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

Act Seven

 

 

 

Text 1

 

     (tatah pravishati sarvabhaumah.)

 

     sarvabhaumah:  aho katham adyasamaya eva gajapatina samahuto 'smi. tad-ucitam upasarpitum. (ity upasarpati.)

 

     tatah—then; pravisati—enters; sarvabhaumah—Sarvabhauma; ahah—ah; katham—why?; adya—now; asamaye—at the wrong time; eva—indeed; gajapatina—by King Prataparudra; samahutah—called; asmi—I am; tad-ucitam—proper; upasarpitum—to go; iti—thus; upasarpati—approaches.

 

     (Sarvabhauma enters)

 

     Sarvabhauma:  Why has Maharaja Prataparudra called for me at this unusual hour?  I must go to him.  (He walks.)

 

Text 2

 

     (tatah pravishati raja, abhitash ca parivarah.)

 

     raja: kah ko 'tra bhoh. samahuyatam bhattacaryah.

 

     tatah—then; pravishati—enters; raja—the king; abhitah—accompanied; ca—also; parivarah—associates; kah—who?; kah—who?; atra—here; bhoh—Oh; samahuyatam—should be called; bhattacaryah—the Bhattacarya;

 

     (Accompanied by his associates , the king enters.)

 

     The King:  Who is here?  Who is here?  Summon the Bhattacarya.

 

Text 3

 

     bhatöacaryah: (upashritya)  esho 'ham anahvanenaivagatah.

 

     upashritya—approaching;  eshah—he; aham—I am; anahvanena—by the calling; eva—indeed; agatah—arrived.

 

     Bhaööacarya:  (approaching)  It is I. I have come in response to your call.

 

Text 4

 

     raja:  (pranamya) idam asanam. asyatam.

 

     pranamya—bowing; idam—this; asanam—a seat; asyatam—sit.

 

     The King:  (bowing down to offer respects)  Here is a seat. Please sit down.

 

Text 5

 

     (bhaööacarya ashisham prayujyasanam adhyaste.)

 

     bhaööacaryah—Bhattacarya; ashisham prayujya—giving a blessing; asanam adhyaste—sits.

 

     (The Bhaööacarya first blesses the king, and then sits down.)

 

Text 6

 

     raja:  bhaööacarya shrutam maya ko 'pi maha-prabhavah parama-karuniko yatindrah samprati gaudad agato 'sti.

 

     bhaööacarya—O Bhattacarya; shrutam—heard; maya—by me; ko 'pi—someone; maha-prabhavah—very powerful; parama-karunikah—very merciful; yati-indrah—the king of sannyasis; samprati—now; gaudat—from Bengal; agato asti—has come.

 

     The King:  Bhaööacarya, I have heard that a very exalted and merciful sannyasi has come here from Bengal.

 

Text 7

 

     bhaööacaryah: atha kim.

 

     atha kim—yes.

 

     Bhaööacarya:  Yes. It is so.

 

Text 8

 

     raja:  katham maya tasya carana-vandanam kriyate.

 

     katham—how?; maya—by me; tasya—of Him; carana—to the feet; vandanam—obeisances; kriyate—is done.

 

     The King:  How may I offer respects to His feet?

 

Text 9

     

     bhaööacaryah:  idam tv ati-durghaöam. virala-pracaranam tesham nishkincanenaiva darshanam labhyate. tatrapi dina-katipayany adya dakshinasyam dishi calitah santi.

 

     idam—that; tu—indeed; ati-durghaöam—very difficult; virala-pracaranam—secluded; tesham—of them; nishkincanena—by a sannyasi; eva—indeed; darshanam—the sight; labhyate—is attained; tatrapi—still; dina-katipayani—for a few days; adya—now; dakshinasyam dishi—in the south; calitah santi—has gone.

 

     Bhaööacarya:  That is difficult to attain. He lives a secluded life and allows only those in the renounded order to see Him. Also, for some days He has been traveling in the south.

 

Text 10

 

     raja:  kim iti jagannatha-mahaprabhoh samipam vihaya calitavantah.

 

     kim—why?; iti—thus; jagannatha-mahaprabhoh—of Lord Jagannatha; samipam—nearness; vihaya—leaving; calitavantah—go traveling.

 

     The King:  Why would He leave Lord Jagannatha and go traveling?

 

Text 11

 

     bhaööacaryah: tirthi-kurvanti tirthani svantah-sthena gadabhrita iti samanyanam eva mahatam ayam nisargah. ayam tu bhagavan eva svayam.

 

     tirthi-kurvanti—make holy places; tirthani—saintly persons; svantah-sthena gadabhrita—with Lord Krishna in their hearts; iti—thus; samanyanam—generally; eva—indeed; mahatam—of saintly persons; ayam—this; nisargah—the nature; ayam—this; tu—indeed; bhagavan—the Lord; eva—certainly; svayam—personally.

 

     Bhaööacarya:  The shastra says:

 

tirthi-kurvanti tirthani

     svantah-sthena gadabhrita

 

     "My Lord, devotees like Your good self are verily holy places personified. Because you carry the Personality of Godhead within your heart, you turn all places into places of pilgrimage."*

 

     That is the nature of saintly persons. The sannyasi of whom you speak is like that.

 

Text 12

 

     raja: (sa-vismayam) bhaööacarya bhavantash ced idam bruvanti tat satyam evaitat. tada kim iti yatna-purah-saram bhavatatra narakshi.

 

     sa-vismayam—with wonder; bhaööacarya—O Bhattacarya; bhavantah—you; cet—if; idam—this; bruvanti—say; tat—that; satyam—truth; eva—indeed; etat—this; tada—then; kim—why?; iti—thus; yatna-purah-saram—efort; bhavata—by you; atra—here; na—not; arakshi—brought.

 

     The King:  (struck with wonder)  Bhaööacarya, if what you say is true. Why did you not try to keep Him here?

 

Text 13

 

     bhaööacaryah:  maharaja

 

brahmadayo loka-pala

     yad-bhru-bhanga-taranginah

vina sva-karuna-devim

     para-tantryam na so 'rhati

 

     maharaja—O king; brahma-adayah—headed by Brahma; loka-palah—the dmeigods; yad-bhru-bhanga—knitting eyebrows; taranginah—waves; vina—without; sva-karuna-devim—His mercy; para-tantryam—dependence; na—not; sah—He; arhati—is worthy.

 

     Bhaööacarya:  When he knits His brow, Brahma and the other demigods tremble in fear. Unless He grants His mercy, He will not submit to the control of anyone else.

 

Text 14

 

tathapi

 

kati na vihitam stotram kakuh katiha na kalpita

     kati na racitam pranaty-agadikam bhaya-darshanam

kati na ruditam dhritva padau tathapi sa jagmivan

     prakriti-mahatam tulyau syatam anugraha-nigrahau

 

     tathapi—nevertheless; kati—how many?; na—not; vihitam—placed; stotram—prayers; kakuh—sweet words; kati—how many?; iha—here; na—not; kalpita—considered; kati—how many?; na—not; racitam—done; pranati-agadikam—obeisances; bhaya—fear; darshanam—glance; kati—how many?; na—not; ruditam—cried; dhritva—holding; padau—feet; tathapi—nevertheless; sah—He; jagmivan—went; prakriti-mahatam—naturally exalted; tulyau—equal; syatam—may be; anugraha—mercy; nigrahau—and cruelty.

 

     How many times did I not pray to Him?  How many times did I not beg Him with faltering words?  How many times did I not speak fearsome threats of suicide?  How many times did I not grasp His feet and cry?  Still, He went. For very exalted persons mercy and cruelty are the same thing.

 

Text 15

 

     raja:  (sotkanöham) punar atragamishyanti.

 

     sotkanöham—with eagerness; punah—again; atra—here; agamishyanti—will come.

 

     King:  (with eagerness)  Will He ever come here again? 

 

Text 16

 

     bhaööacaryah: atha kim. sanginas tv atra vartante.

 

     atha kim—yes; sanginah—friends; tu—indeed; atra—here; vartante—are.

 

     Bhaööacarya:  Yes. His friends are here.

 

Text 17

 

     raja:  katham ekaki calitah.

 

     katham—why?; ekaki—alone; calitah—went.

 

     King:  Why did He travel alone?

 

Text 18

 

     bhaööacaryah:  tadrishah katham ekaki. tathapi maya samicina viprah sange niyuktah santi.

 

     tadrishah—like that; katham—why?; ekaki—alone; tathapi—still; maya—by me; samicina—good; viprah—brahmanas; sange—as comany; niyuktah—engaged; santi—are.

 

     Bhaööacarya:  Why did He travel alone like that? I arranged for many honest brahmanas to accompany Him.

 

Text 19

 

     raja:  kiyad duram tavat.

 

     kiyad duram—how far?; tavat—then.

 

     King:  How far did they go with Him?

 

Text 20

 

     bhaööacaryah:  goadavarim yavat te yasyanti. bhagavams tu setubandha-paryantam gamishyatity anumiyate.

 

     goadavarim—Godavari; yavat—as; te—they; yasyanti—will go; bhagavan—the Lord; tu—but; setubandha-paryantam—as far as Setubandha; gamishyati—will go; iti—thus; anumiyate—is considered.

 

     Bhaööacarya:  They went as far as the Godavari River, but the Lord continued alone to Setubandha, I think.

 

Text 21

 

     raja:  brahmanas tavad duram kim u na preshitah.

 

     brahmanah—the brahmanas; tavad duram—that distance; kim—why?; u—indeed; na—not; preshitah—sent.

 

     King:  Why did the brahmanas not go with Him for that distance?

 

Text 22

 

     bhaööacaryah:  tasyananumateh. godavari-paryantam tu ramanandanurodhat tesham sango 'ngi-kritah.

 

     tasya—His; ananumateh—because of not permission; godavari-paryantam—up to Godavari; tu—but; ramananda—to Ramananda; anurodhat—because of mercy; tesham—of them; sangah—company; angi-kritah—accepted.

 

     Bhaööacarya:  He would not allow them. To give mercy to Ramananda Raya, the Lord met him on the shore of the Godavari River.

 

Text 23

 

     raja:  kas tavat tasyanurodhah.

 

     raja:  kas tavat tasyanurodhah.

 

     King:  What mercy did he receive?

 

Text 24

 

     bhaööacaryah:  gantavyam iti nishcaye krite mayoktam godavari-tire ramanando vartate.so 'vashyam evanugrahyah.

 

     gantavyam—to go; iti—thus; nishcaye—the decision; krite—done; maya—by me; uktam—said; godavari-tire—on the bank of the Godavari; ramanandah—Ramananda; vartate—is; sah—he; avashyam—certainly; eva—indeed; anugrahyah—the object of mercy.

 

     Bhaööacarya:  I told the Lord that He should meet Ramananda on the shore of the Godavari and be merciful to him.

 

Text 25

 

     raja:  katham tasyedam saubhagyam.

 

     katham—how?; tasya—of him; idam—this; saubhagyam—good fortune;.

 

     King:  How did Ramananda become so fortunate?

 

Text 26

 

     bhaööacaryah:  maharaja sa khalu sahaja-vaishnavo bhavati. purvam ayam asmakam upahasa-patram asit. samprati bhagavad-anugrahe jate tan-mahima-jnata no jata.

 

     maharaja—O king; sah—he; khalu—indeed; sahaja—naturally; vaishnavah—a devotee; bhavati—is; purvam—before; ayam—he; asmakam—of us; upahasa-patram—the object of jokes; asit—was; samprati—now; bhagavad-anugrahe jate—in the Lord's mercy; tan-mahima-jnata—knowing his glory; nah—of us; jata—manifested.

 

     Bhaööacarya:  King, he is by nature a Vaishnava. In the past I would laugh at him, but now I know how great he is.

 

Text 27

 

     raja:  shruto 'sti maya tvayi yadrishas tasyanugraho jatah.

