NITAAI-Veda.nyf > Compiled and Imp Scriptures > Caitanya Chandrodaya > Act Six |
Act Six
Text 1
(tatah pravishati ratnakarah.)
ratnakarah: aho adya katham akasmat preyasi
sura-sarid-vimanaskeva drishta. tad asya mano-duhkha-karanam prastavyam asti.
(iti puro 'valokya.) katham iyam
tad-avasthaiva drishyate devi tad upashrtya prcchami. (iti upasarpati.)
tatah—then; pravishati—enters;
ratnakarah—the ocean; ahah—ah!; adya—now; katham—why?; akasmat—suddenly;
prayasi—beloved; surasarit—Ganga; vimanaska—unhappy; iva—as if; drishta—is
seen; tat—that; asyah—of her; manah—of the heart; duhkha—of the unhappiness;
karanam—the cause; prastavyam—should be asked; asti—is; iti—thus; purah—ahead;
avalokya—looking; katham—why?; iyam—this; tat-avastha—condition;
eva—certainly; drishyate—is seen; devi—O
noble lady; tat—that; upashrtya—approaching; pracchami—I will ask; iti—thus;
upasarpati—be approaches.
(The ocean enters.)
The Ocean:
Why does my dear wife, Ganga, suddenly appear to be unhappy. I will ask
her what has brought suffering to her heart. (He looks ahead.) I will approach her and ask: "O noble lady, why do you appear in this
way?" (He approaches.)
Text 2
(tatah pravishati yatha-nirdishta ganga.)
ganga:
haddhi haddhi jassa pa-a-se-a salilattena maha edarisam soggam tassa
pahuno cira-alam anga-sango lambhi-o. adobaro ko me bha-dhe-a.
anha tam lambhi-a punohi na lambhanijjo
vi-a disa-i ado aram va kim me asuham. ta kim karemi manda-bha-ini. (iti
cintayati kshanam tishthanti.)
tatah—then; pravishati—enters; yatha—as;
nirdista—indicated; ganga—Ganga; haddhi—alas!; haddhi—alas!; jassa—of whom;
pa-a—of the feet; se-a—service; salilattena—by manifesting water; maha—of me;
edarisam—like this; soggam—good fortune; tassa—of Him; pahunah—the Lord;
cira—for a long; alam—time; anga—of the body; sangah—the touch; lambhi-ah—was
attained; adobarah—then; kah—what?; me—my; bha-a-dhe-a—good fortune;
anha—there; tam—Him; lambhi-a—attaining; punobi—again; na—not; lambhanijjah—may
be attained; vi-a—as if; disa-i—is seen; adobaram—then; va—or; kim—whether?;
me—my; asuham—misfortune; ta—therefore; kim—what?; karemi—shall I do;
manda-bha-ini—an unfortunate person; iti—thus; cintyatai—thinking; ksanam—for a
moment; tishthati—stands.
(As described, the Ganga River enters.)
Ganga:
Alas! Alas! It is a long time since I was fortunate to touch Lord Visvambhara's
lotus feet with my waters. What has happened to my good fortune? I once had His
association. I have it no longer. How have I become so unfortunate? What will
I, now so unfortunate, do? (She reflects
for a moment.)
Text 3
ratnakarah: (upashrtya)
bhagirathi katham vimanayase.
upashrtya—approaching; bhagirathi—O Ganga;
katham—why?; vimanayase—are you unhappy?
Ocean:
(approaching) O Ganga, why are
you unhappy?
Text 4
ganga:
ajja-utto ajja-utto kim pucchasi. manda-bha-ini kkhu aham.
ajja—of a noble father; puttah—O son;
ajja—of a noble father; puttah—O son; kim—why?; pucchasi—you ask;
manda-bha-ini—unfortunate; kkhu—indeed; aham—I am.
Ganga:
Noble husband, noble husband, why do you ask? I am very unfortunate.
Text 5
ratnakarah: bhagirathi katham iva.
bhagirathi—O Ganga; katham—what?;
iva—like.
Ocean:
O Ganga, what is your misfortune?
Text 6
ganga:
(sanskritena)
yat-pada-shauca-jalam ity
alam asmi vishva-
vikhyata-kirtir asakau rasa-kautukishah
nityavagaha-kalaya
rasayam cakara
mam adya sa tyajati ha bata tena duye
sankritena—in Sanskrit; yat—of whom;
pada—of the feet; sauca—washed; jalam—the water; iti—thus; alam—greatly; asmi—I
am; visva—in the world; vikhyata-kirtih—famous; asakau—this; rasa-kautuki—of
the devotees eager to relish the mellows of devotional service; isah—the
leader; nitya—regularly; avagaha-kalaya—by bathing; rasayam cakara—brought
nectarlike happiness; mam—to me; adya—now; sah—He; tyajati—abandons; ha—alas!;
bata—alas!; tena—for this reason; duye—I am unhappy.
Ganga:
(in Sanskrit) The Supreme Lord,
the master of the blissful, sweet devotees, the Lord by washing whose feet I am
famous in this world, every day used to fill me with nectar happiness by
bathing in my waters. Alas! Alas! Now He has left me. For that reason I suffer.
Text 7
ratnakarah: am janami. sa khalu mathura-gamanatah
pratyavritya sampraty advaitalaye samagato 'stiti shrutam tat katham duyase.
am—yes; janami—I understand; sah—He;
khalu—indeed; mathura—to Mathura; gamanatah—from the journey;
pratyavritya—turning back; samprati—now; advaita—of Advaita; alaye—in the home;
samagatah—arrived; asti—is; iti—thus; srutam—heard; tat—therefore; katham—why?;
duyase—are you unhappy.
The Ocean:
Yes, I understand. I heard He turned back from His journey to Mathura,
and now stays at Advaita's home. He is not leaving you after all. Why are you
unhappy?
Text 8
ganga:
ho-i evasmedan. kintu na-addi-ado a-adesu sirivasa-pahudi-esu
bandhu-vaggesu annasmin di-ahe siri-sa-i
de-i-e pa-i-amannam sarvehim
appavaggehim saha sarasa-hasa-vilasam bhunji-a tehim jjeva saddham upavisi-a
bha-avam kim pi gadidum pa-utto.
ho-i—it is; evasmedam—like this;
kintu—however; na-addi-adah—from Navadvipa; a-adesu—arrived; sirivasa—by
Shrivasa; pahudi-esu—headed; bandhu-vaggesu—among the friends; anna—on another;
di-ahe—day; siri-sa-i de-i-e—by Shrimati
Shacidevi; pa-iam—cooked; annam—food; sarvehim—all; appavaggehim—the friends;
saha—with; sarasa—sweet; hasa—joking; vilasam—pastimes; bhuji-a—eating;
tehim—them; jjeva—certainly; saddham—with; upavisi-a—sitting; bha-avam—the
Lord; kim pi—something; gadidum—to speak; pa-uttah—began.
