothers; adisati—is ordering; tatha—thus; manye—I think; tasya—of Him; vishvambhara-devasya—Lord Vishvambhara; prakata—visibly; ghatamana—manifest at present; nija—of His own; avesa—absorption in ecstatic trance; vikasvara—expansive; parama—supreme; prabhavasya—(of Him who is exhibiting) His potency; maha—full-scale; abhiseka—of the bathing ceremony; maha-utsava—of the festive event; samarambhah—the commencement; samujjrmbhate—is appearing before us.

 

     Kali:  Friend, I see Shrivasa giving duties to his brothers. I think the great abhisheka festival of ecstatic Lord Vishvambharadeva, who is now revealing that He is the Supreme, has begun.

 

 

Text 88

 

     adharmah:  yady ayam svayam sva-yantrita ishvara eva, tada katham adhunika aveshah.

 

     yadi—if; ayam—this Lord; svayam—Himself; sva-yantritah—independent; isvarah—ultimate controller; eva—indeed; tada—then; katham—why; adhunikah—happening at present; avesah—the state of being possessed.

 

     Irreligion:  If He is the independent Supreme Personality of Godhead, then why is He overcome with ecstasy?

 

 

Text 89

 

     kalih:  sakhe, shruyatam,

 

nityo yady apy ahaha balavan ishvarasyesha-bhavah

     svadhinatvat tad api na sa tam sarvadaiva vyanakti

hantadatte kutuka-vashato laukikim eva ceshtam

     lilam ahuh parama-surasam tasya tam eva taj-jnah

 

     sakhe—friend; shruyatam—please listen; nityah—eternal; yadi api—although; ahaha—ah; bala-van—powerful; isvarasya—of the Supreme Lord; sva-adhinatvat—on account of His being independent; tat api—nonetheless; na—does not; sah—He; tam—that (attitude); sarvada—always; eva—indeed; vyannakti—manifests; hanta—aha; adatte—He accepts; kutuka—of curiosity; vasatah—under the sway; laukikim—of this world; eva—even; cestam—activity; lilam—His "pastimes"; ahuh—it is called; parama—supremely; su-rasam—relisable; tasya—His; tam—that; eva—indeed; tat-jnah—those who are knowledgeable in the matter.

 

     Kali:  Friend, listen. Although He is always the Supreme Personality of Godhead, because He is supremely independent He does not always reveal his identity to others. By His own wish He sometimes performs actions that seem material. The wise call these His sweet pastimes.

 

 

Text 90

     (punar nepathyabhimukham alokya)  sakhe, pashya pashya, tat-kalodita-dinakara-kara-nikara-nirbhara-parirabdha-jambu-nada-shikhari-shikhara-marici-vici-nicaya-ruci-manjaribhir ilavrita-varshasyaika-khandam iva bhusura-vara-shrivasa-vasam akhila-jana-locana-gocari-kurvann iva nivahi-bhutananda-mahonmadishnur iva yugapad uditvara-samuddana-vidyud-dama-punja iva bhagavad-geham anupravishya vishala-shalagramadi-paryankam adhiruhya shalagramadikam ekato 'vakshipya samupavishtah sakalair eva sa-sambhrama-bhramanam itas ito dhavadbhih sa-vipula-pulakashrubhir anayadbhih puroddishtani pujopakaranani karananiyata-patavair iva vairi-vadha-rupa-vishaya-vasanavasa-nasha-vishadantarair abhito 'bhitah parivavre.

 

     punah—again; nepathya-abhimukham—toward the backshtage; alokya—looking; sakhe—my friend; pashya pashya—look, look; tat-kala—at just that moment; udita—risen; dina-kara—of the sun; kara—of rays; nikara—by the multitude; nirbhara—abundant; parirabdha—embraced; jambu-nada—of the Jambu River; sikhari—of the mountain (Meru); sikhara—(reflected) from the peak; marici—of sunlight; vici—of waves; nicaya—of groups; ruci—of light; manjaribhih—with clusters (ilumined); ilavrita-varsasya—of Ilavrita-varsa (one of the islands of Jambudvipa); eka-khandam—one section; iva—as if; bhusura—of brahmanas; vara—the residence; akhila-jana—of all people; locana—to the eyes; gocari-kurvan—becoming manifest; iva—as if; nivahi-bhuta—concentrated; ananda—by ecstasy; maha-unmadisnuh—greatly intoxicated; iva—as if; yugapat—simultaneously; uditvara—excessively; samuddama—unrestrained; vidyut—of lightning; dama—of bolts; punjah—a bundle; iva—as if; bhagavat—of the Lord (the Deity); geham—the house (altar); anupravishya—entering; visala—broad; salagrama-adi—of the Salagrama-sila and other Deities; paryankam—the couch; adhiruhya—climbing onto; salagrama-adikam—the Narayana-sila and other Deities; ekatah—to one side; avaksipya—throwing; samupavistah—having taken His seat; sakalaih—by all (of His devotees); eva—indeed; sa-sambhrama-bhramanam—milling about with reverence; itah itah—here and there; dhavadbhih—who were running; sa—who had; vipula—abundant; pulaka—hair standing on end; ashrubhih—and tears; anayadbhih—bringing forth; pura—previously; uddistani—which has been arranged; puja—of worship; upakaranani—the paraphernalia; karana—of the senses; aniyata—unlimited; patavaih—who displey expertise (in utilizing in the Lord's service); iva—indeed; vairi-of one's enemies; vadha—of the killing; rupa—assuming the same form; visaya-vasana—of desires to gratify the senses; nasa—by the destruction; visada—pure; antaraih—whose internal faculties; abhitah abhitah—on all sides; parivavre—He was surrounded.

 

     (Again looking behind the scenes) Friend, look! Look! In Shrivasa Brahmana's home, which has become like Ilavrita-varsha splendid with waves of light from the rising sun on the peak of golden Mount Meru, He (Lord Chaitanya), as a madman overcome with bliss and as the splendor of sudden lightning, enters the Deity-room, ascends the throne of the Shalagrama-shila and other Deities, pushes Them aside, sits down, and is surrounded by all the devotees as they hastily run to and fro expertly bringing articles of worship, shedding tears, the hairs of their bodies erect, and their hearts pure from defeating the enemy that is material desire.

 

 

Text 91

 

     (punar nepathye)

 

kurushva surabhir apas tvam iha rama samshodhita

     mukunda racaya svayam tvam abhisheka-samagrikam

gadadhara vidhatsva bho vasana-malya-bhushadikam

     mayayam abhishekshyate harir ihaiva khatvopari

 

     punah—again; nepathye—a from offstage; kurusva—please produce; surabhih—frangant; apah—water; tvam—you; iha—here; rama—O Shrirama; samsodhita—completely pure; mukunda—O Mukunda; racaya—please assemble; svayam tvam—yourself; abhiseka—for the bathing ceremony; samagrikam—the required articles; gadhara—O Gadadhara; vidhatsva—please procure; bhoh—my dear sir; vasana—the garments; malya—garlands; bhusa-adikam—ornaments and other items; maya—by me; ayam—He (Lord Chaitanya); abhisekshyate—will be ceremoniously bathed; harih—the Supreme Lord Hari; iha—here; eva—even; khatva-upari—upon this couch.

 

     Again a Voice From Behind the Scenes:  Rama, bring pure, fragrant water. Mukunda, arrange the paraphernalia for the bathing ceremony. Gadadhara, bring the clothing, garlands, ornaments and other things.

 

 

Text 92

 

     kalih: (nepathyabhimukham parito 'valokya)  sakhe, pashya pashya.

 

     nepathyabhimukham—facing the backstage; paritah—in the different directions; avalokya—looking around; sakhe—my friend; pashya pashya—look, look.

 

     Kali:  (looking behind the scenes in every direction)  Friend, look! Look!

 

 

Text 93

 

yanty ayanti ca hanta mangala-ghata-vyagragra-hastah striyo

     ya etah paritah purat suradhunim tat-kula-mulat puram

tasam vaci tad-ihitam nayanayor asram tanau vepathur

     dhammille shlathata kapola-phalake romana ity adbhutam

 

     yanti ayanti—they come and go; ca—and; hanta—ah; mangala—auspicious; ghata—waterpots; vyagra-agraha—very hastily; hastah—(carrying in) their hands; striyah—the women; yah—who; etah—these; paritah—around; purat—from the city; sura-dhunim—to the Ganges; tat-kula—of its bank; mulat—from the edge; puram—to the city; tasam—of these women; vaci—in their words; tat-ihitam—that endeavour (the performance of Lord Mahaprabhu's abhiseka); nayanayoh—in their eyes; asram—tears; tanau—in their bodies; vepathuh—trembling; dhammille—in the braided hair upon their heads; slathata—loosening; kapola-phalake—upon their cheekbones; roma-anah—erection of the hair follicles; iti—thus; adbhutam—amazing.

 

     Carrying auspicious jars in their hands, the women come and go. They go from the town to the Ganges and from the Ganges' shore back to the town. In their words are His pastimes, in their eyes tears, on their bodies trembling, on their braids looseness, and on their cheeks hairs erect in ecstasy. This is very wonderful.

 

 

Text 94

 

     adharmah:  sakhe, "dhammille shlathata tad etad akhilam kamasya visphurjitam"  ity eva bhanyatam. yatah.

 

     sakhe—my friend; dhammille—in the hair; slathata—slackness; tat etat—this; akhilam—all; kamasya—os Lust; visphuritam—the obvious manifestation; iti—thus; eva—indeed; bhanyatam—it may be said; yatah—since.

 

     Irreligion:  It is said that loosened braids are a symptom of lust.

 

 

Text 95

 

yatra yatra harini-drisham kramas

     tatra tatra madanasya vikramah

sva-prakarsha-jananim vina camum

     kevalo jayati kim camu-patih

 

     yatra yatra—wherever; harini-drisham—of doe-eyed women; kramah—the passing; tatra tatra—there; madanasya—of Cupid; vikramah—the exhibition of stregnth; sva-prakarsa—his own superiority; jananim—which can effect; vina—without; camum—an army; kevalah—alone; jayati—wins victory; kim—what; camu-patih—commander.

 

     Whenever doe-eyed women walk, there Kamadeva conquers. Can a general conquer alone without a conquering army?

 

 

Text 96

 

     kalih:  napy etat,

 

bhavenopahatam ceto

     dvayesham kshobha-karakam

nirbhavanam punas tesham

     akaro naparadhyati

 

     na api—is not the case; etat—this; bhavena—by material emotions; upahatam—afflicted; cetah—the consciousness; dvayesam—for men and women in pairs; kshobha-karakam—is a source of agitation; nirbhavanam—for those who are free from perverted material setiments; punah—on the other hand; tesam—for them; akarah—the mere image (of feelings which may appear material but are actually symptoms of pure spiritual ecstasy); na-aparadhyati—is not at all offensive.

 

     Kali:  Loosened braids agitate men and women whose hearts are filled with lust, but they do not agitate they who are free of material desire.

 

 

Text 97

 

     (punar nepathye tumula-nirghosha-poshakah purusha-sukta-parayana-surasah kalakalah)

     kalih:  (nivarnya) aho aty-adbhutam.