 

     shrutah—heard; asti—is; maya—by me; tvayi—in you; yadrishah—like which; tasya—of Him; anugrahah—mercy; jatah—manifested.

 

     King:  I heard the Lord was merciful to you.

 

Text 28

 

     bhaööacaryah:  bhagavat-prabhavo hi svatah prakashi.

 

     bhagavat—of the Lord; prabhavah—the power; hi—indeed; svatah—self; prakashi—manifest.

 

     Bhaööacarya:  The Lord is independent. He is merciful as He sees fit.

 

Text 29

 

     (pravishya)

     dauvarikah:  bhaööacarya bhavat-preshita vipra godavarito nivartita bhavantam pratikshante.

 

     pravishya—enters; dauvarikah—doorkeeper; bhaööacarya—O Bhattacarya; bhavat—by you; preshitah—sent; viprah—brahmanas; godavaritah—from the Godavari; nivartita—returned; bhavantam—you; pratikshante—wait.

 

     Doorkeeper:  (enters)  Bhaööacarya, the brahmanas you sent have returned from the Godavari River. They wait to see you.

 

Text 30

 

     bhaööacaryah:  utkanöhate raja. praveshyantam ihaiva.

 

     utkanöhate—eager; raja—the king; praveshyantam—may enter; iha—here; eva—indeed.

 

     Bhaööacarya:  The king is eager to see them. Let them enter.

 

Text 31

 

     dauvarikah:  yathajnapayasi. (iti punas tan adaya pravishati.)

 

     yatha—as; ajnapayasi—you order; iti—thus; punah—again; tan—them; adaya—bringing; pravishati—enters.

 

     Doorkeeper:  As you order. (Bringing them, he again enters.)

 

Text 32

 

     bhaööacaryah:  aho agacchatagacchata.

 

     ahah—ah; agacchata—come; agacchata—come.

 

     Bhaööacarya:  Ah! Come in! Come in!

 

Text 33

 

     (vipra upashritya rajanam ashirbhir abhyarcya sarvabhaumam pranamanti.)

 

     viprah—the brahmanas; upashritya—approaching; rajanam—the king; ashirbhir abhyarcya—offer benedictions; sarvabhaumam—to Sarvabhauma; pranamanti—bow.

 

     (The brahmanas approach, offering blessings to the king, and bowing down before Sarvabhauma.)

 

Text 34

.fn 2

 

     raja:  upavishyamulam kathayata. (sarve upavishanti.)

 

     upavishya—sitting down; amulam—from the beginning; kathayata—please tell; sarve—all; upavishanti—sit.

 

     King:  Please sit down. Tell everything from the beginning.

(Everyone sits down.)

 

Text 35

 

     bhaööacaryah:  ekatama eva kathayatu.

 

     ekatamah—one; eva—indeed; kathayatu—should speak.

 

     Bhaööacarya:  One of you tell us the news.

 

Text 36

 

     ekah:  itas tavad alalanathadevam avalokya stutva maha-matta-karindravad ankusha-kushala-gati-kushalas tvaraya rayatishayair apy asmabhir anugantum duhshakah sakalam eva sumeror audicyena prabalatara-maruta vibhajya calitam niravadhi bhagavan-nama-sankirtana-vikasvara-svara-para-bhagadhari-krita-dharadhara-dhorani-dhira-dhvanir adhvani bataika-mano 'bhivikshyamano janair laghiyasa kalenaiva kurma-kshetram uttirnavan.

 

     ekah—one; itas tavat—then; alalanathadevam—Lord Alalanatha; avalokya—seeing; stutva—offering prayers; maha-matta-karindravat—like a great maddened elephant; ankusha-kushala-gati-kushalas tvaraya—walking very quickly; rayatishayair apy asmabhih—by us; anugantum—to follow; duhshakah—unable; sakalam—all; eva—indeed; sumeroh—Mount Sumeru; audicyena—in the north; prabalatara-maruta—a strong wind; vibhajya calitam—going; niravadhi bhagavan-nama-sankirtana—chanting the holy names; vikasvara-svara-para-bhagadhari-krita-dharadhara-dhorani-dhira-dhvanih—like a thundering cloud; adhvani—on the road; bata—indeed; eka-manah—concentrated; abhivikshyamanah—being seen; janaih—by people; laghiyasa—little; kalena—in time; eva—indeed; kurma-kshetram—Kurmaksetra; uttirnavan—entered.

 

     One Brahmana:  He left here and went to Alalanatha, where He saw the Deity and offered prayers. He walked very quickly, as an unrestricted wild elephant.

     It was very difficult for us to follow behind Him. He was like a strong wind sweeping south from Mount Meru in the north. He chanted the Holy name as if He were a thundering cloud. The travelers on the road all gazed at Him with wonder. In this way He quickly arrived at Kurmakshetra.

 

Text 37

 

     sarvabhaumah:  etad abhyantare bhiksha nabhut.

 

     etat—that; abhyantare—there; bhiksha—food; na—not; abhut—was.

 

     Sarvabhauma:  He did not eat anything on the way?

 

Text 38

 

     viprah:  nabhud eva.

 

     na—not; abhut—was; eva—indeed.

 

     Brahmana:  He did not.

 

Text 39

 

     bhaööacaryah:  bhavadbhih kim kritam.

 

     bhavadbhih—by you; kim—what?; kritam—was done.

 

     Bhaööacarya:  What did you do?

 

Text 40

 

     viprah:  asmabhis tu yatha-labham kincid ashitva drishyamana evayam anugamyate. tatas tatraiva kurmakshetre kurmadevam pranamya stutva kurma-namno dvija-varasya griham uttirnavan. samanantaram tenaiva nimantritah krita-bhikshash ca yad anyat kritavan tad apy adbhutam.

 

     asmabhih—by us; tu—indeed; yatha-labham—as attained; kincit—something; ashitva—eating; drishyamana—seen; eva—indeed; ayam—He; anugamyate—was followed; tatah—then; tatra—there; eva—indeed; kurmakshetre—at Kurmaksetra; kurmadevam—to Lord Kurma; pranamya—bowing; stutva—praying; kurma-namnah—Kurma's name; dvija-varasya—of a great brahmana; griham—the home; uttirnavan—entered; samanantaram—after; tena—by Him; eva—indeed; nimantritah—taught; krita-bhikshah—accepted food; ca—also; yat—what; anyat—else; kritavan—did; tat—that; api—also; adbhutam—wonderful.

 

     Brahmana:  We ate whenever we could and we followed behind Him. In this way He went to Kurmakshetra, bowed down before the Deity, offered prayers, and stayed at the home of an exalted brahmana named Kurma. Requested by this brahmana, He accepted a meal, and then He did something very wonderful.

 

Text 41

 

     bhaööacaryah: kim tat.

 

     kim—what?; tat—was that.

 

     Bhaööacarya:  What was that?

 

Text 42

 

     viprah:  tatraiva kashcid vasudeva-nama vipro galat-kushöhah kushöha-krimi-nikara-karambita-bahula-rudhira-rasapuya-klinna-sarvangah kadacit panipatyamanan krimin utthapya tatraiva niveshayan anudvigno bhagavan-magna-mana iva kenapy akathito 'pi svayam eva bhagavataprapi. ananta-rasa-vilambenaiva cira-kala-labdha-para-suhrid iva gadhataram ayatabhyam bhujabhyam ayam tatha-vidha eva paryarambhi samanantaram tena viprena.

 

     tatra—there; eva—indeed; kashcit—someone; vasudeva-nama—named Vasudeva; viprah—a brahmana; galat-kushöhah—leprosy; kushöha-krimi-nikara—with worms; karambita—mixed; bahula—much; rudhira-rasa—blood; apuya—and pus; klinna—wet; sarva—all; angah—limbs; kadacit—sometimes; panipatyamanan—falling down; krimin—worms; utthapya—picking up; tatra—there; eva—indeed; niveshayan—placing; anudvignah—not distressed; bhagavat—in the Lord; magna—immersed; manah—his mind; iva—like; kenapi—by someone; akathitah—not spoken to; api—even; svayam—personally; eva—certainly; bhagavata—by the Lord; aprapi—attained; ananta—limitless; rasa—nectar; vilambena—a long time; eva—indeed; cira-kala—a long time; labdha—attained; para—great; suhrit—friend; iva—as if; gadhataram—deeply; ayatabhyam—long; bhujabhyam—with arms; ayam—He; tatha-vidhah—in that way; eva—indeed; paryarambhi—embraced; samanantaram—then; tena—by that; viprena—brahmana.

 

     Brahmana:  In that place lived a brahmana named Vasudeva who was afflicted with leprosy. All his limbs were covered with worms, blood and pus. He suffered acutely. Whenever a worm fell from his body, he would pick it up and put it back. He was a great devotee, his mind always absorbed in thinking of the Lord. Still, he was humble and would never claim he was a great devotee. When Lord Chaitanya met him, He embraced him with His long arms as if he were a dear friend He had not seen for a long time. Then the brahmana quoted this verse from Shrimad Bhagavatam:

 

Text 43

 

kvaham daridrah papiyan

     kva krishnah shri-niketanah

brahma-bandhur iti smaham

     bahubhyam parirambhitah

 

     kva—where?; aham—am I; daridrah—poor; papiyan—sinful; kva—where?; krishnah—Lord Krishna; shri-niketanah—full in six opulences; brahma-bandhuh—friend of a brahmana; iti—thus; sma—indeed; aham—I; bahubhyam—with His arms; parirambhitah—embraced.

 

     "Who am I? A sinful, poor friend of a brahmana. And who is Krishna? The Supreme Personality of Godhead full in six opulences. Nonetheless, He has embraced me with His two arms."*

 

Text 44

 

     iti paöhann eva sadyo 'ti-dyoti-prakrita-sundarangah samajani. tad anu punas tenoktam. bhagavan katham ayam idrisho me nigrahah kritah. tatha-vidhena maya amayavina vina duhkham nirudvegena sthitam samprati sampratipadyamana-manataya sarva eva mano-vrittaya uttishöheyuh. bhagavatoktam. brahman na punas te bhagavad-anusmaranam antarena manaso bahya-vyapara bhavishyanti. tad alam udvegeneti.

 

     iti—thus; paöhan—reciting; eva—indeed; sadyah—at once; ati-dyoti—splendid; prakrita-sundarangah—handsome; samajani—became; tad anu—then; punah—again; tena—by him; uktam—said; bhagavan—O Lord; katham—why?; ayam—this; idrishah—like this; me—to me; nigrahah—cruelty; kritah—done; tatha-vidhena—in that way; maya—by me; amayavina—with cure; vina—without; duhkham—unhappines; nirudvegena—without agitation; sthitam—situated; samprati—now; sampratipadyamana—manifested; manataya—with pride; sarve—all; eva—indeed; manah—of the mind; vrittaya—activities; uttishöheyuh—are situated; bhagavata—by the Lord; uktam—said; brahman—O brahmana; na—not; punah—again; te—of you; bhagavad-anusmaranam—remembering the Lord; antarena—without; manasah—of the mind; bahya-vyapara—external activities; bhavishyanti—will be; tat—therefore; alam—what is the need?; udvegena—of anxiety; iti—thus.

 

     After reciting this verse he became at once cured of leprosy and his body became splendidly handsome. He then said: "My Lord, how did I get a body like this?  My body was overtaken by disease and now it is completely cured. I am afraid that now my mind will become filled with pride". And I will be again attracted to the material world".

     The Lord then said: "O brahmana, never again will You forget the Lord and never again will your heart become involved in the external things of this world. Why should you be anxious?"

 

Text 45

 

     raja:  bhaööacarya satyam evayam ishvarah. anyatha idrik-karuna jivasya na ghaöate. kushöha-haritvam tu yogindrasyapi sangacchate.

 

     bhaööacarya—O Bhattacarya; satyam—truth; eva—indeed; ayam—He; ishvarah—the Supreme Lord; anyatha—otherwise; idrik—like this; karuna—mercy; jivasya—to a living entity; na—not; ghaöate—is possible; kushöha-haritvam—removing disease; tu—but; yogindrasya—of a greay yogi; api—even; sangacchate—is.