Ganga:
That may be. Still, on another day, after Shrivasa and other friends
came from Navadvipa, and after Shri Shaci-devi had cooked, as He sat with His
friends, eating and playfully joking, the Lord began to speak.
Text 9
ratnakarah: kim tat.
kim—what?; tat—was that.
The Ocean:
What did He say?
Text 10
ganga:
bho advaita-prabhritaya
idam shruyatam yaj jananya
yushmakam ca pranayi-suhridam ajnaya na
prayatam
vighnas tena vyajani
mathuram gantum ishe na tasmad
ajnam sarve dadatu kripaya hanta yayam
idanim
bhoh—O; advaita-prabhrtayah—friends headed
by Advaita; idam—this; sruyatam—should be heard; yat—what; jananya—by Mother
Shaci; yusmakam—of you all; ca—also; pranayi—loving; suhrdam—friends; ajnaya—by
the order; na—not; prayatam—gone; vighnah—impediment; tena—by this; vyajani—is
manifested; mathuram—to Mathura; gantum—to go; ise—I am able; na—not;
tasmat—therefore; ajnam—the order; sarve—all; dadatu—may give; krpaya—with
mercy; hanta—indeed; yayam—I may go; idanim—now.
He said: "O Advaita, O My friends,
please hear this. By the order of My mother and you dear affectionate friends,
I am forbidden to leave. Because of this obstacle I cannot go to Mathura. All
of you please to be merciful to Me so now I may go."
Text 11
ratnakarah: tatas tatah.
tatah—then; tatah—then.
The Ocean:
Then? Then?
Text 12
ganga:
tado adva-acari-ena gadidam.
tava pritya yahity
abhilasati sarvo yadi janas
tada sarvasyaiva tvad-upagamanat purvam
asavah
na dhikkaran sodhum bata
bhavati nah patavam iti
prayasyanty evami prathamam anubhuya
vyasanitam
tadah—then; adva-i-cari-ena—by Advaita
Acarya; gadidam—was said; eva—certainly; pritya—with; pritya—happiness;
yahi—You may go; iti—thus; abhilasati—desires; sarvah—all; yadi—if; janah—these
people; tada—then; sarvasya—of everyone; eva—certainly; tvat—of You;
upgamanat—the departure; purvam—before; asavah—the life-breath; na—not;
dhikkaran—the censure; sodhum—to tolerate; bata—indeed; bhavati—is; na—not;
patavam—health; iti—thus; prayasyanti—will go; eva—certainly; ami—they;
prathamam—first; anubhuya—experiencing; vyasanitam—separation.
Then Advaita Acarya said: "If out of love for You everyone
cheerfully said: `Yes, You may go', then even before You had gone, our
life-breath, unable to bear the outrage of separation from You, would leave our
bodies at once."
Text 13
ratnakarah: bhadram bho advaita bhadram. tatas tatah.
bhadram—good; bhoh—O; advaita—Advaita;
bhadram—good; tatah—then; tatah—then.
The Ocean:
Well said, Advaita! Well said! Then? Then?
Text 14
ganga:
tado bha-avada sappana-am punobi bhandiam. bho advaita-prabhrtavyah.
grihito 'yam vesho yad
iha nija-deshasya sa-vidhe
tada sthatum sardham pranayibhir idanim
anucitam
budha yuyam vijna bhavati
janani casya vapushah
samadham kurvantu svayam ahaha kim vacmi
bahulam
tadop—then; bha-avada—by the Lord;
sappana-am—with affection; punobi—again; bhanidam—was said; bhoh—O;
advaita-prabhrtayah—devotees headed by Advaita; grihitah—accepted; ayam—this;
vesah—dress; yat—because; iha—here; nija—own; desasya—of the country;
sa-vidhe—in the vicinity; tada—then; sthatum—to stay; sardham—with;
pranayibhih—affectionate friends and relatives; idanim—now; anucitam—is
improper; budhah—intelligent; yuyam—you all; vijna—intelligent; janani—My
mother; ca—also; asya—of this; vapusah—body; samadham—the place of staying;
kurvantu—may do; svayam—personally; ahaha—ah!; kim—what?; vacmi—need I say;
bahulam—more.
Ganga:
The Lord affectionately replied: "O Advaita, O My friends, I have
accepted a sannyasi's cloth. It is not right for a sannyasi to remain in his
own country surrounded by affectionate friends and relatives. You are very
intelligent, and My mother is also very intelligent. Therefore I will place
this body in whatever country You say. What more need I say?
Text 15
ratnakarah: bhagavatapi samicinam uktam. tatas tatah.
bhagavata—by the Lord; api—also;
samicinam—properly; uktam—was spoken; tatah—then; tatah—then.
The Ocean:
The Lord said the right thing. Then? Then?
Text 16
ganga:
tado savvehim bha-avado bandhu-janehim acari-o-janani-e sa-ide-i-e
ni-adam gadu-a mantidam.
tadah—then; savvehim—by all; bha-avadah—of
the Lord; bandhu-janehim—the friends and relatives; acari-ah—by Advaita Acarya;
janani-e—by His mother; sa-i-de-i-e—Shacidevi; ni-adam—in private;
gadu-a—approaching; mantidam—was counseled.
Ganga:
All His friends, Advaita Acarya, and His mother Shacidevi then met in
private.
Text 17
ratnakarah: tatas tatah.
tatah—then; tatah—then.
The Ocean:
Then? Then?
Text 18
ganga:
assim atthe jado kassabi samma-i na ho-i tado janani-e uttam bho bho
ja-i dhamma-doso ho-i tado appano sukkha-e tassa khala-ana-kida kim vadanti
katham karanijja appano jaha taha ho-u tado ja-annacchettam jjevva jam gacchadi
tam jjeva bhaddam kadaci pa-utti bi lahi-adi tti asa ho-i.
asssim—in this; atthe—matter;
jadah—because; kassabi—of someone; samma-i—agreement; na—not; ho-i—is;
tadah—therefore; janani-e—by Mother Shaci; uttam—said; bhah—O; bhah—O; ja-i—if;
dhamma—of religion; dosah—a fault; ho-i—is; tadah—then; appanah—personal;
sukkha-e—with happiness; tassa—of Him; khala-ana—by wicked men; kida—done;
kim—what; vadanti—saying; katham—what?; karanijja—should be done; appanah—of
the self; jaha—as; taha—in that way; ho-u—may be; tadah—then;
ja-annahacchettam—Jagannathaksetra (Jagannatha Puri); jjevva—certainly;
jam—which; gacchadi—goes; tam—that; jjeva—certainly; bhaddam—by good fortune;
kadaci—sometimes; pa-utti—news; bi—also; lahi-adi—is obtained; tti—thus;
asa—desire; ho-i—is.