 

     punah—again; nepathye—from backstage; tumula—tumultuous; nirghosa—an great deal of sound; posakah—which is fostering; purusha-sukta—the Purusa-sukta prayer of the Rg Veda; parayana—created by persons absorbed in chanting; su-rasah—most relisable; kalakalah—a commotion; nivarnya—observing; aho—ah; ati-adbhutam—very wonderful.

 

     (From behind the scenes tumultuous sweet sounds of the purusha-sukta prayers.)

     Kali:  (looking)  Ah! Wonderful!

 

 

Text 98

 

ete brahma-kamandalor iva ghatan nihsyandamanair muhuh

     svar-ganga-jala-nirjharair avirala-klinnat sumeror iva

gaurangasya sharirato nipatatam bhu-mandalocchvasinam

     nihsyandah sumahabhisheka-payasam sashrush catasro dishah

 

     ete—these (trickles of water from Lord Chaitanya's body); brahma—of Lord Brahma; kamadaloh—from the water vessel; iva—as if; ghatat—from that pot; nihsyandamanaih—flowing down; muhuh—repeatedly; svah-ganga—of the celestial Ganges; jala—of the water; nirjharaih—with the cascades; avirala—thick; klinnat—dampened; sumeroh—from Mount Sumeru; iva—as if; gaurangasya—of Lord Gauranga; sariratah—from the body; nipatatam—which are falling; bhu-mandala—upon the surface of the earth; ucchvasinam—swelling up; nihsyandah—the trickling; su-maha—very great; abhiseka-payasam—of the liquids with which He is being bathed; sashruh—have poured out; catasrah disah—in the four directions.

 

     As water continually falling from Brahma's kamandalu, or as the swiftly-flowing heavenly Ganges on always-flooded Mount Sumeru, the abhisheka-water flowing from Lord Gauranga's body floods the four directions of the world.

 

 

Text 99

 

     api ca, abhishiktasya nihsarita-saritarabhisheka-kilalasya lalasyamana-vasana-paridhapana-panana-shobhamanasya manasya-paritosha-visheshenasheshenanuliptasya bhakta-janaih kaishcana kritalankaranasya karana-syandena kair api paridhavita-carana-kamalasya jvalana-dhauta-kaladhauta-kalaya nirajita-rajita-gaura-mahaso mahaso 'suyamana-mahimnah shri-vishvambharasya bhara-syadena premnam sarvair eva pada-padmopakanthe yatha-vaibhavam vaibhavam puraskrityadvaitam dvaitam purayadbhih kanaka-mani-vasanadiny upadhaukyante.

 

     api ca—furthermore; abhisiktasya—of the Lord, who was being bathed; nihsarita—released; saritara—from the towel (used to dry Him); abhiseka—of the bathing ceremony; kilalasya—the nectar (the water used for bathing); lalasyamana—being absorbed with delight; vasana—with the clothing; paridhapana—in dressing Him; panana—during this exchange; sobhamanasya—(of Lord Chaitanya) who was appearing very beautiful; manasya—of the mind; paritosa—with full satisfaction; visena—especial; asesena—completely; anuliptasya—who had been smeared (with oil and fragance); bhakta-janaih—by devotees; kaiscana—certain; krita-alankaranasya—bedecked with ornaments; karana-syadena—with as much speed as their active senses would allow; kaih api—by some of them; paridhavita—being washed; carana-kamalasya—whose lotus feet; jvalana—with fire; dhauta—being refined; kala-dhauta—of gold and silver; kalaya—with particles; nirajita—made to shine; rajita—lustrous; gaura—golden; mahasah—of a flame; mahasah—the brilliance; asuyamana—rivaling; mahimnah—whose splendor; shri-vishvambharasya—of Lord Vishvambhara; bhara-syadena—with great haste; premnam—caused by their love; sarvaih—by all (the devotees); eva—indeed; pada-padma—of His lotus feet; upakanthe—in the proximity; yatha-vaibhavam—each according to his own capability; vaibhavam—the Lord's opulence; puraskritya—giving the first honors; advaitam—to Advaita Acarya; dvaitam—who is like Lord Chaitanya's second self; purayadbhih—who are thus making full display of Lord Chaitanya's opulence); kanaka—gold; mani—gems; vasana-adini—garments and other items; upadhaukyante—are being presented.

 

     Before the lotus feet of Shri Vishvambhara, who is now bathed, His body dried with a towel, splendidly dressed in clean garments, with great happiness anointed and decorated by some devotees, His lotus feet washed, and His fair splendor rivaling the glory of the world, all the devotees, aware that He is both different and not different from everything, overcome with love, and according to their own powers, place gold, jewels, belts, and many valuable offerings.

 

 

Text 100

 

     adharmah:  sakhe, ayam avasarah lobhasya. yatah,

 

dhairya-dhvamshi parinati-sukha-dveshino hri-virodhi

     jetum shakyo bhavati nitaram hanta kenapi lobhah

kshirambhodher mathana-janitam ratna-bhutasya ratnam

     devo vishnuh kim api cakame kaustubham ca shriyam ca

 

     sakhe—my friend; ayam—this; avasarah—the opportunity; lobhasya—for Greed; yatah—because; dhairya—patience; dhvamsi—which spoils; parinata—(even though apparently) perfect; sukha—of happiness; dvesanah—able to be conquered; bhavati—is; nitaram—completely; hanta—ah; kena—by whom; api—indeed; lobhah—Greed; kshira-ambhodheh—of the Milk-ocean; mathana—from churning; janitam—generated; ratna-bhutasya—(of the ocean which is) the source of gems; ratnam—the gem; devah—the Supreme Lord; visnuh—Shri Vishnu; kim api—a certain (gem); cakame—desired to get; kaustubham—the jewel named Kaustubha; ca—and; shriyam—the goddess of fortune (who was also born from the churning of the Ksirabdhi); ca—also.

 

     Irreligion:  Friend, this is greed's opportunity. Greed, which destroys patience, hates happiness, and stops humility, will somehow defeat Him. Even Lord Vishnu becamne greedy for the goddess of fortune and the great Kaustubha gem churned from the milk-ocean.

 

 

Text 101

 

     kalih: nayam tatha. (iti nirbhalya)  pashya pashya, esha khalu,

 

     na—is not; ayam—Him; tatha—like this; iti—thus; nirbhalya—observing; pashya pashya—just see; esah—this (Lord Chaitanya); khalu—after all.

 

     Kali:  It's not like that. (looks)  Look! Look! It is so.

 

 

Text 102

 

na bhashate nekshate ca

     na shrinoti ca kincana

svananda-stimitah kintu

     tejasa param edhate

 

     na bhasate—He does not speak; sa ikshate—does not see; ca—and; na srnoti—does not hear; ca—and; kincana—anything; sva-ananda—by His own ecstasy; stimitah—stunned; kintu—rather; tejasa—in brilliance; param—simply; edhate—is increasing.

 

     He does not speak. He does not see. He does not hear anything. Stunned with bliss, He shines with great splendor.

 

 

Text 103

 

     adharmah:  sakhe iyam api madasyaiva ritih.

 

muki-karoty alam amukam aho anandham

     andhi-karoty avadhiram vadhiri-karoti

yo 'yam bali sumanasam vimali-karoti

     sa shri-mado vada na kasya mahopahatyai

 

     sakhe—friend; iyam—this; api—also; madasya—of a madman; eva—indeed; ritih—the way; muki-karoti—makes dumb; alam—even; amukam—one who is not dumb; aho—ah; anandham—one who is not deaf; vadhiri-karoti— makes deaf; yah—who; ayam—this; bali—powerful; su-manasam—one who is otherwise of good mind; vimani-karoti—deprives of all good sense; shri-mada—the great intoxication; vada—please tell me; na—not; kasya—of whom; maha-upahatyai—is the cause of great harm.

 

     Irreligion:  Friend, these are the actions of a madman. Powerful madness makes the eloquent silent, the sighted blind, the hearing deaf, and the wise foolish. What calamity does it not bring?

 

 

Text 104

 

     tad alam atra cintaya, ekasyavasare sarvesham evavasaro 'numeyah. eka-yoga-nirdishtanam saha va pravrittih, saha va nivrittih ity adi, tena.

 

     tat—therefore; alam—enough; atra—here; cintaya—with worrying; ekasya—of one (of the six enemies of the conditioned soul's mind); avasare—upon the occasion for; sarvesam—of all of them; eva—even; avasarah—the opportunity; anumeyah—may be surmised; eka-yoga—by inference from one and the same set of circumstances; nirdistanam—things whose existence is established; saha—together; va—either; pravrittih—their occurrence; sah—together; va—or; nivrittih—their non-occurrence; iti—by this precept of logic; adi—and so on; tena— thus.

 

     Why worry? If there is one fault, then there may also be all other faults. This is confirmed by the words "eka-yoga-nirdishtanam saha va pravrittih, saha va nivrittih".

 

 

Text 105

anyotkarshasahatvan manasi malinata kraurya-kapatya-kari

     yatrotpadyeta tam hi pradahati sahasa kotaragnir yathagam

yenakrantantaranam khala iti balate vishva-vikshobhikakhya

     so 'yam matsarya-nama tava saciva-varo vartate gudham atra

 

     anya—of someone else; utkarsa—the superiority; asahatvat— because of the inability to tolerate; manasi—within the mind; malinata—filthy condition; kraurya—of cruelty; kapatya—and deceit; kari—which is the cause; yatra—in which (person); utpadyate—this (Envy) arises; tam—that person; hi—indeed; pradahati—(Envy) burns (consumes) him; sahasa—forcibly, suddenly; kotara—inside a hallow trunk; agnih—a fire; agam— (burns) a tree; yena—by whom; akranta—attacked; antaranam—for those whose minds are; khalah iti—(are considered) "heartless"; visva—to the whole world; vikshobhika—he who causes great disturbance; akhya—known as; sah ayam—this same; matsarya— Envy; nama—thus named; tava—your; saciva—of assistants; varah—the best; vartate—is present; gudham—secretly; atra—here.

 

     Your lieutenant envy, who pollutes the heart with an intolerance of others' good fortune, who creates cruelty and deceit, who burns as a fire in a tree hollow, who turns those it defeats into demons, and who upsets the entire world, hides within Him.

 

 

Text 106

 

     (punar nepathye) hanta bho advaita,

 

ashtadashaiva yamah

     kshana iva namabhavan yasya

tasminn ananda-maye

     kim upacaramo vayam kshudrah

 

     punah—again; nepathye—offstage; hanta—ah; bhoh advaita— my dear Advaita Prabhu; astadasa—eighteen; eva—even; yamah— periods of three hours; kshanah—one moment; iva—as if; nama—in fact; abhavan—were; yasya—for whom (Lord Chaitanya); tasmin—for Him; ananda-maye—who is full of spiritual pleasure; kim—what; upacaramah—can possibly do as service; vayam—we; kshudrah— insignificant persons.

 

     Again a Voice From Behind the Scenes:  O! O! Advaita! These 54 hours have passed for Him as a moment. Now that He is in this ecstasy, how can we tiny people continue to serve Him?