 

     King:  Bhaööacarya, Chaitanya must be the Supreme Personality of Godhead. If He were not He could not be so kind to a living entity. Even the greatest mystic yogi cannot cure leprosy.

 

Text 46

 

     bhaööacaryah:  tatas tatah.

 

     tatah—then?; tatahthen?

 

     Bhaööacarya:  Then? Then?

 

Text 47

 

     viprah:  tatash ca nrisimha-kshetram upagamyagamyanubhavo bhagavantam nrisimham drishöva stutva pranamya pradakshini-kritya pratasthe.

 

krishna krishna jaya krishna krishna he

     krishna krishna jaya krishna he

krishna krishna jaya krishna krishna he

     krishna krishna jaya krishna he

krishna krishna jaya krishna pahi nah

 

ittham ambuda-vikasvara-svara-

     snigdha-mugdha-vacanamrita-dravaih

hladayan shrutimatam shruti-dvayam

     cittam apy apaharan sa jagmivan

 

     tatah—then; ca—and; nrisimha-kshetram—Nr_simha-kshetra; upagamyagamya—arriving; anubhavah—experience; bhagavantam nrisimham—Lord Nrisimha; drishöva—seeing; stutva—praying; pranamya—bowing down; pradakshini-kritya—circumambulating; pratasthe—stood; krishna—O Krishna; jaya—glory; he—O; pahi—save; nah—us; ittham—thus; ambuda-vikasvara-svara—thunder;  snigdha—glistening; mugdha—sweet; vacana—words; amrita-dravaih—with flowing nectar; hladayan—pleasing; shrutimatam—of they who have ears; shruti-dvayam—the ears; cittam—the heart; api—also; apaharan—stealing; sah—He; jagmivan—went.

 

     Brahmana:  Then, with great strength and vigor, the Lord walked to Nrisimha-kshetra. He saw the Deity, offered prayers, bowed down, and circumambulated. Then He went south. He was like a splendid golden mountain filling the south with waves of light. The waves of mercy from His glance made the hearts of all living entities melt with love of Krishna. As He walked He chanted:

 

"Krishna krishna jaya krishna krishna he

     krishna krishna jaya krishna he

krishna krishna jaya krishna krishna he

     krishna krishna jaya krishna he

krishna krishna jaya krishna pahi nah!"

 

     He chanted these words in a voice like thunder. With these sweet, nectar words, He charmed the hearts of all living entities who had ears.

 

Text 48

 

     sarvabhaumah:  satyam evattha. tasyaivam eva prakritih.

 

     satyam eva attha—it is true; tasya—of Him; evam—this; eva—indeed; prakritih—nature.

 

     Sarvabhauma:  This is true. All this fit His nature.

 

Text 49

 

     viprah:  tato godavari-tiram asadya vihita-vishrame jagaj-jana-manobhirame nirupama-kripabhirame prema-saubhagavati bhagavati kanaka-ketakopavana iva parimalamodita-dig-valaye sakala-guna-nilaye svayam-prakashikaya tat-prathaya ko 'yam ko 'yam iti krita-samuhah samuhah kshauni-suranam tatra militavan. nimantritash ca kenapi. samanantaram ananta-rahasye sarvatah sancarati jana-caya-shravana-kante tad-udante mantrakrishöa iva graha-grihita iva vismaya-camatkara-vikara-vishamsthula iva ramananda-rayah samupeyivan.

 

     tatah—then; godavari—of the Godavari; tiram—the shore; asadya—reaching; vihita-vishrame—rest; jagat—of the world; jana—of the people; manah—the hearts; abhirame—charming; nirupama—peerless; kripa—mercy; abhirame—glorious; prema—of love; saubhagavati—good fortune; bhagavati—the Lord; kanaka—golden; ketaka—ketaki flowers; upavane—garden; iva—like; parimala—with nice fragrance; amodita—fragrant; dik—of the directions; valaye—the circle; sakala—all; guna—virtues; nilaye—in the abode; svayam-prakashikaya—by being self-manifest; tat-prathaya—by that fame; kah—who?; ayam—this; kah—who?; ayam—this; iti—thus; krita-samuhah—multitude; samuhah—multitude; kshauni-suranam—of brahmanas; tatra—there; militavan—met; nimantritah—requested; ca—also; kenapi—by someone; samanantaram—after; ananta—limitless; rahasye—secret; sarvatah—everywhere; sancarati—goes; jana-caya—of the people; shravana-kante—dear to the ears; tad-udante—then; mantra—by a mantra; akrishöa—pulled; iva—as if; graha-grihita—possessed by a ghost; iva—as if; vismaya-camatkara-vikara-vishamsthula—filled with wonder; iva—as if; ramananda-rayah—Ramananda Raya; samupeyivan—arrived.

    

     Brahmana:  Then Lord Chaitanya, who enchants the entire world, and who is very merciful, rested on the shore of the Godavari River. He was like a golden ketaki flower with a sweet fragrance spread in all directions. When the brahmanas saw the self-effulgent Lord they became attracted by His transcendental potency, and they came near Him. When they saw the Lord's transcendental form, which was filled with love of Krishna, and which was a jewel-mine of all transcendental virtues, they exclaimed: "Who is this? Who is this? The brahmanas then met together and discussed what they had just seen. Attracted by their words, and appearing like a man possessed, Ramananda Raya, struck with wonder, and his appearance filling others with wonder also, approached Lord Chaitanya.

 

Text 50

 

     raja:  ramananda dhanyo 'si dhanyo 'si. yasya te nayana-vishayi-bhutas te shri-caranah.

 

     ramananda—O Ramananda; dhanyah—fortunate; asi—you are; dhanyah—fortunate; asi—you are; yasya—of whom; te—of you; nayana-vishayi-bhutah—come before the eyes; te—of you; shri-caranah—the Lord's feet.

 

     King:  Ramananda, you are fortunate. You are fortunate. With your own eyes you have seen the lotus feet of the Lord.

 

Text 51

 

     viprah:  samanantaram agatyaiva carana-kamala-parisare sareriyamanashru nipatati sma svayam eva. aye tvam eva ramanando 'siti bhagavata sanugraham ukte atha kim iti ca pratyuce. tad anu bhagavatapi sarvabhaumanurodhena bhagavad-alokanam abhishöam mameti mayatra kshanam avasthitam. tat su-vihitam eva vihitam bhavata yat svayam eva samupasede tad ucyatam kincid ity abhani. tato yadyapi ramanando hi ko 'yam kim nama kim mahima kim ashayah kim tattvam iti kim api bhagavad-vishayaka-jnana-visheshanabhijnas tathapi cira-kala-kalita-satata-sakhya-sukha-subhaga-gam-bhavuka iva nihsadhvasa eva kim api paöhitum upacakrame.

 

mano yadi na nirjitam kim amuna tapasyadina

     katham sa manaso jayo yadi na cintyate madhavah

kim asya ca vicintanam yadi na hanta ceto-dravah

     sa va katham aho bhaved yadi na vasanakshalanam

 

     samanantaram—then; agatya—arriving; eva—certainly; carana—feet; kamala—lotus; parisare—near; sareriyamanashru—shedding tears; nipatati—fell down; sma—indeed; svayam—personally; eva—indeed; aye—O; tvam—you; eva—indeed; ramanandah—Ramananda; asi—are; iti—thus; bhagavata—by the Lord; sanugraham—mercifully; ukte—in the words; atha—then; kim—what?; iti—thus; ca—and; pratyuce—replied; tad anu—then; bhagavata—by the Lord; api—also; sarvabhauma—of Sarvabhauma; anurodhena—by the mercy; bhagavat—of the Lord; alokanam—the sight; abhishöam—desired; mama—of me; iti—thus; maya—by me; atra—here; kshanam—for a moment; avasthitam—stood; tat—that; su-vihitam—nicely placed; eva—indeed; vihitam—placed; bhavata—by the Lord; yat—what; svayam—personally; eva—indeed; samupasede—sat; tat—that; ucyatam—should be said; kincit—something; iti—thus; abhani—said; tatah—then; yadyapi—although; ramanandah—Ramananda; hi—indeed; kah—who?; ayam—this; kim—what?; nama—indeed; kim—what?; mahima—glory; kim—what?; ashayah—resting place; kim—what?; tattvam—the truth; iti—thus; kim—what?; api—also; bhagavat—to the Lord; vishayaka—in relation; jnana—knowledge; visheshana—description; abhijnah—knowing; tathapi—still; cira-kala—for a long time; kalita-satata-sakhya-sukha-subhaga-gam-bhavukah—feeling great transcendental happiness; iva—as if; nihsadhvasa—confidentially; eva—indeed; kim api—something; paöhitum—to recite; upacakrame—began; manah—the heart; yadi—if; na—not; nirjitam—conquered; kim—what?; amuna—with this; tapasyadina—beginning with austerity; katham—how?; sah—this; manasah—of the mind; jayah—conquest; yadi—if; na—not; cintyate—is meditated; madhavah—Madhava; kim—what?; asya—of him; ca—and; vicintanam—meditation; yadi—if; na—not; hanta—certainly; cetah—of the heart; dravah—melting; sah—that; va—or; katham—how?; ahah—Oh; bhavet—is; yadi—if; na—not; vasana—of desires; kshalanam—purification.

 

     Brahmana:  Ramananda then approached the Lord and, with tears in his eyes, fell down before the Lord's lotus feet. The Lord then mercifully said: "Ah, you are Ramananda?" Ramananda said:  "Yes, I am Ramananda." The Lord said, "Following Sarvabhauma's instructions, I have come here to see you. I will sit beside you. I will ask questions, and you will give answers. Who is the Supreme Personality of Godhead? What is His name? What are His glories? What is the shelter of everything? What is the Absolute Truth?" In this way Lord Chaitanya spent a long time asking questions about the Supreme Personality of Godhead. Immersed in the happiness of transcendental friendship, Ramananda confidently recited the following verse to answer the Lord's questions. He said, "If one cannot control his mind, then what is the use of performing austerities? If the mind is not fixed in thought of Lord Madhava (Krishna), then what is the use of controlling the mind? If the heart does not melt with love for Lord Krishna, then what is the use of meditating on Him? If one does not abandon all material desires, then what is the use of melting in love for Lord Krishna?" 

 

Text 52

 

     bhagavan: bahyam etat. ka vidya.

 

     bahyam—external; etat—that; ka—what?; vidya—real knowledge.

 

     Bhagavan:  That is external. What is real knowledge?

 

Text 53

 

     ramanandah:  hari-bhaktir eva na punar-vedadi-nishpannatata.

 

     hari—to Lord Hari; bhaktih—devotional service; eva—indeed; na—not; punah—again; veda-adi—beginning with the Vedas; nishpannatata—rejection.

 

     Ramananda:  Devotion to Lord Hari (Krishna) is real knowledge. Knowledge of the material portion of the Vedas and other scriptures is not real knowledge.

 

Text 54

 

     bhagavan:  kirtih ka.

 

     kirtih—fame; ka—what?

 

     Bhagavan:  What is real fame?

 

Text 55

 

     ramanandah:  bhagavat-paro 'yam iti ya khyatir na danadi-ja.

 

     bhagavat-parah—a devotee of the Lord; ayam—he; iti—thus; ya—what; khyatih—fame; na—not; dana—giving in charity; adi—beginning with; ja—produced.

 

     Ramananda:  Real fame is to be famous as a great devotee of the Lord. To be famous as a great philanthropist who gives money in charity is not real fame.

 

Text 56

 

     bhagavan:  ka shrih.

 

     ka—what?; shrih—wealth.

 

     Bhagavan:  What is real wealth?

 

Text 57

 

     ramanandah:  tat-priyata na va dhana-jana-gramadi— bhuyishöhata.