Ganga:
They could not aggre. Then Mother Shaci said: "If His staying here
breaks the rules of religion, then let Him live abroad. If He stays here to
please me, then wicked people may criticize Him. What should be done? Let Him
go to Jagannatha Puri. Then I may be fortunate sometimes to hear news of His
activities. That is my desire."
Text 19
ratnakarah: sadhu matah sadhu. atikranto 'sti bhavatya
devahutih. tatas tatah.
sadhu—well said; matah—O mother;
sadhu—well said; atikrantah—surpassed; asti—is; bhavatya—by you;
devhutih—Devahuti; tatah—then; tatah—then.
The Ocean:
Well spoken, mother! Well spoken! You have surpassed even Devahuti.
Then? Then?
Text 20
ganga:
tado savve jjeva vivasa huvi-a punobi gadidavanto matah katham idam uktam
atah param asmabhir idam shruti-pratipaditam iva khanditum na shakyate
bhagavad-vacah.
tadah—then; savve—everyone;
jjeva—certainly; vivasa—struck with wonder; huvi-a—becoming; punobi—again;
gadidavantah—speaking; matah—O mother; katham—how?; idam—this; uktam—spoken;
atah param—then; asmabhih—by us; idam—this; sruti—in the Vedas; paditam
pratipaditham—demonstrated; iva—as if; khanditum—to be broken; na—not;
sakyate—is able; bhagavat—of the Supreme Personality of Godhead; vacah—the
statement.
Ganga:
Struck with wonder, everyone said: “Mother, what have you said? For us
your words are like scripture. As we will never disobey the Lord's order, so we
will never disobey your words."
Text 21
ratnakarah: tatas tatah.
tatah—then; tatah—then;
The Ocean:
Then? Then?
Text 22
ganga:
tado ta-e gadidam amhanam jaha
taha ho-u. assa dosam jam khala-jano pekkhissadi tam kkhu dussaham ja-annaham
ja-i gacchadi tado majjhe majjhe tumhe gantum sakkadha ma-e pa-utti lahi-adi.
tadah—then; ta-e—by her; gadidam—said;
amhanam—of us; jaha—as; taha—in that way; ho-u—may be; assa—of Him;
dosam—fault; jam—which; khala-janah—wicked men; pekkhissadi—will see; tam—that;
kkhu—indeed; dussaham—unbearable; ja-annaham—to Lord Jagannatha; ja-i—if;
gacchadi—goes; tadah—then; majjhe majjhe—in the midst; tumhe—you all; gantum—to
go; sakkadha—will be able; ma-e—by me; pa-utti—news; lahi-adi—is attained.
Ganga:
Then Mother Shaci said: "So
be it. If wicked men find fault with Him it will be unbearable for me. Let Him
go to Jagannatha Puri. You will be able to visit Him, and in this way I will
hear news of Him."
Text 23
ratnakarah: tatas tatah.
tatah—then; tatah—then.
The Ocean:
Then? Then?
Text 24
ganga:
tado savve bha-avado ni-adam a-adu-a
de-i-e kadhidam ni-adidavanto.
tadah—then; savve—everyone; bha-avadah—the
Lord; ni-adam—near; adu-a—approaching; de-i-e—by Mother Shaci; kadhidam—spoken;
ni-adivantah—spoken.
Ganga:
Then they all approached the Lord and told Him Mother Shaci's words.
Text 25
ratnakarah: tatas tatah.
tatah—then; tatah—then.
The Ocean:
Then? Then?
Text 26
ganga:
tado bha-avam saharisa-am gadidavam yathajnapayati vishva-janani
tadajnapayata gacchami.
tadah—then; bha-avam—the Lord; sa—with;
harinam—joy; gadidavam—said; yatha—as; ajnapayati—orders; visva—of the world;
janani—the mother; tada—then; ajnapayata—order; gacchami—I will go.
Ganga:
Then the Lord became happy and said: "As the most exalted mother in
the world has spoken, so I will obey. I will go to Jagannatha Puri."
Text 27
ratnakarah: tatas tatah.
tatah—then; tatah—then.
The Ocean:
Then? Then?
Text 28
ganga:
tado savvehim gadidam deva kiyanti dinani sthiyatam pashyamas te
carana-kamalam iti.
tadah—then; savvehim—by everyone;
gadidam—said; deva—O Lord; kiyanti—for some; dinani—days; sthiyatam—stay;
pashyamah—we may see; te—Your; carana—feet; kamalam—lotus; iti—thus.
Ganga:
Then everyone said: "Lord, please stay here for some days more so
we may see Your lotus feet."
Text 29
ratnakarah: tatas tatah.
tatah—then; tatah—then.
The Ocean:
Then? Then?
Text 30
ganga:
tado janani-e tanam ca pamo-attham tinna dinani tattha tha-una puvvam
vi-a bha-avadi-e janani-e
accudananda-janani-e ca pa-idam
annam savvehim saha bhunji-a ca-utthe di-ahe gantum pa-utte savvehim manti-a
niccananda ja-adananda damo-ara mu-unda-o
sange dinna-o tado gadesu na-addiba-vasisu tehim saddham deve patthide adda-i-acari-ena
bahudaram ro-idam. devo tam anamanti-a calido.
tadah—then; janani-e—of Mother Shaci;
tanam—of the devotees; ca—and; pamo-attham—for the happiness; tinna—three;
dinani—days; tattha—there; thanu-a—staying; puvvam—before; vi-a—as it was;
bha-avadi-e—by the noble; janani-e—mother; accudananda—of Acyutananda;
janani-e—by the mother; ca—also; pa-idam—cooked; annam—food; savvehim—everyone;
saha—with; bhunji-a—eating; ca-utthe—on the fourth; di-ahe—day; gantum—to go;
pa-utte—began; savvehim—Nityananda; ja-adananda—Jagadananda; damo-ara—Damodara;
mu-unda-ah—and Mukunda; sange—in His association; dinna-ah—placed; tadah—then;
gadesu—had departed na-addiba—of Navadvipa; vasisu—when the residents; tehim—them;
saddham—with; deve—when the Lord; patthide—was about to go; addi-a-acari-ena—by
Advaita Acarya; bahudaranm—repeatedly; ro-idam—was cried; devah—the Lord;
tam—Him; anamanti—without speaking; calidah—left.