 

 

Text 107

 

     tad adhuna sarva eva tatha studhvam, yathayam sahajam api sandram anandam pratanu-kritya bhakta-vatsalyad bahir-vrittim alambate.

     tat—therefore; adhuna—now; sarve—everyone; eva-indeed; tatha—in this way; studhvam—we should pray; yatha—so that; ayam—He; sahajam—natural; api—although; sandram—dense; anandam—His ecstasy (of Godly majesty); pratanu-kritya—lessening; bhakta—for His devotees; vatsalyat—out of affection; bahih—external; vrittim—the activities of the senses; alambate—He may resort to.

 

     Let us all pray that out of kindness to His devotees He will give up His ecstasy and return to external consciousness.

 

 

Text 108

 

     kalih:  shrutam sakhe shrutam. bhakta hi kevalam aisvaryam na sahante, yad evam shrivaso nigadati.

 

     shrutam—did you hear; sakhe—my friend; shrutam—did you hear; bhaktah—the devotees; hi—certainly; kevalam—unadultered (by intimacy); aisvaryam—opulence; na—cannot; sahante—tolerate; yat—since; evam—in this manner; shrivasah—Shrivasa Thakura; nigadati—is speaking.

 

     Kali:  Friend, listen! Listen! The devotees cannot bear His power and opulence. That's what Shrivasa is saying.

 

 

Text 109

 

     adharmah:  shrutam, kintu ebhir evasyantavarti madah prakhyapyate, samanantaram mohash ca. tatha hi,

 

     shrutam—I heard; kintu—but; ebhih—by these (words); eva—simply; asya—within Him; antarvarti—in dwelling; madah—Intoxication; prakhyapyate—is proclaimed; samanantaram—immediately following; mohah—Delusion; ca—and; tatha hi—so indeed.

 

     Irreligion:  I heard. Madness is in their hearts. And delusion.

 

 

Text 110

 

anandah sahajo bhaved yadi tada nasau vihatum kshamas

     tenantar-mada-meduro 'ti-kapatad vishvam trinam manyate

mohash cet sva-janeshu nasya kim aho tesham vaco grihyate

 

     kalih: vatsalyat.

     adharmah:  kshudre moha ititaratra sa janair vatsalyam ity ucyate.

 

     anandah—ecstasy; sahajah—innate; bhavet—it were; yadi—if; tada—then; na—not; asau—He; vihatum—to give it up; kshamah—(would be) able; tena—therefore; antah—within Himself; mada—by the Intoxication; medurah—who is puffed up; ati-kapatat—out of extreme deceit; visvam—the world; trnam—(as if only) a straw; manyate—He thinksh; mohah—Delusion; cet—if; sva-janesu—in His own devotees; na—were not manifest; asya—His; kim—why; aho—ah; tesam—to them; vacah—the words; grhyate—would be acceptable; vatsalyat—out of affection; kshudre—in one Who is unimportant; mohah—Delusion; iti—thus called; itaratra—in one who is otherwise (i.e. a great personally); sah—that; janaih—by people; vatsalyam—affection; iti—thus speaking; ucyate—is called.

 

     If He is really in ecstasy he cannot leave his trance. Madness and pride in His heart, He falsely thinks the world is a blade of straw. If they are not bewildered, why do His followers take his words seriously?

     Kali:  Out of love.

     Irreligion:  Then you say when it is directed to ordinary people it is delusion and whn it is directed to anyone else, to the great souls, it is love.

 

 

Text 111

 

     adharmah:  ajna, jivashrayo 'yam vicarah, kshudrakshudratvasya jiva-gatatvad iti. (punar nepathyabhimukham avalokya) aho katham akasmad eva.

 

     ajna—you fool; jiva—the living entities; asrayah—based; ayam—this; vicarah—reasoning; kshudra-akshudratvasya—of ordinary ideas of "important" and "unimportant"; jiva-gatatvat—because of having relation to the jivas; iti—thus; punah—once more; nepathya-abhimukham—in the direction of backstage; avalokya—looking; aho—oh; katham—how is it; akasmat—suddenly; eva—even.

 

     Kali:  Fool, that is the way conditioned souls think. Because they are conditioned they think one is great and another small. (Again looks behind the scenes)  Oh! What is this?

 

 

Text 112

 

advaita-pramukhah patanti yugapat sarve kshitau dandavat

     shrivasadi-catuh-sahodara-vadhu-muhkyah striyas cakhilah

am jnatam,

 

vyakoshambuja-malike iva kripa-madhvika-nihsyandike

     svanandormi-vinidrite vikacayam asayam isho drishau

 

     advaita-pramukhah—(the devotess) headed by Advaita Prabhu; patanti—they are falling; sarve—all; kshitau—onto the ground; danda-vat—just like rods; shrivasa-adi—Shrivasa and the others (Shrirama, Shripati and Shrinidhi); catuh-sahodara—of the four brothers; vadhu—the wives; mukhyah—headed by them; striyah—the women; ca—also; akhilah—all; ma—ah; jnatam—now I see; vyakosa—fully expanded; ambuja-malike—a pair of lotus flowers; iva—as if; krpa—of His mercy; madhvika—the liquor; nihsvyandike—which are dripping; sva-ananda—of His private ecstasy; urmi—because of the waves; vinidrite—alert; vikacayam asa—has opened; ayam—He; isah—the Lord; drishau—His eyes.

 

     All the devotees headed by Advaita and all the women headed by the wives of Shrivasa and his brothers fall as sticks to the ground. I understand. The Lord has opened His eyes like two blossoming lotuses dripping the honey of His mercy, lotuses that had been closed by the waves of His ecstasy.

 

 

Text 113

 

     (punash ciram nirupya)  aho aty-adbhutam.

 

     punah—again; ciram—for a long while; nirupya—observing; aho—ah; ati—very; adbhutam—amazing.

 

     (Again looks for a long time.)  Very wonderful!

 

 

Text 114

 

mac-citta bhavateti varida-ghata-gambhira-dhira-svaram

     bhashitvanghri-saroruhe bhagavatamisham sirahsv arpite

sasram sotkalikam sa-vepathu sa-shitkaram sa-romodgamam

     sollasam ca sa-kautukam ca yad ami ananda-tandram yayuh

 

     mat-cittah—absorbed in thought of Me; bhavata—just be (always); iti—thus speaking; varida—of clouds; ghata—(like) an assemblage; gambhira—grave; dhira—and sober; svaram—sounds; bhasitva—having spoken; anghri—His feet; saroruhe—which are like lotuses; bhagavata—by the Lord; amisam—of these (devotees); sirahsu—upon the heads; arpite—being placed; sa-asram—with shedding tears; sa-utkalikam—with expressions of longing; sa-vepathu—with trembling; sa-sitkaram—with cries of ecstasy; sa-roma-udgamam—with bodily hairs standing on end; sa-ullasam—with great joy; ca—and; sa-kautukam—with playful mood; ca—and; yat—which; ami—they; ananda—of spiritual pleasure; tandram—lassitude; yayuh—they manifested (literally, "went to").

 

     In a voice deep as thunder saying "Fix your minds on Me", the Lord places His lotus feet on their heads. With tears, anxiety, trembling, coolness, bodily hairs erect, joy, and intense eagerness, they are now overcome with ecstasy.

 

 

Text 115

 

     tat atah param atraivagamishyanti sarve, tad ehi sthanantaram cintayamah.

 

     tat—thus; atah param—henceforth; atra—here; eva—even; agamishyanti—they will be coming; sarve—all; tat—therefore; ehi—come now; sthana-antaram—some other place (to go); cintayamah—we must think of.

 

     Now they are all coming here. Come. I think we should go somewhere else.

 

Text 116

 

     adharmah:  sakhe, mamavasthanam kva cintaniyam.

     kalih:  cintitam asti, shruyatam,

 

     sakhe—friend; mama—for me; avasthanam—place to stay; kva—where; cintaniyam—is to be conceived; cintitam asti—I have already thought that out; shruyatam—just listen.

 

     Irreligion:  Friend, where do you think I should go?

     Kali:  (thinks)  Listen.

 

 

Text 117

 

vidya-shila-tapah-kulashrama-yujo 'py ekanta-dantash ca ye

     nindanty asya vibhosh caritram anagham teshu tvaya sthiyatam

tvat-patni tu mrisha bahirmukha-mukheshv astam tanujash ca te

     dambhah kevala-shushka-karma-nirateshv etena ma khidyatam

 

     vidya—with learning; sila—good character; tapah—austerity; kula—arisocracy; asrama—and adherence to the religious codes of the different orders of life; yujah—(persons) who are endowed; nindanti—they (some such persons) blaspheme; asya—of Him; vibhoh—the Supreme; caritram—the qualities and pastimes; anagham—which are spotless; tesu—among them (such blasphemers); tvaya—you; sthiyatam—may stay; tvat—your; patni—wife; tu—and; mrsa—Deceit; bahih-mukha—of atheistics; mukhesu—within the mouths; astam—she may remain; tanujah—the son; ca—and; te—your; dambhah—Pride; kevala—exclusive; suska—dry; karma—to fruitive work; niratesu—among those who are attached; etena—for these reasons; ma khidyatam—do not be in anxiety.

 

     Kali:  You can stay among they who blaspheme the spotless character of Lord Chaitanya, who has learning, morality, austerity, exalted lineage, and the highest ashrama. Your wife, Lies, can stay among the atheists, and your son, Deception, can stay among the dry impersonalists and the materialists. Don't be unhappy.

 

 

Text 118

 

     adharmah:  yatha rucitam te. (iti nishkrantau.)  (vishkambhakah.)

 

     yatha—however; rucitam—is pleasing; te—to you; iti—thus; nishkrantau—they exit; viskambhakah—the Interlude is to be spoken here.

 

     Irreligion:  As you like. (They both exit. Thus ends the Vishkambhaka.)

 

 

Text 119

 

     (tatah pravishati paryankarudho grihita-divya-vesha-bhushah svananda-supta-prabuddha iva bhagavan vishvambharah parito vibhavash cadvaitadayash ca, dure kirtayanto 'nye bhagavatah)

 

     tatah—then; pravishati—enters; paryanka—on a couch; arudhah—seated; grihita—wearing; divya—resplendent; vesa—clothing; bhusah—and ornaments; sva-ananda—His own private ecstasy; supta—(as if) from sleep; prabuddhah—who has been awakened; iva—as it were; bhagavan vishvambharah—the Supreme Lord Shri Vishvambhara; paritah—surrounded Him; vibhavah—His few most intimate devotees; advaita-adayah—Advaita Acarya and others; ca—and; dure—at a distance; kirtayantah—engaged in congregational chanting; anye—the other; ca—and; bhagavatah—Vaishnava associates of the Lord.

 

     (Carried on a palanquin, dressed in splendid clothing and ornaments, and as if just awakened from the sleep of His ecstasy, Lord Vishvambhara enters. Great souls headed by Advaita surround Him. In the distance other devotees perform kirtana.)