 

     tat-priyata—love for the Lord; na—not; va—or; dhana—money; jana—followers; grama—villages; adi—beginning; bhuyishöhata—greatness.

 

     Ramananda:  Real wealth is love for Krishna. To possess money, followers, and villages is not real wealth.

 

Text 58

 

     bhagavan:  kim duhkham.

 

     kim—what?; duhkham—suffering.

 

     Bhagavan:  What is suffering?

 

Text 59

 

     ramanandah:  bhagavat-priyasya viraho no hrid-vranadi-vyatha.

 

     bhagavat-priyasya—of a devotee of the Lord; virahah—separation; na—not; u—indeed; hrid-vrana-adi-vyatha—a wound to the heart or other suffering.

 

     Ramananda:  Real suffering is not to have the association of a dear devotee of Lord Krishna. A wound at the heart or some other kind of material suffering of the body is not real suffering.

 

Text 60

 

     bhagavan:  bhadram. ke muktah.

 

     bhadram—ggod; ke—who?; muktah—are the liberated souls.

 

     Bhagavan:  Good. Who are the liberated souls?

 

Text 61

 

     ramanandah: 

 

pratyasattir hari-caranayoh sanurage na rage

     pritih prematishayini harer bhakti-yoge na yoge

astha tasya pranaya-rabhasasyopadehe na dehe

     yesham te hi prakriti-sarasa hanta mukta na muktah

 

     pratyasattir hari-caranayoh—for Lord Hari's feet; sanurage—with love; na—not; rage—in material things; pritih—love; prematishayini—with great love; harer bhakti-yoge—in Hari-bhakti-yoga; na—not; yoge—in other yoga; astha—situation; tasya—of him; pranaya-rabhasasya—great love; upadehe—in the spiritual form; na—not; dehe—in the material form; yesham—of whom; te—they; hi—indeed; prakriti-sarasa—by nature; hanta—certainly; muktah—liberated; na—not; muktah—the so-called liberated souls.

 

     Ramananda:  They who love Krishna's lotus feet and do not love anything else, who delight in bhakti-yoga, the yoga of devotional service and are not attracted to ashöanga-yoga or any other kind of yoga, who place their love in the transcendental form of Lord Krishna, and not in their own external material body, is actually liberated and free from the material world. Non-devotees who claim to be liberated are not so.

 

Text 62

 

     bhagavan:  bhavatu. kim geyam.

 

     bhavatu—it is so; kim—what?; geyam—should be sung.

 

     Bhagavan:  It is so. What should be glorified in song?

 

Text 63

 

     ramanandah:  vraja-keli-karma.

 

     vraja—of Vraja; keli-karma—pastimes.

 

     Ramananda:  Krishna's pastimes in Vraja.

 

Text 64

 

     bhagavan:  kim iha shreyah.

 

     kim—what?; iha—here; shreyah—the best.

 

     Bhagavan:  What is the best thing in the world?

 

Text 65

 

     ramanandah:  satam sangatih.

 

     satam—of the devotees; sangatih—the association.

 

     Ramananda:  The association of saintly devotees.

 

Text 66

 

     bhagavan:  kim smartavyam

 

     kim—what?; smartavyam—should be remembered.

 

     Bhagavan:  What should be remembered?

 

Text 67

 

     ramanandah:  aghari-nama.

 

     aghari—Krishna's; nama—name.

 

     Ramananda:  Krishna's name.

 

Text 68

 

     bhagavan:  kim anudhyeyam.

 

     kim—what?; anudhyeyam—should be meditated.

 

     Bhagavan:  On what should one meditate?

 

Text 69

 

     ramanandah:  murareh padam.

 

     murareh—Krishna's; padam—feet.

 

     Ramananda:  Krishna's feet.

 

Text 70

 

     bhagavan:  kva stheyam.

 

     kva—where?; stheyam—should be stayed.

 

     Bhagavan:  Where should one reside?

 

Text 71

 

     ramanandah:  vraja eva.

 

     vraje—in Vraja; eva—indeed.

 

     Ramananda:  In Vraja.

 

Text 72

 

     bhagavan:  kim shravanayor anandi.

 

     kim—what?; shravanayoh—on the ear; anandi—happy.

 

     Bhagavan:  What should make the ear happy?

 

Text 73

 

     ramanandah:  vrindavana-kridaika.

 

     vrindavana—Vrindavana; krida—pastimes; eka—alone.

 

     Ramananda:  Only Krishna's pastimes in Vrindavana.

 

Text 74

 

     bhagavan: kim upasyam atra.

 

     kim—what?; upasyam—should be worshiped; atra—here.

 

     Bhagavan:  Who should be worshiped there?

 

Text 75

 

     ramanandah:  mahasi shri-krishna-radhabhidhe.

 

     mahasi—great; shri-krishna-radha-abhidhe—Radha-Krishna.

 

     Ramananda:  Shri Shri Radha-Krishna are the supreme object of worship.

 

Text 76

 

     bhagavan:  bhadram. ucyatam ucyatam.

 

     bhadram—good; ucyatam—speak; ucyatam—speak.

 

     Bhagavan:  Good. Speak on. Speak on.

 

Text 77

 

     ramanandah:  (svagatam) itah param kim vaktavyam. prashnanurupam uditam eva. adhuna yad vaktavyam tenasya sukham bhavati na veti na janami. (iti kshanam abhicintya prakasham.)

 

nirvana-nimba-phalam eva rasanabhijnas

     cushyantu nama rasa-tattva-vido vayam tu

shyamamritam madana-manthara-gopa-rama-

     netranjali-culukitav asitam pibamah

 

     svagatam—aside; itah param—then; kim—what?; vaktavyam—can be said; prashna—questions; anurupam—according; uditam—spoken; eva—indeed; adhuna—now; yat—what; vaktavyam—may be said; tena—by Him; asya—of him; sukham—happiness; bhavati—is; na—not; va—or; iti—thus; na—not; janami—I know; iti—thus; kshanam—for a moment; abhicintya—thinking; prakasham—says aloud; nirvana—of impersonal liberation; nimba-phalam—the bitter nimba fruit; eva—indeed; rasa-anabhijnah—they who do not understand sweetness; cushyantu—drink; nama—indeed; rasa-tattva-vidah—they who do understand sweetness; vayam—we; tu—but; shyama-dark; amritam—nectar; madana—by Kamadeva; manthara—agitated; gopa-rama—gopis;  netranjali—corners of the eyes; culukitau—drunk; asitam—dark; pibamah—we drink.

 

     Ramananda:  (aside)  What more can I say to answer the Lord?  I do not know what further words I can say that will give Him happiness. (Reflecting for a moment, he says openly)  They who cannot taste sweetness will drink the bitter nimba juice of impersonal liberation. We, however, who know what is sweet, drink the dark, sweet nectar the amorous gopis drank through the corners of their eyes."

 

Text 78

 

     bhagavan:  punar anyad ucyatam samanarthakam etat.

 

     punah—again; anyat—another; ucyatam—should be said; samana—same; arthakam—meaning; etat—this.

 

     Bhagavan:  Go on speaking like this.

 

Text 79

 

     ramanandah:  itah param pratipadyam eva nasti. kim anyad vaktavyam. (iti manasi vicarya prakasham.)

 

nican eva pathash cakora-yuvati-yuthena yah kurvate

     sadyah sphaöikayanti ratna-ghaöitam yah pada-piöhavalim

yah prakshalita-mrishöayor jala-lava-prasyanda-shankakritas

     tah krishnasya padabjayor nakha-mani-jyotsnash ciram pantu vah

 

     itah param—beyond this; pratipadyam—to be explained; eva—indeed; na—not; asti—is; kim—what?; anyat—else; vaktavyam—may be said; iti—this; manasi—in the mind; vicarya—considering; prakasham—openly says; nican—low; eva—indeed; pathah—path; cakora-yuvati-yuthena—the cakora bird couples; yah—who; kurvate—do; sadyah—at once; sphaöikayanti—make like crystal; ratna-ghaöitam—studded with jewels; yah—one who; pada-piöhavalim—feet; yah—who; prakshalita-mrishöayoh—washed; jala-lava-prasyanda-shankakritah—melting into tears; tah—they; krishnasya—of Lord Krishna; pada—feet; abjayoh—lotus; nakha—nails; mani—jewels; jyotsnah—splendor; ciram—forever; pantu—may protect vah—us.

 

     Ramananda:  I cannot say anything beyond this. (He thinks for a moment, and then says openly)  Licked by the cakora birds of the young gopis, making the Lord's footprints shine like crystal studded with jewels, and making the candrakanta jewels of the gopis' eyes melt into many tears, may that moonlight of Lord Krishna's toenails protect you all.

 

Text 80

 

     bhagavan:  kavyam evaitat. punar ucyatam.

 

     kavyam—poetry; eva—indeed; etat—this; punah—again; ucyatam—should be said.

 

     Bhagavan:  This is poetry. Speak again.

 

Text 81

 

     ramanandah:  (kshanam vicintya)

 

shrivatsasya ca kaustubhasya ca rama-devyash ca garhakaro

     radha-pada-saroja-yavaka-raso vakshah-sthala-stho hareh

balarka-dyuti-mandaliva timiraish chandena vandi-krita

     kalindyah payasiva piva-vikacam shonotphalam patu nah

 

     shrivatsasya—of Shrivatsa; ca—and; kaustubhasya—of Kaustubha; ca—and; rama-devyah—the goddess of fortune; ca—and; garhakarah—the form; radha—of Radha; pada-saroja—lotus feet; yavaka-rasah—red lac; vakshah-sthala—on the chest; sthah—situated; hareh—of Hari; balarka—rising sun; dyuti—splendor; mandali—circle; iva—like; timiraih—by darkness; chandena—by verse; vandi-krita—prayers; kalindyah—of the Yamuna; payasi—in the water; iva—like; piva-vikacam—blossomed; shona—red; utphalam—lotus; patu—may protect; nah—us.

 

     Ramananda:  (reflecting for a moment) Shining as a rising sun prayed to by the darkness or as a blossoming red lotus in the Yamuna's water, and eclipsing the goddesss of fortune, the Kaustubha gem, and the Shrivatsa mark, may Shri Radha's red-lac lotus-foot-mark on Lord Hari's chest, protect us all.

 

Text 82

 

     bhagavan: idam api tatha.

 

     idam—this; api—also; tatha—like that.

 

     Bhagavan:  It is like that.

 

Text 83

 

     ramanandah:  (caranau dhritva)

 

sakhi na sa ramano naham

     ramaniti bhidavayor aste

prema-rasenobhaya-mana iva

     madano nishpipesha balat

 

atha va

 

aham kanta kantas tvam iti na tadanim matir abhun

     mano-vrittir lupta tvam aham iti nau dhir api hata

bhavan bharta bharyaham iti yad idanim vyavasitas

     tathapi prananam sthitir iti vicitram kim aparam

 

     caranau—both feet; dhritva—holding; sakhi—O friend; na—not; sah—He; ramanah—lover; na—not; aham—I; ramani—gopi-beloved; iti—thus; bhida—difference; avayoh—of us; aste—is; prema-rasena—by the nectar if love; ubhaya—both; manah—hearts; iva—indeed; madanah—kamadeva; nishpipesha—crushes; balat—violently; atha va—or; aham—I; kanta—beloved; kantah—beloved; tvam—You; iti—thus; na—not; tadanim—then; matih—conception; abhut—was; manah—of the mind; vrittih—activities; lupta—lost; tvam—You; aham—I; iti—thus; nau—We; dhih—conception; api—also; hata—destroyed; bhavan—You; bharta—husband; bharya—wife; aham—I; iti—thus; yat—what; idanim—now; vyavasitas tathapi—still; prananam—of life-breath; sthitih—situation; iti—thus; vicitram—wonderful; kim—what?; aparam—supreme.

 

     Ramananda: (assuming the role of Shrimati Radha talking to a gopi-friend, he grasps Lord Chaitanya's feet and says:)  O gopi-friend, He is not My lover, and I am not His lover. There is now no difference between Us. The god of love has crushed both our hearts into a powder and made a paste of the nectar of perfect love.