Ganga:
In order to please His mother and friends, the Lord stayed with them for
three days. Noble Mother Shaci and Acyutananda's mother together cooked a great
feast, and the Lord feasted with His friends. On the fourth day the Lord
prepared to go. Everyone spoke words of farewell. The residents of Navadvipa
all left. In the company of Nityananda, Jagadananda, Damodara, and Mukunda, the
Lord began to leave. Advaita shed incessant tears. Lord Chaitanya did not say
anything to Him, but simply left.
Text 31
ratnakarah: hanta idanim gaudadhipater yavana-bhupalasya
gajapatina saha virodhe gamanagamanam eva na vartate katham ayam caturbhir eva
parijanaih saha gacchati.
hanta—indeed; idanim—now; gauda—of Bengal;
adhipateh—of the king; yavana—of the yavanas; bhupalasya—the king;
gajapatina—Maharaja Prataparudra; saha—with; virodhe—in the hostility;
gamana—going; agamanam—and coming; eva—certainly; na—not; vartate—is;
katham—how is it?; ayam—that He; caturbhih—four; eva—certainly;
parijanaih—companions; saha—with; gacchati—goes.
The Ocean:
The Yavana King of Bengal and Maharaja Prataparudra are now at war. The
border of Bengal and Orissa is sealed. How can the Lord and His four associates
cross it?
Text 32
ganga:
(sanskritam ashritya) arya-putra
naitad ashcaryam. pashya pashya.
yo 'ntaryami bhavati
jagatam yo 'yam avyaja-bandhur
yasya dveshyo na jagati janah ko 'pi ke
tam dvishantu
dvairajyo 'smin
patu-vikatayoh senayor eva madhyan
nishpratyuham kalaya calito bandhubhih
pancashaih sah
sankritam—of Sanskrit; ashritya—taking
shelter; arya—of a noble father; putra—O son; na—not; etat—this; ascaryam—is
very wonderful; pashya—look!; pashya—look!; yah—who; antaryami— the Supersoul
in the heart; bhavati—is; jagatam—of the univserses; yah—who; ayam—He;
avyaja—the sincere; bandhuh— friend; yasya—of whom; dvesyah—the object if
hatred; na—not; jagati—in the universe; janah—a person; kah api—someone; ke—
who?; tam—Him; dvisantu—may hate; dvairajyah—the two kingdoms; asmin—in this;
patu-vikatayoh—violent; senayoh—of the armies; eva—certainly; madhyat—from the
midst; nispratyuham—without obstruction; kalaya—look!; calitah—goes;
bandhubhuh—friends; pancasaih—with five; sah—He.
Ganga:
(In Sanskrit) Noble husband, this
is not surprising. Look! Look! Who hates the Supersoul, the sincere friend of
the entire world? Look! Without obstruction the Lord and His five friends now
travel between the two ferocious armies.
Text 33
api ca
grame grame patu-kapatino
ghatta-pala ya ete
ye 'ranyanicara-giri-cara
vata-patac-carash ca
shankakarah pathi
vicalatam tam vilokyaiva sakshad
udyad-bashpah skhalita-vapushah
kshauni-prishthe luthanti
api ca—furthermore; grame grame—in each
village; patu-kapatinah—dishonest men; ghatta-palah—toll-collectors; ye—who;
ete—they; ye—who; aranya—is the forest; anicarah—travelling; giri—in the
mountains; carah—moving; vata—in the gardens; pataccarah—thieves; ca—also;
sanka-akarah—frightening; pathi—on the road; vicalatam—walking; tam—Him;
vilokya—seeing; saksat—directly; udyat—rising; baspan—tears;
skhalita—stumbling; vapusah—whose body; kasauni—of the earth; prathe—on the
surface; luthanti—rolls about.
.fn 3
When they see Lord Chaitanya, the cruel
and dishonest men in the villages and the fearful thieves in the hills and
forests burst into tears, stumble, and roll about on the ground in ecstasy.
Text 34
ratnakarah: bhavati hi bhagavan
sahajasura-bhava-bhavitantahakaranam eva nanandayati tad-itaran parama-pamaran
api drik-patena pavitrayati citrayati ca bhakti-rasena. tatas tatah.
bhavati—is; hi—indeed; bhagavan—the Lord;
sahaja—by nature; asura—of demons; bhava—the nature; bhavita—is;
antah-karanan—in the heart; eva—certainly; na—does not; anandayati—delight;
tat—from them; itaran—different; parama—very; pamarah—fallen; api—although;
drk-patena—with His glance; pavitrayati—purifies; citrayati—makes wonderful;
ca—also; bhakti—of devotional service; rasena—with the nectar mellows;
tatah—then; tatah—then.
The Ocean:
The Lord does not give pleasure to those who are demons at heart, but He
does purify and make beautiful with the nectar of devotional service those who
are not demons, but only very sinful and fallen.
Text 35
ganga:
tado
nirantara-sancaranta-ga-ava-i-maha-samanta-santadi-maha-dantavala-tunga-turanga-patti-sampatti-duggamama
ra-a paham ujjhi-a vana-maggam jjeva
a-agahiya calidavanto.
tadah—then; nirantara—constantly;
sancaranta—moving; ga-ava-i—arrogant; maha—great; samanta—of generals;
santadi—a host; maha-dantavala-tunga—great elephants with large tusks;
turanga—horses; patti—of soldiers; sampatti—with hosts; duggamam—difficult to
traverse; ra-a—the royal; paham—road; ujjhi-a—abandoning; vana—in the forest;
maggam—the path; jjeva—certainly; a-agahiya—entering deeply; calidavantah—went.
Ganga:
Leaving the impassable royal roads always filled with moving soldiers,
horses, elephants, and proud generals, the Lord went through the jungle.
Text 36
ratnakarah: tatas tatah.
tatah—then; tatah—then;
The Ocean:
Then? Then?
Text 37
ganga:
(sanskritena) tatah.
ashcaryam prag ahaha
gahanam gahamane raghunam
patyau dvipi-dvirada-mahisha gandukash
candakayah
tat-kodanda-pratibhaya-hata
dudruvur ye ta ete
yan-madhurya-drava-lava-labhah stabdhatam
eva dadhruh
sanskritena—in Sanskrit; tatah—then;
ascaryam—wonderful; prak—formerly; ahaha—ah!; gahanam—deep in the jungle;
gahamane—entering; raghunam—of the Raghu dynasty; patyau—when the King (Lord
Ramacandra); dvipi—the tigers; dvirada—elephants; mahisah—buffaloes;
gandukah—and rhinoceroses; candakayah—ferocious; tat—of Him; kodanda—of the
arms; pratibhaya—with fear; hatah—struck; dudruvuh—fled; ye—who; te ete—they;
yat—of whom; madhurya—of the sweetness; drava—flowing; lava—a drop;
labhah—obtaining; stadbhatam—the condition of being stunned; eva—certainly;
dadhruh—attained.