 

 

Text 120

 

     bhagavan: advaita,

 

golokad avatarito 'smi bhavataivaham sudurvaraya

     sva-premamrita-vanyayaiva paraya dainyadinananyaya

 

     advaitah:  (anjalim baddhva)

 

ko 'ham kshudratamas tvayaiva bhagaval-lilavashenatmana

     lokanugraha-sagrahena dharanav atmayam avishkritah

 

     bhagavan—Lord Chaitanya Mahaprabhu; advaita—by dear Advaita; golokat—from Goloka, the topmost planet of the spiritual world; avataritah—made to descend; asmi—I have been; bhavata—by Your good self; eva—only; aham—I; su-durvaraya— which was extremely difficult to avoid submitting to; sva—Your; prema-amrita—of the ecstasy of the love; vanyaya—by the flood; eva—indeed; paraya—supreme; dainya—by Your humbleness; adina— and other saintly qualities; ananyaya—which are unequalled; anjalim baddhva—folding His palms in supplication; kah—who; aham—(am) I; kshudra-tamah—the most insignificant; tvaya eva—by Your own self; bhagavat—of Yourself, the Supreme Personality of Godhead; lila—in the transcendental pastimes; avesena atmana— who is by very nature always absorbed; loka-anugraha—to bestow mercy on conditiones souls of this world; sa-agrahena—who was eager; dharanau—upon the earth; atma ayam—this manifestation of Your own self (as Chaitanya Mahaprabhu); aviskritah—has been exhibited.

 

     Bhagavan:  Advaita, I descended from Goloka because of the flood of nectar that was Your humble request, which I could not refuse.

     Advaita: (folding his hands)  Who am I? I am the most insignificant. You are the Supreme Personality of Godhead, who enjoys transcendental pastimes. Out of kindness to the conditioned souls You have manifested this form.

 

Text 121

 

     katham anyatha,

 

tatha paramahamsanam

     muninam amalatmanam

bhakti-yoga-vidhanartham

     katham pashyema hi striyah

 

     katham—how; anyatha—(if it were) otherwise; tatha—besides that; parama-hamsanam—of the advanced transcendentalists; muninam—of the great philosophers or mental speculators; amala-atmanam—those whose minds are competent to discern between spirit and matter; bhakti-yoga—the science of devotional service; vidhana-artham—for executing; katham—how; pashyema—can observe; hi—certainly; striyah—women.

 

     How can it be otherwise? Queen Kunti explains (Shrimad-Bhagavatam 1.8.20): "You Yourself descend to propagate transcendental science in the hearts of the advanced transcendentalists and mental speculators. Such persons are purified by being able to discriminate between matter and spirit. But how can we unqualified women know you perfectly?"*

 

 

Text 122

 

     iti kunty-ukta-disha tatha-vidhanam nirasataya shushka-hridayanam muninam hridaya-sarasi-karanaya prakatita-jagan-mangala-mangalavatarena svayam-bhagavata vraja-raja-kumarena viracitasu purushartha-sarthaparthi-karana-samartha-shravana-kirtanadishu brahmanandad api camatkara-karinishu gokula-mathura-dvaravati-lilasu.

 

     iti—thus quoting; kunti—by Queen Kunti; ukta—spoken; disa—by this instructive example of prayer; tatha-vidhanam—who are such (as described in this verse); nirasataya—because of their inability to appreciate the sublime attitudes of loving service to God; suska-hridayanam—of those whose hearts are dried out; muninam—of schorlarly authorities; hridaya—their hearts; sa-rasi—spiritually inspired; karanaya—for the purpose of making; prakatita—openly manifested; jagat—for the universe; mangala—of all auspicious things; mangala—bestowing the most auspiciousness; avatarena—by this incarnation (of Lord Shri Krishna); svayam-bhagavata—who is the original Supreme Lord; vraja-raja—of the King of Vrndavana (Maharaja Nanda); kumarena—the young son; viracitasu—executed (His pastimes); purusha-artha—the four ordinary goals of human life; sa-artha—all such concepts of "sucess"; aparthi-karana—to make seen useless; samartha—which are capable; sravana—by being heard; kirtana—chanted; adisu—and remembered in other authorized ways; brahma-ananda—than the joy of liberation in the impersonal Absolute; api—even; camatkara—of amazement; karanisu—which are the causes; gokula—(performed) in Gokula; mathura—Mathura; dvaravati—and Dvaraka; lilasu—in His pastimes.

 

     Here Queen Kunti explains that in order to make sweet the dried and shrivelled hearts of the impersonalists sages, Vraja's prince, the Supreme Personality of Godhead, whose appearance brings auspiciousness to the world, manifested His Gokula, Mathura and Dvaraka pastimes, which are more wonderful than the blkiss of impersonal Brahman, and the hearing and chanting of which eclipses the value of materialistic goals of life.

 

 

Text 123

 

bhagavaty uttama-shloke

     bhavatibhir anuttama

bhaktih pravartita dishtya

     muninam api durlabha

 

     bhagavati—unto the Supreme Lord; uttama-sloke—who is glorified in excellent verses; bhavatibhih—by your good selves; anuttama—unsurpassed; bhaktih—devotion; pravartita—has been engaged in; distya—by your good fortune; muninam—for great sages; api—even; durlabha—hard to achieve.

 

     Uddhava said to the gopis (Shrimad-Bhagavatam 10. 47.25): Among all the living entities who have accepted the human form of life, the gopis are superexcellently successful in their mission. Their thought is thoroughly absorbed in the lotus feet of Krishna. Great sages and saintly persons are also trying to be absorbed in meditation upon the lotus feet of Krishna, who is Mukunda Himself, the giver of liberation, but the gopis, having lovingly accepted the Lord, are automatically accustomed to this habit. They do not depend on any yoga practice."*

 

 

Text 124

 

     ity uddhavokta-disha sakala-rasa-paravara-para-varti-golokady-apara-namani shri-vrindavana-dhamani nikama-niratishyananda-bhumani murtimad-ananda-shaktibhih santata-santanyamana-manasa-raga-para-bhaga-bhagadheyabhir abhira-bhirubhih pravartitam tadrisham eva prema-tattvam tadanim tatraiva sthitam samprati sampratipadyamana-tad-asvada-svadara-grihita-samucita-vigrahasya tava saubhagavato bhagavato niravadhi tad eva madhuratara-rasa-rahasya-piyusha-jusham ahita-gandusham acamato 'nguli-vivara-vilagita iva tat-kanah kva namasmabhir apy acamyante.

 

     iti—thus quoting; uddhava—by Shri Uddhava; ukta—spoken; disa—by the example; sakala—of all; rasa—various ecstatic sentiments of personal relationships with the Supreme Lord; para-avara—of that expansive ocean; para—on the far shore; vartini—which is situated; goloka-adi—Goloka and so on; apara-namani—known by countless names; shri-vrndavana-dhamani—in the Lord's abode Vrndavana; nikama—of (the fulfillment of) desires; niratisaya—the topmost; bhumani—land; murti-mat—personified; ananda—of spiritual pleasure; saktibhih—by the potencies (the cowherd girls of Vrndavana); santata—constantly; santanyamana—being exhibited; manasa—of the minds; raga—of longing; para-bhagam—the corrolary sentiments (anuraga); bhagadheyabhih—who are endowed with; abhira—of the cowherd community; bhirubhih—by the modest women; pravartitam—established; tadrisham—such; eva—even; prema—of unnalloyed love of God; tattvam—the fact; tadanim—at that time (during the appearance of Lord Krishna five thousand years ago); tatra—there (at Vrndavana); eva—indeed; sthitam—present (that prema); samprati—and now; sampratipadyamana—being assumed (by the Lord); tat—of that prema; asvada—the tasting; su-adara—in high regard; grihita—for holding; samucita—whihc is suitable; vigrahasya—of that body; tava—of yours (Lord Chaitanya); saubhagavatah—of the supremely opulent; bhagavatah—Supreme Lord; niravadhi—incenssantly; tat eva—that same; madhura-tara—most sweet; rasa—of transcendental dealings; rahasya—of the mystery; piyusa—of the intoxicating beverage; yusam—like a soup; ahita—held; gandusam—in Your cupped hands; acamatah—of You who are sipping; anguli—of the fingers; vivara—in the spaces inbetween;  vilagitah—which have dripped; iva—as it were; tat—of that nectar; kanah—some drops; kva—whereas; nama—indeed; asmabhih—by us; api—only; acamyante—are being sipped.

 

     How will we sip the drops that fall between Your fingers as You, the wonderful Supreme Personality of Godhead in a form meant to taste nectar, now sip with cupped hands the secret, sweet nectar of love the gopis, Your supremely fortunate personified pleasure potencies, their hearts filled with eternal ever-increasing attachment for You, felt in Vrindavana-dhama, the land of limitless transcendental bliss situated on the far shore of the nectar ocean of all rasa and known by many names beginning with the name Gokula?

 

 

Text 125

 

     bhagavan:

 

shrivasa smarasi viniryatas tavasun

     arautsam yad iha capeta-patavena

 

     shrivasah:  (smritim abhiniya)

 

am vedmi prabhu-vara mocito 'smi mrityoh

     kenapi prasabham iti smritir mamaste

 

     shrivasa—my dear Shrivasa; smarasi—do you remember; viniryatah—when passing out; vasun—your life airs; arautam—I checked them; yat—that (I did this); iha—in this life (of yours); capeta—with a slap of my hand; patavena—expert; smritim—the act of remembering; abhiniya—acting out; am—ah, yes; vedmi—I remember now; prabhu—of masters; vara—O best; mocitah-asmi—I was saved; mrityoh—from death; kena api—by someone; prasabham—unexpectedly; iti—thus; smritih—the memory; mama—my; aste—there is.

 

     Bhagavan:  Shrivasa, do you remember how with My hand I once forcibly stopped your life breath from leaving your body?

     Shrivasa: (remembers)  Yes. I remember, O Lord, how You saved me from death.

 

 

Text 126

 

     (sarve vismayam natayanti)

     bhagavan: shrivasa, amulam kathaya, sarve shrinvantu.

 

     sarve—everyone; vismayam—surprise; natayanti—they display; shrivasa—Shrivasa; amulam—completely; kathaya—please describe this; sarve—all of you; srnvantu—should listen.

 

     (Everyone is filled with wonder.)

     Bhagavan:  Tell everything from the beginning. Everyone hear.

 

 

Text 127

 

     shrivasah:  bhagavata avirbhavat purvam ashaishavam ashodasha-varsham ayam jantur ati-danturataya dvija-gurv-adishu mantumattaya  mattaya mano-vritty avrittyagacchad-ashanti-dashantima-kashtha-kashthayamana-hridayo 'dayo vritha-kalaha-lahari-kukathadibhir mada-medura-duravasthita-dhih svapne 'pi na shruta-kirtita-bhagavad-gunah kadacid acita-purva-sukrita-sukrita-vashan nidra-vidravitayam samjnayam kenapi karunatmana svapne samupadishta iva jato 'smi.

 

     bhagavatah—of the Lord (Chaitanya Mahaprabhu); avirbhavat— to the apperance; purvam—previously; a-saisavam—from very infancy; a-sodasa-varsam—up to the age of sixteen; ayam—this; jantuh—creature (refering to himself); ati—excessive; danturataya—because of harhness; dvija—to the brahmanas; guru— my spiritual master; adisu—and others; mantu-mattaya—because of being offensive; manah-vritti—of my mental activities; avrittya— because of the course; agacchat—having come to; asanti—of lack of any peace; dasa—the condition; antima—the most extreme; kastha—stage; kasthayamana—thus turning to wood; hridayah—my heart; adayah—devoid of mercy; vritha—useless; kalaha—of arguments; lahari—by the waves; ku-katha—by misguided conversations; adibhih—and so on; mada—with false pride; medura—puffed-up; duravasthita—unfortunately situated; dhih—my intelligence; svapne—in sleep; api—even; na—never; shruta— having heard; kritita—or chanted; bhagavat-gunah—the transcendental qualities of the Lord; kadacit—but on one occasion; acita—accumulated; purva—in the past; su-krita— performed auspiciously; su-krita—of some activities; vasat—as the reaction; nidra—by sleep; vidravatayam—which has been overcome; samjnayam—within my consciousness; kena api—by someone; karuna-atmana—merciful; svapne—in my dreams; samupadistah—addressed; iva—as it were; jatah asmi—I was.

