|NITAAI-Veda.nyf > Compiled and Imp Scriptures > Caitanya Chandrodaya > Act Seven|
(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: Why has Maharaja Prataparudra called for me at this unusual hour? I must go to him. (He walks.)
(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.
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.
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.
(bhaööacarya ashisham prayujyasanam adhyaste.)
bhaööacaryah—Bhattacarya; ashisham prayujya—giving a blessing; asanam adhyaste—sits.
(The Bhaööacarya first blesses the king, and then sits down.)
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.
bhaööacaryah: atha kim.
Bhaööacarya: Yes. It is so.
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?
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.
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?
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:
"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.
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?
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.
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.
raja: (sotkanöham) punar atragamishyanti.
sotkanöham—with eagerness; punah—again; atra—here; agamishyanti—will come.
King: (with eagerness) Will He ever come here again?
bhaööacaryah: atha kim. sanginas tv atra vartante.
atha kim—yes; sanginah—friends; tu—indeed; atra—here; vartante—are.
Bhaööacarya: Yes. His friends are here.
raja: katham ekaki calitah.
katham—why?; ekaki—alone; calitah—went.
King: Why did He travel alone?
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.
raja: kiyad duram tavat.
kiyad duram—how far?; tavat—then.
King: How far did they go with Him?
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.
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?
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.
raja: kas tavat tasyanurodhah.
raja: kas tavat tasyanurodhah.
King: What mercy did he receive?
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.
raja: katham tasyedam saubhagyam.
katham—how?; tasya—of him; idam—this; saubhagyam—good fortune;.
King: How did Ramananda become so fortunate?
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.
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.
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.
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.
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.
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.)
bhaööacaryah: aho agacchatagacchata.
ahah—ah; agacchata—come; agacchata—come.
Bhaööacarya: Ah! Come in! Come in!
(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.)
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.)
bhaööacaryah: ekatama eva kathayatu.
ekatamah—one; eva—indeed; kathayatu—should speak.
Bhaööacarya: One of you tell us the news.
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.
sarvabhaumah: etad abhyantare bhiksha nabhut.
etat—that; abhyantare—there; bhiksha—food; na—not; abhut—was.
Sarvabhauma: He did not eat anything on the way?
viprah: nabhud eva.
na—not; abhut—was; eva—indeed.
Brahmana: He did not.
bhaööacaryah: bhavadbhih kim kritam.
bhavadbhih—by you; kim—what?; kritam—was done.
Bhaööacarya: What did you do?
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.
bhaööacaryah: kim tat.
kim—what?; tat—was that.
Bhaööacarya: What was that?
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:
kvaham daridrah papiyan
kva krishnah shri-niketanah
brahma-bandhur iti smaham
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."*
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?"
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.
bhaööacaryah: tatas tatah.
Bhaööacarya: Then? Then?
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
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.
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.
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.
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.
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?"
bhagavan: bahyam etat. ka vidya.
bahyam—external; etat—that; ka—what?; vidya—real knowledge.
Bhagavan: That is external. What is real knowledge?
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.
bhagavan: kirtih ka.
Bhagavan: What is real fame?
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.
bhagavan: ka shrih.
Bhagavan: What is real wealth?
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.
bhagavan: kim duhkham.
Bhagavan: What is suffering?
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.
bhagavan: bhadram. ke muktah.
bhadram—ggod; ke—who?; muktah—are the liberated souls.
Bhagavan: Good. Who are the liberated souls?
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.
bhagavan: bhavatu. kim geyam.
bhavatu—it is so; kim—what?; geyam—should be sung.
Bhagavan: It is so. What should be glorified in song?
vraja—of Vraja; keli-karma—pastimes.
Ramananda: Krishna's pastimes in Vraja.
bhagavan: kim iha shreyah.
kim—what?; iha—here; shreyah—the best.
Bhagavan: What is the best thing in the world?
ramanandah: satam sangatih.
satam—of the devotees; sangatih—the association.
Ramananda: The association of saintly devotees.
bhagavan: kim smartavyam
kim—what?; smartavyam—should be remembered.
Bhagavan: What should be remembered?
Ramananda: Krishna's name.
bhagavan: kim anudhyeyam.
kim—what?; anudhyeyam—should be meditated.
Bhagavan: On what should one meditate?
ramanandah: murareh padam.
Ramananda: Krishna's feet.
bhagavan: kva stheyam.
kva—where?; stheyam—should be stayed.
Bhagavan: Where should one reside?
ramanandah: vraja eva.
vraje—in Vraja; eva—indeed.