Ganga:
(in Sanskrit) The ferocious
tigers, elephants, buffaloes, and rhinoceroses that fled in fear of Lord Rama's
powerful arms when He traveled deep in the jungle, are now stunned in ecstasy
by tasting a drop of Lord Chaitanya's sweetness.
Text 38
evam kiyanti dinani vane vane calanto
viviha-taru-lada-sohaggam anugehnanto punobi ra-a-paham angi-kidavam.
evam—in this way; kiyanti—for some;
dinani—days; vane—from forest; vane—to forest; calantah—going; viviha—various;
taru—trees; lada—and creepers; saubhagyam—good fortune; anugehnantah—being
merciful; punobi—again; ra-a—the royal; paham—road; angi-kidavam—accepted.
After walking for some days through the
jungles and blessing the fortunate vines and trees, He again returned to the
royal road.
Text 39
ratnakarah: kutah.
kutah—where?
The Ocean:
Where did He go then?
Text 40
ganga:
(sanskritena)
remuna-nagara-mandana-murtir
venu-pani-bhagavat-pratimurtih
praktaniti bahu-manata
asid
vandanartham atha raja-patha-sthah
sanskritena—in Sanskrit; remuna—Remuna;
nagara—of the town; mandana—the ornament; murtih—the form; venu—with the flute;
pani—in His hand; bhagavat—of the Supreme Personality of Godhead;
pratimurtih—the diety form; praktani—ancient; iti—thus; bahu-manah—with great
reverence; asit—was; vandana—of offering obeisances; artham—for the purpose;
atha—then; raja—royal; patha—on the road; sthah—styaing.
Ganga:
(in Sanskrit) An ancient Deity of
Lord Krishna holding a flute in His hand decorates the town of Remuna. The Lord
returned to the royal road so He could offer respectful obeisances to that
Deity.
Text 41
ratnakarah: praktaniti ko 'rthah.
praktani—ancient; iti—this; kah—what?;
arthah—purpose.
The Ocean:
Why did He visit this ancient Deity?
Text 42
ganga:
a-am kkhu de-o ca-u-bbhu-ru-ado
bi du-a-bhu-a-ru-a gobinaham
jjevva bhattohim bha-ani-am tti bhananti kebi. kebi bhananti pura-ane
ca-u-bbhu-a-mutti jjeva disa-i
savva-tthale jjeva na kkhu du-a-bhu-a-ru-a
gobinaha-mutti pura-ani tti.
a-am—this; kkhu—indeed; de-ah—Lord;
ca-u—four; bbhu—arms; ru-adah—then the form; bi—indeed; du-a—two; bhu-a—arms;
ru-a—form; gobinaham—Gopinatha; jjevva—certainly; bhattohim—by the devotees;
bha-ani-am—the object of worship; tti—indeed; bhananti—say; kebi—some;
kebi—some; bhananti—say; pura-ane—in ancient times; ca-u—four; bbhu-a—arms; mutti—form;
jjeva—certainly; disa-i—was seen; savva—in every; tthale—place;
jjeva—certainly; na—not; kkhu—indeed; du-a—two; bhu-a—arms; ru-a-—form;
gobinaha—of Lord Gopinatha; mutti—the diety; pura-ani—in ancient times;
tti—thus.
Ganga:
Some say the devotees should worship the two-armed form of Lord
Gopinatha, and this worship is better than the worship of the Lord in His
four-armed form. Others say that in ancient times four-armed Deities of the
Lord were visible everywhere and there were no two-armed Deities of Lord
Gopinatha. In order to counter this second view, Lord Chaitanya went to visit
this ancient Deity of two-armed Lord Gopinatha.
Text 43
ratnakarah: te bhrantah katakadau sakshi-gopaladayo
'ti-pracina eva tatah.
te—they; bhrantah—are mistaken; kataka—in
Cuttak; adau—and many other places; saksi-gopala—Saksi-Gopala; adayah—beginning
with; ati—very; pracinah—ancient; eva—certainly; tatah—then.
The Ocean:
Those people are mistaken. In Cuttak and many other places there are
many ancient two-armed Deities, such as the Deity of Sakshi-Gopala.
Text 44
ganga:
(sanskritena)
dandavad bhuvi nipatya
vavande
tam sa sapi tam apujayad uccaih
tasya murdhni patatalam
akasmac
chekharena shirasah skhalitena
sanskritena—in Sanskrit; danda—a stick;
vat—like; bhuvi—to the ground; nipatya—falling; vavande—offered respectful
obeisances; tam—the diety; sah—Lord Chaitanya; sa—the diety; api—also; tam—Lord
Chaitanya; apujayat—worshiped; uccaih—with reverence; tasya—of Him; murdhni—on
the head; patata—falling; alam—greatly; akasmat—suddenly; sekharena—with the
crown; sirasah—from the head; skhalitena—fallen.
Ganga:
(in Sanskrit) Falling as a stick
to the ground, Lord Chaitanya offered obeisances. He worshiped the Deity and,
when the crown from the Deity's head accidentally fell on His head, the Deity
worshiped Him.
Text 45
ratnakarah: tatas tatah.
tatah—then; tatah—then.
The Ocean:
Then? Then?
Text 46
ganga:
(sanskritena) tato bhagavata
sa-prema kincid upashlokitam. tatha hi
sanskritena—in Sanskrit; tatah—then;
bhagavatah—by Lord Chaitanya; sa—with; prema—love; kincit—some; upaslokitam—recited
verses; tatha hi—furthermore.
Ganga:
(in Sanskrit) Then with great
love the Lord recited some verses. He said:
Text 47
nyancat-kaphoni-namad-amsam
udancad-agram
tiryak-prakoshtha-kiyad-avrita-pina-vakshah
avyajamana-valayo
murali-mukhasya
shobham vibhavayati kam api vama-bahuh
ayancat—pointing downwards;
kaphoni—elbows; namat—slanting; amsam—shoulders; udancat—raised; agram—front;
tiryak—slanted; prakostha—fore-part; kiyat—somewhat; avrita—covered;
pina—broad; vaksah—chest; avyajamana—beautiful; valayah—with armlets;
murali-mukhasya—of Lord Krishna, who places the flute to His mouth;
sobham—beauty; vibhavayati—manifests; kam api—something; vama—the left;
bahuh—arm.