     Shrivasa:  Before the Lord came, from childhood up to sixteen years, this person, wild, merciless, offensive to guru and brahmanas, his restless heart hard as wood, and his proud mind splashed by the waves of contentious useless theories, even in dream never heard or chanted the Lord's glories. Then, because of some unknown previous pious act, a kind-hearted person said to me in a dream:

 

 

Text 128

 

     yathaare brahmana-bruva, bruvantu ke tvam upadesha-vacam va canala-hridaya, tathapi brumahe varsham ekam te 'tah param paramayur atah param vrithayuh-kshepam ma karshir iti.

 

     yatha—as follows; are—O you; brahmana-bruva—who are a brahmana in name only; bruvantu—is able to speak; ke—who; tvam—to you; upadesa—of good advice; vacam—words; va—even; canala-hridaya—O you whose heart is so unsteady; tatha api— nevertheless; brumahe—I am telling you; varsam—a year; ekam— (only) one; te—for you;  atah param—further; parama-ayuh—the limit of your lifespan; atah param—henceforth; vritha—in vain; ayuh—your alloted time to live; kshepam ma karsih—please do no waste; iti—speaking thus.

 

     "O brahmana in name only, O restless-hearted one, who can give you advice? Still, I tell you: You have only one year of life ahead. Don't throw it away."

 

 

Text 129

 

     vibhatayam vibhavaryam varyam tam upadesha-vacam anusmarann alpayushkataya vimanasko viratakhila-capalas tad-dinam uposhitah poshitas tenaivopadeshapadeshamritena purusha-nihshreyasam kim iti nirnetum vidhivan naradiya-purana-padyam idam upalabdhavan asmi. yatha,

 

     vibhatayam—at dawn; vibhavaryam—(which I has received) during the night; varyam—excellent; tam—that; upadesa-vacam—warning; anusmaran—remembering; alpa-ayuskataya—on account of my short time to live; vimanaskah—disheartened; virata—becoming detached; akhila—from all; capalah—of my nonsense; tat-dinam—on that day; upositah—fasting; positah—inspired; tena—by that; eva—indeed; upadesa—of the instruction; apadesa—by the indication; amritena—(which was actually) nectar; which would lead to immortality for me; purusham—for a human being; nihsreyasam—the highest good; iti—thus; nirnetum—(being inspired)  to ascertain; vidhi-vat—according to the prescription of bona fide authorities; naradiya-purana—of the Brhan-naradiya-Purana; padyam—the verse; idam—this; upalabdhavan asmi—I encountered; yatha—as follows.

 

     Awakening at dawn, remembering the good advice, unhappy at heart that my life would be so short, giving up all my misdeeds, fasting on that day, encouraged by the nectar of that advice, and determined to understand what is the best goal of life, in the Narada Purana I found this verse:

 

 

Text 130

 

harer nama harer nama

     harer namaiva kevalam

kalau nasty eva nasty eva

     nasty eva gatir anyatha

iti.

 

     hareh nama—the holy name of the Lord Hari; hareh nama—the holy name of the Lord Hari; hareh nama—the holy name of the Lord; eva—certainly; kevalam—only; kalau—in this age of Kali; na asti—there is not; eva—certainly; na asti—there is not; eva—certainly; na asti—there is not; eva—certainly; gatih—means; anyatha—other; iti—thus quoting.

 

     "In this age of quarrel and hypocrisy the only means of delivarance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way."*

 

 

Text 131

 

     tad anu danuja-damanopadesham iva tan manvano 'nvanodita-sakala-karma hari-nama-matra-sharanah sharanam api vismritavan asmi.

 

     tat anu—after that; danuja-damana—of Lord Krishna, the subduer of the demoniac sons of Danu; upadesam—the direct instruction; iva—as if; tat—that verse; manvanah—considering; anvanodita—having completely rejected; sakala—all; karma—my fruitive engagements; hari-nama—the holy name of the Lord; matra—only; saranah—shelter; saranam—the mundane shelter of home and society; api—indeed; vismritavan asmi—I forgot about.

 

     Considering this a message from Lord Krishna, the crusher of demons, I gave up all materialism and, forgetting even my own home, took shelter of Lord Hari's name alone.

 

 

Text 132

 

     sarvair evopahasyamano 'pi prashanta-mana manag api nanya-vrittis tad eva mrityu-dinam anusandadhano dadhano hridi vishadam masan ganayann uparate varshe pratyupasanne ca mrityu-divase 'vasheshayur aham shri-bhagavatadhyapana-kartur devananda-panditasyalayam tac-chushrushayagatah.

 

     sarvaih—by everyone; eva—even; upahasyamanah—being laughed at; api—although; prasanta—indifferent; manah—my mind; manak api—even a little; na—not; anya—any other; vrittih—business; tat eva—that very; mrityu—of my death; dinam—the day; anusandadhanah—awaiting; dadhanah—assuming; hridi—within my heart; visadam—despair; masan—the months; ganayan—counting; uparate—when it was finished; varse—the year; pratypasanne—having approached;  ca—and; mrityu-divase—the very day of my death; avasesa—what little remaining; ayuh—span of life; aham—I; shri-bhagavata—of Shrimad-Bhagavatam; adhyapana-kartuh—of the professional reciter; devananda-panditasya—Shri Devananda Pandita; alayam—to the home; tat—that (Bhagavatam); sushrusaya—with the desire to hear; agatah—I went.

 

     Peaceful at heart although everyone laughed at me, not doing anything else (but only chanting Lord Hari's name), waiting with sadness in my heart for the day of my death, and counting the months, when the year was over and the day of my death had come, with a desire to hear from him, I went the home of Devananda Pandita, a teacher of Shrimad-Bhagavatam.

 

 

Text 133

 

     prahrada-carita-shravana-kale tam eva samayam asadya sadyamana-jnano mrityu-vasham gatah, patito 'smi tad-bhavanalindato 'ngana-talam, tad anu kenapi mrityu-mukhan mocitam citam ca punar ayushetyatmanam manyamano vivasha iva punar utthitavan asmi. tasminn eva samaye sarva eva mam utthapya griham aninyuh.

 

     prahrada—of Prahlada Maharaja; carita—the story; sravana— hearing; kale—at the time of; tam eva—that very; samayam— moment; asadya—reaching; sadyamana—becoming debilitated; jnanah—my awareness; mrityu-vasam—under the grips of death; gatah—become; patitah asmi—I fell; tat-bhavana—of that residence; alindatah—from the balcony; angana—of the courtyard; talam—onto the ground; tat anu—then; kena api—by some person; mrityu-mukhat—from the jaws of death; mocitam—saved; citam— endowed; ca—and; punah—once more; ayusa—with life; iti—thus; atmanam manyamanah—considering myself; vivasah—with no control over myself; iva—as it were; punah—again; utthitavan asmi— stood up; tasmin—at that; samaye—time; sarve—everyone; eva— indeed; mam—me; utthapya—rasing up; grham—to my home; aninyuh—they led me.

 

     While listening to the story of Prahlada Maharaja, the moment arrived. I became unconscious and, under the spell of death, I fell from a balcony to the courtyard below. Then someone rescued me from the mouth of death. Understanding that I was still alive, I was overcome. Again I stood. Helping me stand, everyone brought me to my home.

 

 

Text 134

 

     bhagavan: nisham samaya sa maya svapno darshitah pragata-jivito 'vito 'pi punar-jivita-danena.

     (sarve vismayam natayanti)

 

     nisam—of night; samaya—in the midst; sah—that; maya—by Me; svapnah—the dream; darshitah—was shown; pragata-jivitah—(you) who life was virtually gone; avitah—was protected (by Me); api—also; punah-jivita—of new life; danena—with the gift; sarve—all; vismayam—surprise; natayanti—exhibit the symptoms of.

 

     bhagavan:  It was I that appeared to you in a dream. It was I that gave back your life when it was ended.

     (Everyone is filled with wonder.)

 

 

Text 135

 

     bhagavan:

 

sparsha-maneh sparsha-vashat

     kanaki-bhavam prayatam iva lauham

tava tu tad eva shariram

     narada-shakti-praveshato 'nyad iva

 

     sparsa-manah—of the magic cintamani, "touchstone"; sparsa-vasat—by the touch; kanaki-bhavam—as gold; prayatam—become; lauham—iron; tava—your; tu—likewise; tat eva—that same; sariram—body; narada—of Shrila Narada Muni; sakti—by the potency; pravesatah—entered; anyat—another (body); iva—as if.

 

     As iron becomes gold by a sparshamani jewel's touch, so your body became like another body by Narada-shakti's entrance.

 

 

Text 136

 

     advaitah:  evam tat, anyatha na mritah punar jivati. kintu bhagavan, sarva evaite tava sahaja-svabhava-bhava-sahacaras tathapi mad-bhajanena janena sharirantaram iva labhyata iti shikshaya 'kshayanandena bhagavatedam adhyavasitam. vastutah stuta-mahimayam tava bhakti-shri-vasah shrivasah.

     bhagavan:  advaita, satyam etat.

 

     evam—so; etat—it is; anyatha—otherwise; na—not; mritah—a dead person; punah—again; jivati—could live; kintu—but; bhagavan—O Lord; sarve—all; eva—even; ete—these; tava—Your; sahaja-svabhava—automatically by their very natures; bhava—in your ecstatic moods; sahacarah—they render valuable assistance; tatha api—nonetheless; mad-bhajanena—by worship of Me (Lord Krishna is being quoted); janena—by a person; sarira-antaram— another body; iva—as it were; labhyata—is obtained; iti—thus quoting; sikshaya—with that instruction; akshaya-anandena—whose enjoyment of bliss never diminishes; bhagavata—by the Supreme Lord; idam—this; adhyavasitam—has been ascertained; vastutah— in truth; stuta-mahima—most praiseworthy; ayam—this person; tava—Your; bhakti-shri—of the devotional service personified as a goddess of fortune;  vasah—who is the place of residence; shrivasah—Shrivasa Thakura; advaita—My dear Advaita; satyam— true; etat—this is.

 

     Advaita:  It is so. Otherwise a dead man cannot live again. Lord, everyone here loves You and is Your servant. This proves the eternally blissful Lord's teaching: "A person who worships Me attains a new body." Shrivasa is glorious. He is the home (vasa) of the glory (shri) of love for You.

     Bhagavan:  Advaita, that is the truth.

 

 

Text 137

 

     advaitah:  bhagavan, murari-mukundadayo 'py ete tava dasya-bhava-bhava-dataro dataro nayananandasya.

     bhagavan:  advaita, antar anayor anayo mahan asti.