     I no longer think "I am Your beloved and You are My beloved". For Us the conception of "I" and "You" is now destroyed. Still, I continue to think "You are My husband, and I am Your wife." What could be more surprising than this?

 

Text 84

 

     sarvabhaumah:  tato bhagavata kim uditam.

 

     tatah—then; bhagavata—by the Lord; kim—what?; uditam—was said.

 

     Sarvabhauma:  What did the Lord say then?

 

Text 85

 

     viprah:  tada yad-avalokitam tadakalaya

 

dhrita-phana iva bhogi garudiyasya ganam

     tad-uditam ati-raty-akarna-yan-savadhanam

vyadhikaranataya vananda-vaivasyato va

     prabhur atha kara-padmenasyam asyapy adhatta

 

     tada—then; yat—what; avalokitam—seen; tada—then; akalaya—listen; dhrita-phana—with hoods; iva—as; bhogi—a snake; garudiyasya—of a snake-doctor; ganam—singing; tad-uditam—said; ati-raty-akarna—on the ear; yan-savadhanam—carefully; vyadhikaranataya—by disease; va—or; ananda-vaivasyatah—by bliss; va—or; prabhuh—the Lord; atha—then; kara-padmena—with His lotus hand; asyam—the mouth; asya—of him; api—also; adhatta—held.

 

     Brahmana:  Listen to the description of what I saw. Lord Chaitanya became like a cobra, its hood expanded as it hears a snake-doctor chant a mantra to neutralize the power of venom. Overwhelmed either by some disease, or by trancendental bliss, Lord Chaitanya suddenly placed His lotus hand over Ramananda's mouth.

 

Text 86

 

     raja:  bhaööacarya ko 'yam sandarbhah.

 

     bhaööacarya—O Bhattacarya; kah—what?; ayam—this; sandarbhah—the explanation.

 

     King:  Bhaööacarya, what is the meaning of this?

 

Text 87

 

     bhaööacaryah:  maharaja nirupadhi hi prema kathancid apy upadhim na sahate iti purvardhe bhagavatoh krishna-radhayor anupadhi prema shrutva tad eva purusharthi-kritam bhagavata. mukha-pidhanam casya tad-rahasyatva-prakashakam.

 

     maharaja—O king; nirupadhi—limitless; hi—indeed; prema—love; kathancit—somehow; api—also; upadhim—designation; na—not; sahate—tolerates; iti—thus; purva—the first; ardhe—half; bhagavatoh—of the Lord; krishna-radhayoh—of Radha and Krishna; anupadhi—without designation; prema—the love; shrutva—having heard; tat—that; eva—indeed; purusharthi-kritam—fulfilling the goals of human life; bhagavata—by the Lord; mukha—mouth; pidhanam—covering; ca—also; asya—of Him; tad-rahasyatva—the secret; prakashakam—revealing.

 

     Bhaööacarya:  King, the love that Radha and Krishna bear for each other is completely pure and free from any impurity. When Lord Chaitanya heard Ramananda openly describe that pure love He stopped him by placing His hand over his mouth. That love is too confidential to be openly described in this world.

 

Text 88

 

     viprah: tada cikura-kalapam dvidha kritva tenaiva tac-carana-yugam veshöayitva nipatya gaditam

 

maha-rasika-shekhatah sarasa-naöya-lila-guruh

     sa eva hridayeshvaras tvam asi me kim u tvam stumah

tavaitad api sahajam vividha-bhumika-svi-kritir

     na te nayati bhumika bhavati no 'ti-vismapini

 

(iti citam carana-kamalam dhritva rudann asit. madhye madhye kincid gadati ca.)

 

akasmiko nu vidhina nidhir abhyanayi

     bhagnah kim indur amritasya yad esha patah

ananda-bhuruha-phalam su-vipac-carinam

     drishöam yad eva tava deva padaravindam

 

     bhagavan yathaivadya maya svapne drishöam tathaiva sakshad api. (iti punar api padau dhritva roditi. bhagavan gadham parishvajate.) atah param nimantrayitva. vipra-varena samagatya deva aparahno jatah ity ukto bhagavan madhyandina-karmane calitavan. vayam api tac-caranaravindam pranamya tad ahar eva pratyajigamishavah sma.

 

     tada—then; cikura-kalapam—hair; dvidha kritva—dividing in two parts; tena—by him; eva—indeed; tat-carana-yugam—His feet; veshöayitva—covering; nipatya—falling; gaditam—spoken; maha-rasika-shekhatah—the king of they who relish transcendental mellows; sarasa—sweet; naöya—drama; lila—pastimes; guruh—the guru; sah—He; eva—indeed; hridaya—of the heart; ishvarah—the Lord; tvam—You; asi—are; me—of me; kim—what?; u—indeed; tvam—You; stumah—we glorify with prayers; tava—of You; etat—this; api—also; sahajam—natural; vividha-bhumika-svi-kritih—assuming various forms; na—not; te—of You; nayati—leads; bhumika—form; bhavati—is; nah—us; ati-vismapini—filling with wonder; iti—thus; citam carana-kamalam—lotus feet; dhritva—holding; rudan—crying; asit—was; madhye madhye—in the middle; kincit—something; gadati—says; ca—and; akasmikah—suddenly; nu—indeed; vidhina—by fate; nidhih—treasure; abhyanayi—brought; bhagnah—broken; kim—whether?; induh—moon; amritasya—of nectar; yat—what; eshah—this; patah—falling; ananda—of bliss; bhuruha—of the tree; phalam—the fruit; su-vipat-carinam—of calamities; drishöam—sight; yat—what; eva—indeed; tava—of You; deva—O Lord; pada—feet; aravindam—lotus; bhagavan—O Lord; yatha—as; eva—indeed; adya—now; maya—by me; svapne—in a dream; drishöam—seen; tatha—as; eva—certainly; sakshat—directly; api—also; iti—thus; punah—again; api—also; padau—feet; dhritva—holding; roditi—cries; bhagavan—the Lord; gadham—firmly; parishvajate—embraces; atah param—then; nimantrayitva—requesting; vipra-varena—with the great brahmana; samagatya—ariving; deva—O Lord; aparahnah—afternoon; jatah—manifested; iti—thus; uktah—said; bhagavan—the Lord; madhyandina-karmane—for midday duties; calitavan—went; vayam—we; api—also; tat—His; carana-aravindam—lotus feet; pranamya—bowing; tat—that; ahah—day; eva—certainly; pratyajigamishavah—we returned; sma—indeed.

 

    Brahmana:  Ramananda then divided the hair on his head into two parts. Falling down before Lord Chaitanya, and placing His parted hair around His lotus feet, Ramananda said: "You are the charming king of they who relish transcendental mellows. You are the charming teacher of the transcendental pastimes of dancing. You are the Lord of the heart. Who has the power to properly glorify You? It is natural for You to assume many different forms, but this form of a sannyasi is not very natural for You. This sannyasi form of Yours is very surprising for me."  Ramananda grasped Lord Chaitanya's feet and cried for a long time. At last he finally said: "Has my destiny brought me a mine of precious jewels, or to a flood of nectar flowing from the moon? O Lord, now I am able to see Your lotus feet, which are the ripe fruits of the tree of transcendental bliss. O Lord, what I had previously seen in a dream I am now able to see directly." Ramananda then again clutched the Lord's lotus feet and began to cry, and Lord Chaitanya responded by embracing Ramananda. Then one of Ramananda Raya's brahmana ministers approached and said: “Lord, the afternoon is now beginning." Lord Chaitanya then left to perform His midday duties. We bowed down before His lotus feet, and on that day we began our return journey.

 

Text 89

 

     sarvabhaumah:  tad adhuna vishramyatam bhavadbhih.

 

     tat—then; adhuna—now; vishramyatam—should be rested; bhavadbhih—by you.

 

     Sarvabhauma:  Now you should all take rest.

 

Text 90

 

     viprah:  yathajnapayati bhavan.

 

     viprah:  yatha—as; ajnapayati—order; bhavan—you.

 

     The Brahmana:  As you order.

 

Text 91

 

     (raja paritoshakam dadati. viprah sadaram adaya nishkrantah.)

     (tatah pravishati dauvarikah.)

     dauvarikah:  deva karnaöa-patina maha-rajena preshitam upayanam adaya tad-amatyo mallabhaööa-nama pandita-rajo dvaram adhyaste.

 

     raja—the king; paritoshakam—gift; dadati—gives; viprah—the brahmanas; sadaram—with respect; adaya—taking; nishkrantah—exit; tatah—then; pravishati—enters; dauvarikah—the doorkeeper; deva—O Lord; karnaöa-patina maha-rajena—by the king of Karnataka; preshitam—sent; upayanam—gift; adaya—taking; tad-amatyah—his minister; mallabhaööa-nama—named Mallabhatta; pandita-rajah—king of brahmanas; dvaram—at the door; adhyaste—stays.

 

     (The king gives them gifts and they respectfully exit.)

 

     (A doorkeeper enters.)

 

     Doorkeeper:  The king of Karnaöaka has sent his learned brahmana minister Mallabhaööa with a gift. The learned brahmana waits at the door.

 

Text 92

 

     sarvabhaumah:  jnayate 'sau maha-pandito bhavati.

 

     jnayate—is known; asau—he; maha-panditah—a great scholar; bhavati—is.

 

     Sarvabhauma:  I know him. He is a very learned brahmana.

 

Text 93

 

     raja:  praveshyatam.

 

     praveshyatam—may enter.

 

     King:  He may enter.

 

Text 94

 

     dauvarikah:  yathajnapayati devah. (iti nishkramya tam adaya pravishati.)

 

     yatha—as; ajnapayati—orders; devah—the lord; iti—thus; nishkramya—exiting; tam—him; adaya—taking; pravishati—enters.

 

     Doorkeeper:  As my lord orders. (He exits and re-enters with Mallabhaööa.)

 

Text 95

 

     sarvabhaumah:  agacchantu bhaööah. (ity utthanam naöayati.)

 

     agacchantu—may come; bhaööah—the great scholar; iti—thus; utthanam naöayati—rises.

 

     Sarvabhauma:  A great scholar has come. (He rises.)

 

Text 96

 

     mallabhaööah: (rajanam ashirbhir abhyarcya) bhaööacarya kim idam kriyate. naham tavabhyutthaniyah. atha va

 

sadaiva tungah kila kancanacalah

     sadaiva gambhiratamah payodharah

sadaiva dhira vinayaika-bhushana

     lakshmih prakrityaiva janaih samiyate

 

     rajanam—the king; ashirbhir abhyarcya—blesses; bhaööacarya—O Bhattacarya; kim—what?; idam—this; kriyate—is done; na—not; aham—I; tava—of you; abhyutthaniyah—should be standing; atha va—or; sada—always; eva—indeed; tungah—exalted; kila—indeed; kancanacalah—the golden mountain; sada—always; eva—indeed; gambhiratamah—most deep; payodharah—ocean; sada—always; eva—indeed; dhira—thoughtful; vinayaika-bhushana—with the ornament of humbleness; lakshmih—Lakshmi; prakritya—by nature; eva—indeed; janaih—by people; samiyate—is worshiped.

 

     Mallabhaööa:  (offering blessings to the king)  Bhaööacarya, what is this? There is no need to stand on my account. The golden mountain Sumeru always stands very tall. The seas are always very deep, goddess Lakshmi is the natural object of the people's worship, and the saintly devotees are always decorated with the virtue of humbleness.

 

Text 97

 

     raja:  idam asanam.

 

     idam—this; asanam—seat.

 

     King:  Here is a seat.

 

Text 98

 

     mallabhaööah: yathajnam upavishami. (ity upavishati.)

 

     yatha—as; ajnam—request; upavisami—I sit; iti—thus; upavisati—sits.)

 

     Mallabhaööa:  As you request, I will sit. (He sits.)