"Decorated with splendid bracelets
and armlets, its elbow down, away from His slanted shoulder, its forepart
resting on His broad chest, and its wrist up, the left of arm of Lord Krishna,
who places the flute to His mouth, is splendid and handsome.
Text 48
kim ca
akuncanakula-kaphoni-talad
ivadho-
labdha-shruta madhurimamrita-dharayaiva
aplavayan kshiti-talam
murali-mukhasya
lakshmim vilakshayati dakshina-bahur eshah
kim ca—furthermore; akuncanakula—bent;
kaphoni—of the elbow; talat—from the surface; iva—as if; adhah—downwards;
labdha-sruta—flowing; madhurima—of sweetness; amrta—of the nectar; dharaya—with
a stream; eva—certainly; aplavayan—inundating; ksiti—of the earth; talam—the
surface; murali-mukhasya—of Lord Krishna, who places the flute to His mouth;
laksmim—beauty; vilaksayati—manifests; daksina—right; bahuh—arm; esah—the.
"A stream of the nectar of sweetness
flowing from its bent elbow and flooding the earth, the right arm of Lord
Krishna, who places the flute to His mouth, is splendid and handsome."
Text 49
ratnakarah: tatas tatah.
tatah—then; tatah—then.
The Ocean:
Then? Then?
Text 50
ganga:
punobi vana-maggam lambhi-a punobi sacchi-gopala-damsanattham
kada-a-namadheyam ra-a-dhanim ga-o.
punobi—again; vana—through the jungle;
maggam—the path; lambi-a—entering; punobi—again; sacchi-gopala—of Saksi Gopala;
damsana—of the sight; attham—for the purpose; kada-a—Cuttak; namadheyam—named;
ra-a-dhanim—to the royal capital; ga-ah—went.
Ganga:
He again went by the jungle-path, and then, to see the Sakshi-Gopala
Deity He went to the royal capital Cuttak.
Text 51
ratnakarah: darshaniya evayam. yah khalu pratimakara eva
vastutas tu svayam bhagavan. yatah
darshaniyah—beautiful; eva—certainly;
ayam—He; yah—who; khalu—indeed; pratima—of a diety; akarah—in the form;
eva—certainly; vastutah—in reality; tu—indeed; svayam—directly; bhagavan—the
Supreme Personality of Godhead; yatah—because.
That diety is very handsome. He is
directly the Supreme Personality of Godhead in the form of a Deity.
Text 52
sakshitvena vrito dvijena
sa calams tasyaiva pashcac chanaih
shrimat-komala-pada-padma-yugalenaran
nadan-nupuram
drishtas tena
nivritta-kandharam aho mahendra-deshavadhi
prapyaiva pratimatvam atvara-manas
tatraiva tashthau prabhuh
saksitvena—as a witness;
vritah—accompanied; dvijena—by a brahmana; sah—He; calan—going; tasya—of Him;
eva—certainly; pascat—behind; sanaih—slowly; shrimat—beautiful;
komala—delicate; pada—feet; padma—lotus; yugelana—by the pair; nadan—tinkling;
nupuram—ankle-bells; drishtah—seen; tena—by him; nivritta—turned;
kandharam—neck; ahah—ah!; mahendra-desa-avadhi—at Mahendra-desa;
prapya—attaining; eva—certainly; pratimatvam—the status of a stone diety;
atvara-manah—very eager; tatra—there; tasthau—went; prabhuh—Lord Chaitanya.
Accepting the role of a witness, and the
bells on His delicate lotus feet tinkling as He walked, Lord Gopala slowly
followed a certain brahmana. When They came to the country of Mahendra-desha,
the brahmana turned his neck to see the Lord, who promptly changed Himself into
a stone Deity. Lord Chaitanya eagerly went to that place.
Text 53
tatash cirena gajapati-maharajena
purushottamadevenayam aniya svarajadhanyam sthapitah.
tatah—then; cirena—after a long time;
gajapati-maharajena—King Prataparudra; purusa-uttama-devena—the great devotee;
ayam—to this place; aniya—bringing; sva—own; rajadhanyam—capital;
sthapitah—established.
After a long time King Gajapati
Purushottamadeva brought the Deity to his own capitol.
Text 54
ganga:
evan nedam.
evan nedam—yes.
Ganga:
Yes.
Text 55
ratnakarah: tatas tatah.
tatah—then; tatah—then.
The Ocean:
Then? Then?
Text 56
ganga:
tado tam alo-i-a appano hi-a-ado nikkami-a purado avatthidam vi-a
mannamano punobi tattha sa-am pavisanto vi-a muhuttam asi.
tadah—then; tam—Him; alo-i—seeing;
appanah—own; hi-a-adah—from the heart; nikkami-a—exiting; puradah—in the presence;
avatthida—standing; vi-a—as if; mannamanah—considering; punobi—again;
tattha—there; sa-am—personally; pavisantah—entering; vi-a—as if; muhuttam—for a
moment; asi—was.
Ganga:
Gazing at Him, He though the Deity had come from His heart and was now
standing before Him, and then in the next moment He thought the Deity had
entered His heart again.
Text 57
(sanskritena) atha kincid upashlokitam ca.
sanskritena—in Sanskrit; atha—then;
kincit—something; upasilokitam—recited a verse; ca—and.
(In Sanskrit) Then He then recited this verse:
Text 58
shona-snigdhanguli-dala-kulam
madyad-abhira-rama-
vakshojanam
ghushrina-racanabhanga-ringat-paragam
cin-madhvikam
nakha-mani-mahah-punja-kinjalka-malam
janghanalam carana-kamalam patu nah
putanareh
sona—reddish; snigdha—beautiful; anguli—of
toes; dala—flower petals; kulam—host; madyat—jubilant; abhira-rama—of gopis;
vaksojanam—of breasts; ghusrna—of kunkuma; racana-oabhanga—decoration;
ringat—attained; paragam—particles of pollen; cit—of transcendental pastimes;
madhvikam—the sweet honey; nakha—of toenails; mani—of jewels; mahah—splendor;
punja—abundance; kinjalka—of lotus-whorls; malam—garland; jangha—of ankles;
snalam—the swan; carana—of the feet; kamalam—the lotus flower; patu—may
protect; nah—us; putana-areh—of Lord Krishna, the enemy of Putana.
"His splendid reddish toes its
petals, kunkuma from the passionate gopis' breasts its pollen, awareness of Him
its sweet honey, the splendor His jewel toenails its inner part, and His ankles
a swan nearby, may the lotus flower of Krishna's feet protect us all."
Text 59
ratnakarah: tatas tatah.
tatah—then; tatah—then.