(ubhau sashankam vepate patena kulishasyeva)

 

 

 

 

 

     bhagavan—My Lord; murari—Shri Murari Gupta; mukunda—Mukunda Datta; adayah—and the others; api—also; ete—these; tava—toward You; dasya-bhava—the attitude of servitude; bhava—of that ecstasy of love of God; datarah—(they are) the bestowers; datarah—(and also) the bestowers; nayana—for the eyes; anandasya—of pleasure; advaita—Advaita; antah—within; anayoh—those who (Murari and Mukunda); anayah—some improper mentality; mahan—great; asti—there is; ubhau—the two, Murari and Mukunda; sa-asankam—with fear; vepate—shake; patena—with the striking; kulisasya—of a thunderbolt; iva—as if.

 

     Advaita:  Lord, Murari, Mukunda, and these other devotees transform others into Your loving servants. The give pleasure to the eyes.

     Bhagavan:  Advaita, there is a great fault in both of them.

     (They both tremble in fear as if struck by a thunderbolt.)

 

 

Text 138

 

     advaitah:  deva, ko 'sau.

     bhagavan:  murarer manasi na sidhyati bhakti-raso rasona-daurgandhyam iva visari-katavam adhyatma-bhavanavanagraha-grahilatvam evasti, yat ayam adyapy anukshana-kshana eva vashishtha-vishaye.

 

     deva—My Lord; kah—what; asau—is that; murareh—of Murari; manasi—in the mind; na sidhyati—is not manifested; bhakti-rasah—the taste of pure loving service to the Supreme Lord; rasona—of an onion; dauragandhyam—the foul odor; iva—which is like; visari—being exuded; katavam—pungency; adhyatma-bhavana—of the atheistic, impersonal Adhyatma philosophy; avana—in maintaining interest; agraha—by overeagerness; grahilatvam—being possesed; eva—indeed; asti—there is; yat—since; ayam—this (Murari); adya api—even now; anu kshana—at every moment; kshanah—his spare time; eva—indeed; vasistha—of the Yoga-vasistha unauthorized version of the Ramayana; visaya—(is spent) in the topics.

 

     Advaita:  Lord, what is it?

     Bhagavan:  The nectar of devotional service is not perfectly situated in Murari's heart. His heart is filled with the bitter adhyatma-yoga philosophy, putrid as onions. Even today he spend a long time studying the Vashishtha Yoga-shastra.

 

 

Text 139

 

     advaitah:  kim aparaddham adhyatma-yogena.

     bhagavan:  tvaya katham idam ucyate.

 

     kim—what; aparaddham—offence is committed; adhyatma-yogena—by this adhyatma-yoga philosophy; tvaya—by You; katham—why; idam—this (question); ucyate—is stated.

 

     Advaita:  What is the fault in adhyatma-yoga?

     Bhagavan:  How can You speak these words?

 

 

Text 140

 

yasya bhaktir bhagavati

     harau nihshreyaseshvare

vikridato 'mritambhodhau

     kim kshudraih khatakodakaih

 

     yasya—of whom; bhaktih—devotional service; bhagavati—to the Supreme Personality of Godhead; harau—Lord Hari; nihsreyasa-isvara—the controller of the supreme perfection of life, or supreme liberation; vikridatah—swimming or playing; amrita-ambhodhau—in the ocean of nectar; kim—what is the use; kshudraih—with small; khataka-udakaih—ditches of water.

 

     "A person fixed in the devotional service of the Supreme Lord, Hari, the Lord of the highest auspiciousness, swims in the ocean of nectar. For him what is the use of the water in small ditches?"*

 

 

     Note:  This verse is quoted from Shrimad-Bhagavatam (6.12.22).

 

 

Text 141

 

     advaitah:  mukundena kim aparaddham.

     bhagavan:  anena nirucyate rucyate hi bhagavatash catur-bhuja-rupa eva, tad evopasyam.

 

     mukundena—by Mukunda; kim—what; aparaddham—offense has been committed; anena—by him; nirucyate—is declared; is most pleasing; hi—certainly; bhagavatah—of the catuh-bhuja-rupah—-the four handed form; eva—indeed; tat—that; eva—indeed; upashyam—is to be worshiped.

     Advaita:  What is Mukunda's offense?

     Bhagavan:  As he himself admits, he is attracted to the Lord's four-armed form. That is his object of worship.

 

 

Text 142

 

     advaitah:  kim idam matam amatam aho.

     bhagavan:  aicchikam hi bhagavatash catur-bhujatvam, svabhavikam hi dvi bhujatvam eva. tatha hi, "narakriti param brahma",  "gudham param brahma manushya-lingam",  "paramatma narakritih"  iti, narakrititvam dvi-bhujatvam eva.

 

     kim—whether; idam—this; matam—opinion; amatam—is not approved; aho—ah; aicchikam—performed as a special pastime, according to the Lord's own desire; hi—after all; bhagavatah—of the Lord; catuh-bhujatvam—having four arms; svabhavikam—innate; hi—on the other hand; dvi-bhujatvam—His having two arms; eva—indeed; tatha hi—since; nara—of a human; akriti—assuming the appearance; param brahma—is the Supreme Absolute Truth; gudham—confidentially; param-brahma—the Supreme Brahman; manusya-lingam—is in human-like form; parama-atma—the Supreme Soul; nara-akrititatvam—(by) His having a human form; dvi-bhujatvam—(is meant) His being two-handed; eva—certainly.

 

     Advaita:  Is that wrong?

     Bhagavan:  If the Supreme Lord likes He can assume a four-armed form, but His original form has two arms. The scriptures say "narakriti param brahma" (The original form of the Supreme Personality of Godhead is like that of a human being.) The scriptures again say:  "gudham param brahma manushya-lingam" (The confidential, original form of the Supreme Personality of Godhead is like the form of a human being.)  The scriptures again say:  "paramatma narakritih" (The Supreme Lord's original form resembles that of a human being.) Therefore the original form of the Supreme Personality of Godhead has two arms, like the form of a human being.

 

 

Text 143

 

     advaitah:  "svayam evatmanatmanam vettha tvam purushottama"  tadajnapayantu nija-rupa-tattvam iti.

 

     bhagavan:  (sangraham)  tat te darshayitavyam.

 

     svayam—personally; eva—indeed; atmana—by Yourself; atmanam—Yourself; vettha—do know; tvam—You; purusha-uttama—O Supreme Person; tada—thus; ajnapayantu—(your good self) may make known; nija—Your own; rupa—of the different forms; tattvam—the actual facts; iti—thus (is the purport of the Gita verse which was quoted); sa-anugraham—mercifully; tat—that; te—uno You; darshayitavyam—should be revealed by Me.

 

     Advaita:  In Bhagavad-gita, Arjuna says: "You alone know Yourself by Your own potencies, O Supreme Person."*  Therefore please explain the truth of Your personal form.

     Bhagavan:  (with kindness)  It will be seen.

 

 

Text 144

 

     advaitah:  anugrihito 'smi, kintu bhagavann anayoh prasida evaitau krita-mano-'rusha parushaparadhena.

 

     anugrihitah asmi—You are merciful to Me; kintu—but; bhagavan—O Lord; anayoh—upon them (Murari and Mukunda); prasida—please be gracious; eva—indeed; etau—they; krita-manah-rusa—are suffering great pain in their hearts; parusa—which are severe; aparadhena—on account of their offenses.

 

     Advaita:  You are kind to Me. Lord, please be kind to them. A terrible offense had stolen their intelligence.

 

 

Text 145

 

durvasana-visha-vishada-hare susima-

     cchayakare puru-kripa-makaranda-varshe

ambhoja-ganjana-kriti caranatapatre

     murdhny etayoh kuru vidheti tatha prasadam

 

     durvasana—of their evil mentality; visa—(caused by) the poison; hare—O Lord who takes this away; su-sima—cool, pleasent; chaya—of shade; akare—the source; puru—great; krpa—of Your mercy; makaranda—of the honey; varse—(which two feet of Yours produce) the rain; ambhoja—to the lotus; ganjana—contempt; kriti—which express; carana—Your feet; atapatre—which are like an umbrella; murdhni—upon the heads; etavoh—of these two (Murari and Mukunda); kuru—please place; vidhehi—please bestow; tatha—in this way; prasadam—Your favor.

 

     Pleasae be kind to these two and place on their heads Your two parasol-feet, which creat a pleasant cool shade, mock the lotus, remove the poison of material desires, and shower the nectar of great mercy.

 

 

Text 146

 

     bhagavan:  (tatha kritva)

 

nayam sukhapo bhagavan

     dehinam gopika-sutah

jnaninam catma-bhutanam

     yatha bhakti-matam iha

 

     tatha—so; kritva—doing; na—not; ayam—this; sukha-apah—very easily obtainable, or an object of happiness; bhagavan—the Supreme Personality of Godhead; dehinam—of persons in the bodily concept of life, especially the karmis; gopika-sutah—Krishna, the son of Yasoda (Krishna as the son of Vasudeva is called Vasudeva, and as the son of mother Yasoda He is known as Krishna); jnaninam ca—and of the jnanis, who try to be free from material contamination; atma-bhutanam—of self-sufficient yogis; yatha—as; bhakti-matam—of the devotees; iha—in this world.

 

     Bhagavan:  (As He does that, He says) "The Supreme Personality of Godhead, Krishna, the son of mother Yashoda, is accessible to devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self."*

 

 

     Note: This verse is quoted from Shrimad-Bhagavatam (10.9.22).

 

 

Text 147

 

     (iti pathitva sanukampam)  natah param vijatiya-vasana-sanathau bhavatam.

 

     iti pathitva—having thus recited; sa-anukampam—He speaks further, with compassion; na—do not; atah param—henceforth; vijatiya—heretical; vasana—of ideas; sa-nathau—under the control; bhavatam—you two be.

 

     (with kindness)  From now on do not be servants of these heresies.

 

 

Text 148

 

     ubhau:  (dandavat patitva)

 

aham hare tava padaika-mula-

     dasanudaso bhavitasmi bhuyah

manah smaretasu-pater gunam te

     grinita vak karma karotu kayah

 

iti pathatah.

 

     ubhau—both (Murari and Mukunda); dandavat—like rods; patitva—falling to offer respect; aham—I; hare—O my Lord; tava—of Your Lordship; pada-eka-mula—whose only shelter is the lotus feet; dasa-anudasah—the servant of Your servant; bhavita asmi—shall I become; bhuyah—again; manah—my mind; smareta—may remember; asu-pateh—of the Lord of my life; gunan—the attributes; te—of Your Lordship;  grnita—may chant; vak—my words; karma—activities of service to You; karotu—may perform; kayah—my body; iti—thus; pathatah—they chant.

 

     Both of Them: (falling down as sticks)

 

     "O my Lord, O Supreme Personality of Godhead, will I again be able to be a servant of Your eternal servants who find shelter only at Your lotus feet?  O Lord of my life, may I again become their servant so that my mind may always think of Your transcendental attributes, my words always glorify those attributes, and my body always engage in the loving service of Your Lordship?"*

 

     Note:  This verse is quoted from Shrimad-Bhagavatam (6.11.24).

 

 

Text 149

 

     Bhagavan:  tathastu.

 

     tatha astu—so be it.

 

     Bhagavan:  So be it.