 

Text 99

 

     raja:  api kushalam karnaöa-pateh.

 

     api—whether?; kushalam—well and happy; karnaöa-pateh—the king of Karnataka.

 

     King:  Is the king of Karnaöaka well and happy?

 

Text 100

 

     mallabhaööah:  yasya bhavad-vidhah suhridas tasya satatam eva tat. kintu sampratam adhikam api.

 

     yasya—of whom; bhavad-vidhah—like you; suhridah—friends; tasya—of him; satatam—always; eva—indeed; tat—that; kintu—however; sampratam—now; adhikam—more; api—even.

 

     Mallbhaööa:  Because he has friends like your good self, therefore he is always in an auspicious condition of life. However, now one very auspicious thing has happened to him.

 

Text 101

 

     raja:  kidrisham tat.

 

     kidrsam—like what?; tat—that.

 

     King:  What is that?

 

Text 102

 

     mallabhaööah:  maharaja etasmaj janapadatah sa-tirtha-yatra-vyajena druta-kanaka-dyutir yatindrah ko 'py eko yad-avadhi hanta dakshinasham sampraptas tad-avadhi so 'pi nirvritatma.

 

     maharaja—O great king; etasmat—from that; janapadatah—from the city; sa-tirtha-yatra-vyajena—on the pretext of going on pilgrimage; druta—molten; kanaka—gold; dyutih—splendor; yatindrah—the king of sannyasis; ko 'pi—someone; ekah—alone; yad-avadhi—then; hanta—indeed; dakshinasham—the south; sampraptah—attained; tad-avadhi—then; so 'pi—He; nirvritatma—filled with bliss.

 

     Mallabhaööa:  O great king, on the pretext of going on pilgrimage, a certain regal sannyasi, His complexion the color of molten gold, came from this country to the south. His presence in the south filled the king of Karnaöaka with bliss.

 

Text 103

 

     sarvabhaumah:  (sotkanöham) bhaööah kathayantu kathayantu.

 

     sotkanöham—eager; bhaööah—Bhatta; kathayantu—speak; kathayantu—speak.

 

     Sarvabhauma:  (eager)  Bhatta, go on speaking. Go on speaking.

 

Text 104

 

     raja:  katham iva

 

     katham—what?; iva—like.

 

     King:  What is it?

 

Text 105

 

     mallabhaööah:  yathottaram eva dakshinashyam dishi kiyantah karma-nishöhah katicid eva jnana-nishöha virala eva satvatah pracuratarah pashupatah pracuratamah pashandinah. tena tesham anynonya-vada-vishamsthulanam uccavaca-nirvacana-caturya-dhuryanam sva-sva-matacarya-varyanam prasangena prayasho bahulodvega eva no mahi-palah.

 

     yatha—as; uttaram—north; eva—indeed; dakshinashyam dishi—in the south; kiyantah—how many?; karma-nishöhah—devoted to fruitive work; katicit—how many?; eva—indeed; jnana-nishöha—intenent on speculative knowledge; viralah—a few; eva—indeed; satvatah—devotees; pracuratarah—many; pashupatah—Saivites; pracuratamah—many; pashandinah—blasphemers; tena—by that; tesham—of them; anynonya-vada—conversation; vishamsthulanam—great; uccavaca-nirvacana-caturya-dhuryanam—with great debates to establish the supremacy of a particulat view; sva-sva-matacarya-varyanam—of the teachers of various schools; prasangena—contact; prayashah—mostly; bahula-udvega—with great anxiety; eva—indeed; nah—our; mahi-palah—king.

 

     Mallabhaööa:  As in the north, in the south there are many karmis, many jnanis, a few Vaishnavas, very many Shivaites, and very many blasphemers. The leaders of these different groups engage in bitter debate, each attempting to establish the supremacy of his own view. This situation made our king very anxious.

 

Text 106

 

     raja: tatas tatah.

 

     tatah—then?; tatah—then.

 

     King:  Then? Then?

 

Text 107

 

     mallabhaööah:  akasmika-pravesha-matrenaiva tasya yati-pater dishi vidishi sananda-camatkaram sa-mudheshv a-bala-vriddha-taruneshu lokeshu didrikshayopanateshu pandita-mandaleshv api parama-nayana-subhagaya vapur lakshmyaiva prakaöi-kritam mahimanam anubhuya vinopadeshenapi karhy eva syam iti tat-kala-samuditvara-vasana-visheshena jata-pulakashravah sarva eva sva-sva-mata-pracyavena tat-patha-pravishtha babhuvuh. tasya parampara-shravanena labdha-paramanando 'smin nara-loka-palas tad-visheshacaritam avagantum gudha-veshena brahmanan prahitya yavat setubandham tatah pratyagamanavadhi ca tasya laukika-camatkaram tat-tan-mukhad anubhavan bhava-dava-dahana-jvalam eva vismritavan.

 

     akasmika—sudden; pravesha—entrance; matrena—only by; eva—certainly; tasya—of Him; yati-pateh—the leader of the sannyasis; dishi vidishi—in all directions; sananda-camatkaram—wonderful bliss; sa-mudheshu—with the fools; a-bala-vriddha-taruneshu—up to children, youths, and the old; lokeshu—the people; didrikshayopanateshu—eager to see; pandita-mandaleshu—in the learned circles; api—even; parama-nayana-subhagaya—great auspiciousness for the eyes; vapuh—form; lakshmya—by the goddess of fortune; eva—indeed; prakaöi-kritam—manifested; mahimanam—glory; anubhuya—seeing; vina—without; upadeshena—teaching; api—also; karhi—where?; eva—indeed; syam—I am; iti—thus; tat-kala—then; samuditvara-vasana-visheshena—in a certain condition; jata-pulaka—hairs erect; ashravah—shedding tears; sarve—everyone; eva—indeed; sva-sva-mata-pracyavena—own conceptions; tat-patha—that path; pravishöha—entered; babhuvuh—were; tasya—of Him; parampara—series; shravanena—by hearing; labdha—attained paramanandah—spiritual bliss;; asmin—in this; nara-loka-palah—king; tad-visheshacaritam—this action; avagantum—to understand; gudha-veshena—in disguise; brahmanan—brahmanas; prahitya—app[roached; yavat—as; setubandham—Setubandha; tatah—then; pratyagamanavadhi—to His return; ca—and; tasya—of Him; laukika—ordinary; camatkaram—wonder; tat-tan-mukhat—from many mouths; anubhavan—experiencing; bhava-dava-dahana-jvalam—the forest-fire of repeated birth and death; eva—indeed; vismritavan—forgot.

 

     Mallabhaööa:  When this regal sannyasi entered the south, young and old all became struck with wonder. When the brahmanas, eager to see Him, approached and saw the splendor of His transcendental form, without any prompting they thought to themselves, "When will I become like that?"  At that time they become overwhelmed with ecstatic love. The hairs of their bodies stood erect and tears flowed from their eyes. They all gave up the various theories they had previously accepted, and they became the followers of this sannyasi. When our king heard of this he became overwhelmed with bliss. To learn the specific details of this sannyasi's activities, the king disguised himself as an ordinary citizen and approached the brahmanaas. When he heard from their mouths of this sannyasi's wonderful activities traveling to and from Setubandha, the king became overwhelmed and he completely forgot that he was staying in the forest-fire of repeated birth and death.

 

Text 108

 

     raja:  amatya dhanyo 'sau yushmadiyo mahi-palah.

 

     amatya—O minister; dhanyah—fortunate; asau—he; yushmadiyah—your; mahi-palah—king.

 

     King:  Minister, your king is fortunate.

 

Text 109

 

     sarvabhaumah:  kim kim shrutam. kincit kathyatam.

 

     kim—what?; kim—what?; shrutam—heard; kincit—something; kathyatam—tell.

 

     Sarvabhauma:  What, what did he hear? Tell us.

 

Text 110

 

     raja:  amatya kathyatam.

 

     amatya—minister; kathyatam—tell.

 

     King:  O minister, please tell us.

 

Text 111

 

     mallabhaööah: ekasminn ahani nija-sukhaveshena vigalad-vilocana-jala-sakala-dhauta-kala-dhauta-sariram romanca-sancayena mukulakulayamana-kadamba-bhuruhakaram bhagavan-nama-sankirtana-sa-gadgada-svaram sva-ramhasa svananda-vaivashyena vartma-paricayabhavato 'pi yatha-vartmaiva calantam bhagavantam alokya pashandino vaishnavo 'yam bhavati bhikshur bhagavat-prasada-namnaivedam grahishyati. tad etad annam enam ashayamah iti sva-bhojana-yogyam asucitarannam sthalyam nidhaya puro gatva svamin bhagavat-prasadam imam grihana iti shravayitva samucire cirena. bhagavan sarvajno 'pi bhagavat-prasada-namna tat tyagam asahamana eva panau grihitva tat sahitam eva panim udgamya calitavan. samanantaram eva mahata kenapi vihagena cancu-puöe kritva tad annam bhagavat-kara-talatah samadaya samuddinam.

 

     ekasmin—on one; ahani—day; nija-sukhaveshena—with bliss; vigalad-vilocana-jala—wit tears streming from his eyes; sakala-dhauta—washed; kala-dhauta-sariram—body; romanca-sancayena—with heairs standing up; mukula—buds' akulayamana—filled; kadamba—kadamba; bhuruha—tree; akaram—form; bhagavat—of the Lord; nama—the names; sankirtana—glorifying; sa-gadgada-svaram—in a choked up voice; sva-ramhasa—overcome; svananda-vaivashyena—overcome with bliss; vartma-paricayabhavatah—on the path; api—even; yatha—as; vartma—the path; eva—indeed; calantam—walking; bhagavantam—the Lord; alokya—seeing; pashandinah—blasphemers; vaishnavah—devotees; ayam—this; bhavati—becomes; bhikshuh—sannyasi; bhagavat—of the Lord; prasada—mercy; namna—with the name; eva—indeed; idam—this; grahishyati—will take; tat—that; etat—that; annam—food; enam—this; ashayamah—shelter; iti—thus; sva-bhojana-yogyam—suitable to eat; asucitarannam-impure food; sthalyam—in the place; nidhaya—placing; purah—before; gatva—having gone; svamin—O Lord; bhagavat-prasadam—bhagavat-prasadam; imam—this; grihana—please take; iti—thus; shravayitva—saying; samucire—said; cirena—in a long time;. bhagavan—the Lord; sarvajnah—omniscient; api—and; bhagavat-prasada-namna—called bhagavat-prasada; tat—that; tyagam—rejecting; asahamanah—not tolerating; eva—indeed; panau—in the hand; grihitva—taking; tat—that; sahitam—with; eva—indeed; panim—hand; udgamya—taking; calitavan—went; samanantaram—then; eva—indeed; mahata—great; kenapi—by a certain; vihagena—bird; cancu-puöe—in its beak; kritva—having done; tad annam—that food; bhagavat-kara-talatah—from the Lord's hand; samadaya—taking; samuddinam—flying.

 

     Mallabhaööa:  One day, absorbed in transcedental bliss, His garments wet with tears and His hairs of His body standing up as kadamba flowers in bloom, overcome with bliss, in a choked voice He chanted the Lord's holy name as He walked on the road. Seeing Him, some atheists said to themselves, "This is a Vaishnava. He will accept alms from us if we tell Him the food if bhagavat-prasadam." The atheists then took some impure food fit only for dogs, and placed it before the sannyasi, saying, "O svami, please accept this bhagavat-prasadam." Even though, He knew all that had happened, when He heard the words "bhagavat-prasadam" He could not reject it, but instead He took the plate of food in His hand. At that moment a great bird swooped down, took the plate from the His hand, and with the plate in its beak, flew away.

 

Text 112

 

     sarvabhaumah:  aho mohasya mahimaisham.