The Ocean:
Then? Then?
Text 60
ganga:
tado savvehim evvam jjeva dittham.
tadah—then; savvehim—by everyone; evvam—in
this way; jjeva—certainly; dittham—was seen.
Ganga:
Then everyone saw the Deity as Lord Chaitanya saw Him.
Text 61
ratnakarah: kidrisham iva.
kidrisham—like what?; iva—as if.
The Ocean:
How was that?
Text 62
ganga:
(sanskritena)
venu-vadana-paro 'pi sa
venum
svadharat kshanam adho vinidhaya
tena sardham iva
vardhita-shuddha-
shraddham ihita-katho 'yam aloki
sanskritena—in Sanskrit; venu—the flute;
vadana—to play; parah—intent; api—although; sah—He; venum—the flute; eva—own;
daharat—from the lips; ksanam—for a moment; adhah—down; vinidhaya—placing;
tena—Him; sardham—with; iva—as if; vardhita—increased; suddha—pure;
sraddham—faith; ihita—endeavored; kathah—to talk; ayam—He; aloki—was seen.
Ganga:
(in Sanskrit) With great, pure
faith Lord Chaitanya gazed at the Deity. He thought that although the Deity was
eager to play some music, He had for a moment taken the flute from His lips to
speak to His devotees.
Text 63
ratnakarah: tatas tatah.
tatah—then; tatah—then.
The Ocean:
Then? Then?
Text 64
ganga:
tado tam dinam tattha jjeva tha-una avarassim dine siri-punari-a-na-ano
datthavvotti guru-i-e ukkantha-e ghonanta-hi-a-o vi-a turi-am patthido.
tadah—then; tam—that; dinam—day; tattha—there;
jjeva—certainly; tha-una—staying; avarssim—on the next; dine—day;
siri-punari-a-na-anah—lotus eyes Lord Jagannatha; datthavvah—to be seen;
tti—thus; guru-i-e—with a great; ukkantha-e—longing; ghonanta—agitated;
hi-a-ah—whose heart; vi-a—as if; turi-am—at once; patthidah—set out.
Ganga:
Lord Chaitanya stayed there that day, but the next day, His heart
yearning to see lotus-eyed Lord Jagannatha, He quickly left.
Text 65
ratnakarah: tatas tatah.
tatah—then; tatah—then.
The Ocean:
Then? Then?
Text 66
ganga:
tado kamalapura-namam gramam lambhi-a ki-a-an-i-sinane bha-avado
deva-ulam pekkhidum aggado gacchantassi deve ni-a-kara tthi-am devassa dandam
niccandade-ena kim edena tti bhangi-a na-i-majjhe nikkhitto.
tadah—then; kamalapura—Kamalapura;
namam—named; gramam—a village; lambhi-a—reaching; ki-a-na-i—in the river;
sinane—bathing; bha-avadah—of the Lord; deva-ulam—Lord Jagannatha; pekkhidum—to
see; aggadah—arrived; gacchantassi—went; deve—when the Lord; ni-a—own; kara—in
the hand; tthi-am—placed; devassa—of the Lord; dandam—the sannyasi danda;
niccanandade-ena—by Lord Nityanandadeva; kim—what?; edena—is the use of this;
dandena—danda; tti—thus; bhangi-a—breaking; na-i—of the river; majjhe—in the
middle; nikkhittah—cast.
Ganga:
As He traveled to see Lord Jagannatha, Lord Chaitanya stopped at a
village named Kamalapura and bathed in the nearby river. Nityanandadeva then
took the danda that had rested in Lord Chaitanya's own hand. Thinking "Why
does the He need this?" He suddenly broke the danda and threw it into the
middle of the river.
Text 67
ratnakarah: tatas tatah.
tatah—then; tatah—then.
The Ocean:
Then? Then?
Text 68
ganga:
tado mu-undo bha-avado ja-annahassa deva-ulam pekki-a bha-avantam
gadidavam. deva pashya pashya
tadah—then; mu-undah—Mukunda;
bha-avadah—of Lord; ja-annahassa—Jagannatha; deva-ulam—the temple;
pekkhi-a—seeing; bha-avantam—to Lord Chaitanya; gadidavam—said; deva—O Lord;
pashya—look!; pashya—look!
Ganga:
Then, seeing Lord Jagannatha's temple in the distance, Mukunda said to
Lord Chaitanya: "Lord, look! Look!
Text 69
utkshiptah kim ayam bhuva
dinamaner akarshanartham bhujah
patalat kim u satyalokam ayitum sheshah
samabhyutthitah
kim va
naga-phana-manindra-mahasam rashir jihano divam
divyam deva-kulam prabhor idam idam bho
deva vidyotate
utksiptah—raised; kim—whether?; ayam—this;
bhuva—the earth; dinamaneh—of the sun; akarsana—pulling; artham—for the
purpose; bhujah—an arm; patalat—from Patalaloka; kim—whether; u—indeed;
satyalokam—to Satyaloka; ayitum—to go; sesah—Ananta Sesa;
sambhyutthitah—arisen; kim—whether?; va—or; naga—of the naga serpents; phana—of
the hoods; mani—of jewels; indra—of the kings; mahasam—of the effulgence;
rasih—the abundance; jihanah—going; divam—to the heavenly planets;
divyam—splendid; deva-kulam—temple; prabhoh—of the Lord; idam—this; idam—this;
bhoh—O; deva—Lord; vidyotate—shines.
"Is this the sun-god's arm extended
to lift the earth? Is it Ananta Shesha traveling from Patalaloka to Satyaloka?
Is it the splendor of the regal jewels on the nagas' hoods traveling through
space to the Svarga planets? O Lord, is this, is this the splendid temple of
Lord Jagannatha?"
Text 70
ratnakarah: devi sarvam adhigatam katham atra vimanayate
bhavati mat-saubhagye saubhagyavati bhavati. pashya pashya
devi—O noble lady; sarvam—everything;
adhigatam—is understood; katham—why?; atra—in this matter; vimanayate—are
unhappy; bhavati—you; mat—my; saubhagye—in the good fortune;
sabhagyavati—fortunate; bhavati—you are; pashya—look!; pashya—look!
The Ocean:
Noble lady, now I understand everything. Why are you unhappy? In my good
fortune you will also become fortunate. Look! Look!