 

 

Text 150

 

     shuklambarah:  (sa-dainyam)  deva,

 

taptani bhurini tapamsi natha

     bahuni tirthani ca sevitani

tathapi ceto na hi me prasannam

     kripa-kataksham kuru me prasida

 

     sa-dainyam—with humility; deva—O Lord; taptani—suffered; bhurini—many; tapamsi—austerities; natha—O master; bahuni—many; tirthani—holy places of pilgrimage; ca—and; sevitani—resorted to; tatha api—nonetheless; cetah—heart; na—is not; hi-indeed; me—my; prasannam—satisfied; krpa—of mercy; kata-aksham—Your sidelong glance; kuru—please do; me—to me; prasida—please grant your favor.

 

     Shuklambara:  (with humility)  Lord, I have performed many severe austerities and visited many holy places. Still my heart is not satisfied. Please be kind. Please give me Your glance of mercy.

 

 

Text 151

 

     (iti pathitva nihsadhvasam sadhva-sankocena tat-pada-padmayoh shiro nidadhati)

     shrivasa:  (alokya janantikam)  gadadhara, pashya pashya.

 

     iti—thus; pathitva—reciting; nihsadhvasam—without shame; sa-adhva-sankosa—crouching down upon the ground; tat—of Lord Chaitanya; pada-padmayoh—on the lotus feet; sirah—his head; nidadhati—he places; alokya—watching this; jana-antikam—he speaks aside (to Shri Gadadhara Pandita); gadadhara—Gadadhara; paysa pashya—look, look.

 

     (Without fear or shame he places his head on Lord Chaitanya's feet.)

     Shrivasa:   (Looking, he says to Gadadhara)  Gadadhara! Look! Look!

 

 

Text 152

 

kathinatara-tapasyojjrimbha-dambha-pralambhad

     asani-sani-kathoram cittam asya dvijasya

sapadi bhagavad-anghri-sparshanad eva bhutva     drutam iva nayanabhyam romabhish cojjihite

 

     kathina-tara—very harsh; tapashya—by austerities; ujjrbha—expanded; dambha—of pride; pralambhat—by the deceitful attitde; asani—like lightening; sani—or the cruel planet Saturn; kathoram—hard; cittam—the heart; asya—of this; dvijasya—brahmana; sapadi—but suddenly; bhagavat—of the Supreme Lord; anghri—the feet; drutam—liquified; iva—as it were; nayanabhyam—from out of his eyes; romabhih—in the form of hair standing on end; ca—also; ujjihite—it (his heart) is rising upwards.

 

     This brahmana's heart which pride of very hard austerities had made hard as a thunderbolt, is now, by the touch of the Lord's feet, suddenly melting, making tears flow from his eyes and the hairs of his body stand erect in ecstasy.

 

 

Text 153

 

     tad adhunasmin putra-dhiya kirtananandena saha viharamana vayam mat-tanayo 'nannopacityamibhir evonmadito dito 'py asya vyavahara-marga iti bahusho nirbhartsitah smah shaci-devya.

 

     tat—so; adhuna—today; asmin—for Him; putra-dhiya—on account of her affection of thinking Him her son; kirtana-anandena—the bliss of chanting the Lord's names; saha—with; viharamanah—who are taking pleasure; vayam—we; mat-tanayah—(Sacidevi is being quoted) my son; anaya—misfortune; upacitya—gathering for Himself; amibhih—by these men; eva—indeed; unmaditah—maddened; ditah—having given up; api—and; asya—His; vyavahara—of mundane duties; margah—the path; iti—speaking thus; bahusah—a great deal; nirbharsitah-smah—we have been reprimended; saci-devya—by mother Sacidevi.

 

     Thinking Him her own son, Shaci-devi scolded us, saying “The ecstasy of your kirtanas has driven my son mad and made him abandon the path of duty in this world."

 

 

Text 154

 

     yady asav adhuna dhunanam atmaja-dhiyam atmajam atma-janandavesha-vivasham etam pashyati syati tadasmin putra-bhavam bhavam heyatvena. tat katham idam sampatsyate.

 

     yadi—if; asau—she; adhuna—now; dhunanam—shaking off; atmaja-dhiyam—her feeling of His being her son; atma-jam—her son; atma-ja—which is born out of His own self; ananda—by the ecstasy; avesa—because of being possessed; vivasam—who is beyond Himself; etam—Him; pashyati—(if) she sees; syati—she will discard; tada—then; asmin—for Him; putra-bhavam—as if He were her son; bhavam—that sentiment; heyatvena—as best abandoned; tat—thus; katham—how; idam—this; sampatsyate—can be affected.

 

     If she were to see Him now that He is overcome with ecstasy, she would no longer think He is her son. How can this be arranged?

 

 

Text 155

 

     gadadharah:  acaryas cet kathayanti.

     advaitah:  kim tat.

     shrivasah:  (karne)  evam eva.

 

     acaryah—Advaita Acarya; cet—if; kathayanti—He speaks to her; kim—what; tat—is that (which I should say); karne—whispering something in His ear; evam—thus; eva—indeed.

 

     Gadadhara:  If Advaita Acarya speaks to her. . .

     Advaita:  What should I say?

     Shrivasa:  (in His ear)!  In this way.

 

 

Text 156

 

     advaitah:  sadhu sadhunaniyatam, kah sambhramo bhramo 'sya apayatu.

 

     sadhu—very well; sa—her; adhuna—now; aniyatam—should be brought; kah—what; sambhramah—confusion (need there be); bhramah—this delusion; asyah—of hers; apayatu—let it be removed.

 

     Advaita:  Good. Bring her. Why worry? Her illusion will go.

 

 

Text 157

 

     shrivasah:   yathajnapayasi,  (iti nishkramya tam adaya punah pravishya ca)  svaminn acarya, vicarya vijnapaya jagan-mataram etam rametam bhagavato 'tra kripa-prasadau.

 

     yatha—however; ajnapayati—You order; iti—thus speaking; niskramya—exiting; tam—her; adaya—bringing; punah—again; pravishya—entering; ca—and; svamin—O master; acarya—Advaita Acaraya; vicarya—giving careful consideration; vijnapaya—please inform; jagat—of the universe; mataram—the mother; etam—her; rametam—may they make happy; bhaga-vatah—of the Lord; atra—here; krpa—the mercy; prasadah—and satisfaction.

 

     Shrivasa:  As you order. (He exits and, bringing her, again enters.)  Svami, Acarya, please carefully explain that the mother of the universe is now here to enjoy the Lord's happiness and mercy.

 

 

Text 158

 

     advaitah:  (anjalim baddhva)  deva, devahutih kapilena kila jnana-yoga-bhakti-yoga-yogatah kritarthi-krita, smapratam iyam vishvambhara-janani vishvambhara-jana-niti-kalaya parivrita kevala-balamana-premanandena kritarthi-kriyatam. (iti karagryenavalambya bhagavad-agrato 'vaiyagryato 'grya-toshena samupasarpayati.)

 

     anjalim baddhva—folding His hands in supplication; deva—O Lord; devahutih—mother Devahuti; kapilena—by Lord Kapila, her son; kila—certainly; jnana-yoga-bhakti-yoga—knowledge of the process of jnana-yoga and bhakti-yoga; yogatah—being; krita-arthi—all-sucessful; krita—she was made; sampratam—at present; iyam—this; vishvambhara—of Lord Vishvambhara; janani—the mother; iti—thus; vishvambhara-jana—of the devotees of Lord Vishvambhara; niti—of the ways of behaving; kalaya—with the art; parivrita— who is thoroughly endowed with (skill in); kevala—exclusively; balamana—being predominant; prema—of pure love; anandena—with the ecstasy; krita-arthi—all-sucessful; kriyatam—may she made; iti—thus; kara—of His hands; agryena—with the front; alambya— supporting her; bhagavat-agratah—to in front of the Lord; avaiyagryatah—calmly; agrya—with great; tosena—pleasure; samupasarpayati—He leads her up to Him.

 

     Advaita:  (folding His hands)  Lord, Devahuti attained perfection by understanding jnana-yoga and bhakti-yoga from Lord Kapila. O Vishvambhara, may Your mother, who is endowed with all the virtues of the great devotees, attain perfection by being filled with the bliss of krishna-prema. (with great satisfaction He takes her by the hand and places her before the Lord.)

 

 

Text 159

 

     shaci:  (sa-camatkara-vismayam svanandavesha-peshalam adbhutanayam tanayam vilokya jata-tad-anukampa kampayamana-sharira vag-devatavatara-pratibha pratibhasamaneva kincid apathit.)

 

     sa—with; camatkara—surprise; vismaya—and bewilderment; sva-ananda—in His private ecstasy; avesa—by being absorbed; pesalam—beautiful; adbhuta—strange; nayam—whose behaviour; tanayam—her son; vilokya—looking at; jata—arisen; tat—for Him; anukampa—feelings of compassion within her; kampayamana—trembling; sarira—whose body; vak-devata—of the goddess of speech, Sarasvati; avatara—the incarnation; pratibha—by whose great intelligence; pratibhasamana—appearing; iva—as if; kincit—something; apathit—she recited.

 

     Shaci:  (Seeing her wonderful son rapt in ecstasy, her body trembles with compassion. Filled with wonder, she speaks as if she were goddess Sarasvati.)

 

 

Text 160

 

vishvam yad etat sva-tanau nishante

     yathavakasham purushah paro bhavan

bibharti so 'yam mama garbho-go 'bhud     aho nri-lokasya vidambanam mahat

 

     visvam—the entire cosmic manifestation; yat etat— containing all moving and nonmoving creations; sva-tanau—within Your body; nisa-ante—at the time of devastation; yatha-avakasam—shelter in Your body without difficulty; purushah—the Supreme Personality of Godhead; parah—transcendental; bhavan—Your Lordship; bibharti—keep; sah—that (Supreme Personality of Godhead); ayam—this form; mama—my; garbha-gah—came within my womb; abhut—it so happened; aho—alas; nr-lokasya—within this material world of living entities; vidambanam—it is impossible to think of; hi—indeed; tat—that (kind of conception).

 

     You, the Supreme divine person, within whose body the entire universe rests when there is cosmic devastation, rested in my womb. You only pretend to be an ordinary person in the world of men.

 

 

Text 161

 

     (iti stuvati graha-grihiteva vihvala balad eva tac-caranau jighrikshati)

 

     iti—thus; stuvati—offering prayer; graha—by some spirit; grihita—possessed; iva—as if; vihvala—overwhelmed with emotion; balad—forceably; eva—even; tat—His; caranau—feet; jighrkshati—she tries to smell.

 

     (After praying in this way, overwhelmed, she tries to grasp His feet by force.)

 

 

Text 162

 

     advaitah:  (nivarya sa-vismayam)

 

kuta iyam asyah sphurtir

     bhavati hi sahajah sa matri-bhavo 'yam

dehantaram api bhajate

     nirupahitah praktano bhavah

 

     nivarya—forbidding her; sa-vismayam—speaking with astonishment; kutah—wherefrom; iyam—this; asyah—of her; sphurtih—manifestation; bhavati—it is; sahajah—innate; sah—the; matr-bhavam—sentiment of being (the Lord's) mother; ayam—this (of Devaki, the natural mother of Lord Krishna, as now being reflected in Shrimati Sacidevi); deha-antaram—a different body; api—although; bhajate—she is accepting (Sacidevi is the incarnation of mother Devaki); nirupahitah—free from all perverted mundane conceptions; praktanah—from her previous life; bhavah—the ecstatic attitude.