 

yan-mayaya mudha-dhiyo

     bhavanti bhuvaneshvarah

tam apiha bhramayitum

     kshudranam ayam udyamah

 

     ahah—oh; mohasya—of illusion; mahima—this lgoru; esham—this; yan-mayaya—by His illuosry potency; mudha-dhiyah—bewildered; bhavanti—become; bhuvaneshvarah—the most intelligent; tam—that; api—also; iha—here; bhramayitum—to bewilder; kshudranam—of the small; ayam—this; udyamah—endeavor.

 

     Sarvabhauma:  Ah, this is the greatness of the illusory potency. Even the great demigods controlling the universe are bewildered by the illusory potency maya. Certainly maya can easily bewilder the tiny creatures of this world.

 

Text 113

 

     mallabhaööah:  anye-dyur anyatra kutrapi brahmana-grihe yadricchayopagatas tam brahmanam kevalam rama rama rameti nama-matra-japa-parayanam drishöva gatavan. pratyagamana-samaye punas tam alokayitum tatraiva samuttirnas tam eva krishna krishna krishnety evam japantam drishöva prishöavan brahmana katham gamana-samaye rama rama ramety evam japan bhavan aloki. adhuna krishna krishna krishnety eva japann alokyate. tat kathayasya tattvam iti. tada sa uce bhagavan tavaiva prabhavo 'yam. yatah shaishavavadhi rama-nama-matra-japa-parayano 'ham bhagavad-darshana-matrena krishna krishna krishnety eva me vadanan nihsarati. balad apy aham etan nivartayitum na shaknomiti tavaiva darshana-dosho 'yam na mama iti.

 

     anye-dyuh—another time; anyatra kutrapi—in another place; brahmana-grihe—at a brahmana's home; yadricchaya—spontaneously; upagatah—arrived; tam—him; brahmanam—the brahmana; kevalam—only; rama rama rama iti nama—the names Rama Rama Rama;  matra—only; japa—chanting; parayanam—devoted; drishöva—seeing; gatavan—went; pratyagamana-samaye—on return; punah—again; tam—him; alokayitum—to see; tatra—there; eva—indeed; samuttirnah—risen; tam—him; eva—indeed; krishna krishna krishna iti—Krishna Krishna Krishna; evam—thus; japantam—chanting; drishöva—having seen; prishöavan—asked; brahmana—O brahmana; katham—why?; gamana-samaye—when going; rama rama rama iti—Rama Rama Rama; evam—in this way; japan—chanting; bhavan—you; aloki—seen; adhuna—now; krishna krishna krishna iti—Krishna Krishna Krishna; eva—indeed; japan—chanting; alokyate—seen; tat kathaya—tell; asya—of this; tattvam—the truth; iti—thus; tada—then; sah—he; uce—said; bhagavan—O Lord; tava—of You; eva—indeed; prabhavah—power; ayam—this; yatah—from which; shaishava-avadhi—from childhood; rama-nama—the name of Rama; matra—only; japa—chanting; parayanah—devoted; aham—I; bhagavat—of the Lord; darshana—the sight; matrena—only by; krishna krishna krishna iti—Krishna Krishna Krishna; eva—certainly; me—of me; vadanan—from the mouth; nihsarati—comes; balat—forcibly; api—also; aham—I; etan—these; nivartayitum—to stop; na—not; shaknomi—I am able; iti—thus; tava—Your; eva—indeed; darshana—the sight; doshah—the fault; ayam—this; na—not; mama—mine; iti—thus.

 

     Mallabhaööa:  Another time He saw a brahmana staying at home and chanting the holy names Rama Rama Rama. When the Lord arrived there the brahmana suddenly started chanting Krishna Krishna Krishna. The Lord then asked him: "O brahmana, at first you were chanting Rama, Rama, Rama, and now you are all of a sudden chanting Krishna Krishna Krishna instead. Please tell Me why you have changed." The brahmana replied: "O Lord, since childhood I am devoted to chanting the holy name Rama. Somehow or other, however, when I see You, the names Krishna Krishna Krishna spontaneously come from my mouth. I have no power to stop these names of Krishna. It is not my fault that these names of Krishna come from me. They come only because I have seen You".

 

Text 114

 

     raja: bhaööacarya ko 'tra sandarbhah.

 

     bhaööacarya—O Bhattacarya; kah—what?; atra—here; sandarbhah—the meaning.

 

     King:  Bhaööacarya, what is the meaning of this?

 

Text 115

 

     bhaööacarya:  maharaja yadyapi samanartham ubhayam eva.

 

ramante yogino 'nante

     satyanande cid-atmani

iti rama-padenasau

     param brahmabhidhiyate

 

     maharaja—O king; yadyapi—although; samana—equal; artham—meaning; ubhayam—both; eva—indeed; ramante—enjoy; yoginah—yogis; anante—limitless; satya—spiritual; anande—bliss; cid-atmani—spiritual self; iti—thus; rama-padena—by teh word Rama; asau—this; param brahma—the Supreme Brahman; abhidhiyate—is called.

 

     Bhaööacarya:  Although the names Krishna and Rama are the same, still they are also different. The name Rama is described in the scriptures in these words:

 

     "The Supreme Absolute Truth is called Rama because the transcendentalists take pleasure in the unlimited true pleasure of spiritual existence."*

 

Text 116

 

yatha

 

krishir bhu-vacakah shabdo

     nash ca nirvriti-vacakah

tayor aikyam param brahma

     krishna ity abhidhiyate

 

     yatha—as; krishih—krish; bhu-vacakah—attractive fearture; shabdah—word; nah—na; ca—and; nirvriti-vacakah—pleasure; tayoh—of them; aikyam—one; param brahma—Supreme Brahman; krishna—Krishna; iti—thus; abhidhiyate—is called.

 

     The name Krishna is described in these words of the the scriptures:

 

     "The word `krish' is the attractive feature of the Lord's existence, and `na' means spiritual pleasure. When the verb `krish" is added to the affix `na', it becomes Krishna, which indicates the Absolute Truth."*

 

Text 117

 

     iti para-brahmarthatvam samanam eva tathapi ratimatam rama ity ukte raghunatha-sphurtih. krishna ity ukte vraja-raja-kumara-sphurtir iti. shri-krishna-chaitanyadevasya krishnatmakatvat tad-darshane krishna-sphurtir eva sphuratiti rahasyam.

 

     iti—thus; para-brahma—the Supreme Brahman; arthatvam—the meaning; samanam—the same; eva—indeed; tathapi—still; ratimatam—of those who understand transcendental mellows; rama ity ukte—the word Rama; raghunatha-sphurtih—is the descendent of the Raghu dynasty; krishna ity ukte—the word Krishna; vraja-raja-kumara-sphurtir iti—is the son of the king of Vraja; shri-krishna-chaitanyadevasya—of Shri Krishna Chaitanyadeva; krishnatmakatvat—because of being the same as Krishna; tad-darshane—on seeing Him; krishna-sphurtih—the manifestation of Krishna; eva—indeed; sphurati—is manifest; iti—thus; rahasyam—the secret.

 

     In this way although Krishna and Rama are the same because they are both names of the Supreme Personality of Godhead, still the name Rama refers to Lord Ramacandra, and the name Krishna refers to the son of the king of Vraja. Because Shri Krishna Chaitanyadeva is Lord Krishna Himself, when the brahmana saw Him, the name Krishna spontaneously appeared on his mouth. That is the secret meaning of these activities. The glory of Krishna's name is also described in these words of the scriptures:

 

Text 118

 

api ca

 

sahasra-namabhis tulyam

     rama-nama varanane

sahasra-namnam punyanam

     trir-avrittya tu yat phalam

ekavrittya tu krishnasya

     namaikam tat prayacchati

 

iti rama-namatah krishna-nama shreyah.

 

     api ca—furthermore; sahasra-namabhih—with thousands of names; tulyam—equal; rama-nama—the name of Rama; varanane—O Parvati; sahasra-namnam—of thousands of names; punyanam—pure; trir-avrittya—three times; tu—but; yat—what; phalam—result; ekavrittya—one time; tu—indeed; krishnasya—of Krishna; nama—name; ekam—one; tat—that; prayacchati—gives; iti—thus; rama-namatah—than the name Rama; krishna—of Krishna; nama—the name; shreyah—better.

 

     "This holy name of Lord Ramacandra is equal to one thousand names of Lord Vishnu. The pious results derived from chanting the thousand holy names of Vishnu three times can be attained by only one repetition of the holy name of Krishna."* Therefore the name of Krishna is better than the name of Rama.

 

Text 119

 

     mallabhaööah:  satyam etat. asmabhir api bhu-palasya sadasidam eva niranayi. evam dakshinashyam dishi ye ye vishnu-bhaktas te kila raghunatha-bhakti-dvaraiva vana-vase pancavaöyadishu raghunatha-carita-caru-sthala-darshanat tatraivanuraktis tesham svabhaviki. samprati yatindram enam alokya krishna-paksha-pata eva babhuvuh. evam kvacana sthale kam api brahmanam ati-murkhataya shabdarthavabodha-virahena shuddhi-varjitam bhagavad-gitam paöhantam prayashah sarvair eva vihasyamanam atha ca yavat paöham tavad eva pulakashru-vivasham vilokya, aho ayam uttamo 'dhikariti bhagavams tam avadit brahma yat paöhyate tasya ko 'rthah iti. sa pratyuce svamin naham artham kim api vedmi api tu partha-ratha-stham totra-panim tamala-shyamam shri-krishnam yavat paöhami tavad eva vilokayami iti. tada bhagavatoktam uttamo 'dhikari bhavan gita-paöhasya iti tam alilinga. tad anu sa khalu gita-paöha-jad anandad api pracurataram anandam asadya svamin sa eva tvam iti bhumau nipatya pranamann atishaya-vihvalo babhuva.

 

     satyam—the truth; etat—that; asmabhih—by us; api—also; bhu-palasya—of the king; sadasi—in the assembly; idam—this; eva—indeed; niranayi—described; evam—thus; dakshinashyam dishi—in the south; ye ye—whoever; vishnu-bhaktah—Vaishnava; te—they; kila—indeed; raghunatha—to Lord Ramacandra; bhakti-dvara—by devotion; eva—indeed; vana-vase—residence in the forest; pancavaöyadishu—beginning with Pancavati; raghunatha—of Lord Rama; carita—pastimes; caru—beautiful; sthala—place; darshanat—from seeing; tatra—there; eva—indeed; anuraktih—attachment; tesham—of them; svabhaviki—natural; samprati—now; yatindram—king of sannyasis; enam—this; alokya—seeing; krishna-paksha-patah—devotees of Krishna; eva—indeed; babhuvuh—have become; evam—in this way; kvacana sthale—in some place; kam api—a certain; brahmanam—brahmana; ati-murkhataya—with great folly; shabda—of the words; artha—the meaning; avabodha—understanding; virahena—without; shuddhi—purity; varjitam—without; bhagavad-gitam—Bhagavad-gita; paöhantam—reciting; prayashah—mostly; sarvaih—by everyone; eva—certainly; vihasyamanam—laughed at; atha—then; ca—and; yavat—as; paöham—recitation; tavat—then; eva—indeed; pulaka—hairs standing erect; ashru—tears; vivasham—overcome; vilokya—seeing; ahah—oh; ayam—this; uttamah—greatest; adhikari—devotee; iti—thus; bhagavan—the Lord; tam—to him; avadit—said; brahma—brahmana; yat—what; paöhyate—is recited; tasya—of that; kah—what?; arthah—the meaning; iti—thus; sah—he; pratyuce—replied; svamin—Lord; na—not; aham—I; artham—the meaning; kim api—anything; vedmi—I understand; api—although; tu—indeed; partha—of Arjuna; ratha—on the chariot; stham—standing; totra—the reins; panim—in His hand; tamala—as a tamala tree; shyamam—dark; shri-krishnam—Shri Krishna; yavat—when; paöhami—I read; tavat—then; eva—indeed; vilokayami—I see; iti—thus; tada—then; bhagavata—by the Lord; uktam—said; uttamah—best; adhikari—devotee; bhavan—you; gita—of the Gita; paöhasya—reciting; iti—thus; tam—him; alilinga—embraced; tad anu—then; sah—he; khalu—indeed; gita—of the Gita; paöha-jat—produced from the recitation; anandat—from the bliss; api—even; pracurataram—great; anandam—bliss; asadya—attaining; svamin—O Lord; sah—He; eva—indeed; tvam—You; iti—thus; bhumau—to the ground; nipatya—falling; pranamann—offering obeisances; atishaya-vihvalah—overcome; babhuva—became.