Ramananda: In Vraja.
bhagavan: kim shravanayor anandi.
kim—what?; shravanayoh—on the ear; anandi—happy.
Bhagavan: What should make the ear happy?
vrindavana—Vrindavana; krida—pastimes; eka—alone.
Ramananda: Only Krishna's pastimes in Vrindavana.
bhagavan: kim upasyam atra.
kim—what?; upasyam—should be worshiped; atra—here.
Bhagavan: Who should be worshiped there?
ramanandah: mahasi shri-krishna-radhabhidhe.
Ramananda: Shri Shri Radha-Krishna are the supreme object of worship.
bhagavan: bhadram. ucyatam ucyatam.
bhadram—good; ucyatam—speak; ucyatam—speak.
Bhagavan: Good. Speak on. Speak on.
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
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."
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.
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.
bhagavan: kavyam evaitat. punar ucyatam.
kavyam—poetry; eva—indeed; etat—this; punah—again; ucyatam—should be said.
Bhagavan: This is poetry. Speak again.
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.
bhagavan: idam api tatha.
idam—this; api—also; tatha—like that.
Bhagavan: It is like that.
ramanandah: (caranau dhritva)
sakhi na sa ramano naham
ramaniti bhidavayor aste
madano nishpipesha balat
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?
sarvabhaumah: tato bhagavata kim uditam.
tatah—then; bhagavata—by the Lord; kim—what?; uditam—was said.
Sarvabhauma: What did the Lord say then?
viprah: tada yad-avalokitam tadakalaya
dhrita-phana iva bhogi garudiyasya ganam
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.
raja: bhaööacarya ko 'yam sandarbhah.
bhaööacarya—O Bhattacarya; kah—what?; ayam—this; sandarbhah—the explanation.
King: Bhaööacarya, what is the meaning of this?
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.
viprah: tada cikura-kalapam dvidha kritva tenaiva tac-carana-yugam veshöayitva nipatya gaditam
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
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.
sarvabhaumah: tad adhuna vishramyatam bhavadbhih.
tat—then; adhuna—now; vishramyatam—should be rested; bhavadbhih—by you.
Sarvabhauma: Now you should all take rest.
viprah: yathajnapayati bhavan.
viprah: yatha—as; ajnapayati—order; bhavan—you.
The Brahmana: As you order.
(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.
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.
King: He may enter.
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.)
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.)
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.
raja: idam asanam.
King: Here is a seat.
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.)
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?
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.
raja: kidrisham tat.
kidrsam—like what?; tat—that.
King: What is that?
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.
sarvabhaumah: (sotkanöham) bhaööah kathayantu kathayantu.
sotkanöham—eager; bhaööah—Bhatta; kathayantu—speak; kathayantu—speak.
Sarvabhauma: (eager) Bhatta, go on speaking. Go on speaking.
raja: katham iva
King: What is it?
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.
raja: tatas tatah.
King: Then? Then?
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.
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.
sarvabhaumah: kim kim shrutam. kincit kathyatam.
kim—what?; kim—what?; shrutam—heard; kincit—something; kathyatam—tell.
Sarvabhauma: What, what did he hear? Tell us.
raja: amatya kathyatam.
King: O minister, please tell us.
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.
sarvabhaumah: aho mohasya mahimaisham.
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.
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".
raja: bhaööacarya ko 'tra sandarbhah.
bhaööacarya—O Bhattacarya; kah—what?; atra—here; sandarbhah—the meaning.
King: Bhaööacarya, what is the meaning of this?
bhaööacarya: maharaja yadyapi samanartham ubhayam eva.
ramante yogino 'nante
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."*
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."*
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:
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.
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.
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.
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?
sarvabhaumah: evam etat.
Sarvabhauma: That is so.
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?
(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!
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!
bhaööacaryah: bhaööaraka evam eva.
bhaööaraka—O king; evam—thus; eva—indeed.
Bhaööacarya: King, it is true.
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.
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.
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!
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.
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.
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.
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.
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.
sarvabhaumah: nunam pratyavartate sa eva devah.
nunam—certainly; pratyavartate—returned; sah—He; eva—indeed; devah—the Lord.
Sarvabhauma: The Lord has returned.
(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!")
sarvabhaumah: avitatham eva bhagavan pratyavrittah.
avitatham—truth; eva—indeed; bhagavan—the Lord; pratyavrittah—returned.
Sarvabhauma: The Lord has definitely returned.
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.
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.
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.