 

     Advaita:  (stopping her, with surprise He says)  From where has this spontaneous maternal love come? She must have been His mother in a pervious life.

 

Text 163

 

     bhagavan:  devi, yadyapi jagaj-janani tvam asi, tathapi shrivasadishu yo jatas te 'paradhas tad-uparame parameshvara-prasadas te bhavi, bha-vici-nikara-paripanthi hi bhagavataparadhah.

 

     devi—O divine lady; yadi api—although; jagat—of the whole universe; janani—the mother; tvam—you; asi—are; tatha api— nevertheless; shrivasa-adisu—against Shrivasa and the; yah—which; jatah—has arisen; te—your; aparadhah—offense; tat—of that; uparame—upon the cessation; parama-isvara—of the Supreme Lord; prasadah—the satisfaction; te—with you; bhavi—will be; bha—of sunlight (and by analogy, of the Lord's mercy); vici-nikara—of the multitude of rays; paripanthi—the cause of blockage; hi—is indeed; bhagavata—towards pure devotees; aparadhah—any offense.

 

     Bhagavan:  Goddess, although you are the mother of the universe, You have offended Shrivasa and the other devotees. Only when your offense is forgiven will the Supreme Lord be merciful to you. An offense to a devotee blocks the sunlight of the Lord's mercy.

 

 

Text 164

 

     advaitah:  bhagavan, maivam,

 

naparadhyati jagaj-jananiyam

     kvapi yaj-jathara-bhus tvam adhishah

hanta matari bhavanti sutanam

     mantavah kila suteshu na matuh

 

     bhagavan—O Lord; ma evam—it is no so; na aparadhyati—cannot commit any offense; jagat-janani—the mother of the universe; iyam—this (Sacidevi); kva api—under any circumstance; yat—of whom; jathara—within the womb; bhuh—was conceived; tvam—You; adhisah—the Lord of everything; hanta—ah; matari—upon the mother; bhavanti—there are; sutanam—of the sons; mantavah—offenses; kila—certainly; sutesu—upon her sons; matuh—of the mother.

 

     Advaita:  Lord, it is not so. The mother of the universe, within whose womb You, the Supreme Lord, have taken birth, cannot commit offenses. Sons can commit offenses to their mother, but a mother can never commit offenses to her sons.

 

 

Text 165

 

     (shrivasa sambodhya)  hamho shrivasa,

 

yady apisha-dhishana tanaye 'bhud     devakasya duhitur na tathapi

bhaktir idrig ajanishta yad esha

     putra-pad-yuga-jighrikshur ihasit

 

     shrivasam sambodhya—addresing Shrivasa; hamho shrivasa—My dear Shrivasa; yadi api—although; isa-dhisana—knowledge of His being God; tanaye—applied to her son; abhut—there was previously; devakasya duhituh—for the daughter of Devaka (mother Devaki); na—not; tatha api—but still; bhaktih—devotion; idrk— such as this (displayed here by Sacidevi); ajanista—was ever generated; yat—that; esa—this Sacidevi; putra—of her son; pat-yuga—the two feet; jighrkshuh—desirous of smelling; asit—she has become.

 

     (calling Shrivasa)  Shrivasa! Although Devaki knew that her son was the Supreme Personality of Godhead, her devotion was not like this. She wants to touch her son's feet.

 

 

Text 166

 

     shrivasah:  adhuna nihsankocah smah.

     advaitah:  bho bhoh shrivasadayah asya kevala-balamanaishvaryaveshena mataram prati matri-bhavo 'pi nirasto matri-matri-bhavo 'pi nirasto 'yam cet, tad yathayam avesho nivartate, tatha studhvam.

     sarve:  svaminn evam eva. (ity advaitena samam tatha kurvanti)  bho deva.

 

     adhuna—now; nihsamkocah—freed from anxiety; smah—we are; bhoh bhoh—dear sirs; shrivasa-adayah—Shrivasa and others; asya—fHis; kevala—exclusively; balamana—predominant; aisvarya—of supreme opulence; avesena—by His trance; mataram prati—toward His mother; matr-bhavah—the considering as mother; api—also; nirastah—stopped; matr—and of mother Saci; matr-bhavah—the considering herself as His mother; api—also; nirastah—stopped; ayam—this (bhava); cet—as well; tat—therefore; yatha—so that; ayam—this; avesah—absorption in trance; nivartate—may be halted; tatha—thus; studhvam—you should all pray; sarve—all the devotees; svamin—O svami; evam eva—that is correct; iti—thus; advaitena samam—together with Advaita Prabhu; tatha—as suggested; kurvanti—they do; bhoh deva—dear Lord.

 

     Shrivasa:  Now we are relieved.

     Advaita:  O, O devotees headed by Shrivasa, this display of the Lord's power and opulence has crushed her maternal love. Let us pray this display may come to an end.

     Everyone: Lord, so be it. (They, with Advaita, do that.)

 

 

Text 167

 

shashvati bhagavato bhagavatta

     natha bodha-sukha-chinmayata ca

hi tathapi hi bibharti yada yad     varshma tat-prakritim esha dadhati

 

     sasvati—eternal; bhagavatah—of the Lord; bhagavatta—His absolute supremacy as the Supreme God; natha—O master; bodha— His complete awareness; sukha—complete happiness; cit-mayata ca—and His complete life as eternal spirit; hi—ah; tatha api—but still; hi—indeed; bibharti—He bears; yada—when; yat—whatever; varsma—body; tat—of that (body); prakritim—the nature; esah— this Lord; dadhati—exhibits.

 

     Everyone:  Lord, Your opulence, eternity, knowledge, and bliss are all eternal. Still, You appear in different forms with different personal characteristics.

 

 

Text 168

 

     tad idanim bhavanto 'vanto 'nukampam tatha kartum arhanti, yad aviskrita-bhaktavatarataya shaishavam arabhya mad-vidha-bhagyanusari-rupam grihnadbhir vayam amodita ditakhila-tapa bhavadbhis tad evadhuna prakatayitum arhanti.

 

     tat—therefore; idanim—now; bhavantah—Your good self; avantah—our protector; anukampam—bestowing of mercy; tatha—in that way; kartum—to do; arhanti—should please; yad—which (form of Chaitanya Mahaprabhu); aviskrita—manifested; bhakta—appearing as a devotee; avatarataya—by becoming the incarnation; saisavam—from Your very infancy; arabhya—beginning; mat-vidha—of such as us; bhagya-anusari—by the great fortune; rupam—the form; grhnadbhih—by You who has assumed; vayam—we; amoditah—have been enthused; dita—having had shattered; akhila—all; tapah—of our distress; bhavadbhih—by You; tat eva—that same form; adhuna—now; prakayitum—to reveal; arhanti—You should.

 

     You, our protector, should now be kind to us. Now You should display Your form as a devotee, a form that delighted us since childhood, brought us great good fortune, and destroyed all our sufferings.

 

 

Text 169

 

     yad aharjunah, "tad eva me darshaya deva rupam"  ity arabhya.

 

     yat—as; aha—said; arjunah—Arjuna (to Krishna); tat—therefore; eva—certainly; me—unto me; darshaya—show; deva—O Lord; rupam—the form; iti arabhya—beginning from this line (in Chapter 11 of Bhagavad-gita).

 

     As Arjuna said (Bhagavad-gita 11.45):  "After seeing this universal form, which I have never seen before, I am gladdened, but at the same time my mind is disturbed with fear. Therefore please bestow Your grace upon me and reveal again Your form as the Personality of Godhead, O Lord of lords, O abode of the universe."*

 

 

Text 170

 

drishtvedam manusham rupam

     tava saumyam janardana

idanim asmi samvrittah

     sa-cetah prakritim gatah

iti.

 

     drishtva—seeing; idam—this; manusam—human being; rupam—form; tava—Your; saumyam—very beautiful; janardana—O chastiser of the enemies; idanim—just now; asmi—I am; samvrittah—settled; sa-cetah—in my consciousness; prakritim—my own; gatah—I am; iti—thus quoting.

 

     "When Arjuna thus saw Krishna in His original form, he said:  O Janardana, seeing this humanlike form, so very beautiful, I am now composed in mind, and am restored to my original nature."* (Bhagavad-gita 11.51)

 

 

Text 171

 

     vastutas tu,

 

alaukike vastuni laukikatvam

     nalaukikatvasya virodha-hetuh

manyantaranam guna-sanniveshas

     cintamaner na hy apakarsha-kari

 

     vastutah—actually; tu—and; alaukike—which is diving; vastuni—in some thing; laukikatvam—some apparently mundane quality; na—is not; alaukikatvasya—to its transcendent nature; virodha—of any obstruction; hetuh—is the cause; mani—(other) gems; antaranam—among; guna—upon a string; sannivesah—the being placed in proximity; cintamaneh—for mystic cintamani stone; na—is not; hi—at all; apakarsa-kari—cause of distraction from its superexcellence.

 

     When spiritual beings exhibit seemingly mundane qualities, their transcendental existence is in no way impaired. When a cintamani gem is placed on the same string with common stones, it is not made less.

 

 

Text 172

 

     bhagavan:  (smarita-bhaktaveshas tatraiva krita-praveshah prakritim asthaya)  bho advaitadayah, kim aham etavantam kalam susupta ivasam, katham bhavadbhir naham prabodhitah.

     sarve:  bhagavan, ananda-nidra-bhanga-bhiya.

 

     smarita—caused to remember; bhakta—of a devotee; avesah—His assumed mood; tatra—into that (mood); eva—indeed; krita-pravesah—entering back; prakritim—His natural mentality; asthaya—resuming; bhoh—by dear; advaita-adayah—devotees leaded by Advaita; kim—whether; aham—I; etavantam—for this much; kalam—time; susuptah—in a trance of deep sleep; iva—as if; asam—have been; katham—why; bhavadbhih—by you; na—not; aham—I; prabodhitah—have been awakened; bhagavan—O Lord; ananda—of ecstasy; nidra—of the dream; bhanga—of breaking; bhiya—out of fear.

 

     Bhagavan:  (Remembering His mood as a devotee, He again assumes that nature) O Advaita and other devotees, did I sleep all this time? Why did you not wake Me?

     Everyone: Lord, we were afraid to break Your ecstatic trance.

 

 

Text 173

 

     bhagavan:  hanta hanta etavan samayo mayopahata-jnanena vritha gamitas tad agaccha shri-krishnam kirtayamah.

     sarve:  (sa-harsham)  yathajnapayati devah.

(iti nishkrantah sarve)

 

     hanta—alas; hanta—alas; etavan—so much; samayah—time; maya—by Me; upahata—covered over; jnanena—whose awareness; vritha—in vain; gamitah—has been spent; tat—thus; agaccha—come now; shri-krishnam—of Lord Shri Krishna; kirtayamah—let us engage in kirtana; sa-harsam—joyfully; yatha—however; ajnapayati—orders; devah—the Lord; iti—thus; nishkrantah—they exit; sarve—all.

 

     Bhagavan:  Alas! Alas! I wasted all this time unconscious! Come, let us chant Hare Krishna.

     Everyone: (with pleasure)  As the Lord commands.

     (Everyone exits.)