 

     Mallabhaööa: That is the truth. I have often explained these points in the royal assembly. Still, in the south most Vaishnavas are devoted to Lord Ramacandra. Because Lord Ramacandra enjoyed many pastimes in the Pancavati forest and other places in the south, the devotees' attachment to Him is perfectly natural. Now when they see this regal sannyasi in their midst, they become devoted to Lord Krishna. At one place the Lord saw an uneducated brahmana reciting the Bhagavad-gita with great effort and very bad pronunciation. Although everyone weas laughing at him, seeing that this brahmana was overcome with ecstatic love of Krishna, and was shedding tears and the hairs of his body were standing erect, the Lord declared this brahmana to be a pure devotee of Lord Krishna (uttama-adhikari). The Lord said to him: "Brahmana, what are you reciting?" The brahmana replied: "My Lord, I do not know the meaning of the words. What I do know is that when I recite these words of Bhagavad-gita I see standing before me Lord Krishna, whose complexion is dark as a tamala tree. I see Him standing on Arjuna's chariot, the reins in His hand." The Lord then said  "You are the best scholar of Bhagavad-gita" and embraced him. At that moment the brahmana felt bliss much greater then he felt when reciting Bhagavad-gita. He said: "Lord, You are the same Krishna", and overwhelmed, fell to the ground to offer respects to the Lord.

 

Text 120

 

     sarvabhaumah:  ucitam evasya tatha jnanam. nirantara-bhagavat-sphurti-nirmala-hridayatvena yathartha-sphurtir eva bhavati.

 

     ucitam—proper; eva—indeed; asya—of him; tatha—so; jnanam—knowledge; nirantara—eternal; bhagavat—of the Lord; sphurti—appearance; nirmala—pure; hridayatvena—in the heart; yathartha—appropriate; sphurtih—appearance; eva—indeed; bhavati—is.

 

     Sarvabhauma:  He is the real scholar of Bhagavad-gita. Because the Supreme Lord is always present in His heart, his heart is pure, and because his heart is pure, the Supreme Lord personally came before him.

 

Text 121

 

     mallabhaööah:  evam evasmat sadasi vicaritam asti. evam anantaiva vicitra katha tais tair gudha-purushaih kathita kati kathaniya bhavati.

 

     evam—thus; eva—indeed; asmat—of that; sadasi—in the assembly; vicaritam—considered; asti—is; evam—thus; ananta—limitless; evba—indeed; vicitra—wonderful; katha—topics; tais taih—by them; gudha—hidden; purushaih—by persons; kathita—spoken; kati—how many?; kathaniya—spoken; bhavati—are.

 

     Mallabhaööa:  Among my associates we share the same opinion. This mysterious person performed many wonderful activities. How many can I tell to you?

 

Text 122

 

     sarvabhaumah: evam etat.

 

     evam—thus; etat—this.

 

     Sarvabhauma:  That is so.

 

Text 123

 

     raja:  (sotkanöham)  hanta kada bhagavan vikshitavyah.

 

     sotkanöham—yearning; hanta—oh; kada—when?; bhagavan—the Lord; vikshitavyah—will be seen.

 

     King:  (yearning)  Ah! When will I see the Lord?

 

Text 124

 

     (nepathye hanta vikshana-samayo 'yam tad alam vilambena.)

 

     hanta—Oh; vikshana—of seeing; samayah—the time; ayam—this; tat—that; alam vilambena—don't delay.

 

     A Voice Behind the Scenes:  Ah! Now we may see Him again! Don't delay!

 

Text 125

 

     raja:  (sa-harsham) bhaööacarya yathayam yatha-prastavam eva jagannatha-darshana-samayam prastauti tatha manye. shri-krishna-caitanyo 'py agata-prayah.

 

     sa-harsham—jubilant; bhaööacarya—Bhattacarya; yatha—as; ayam—he; yatha—as; prastavam—prayers; eva—indeed; jagannatha—of Lord Jagannatha; darshana—seeing; samayam—time; prastauti—prays; tatha—so; manye—I consider; shri-krishna-chaitanyah—Shri Krishna Chaitanya; api—also; agata—come; prayah—almost.

 

     King:  (jubilant)  Bhaööacarya, my prayers are answered! I think He is now asking to see Lord Jagannatha. Shri Krishna Chaitanya has come!

 

Text 126

 

     bhaööacaryah:  bhaööaraka evam eva.

 

     bhaööaraka—O king; evam—thus; eva—indeed.

 

     Bhaööacarya:  King, it is true.

 

Text 127

 

     raja:  bhaööacarya ayam purushottamah purushottama-kshetrasya bija-bhutam kim api bhavishyati. asmat kila bahava evanandankura jayeran. nilacala-candrasya seva-saubhagya-visesho 'pi bhavishyati.

 

     bhaööacarya—O Bhattacarya; ayam—this; purushottamah—Supreme Person; purushottama-kshetrasya—of Purushottama-kshetra; bija-bhutam—the seed; kim api—something; bhavishyati—will be; asmat—from Him; kila—indeed; bahavah—many; eva—certainly; ananda—of blisses; ankurah—sprouts; jayeran—come; nilacala-candrasya—of the moon of Nilacala; seva—dervice; saubhagya—good fortune; viseshah—specific; api—also; bhavishyati—will be.

 

     King:  Bhaööacarya, the Supreme Personality of Godhead, Shri Krishna Chaitanya is the seed of Purushottama-kshetra. The Chaitanya-seed has sprouted the many happinesses of the devotees. Now by serving Him we will be able to serve Lord Jagannatha directly.

 

Text 128

 

     sarvabhaumah:  satyam etat. punyatmano hi naradeva devamsha-bhuta eva. tena bhavatam manasi yad unmilati tad eva satyam.

 

     satyam—truth; etat—that; punya—pure; atmanah—soul; hi—indeed; naradeva—king; deva—of the Lord; amsha-bhutah—empowered incarnation; eva—indeed; tena—by him; bhavatam—may be; manasi—in the heart; yat—what; unmilati—rises; tat—that; eva—indeed; satyam—truth.

 

     Sarvabhauma:  Saintly kings are empowered incarnations of the Supreme Personality of Godhead. Whatever thoughts appear in their minds are the truth.

 

Text 129

 

     nepathye: hanta bhoh. satyam satyam.

 

     hanta—ah!; bhoh—ah!; satyam—truth; satyam—truth.

 

     A Voice Behind the Scenes:  Ah! Ah! It's true! It's true! 

Text 130

 

     raja:  (sa-harsham) adyapi tathaiva vak shakunam. tat pashya jnayatam ko 'yam.

 

     sa—with; harsham—happiness; adya—now; api—also; tatha—so; eva—indeed; vak—words; shakunam—auspicious omen; tat—that; pashya—look!; jnayatam—should be known; kah—who?; ayam—this.

 

     King:  (jubilant)  These words are an auspicious omen. Look! Let us see who has come.

 

Text 131

 

     bhaööacaryah:  tairthikas tairthikantarena saha jagannatha-darshanotkanöham prapancayati.

 

     tairthikah—a pilgrim; tairthika—pilgrims; antarena—other; saha—with; jagannatha—Lord Jagannatha; darshana—to see; utkanöham—eagerness; prapancayati—manifests.

 

     Bhaööacarya:  Accompanied by many other pilgrims, a pilgrim is eager to see Lord Jagannatha.

 

Text 132

 

     (pravishya)

     dauvarikah:  deva ati-satvaram dhavamanah katicit purushah samayanti.

 

     pravishya—entering; deva—Lord; ati-satvaram—very quickly; dhavamanah—running; katicit—many; purushah—people; samayanti—coming.

 

     Doorkeeper:  (enters)  Lord, a crowd of people is running very quickly.

 

Text 133

 

     raja:  jnayatam nirastrah sastra va te 'mi.

 

     jnayatam—should be known; nirastrah—without weapons; sa-astrah—with weapons; va—or; te ami—they.

 

     King:  See whether they have weapons or not.

 

Text 134

 

     dauvarikah:  (nishkramya punah pravishya ca.) deva nirastra eva sarve.

 

     nishkramya—exits; punah—again; pravishya—enters; ca—and; deva—lord; nirastrah—without weapons; eva—indeed; sarve—all.

 

     Doorkeeper:  (exits and again enters)  Lord, none of them have weapons.

 

Text 135

 

     sarvabhaumah:  nunam pratyavartate sa eva devah.

 

     nunam—certainly; pratyavartate—returned; sah—He; eva—indeed; devah—the Lord.

 

     Sarvabhauma:  The Lord has returned.

 

Text 136

 

     (punar nepathye sambhuya harim vada harim vadeti kolahalah.)

 

     punah—again; nepathye—behind the scenes; sambhuya—being; harim vada harim vada iti—haribol! haribol!; kolahalah—tumultuous sounds.

 

     (From behind the scenes there is a tumultuous roar of "Hari bol! Hari bol!")

 

Text 137

 

     sarvabhaumah:  avitatham eva bhagavan pratyavrittah.

 

     avitatham—truth; eva—indeed; bhagavan—the Lord; pratyavrittah—returned.

 

     Sarvabhauma:  The Lord has definitely returned.

 

Text 138

 

     nepathye:

 

tirtheshv amishu sakaleshu tatha na triptir

     jatasya satvaram atah purushottame sah

pratyayayau kalaya jangama-ratna-sanu

     ratnakarasya sa-vidheh su-mukho vidhir nah

 

     tirtheshu—in holy places; amishu—they; sakaleshu—all; tatha—so; na—not; triptih—satisfaction; jatasya—born; satvaram—quickly; atah—then; purushottame—in Purushottama-kshetra; sah—He; pratyayayau—returned; kalaya—see; jangama—moving; ratna—jewel; sanu—peak; ratnakarasya—of the ocean; sa-vidheh—of destiny; su-mukhah—kindness; vidhih—destiny; nah—to us.

 

     A Voice From Behind the Scenes:  Although He traveled to all holy places of pilgrimage, He was not satisfied to stay at them. Now He is running to Jagannatha Puri. Look! He is like a jewel mountain-peak on the shore of the ocean. Destiny is again kind to us.

 

Text 139

 

     sarvabhaumah:  maharaja yad ayam gopinathacarayah sa-harsham alapati tad ayam agata eva bhagavan. tad aham upasarpami.

 

     maharaja—O great king; yat—what; ayam—this; gopinathacarayah—Gopinatha Acarya; sa-harsham—joyously; alapati—says; tat—that; ayam—He; agatah—arrived; eva—indeed; bhagavan—the Lord; tat—that; aham—I; upasarpami—meet.

 

     Sarvabhauma:  O great king, it is Gopinatha Acarya that happily speaks these words. The Lord has come. I must go to meet Him.

 

Text 140

 

     raja:  tvaratam tvaratam. mallabhaööa tvam apy adhuna vishramam kuru. vayam api karya-visheshaya gacchama.

 

     (iti nishkrantah sarve.)

 

     tvaratam—hurry; tvaratam—hurry; mallabhaööa—O Mallabhatta; tvam—you; api—also; adhuna—now; vishramam kuru—rest; vayam—we; api—also; karya-visheshaya—for specific duties; gacchama—must go; iti—thus; nishkrantah—exit; sarve—all.

 

     King:  Hurry! Hurry! Mallabhaööa, you must stop your narrations for now. Let us go to do what must be done.

 

     (Everyone exits.)