Text 71
yad-artham baddho 'ham
shiva shiva yad-artham ca mathitas
tadiyas tato 'sav iti na ganitam yena
vibhuna
aho kidrig bhagyam mama
hi sa haris tam ca dayitam
parityajyaivasmat tata-vata-kutumbi
samabhavat
yat—of whom; artham—for the sake; baddhah—bridged;
aham—I was; siva—alas!; siva—alas!; yat—of whom; artham—for the sake; ca—also;
mathitah—churned; tadiyah—of her; tatah—the father; asau—this; iti—thus;
na—not; ganitam—was considered; yena—by whom; vibhuna—the Supreme Lord;
ahah—ah!; tadrk—like this; bhagyam—good fortune; mama—my; hi—indeed; sah—He;
harih—Lord Hari; tam—her; ca—also; dayitam—beloved; parityajya—leaving;
eva—certainly; asmat—of us; tata—on the shore; vata-kutumbi—residing;
samabhavati—has become.
Alas! for the sake of the goddess of
fortune He built a bridge across me. For her sake He churned my waters. The
goddess of fortune was born from me, but the Lord never considered that I was
her father. Ah, what good fortune has now become mine? Lord Hari has left the
goddess of fortune. Now He resides on my shore.
Note:
This refers to Lord Ramacandra's building a bridge to Lanka, and
Lakshmi-devi's appearance from the ocean of milk churned by the demigods and
demons.
Text 72
tad ehi nikatam gatvaiva pashyava.
tat—therefore; ehi—come; nikatam—near;
gatva—having gone; pashyava—we will see.
Come here. We will see the Lord's
pastimes.
Text 73
ganga:
jaha ru-idam ajja-uttassa. (iti nishkrantau.)
jaha—as; ru-idam—wished; ajja—of a noble
father; uttassa—O son; iti—thus; nishkrantau—they exit.
Ganga:
As ir pleases you, noble husband. (They both exit.)
Text 74
praveshakah: (tatah pravishati paramavishta-citto bhagavan
paritash ca nityanandadayah.)
pravesakah—entrance; tatah—then; pravishati—enters;
parama—completely; avista—overwhelmed; cittah—whose heart; bhagavan—Lord
Chaitanya; paritah—on all sides; ca—also; nityanandad-adayah—the devotees
headed by Lord Nityananda.
(His heart overwhelmed with love of
Krishna, Lord Chaitanya enters, accompanied by Lord Nityananda and other
devotees.)
Text 75
bhagavan:
abbhram-liho 'pi jagatam
hridayam pravishtah
sthulo 'pi locana-yugantaram abhyupetah
siddhah shilabhir api yo
rasa-varsha-shali
prasada esha puratah sphuratishvarasya
(iti sotkantham parikramati.)
abbhram—the sky; lihah—licking; api—even;
jagatam—of the universes; hrdayam—the heart; pravishtah—entered; sthulah—grand;
api—also; locana—of eyes; yuga—the pair; antaram—within the view;
abhyupetah—has approached; siddhah—perfect; silabhih—with stones; api—although;
yah—which; rasa—of nectar; varsa—shower; sali—performing; prasadah—the temple;
esah—this; puratah—in the presence; sphurati—is manifest; isvarasya—of Lord
Jagannatha; iti—thus; sa—with; utkantham—great eagerness; parikramati—walks.
Bhagavan:
Licking the sky, entering the heart of the universe, and showering
nectar even though it is made of stone, the grand temple of Lord Jagannatha has
now appeared before My eyes.
(He eagerly walks.)
Text 76
sarve:
aho muhurta-matra-gamyo 'yam pantha dirghati-dirgha iva jayate
bhagavatah kim atra cintayama. bhagavato
nilacala-candrasya vilokanam paricarakanam eva sulabham nanyesham. visheshatah
parideshikanam asmakam durlabham eva. vina raja-purusha-sahayyena sulabham na
bhavati.
ahah—ah!; muhurta—in a moment; matra—only;
gamyah—attainable; ayam—this; pantha—path; dirgha-ati-dirghah—extremely long;
iva—as if; jayate—is manifested; bhagavatah—of the Lord; kim—what?; atra—here;
cintayama—let us think; bhagavatah—of the Lord; nilacala-candrasya—of Lord
Jagannatha, the moon of Nilacala; vilokanam—the sight; paricarakanam—of the
servant; eva—certainly; sulabham—is easy to attain; na—not; anyesam—for others;
visesatah—specifically; paridesikanam—for foreigners; asmakam—for us;
durlabham—is difficult to attain; eva—certainly; vina—without; raja—of the
king; purusa—of the men; sahayyena—the help; sulabham—easy to attain; na—not;
bhavati—is.
Everyone:
Although the path to Lord Jagannatha may be traversed in only a few
moments, it seems to be a very very long path. What should we do? Let us think.
The pujaris may very easily see Lord Jagannatha, the moon of Nilacala. Others
cannot see Him so easily. We foreigners will find it very difficult to see Him.
We will not easily see Him without the help of the king's men.
Text 77
mukundah:
asty upayah.
asti—there is; upayah—a solution.
Mukunda:
There is a solution.
Text 78
anye:
kas tavad asau.
kah—what?; tavat—then; asau—it.
The Others: What is it?
Text 79
mukundah:
asty atra visharadasya jamata sarvabhaumasyavutto bhagavatah
paramaptatamo gopinathacaryah. yah khalu bhagavato navadvipa-vilasa-visheshabhijno
yushamd-vidha iva.
asti—is; atra—here; visaradasya—of
Visarada; jamata—the son-in-law; sarvabhaumasya—of Sarvabhauma; avuttah—the
brother-in-law; bhagavatah—of Lord Chaitanya; parama-aptatamah—a great devotee;
gopinatha-acaryah—Gopinatha Acarya; yah—who; khalu—indeed; bhagavatah—of the
Lord; navadvipa—in Navadvipa; vilasa—pastimes; visesa—specific; jnah—knowing;
yusmat—us; vidhah—like; iva—as if.
Mukunda:
Gopinatha Acarya, who is a great devotee of the Lord, and who is Visharada's
son-in-law and Sarvabhauma's brother-in-law, lives here. He knows about Lord
Chaitanya's pastimes in Navadvipa. He is like one of us.
Text 80
anye:
tena kim syat.
tena—by him; kim—what?; syata—may be.
The Others: How can he help us?
Text 81
mukundah:
tena sarvabhauma-dvara sarvam eva karayitum shakyate.
tena—by him; sarvabhauma—Sarvabhauma;
dvara—by; sarvam—everything; eva—certainly; karayitum—to be done; sakyate—is
able.
Mukunda:
Sarvabhauma can do everything.
Text 82
sarve:
(harsham natayitva) sadhuktam
tarhi tan-nilayah prathamam anveshtum ishtah. (iti parikramanti.)
harsam—joy; natayitva—representing
dramatically; sadhu—well; uktam—said; tarhi—then; tat—of him; nilayah—the home;
prathamam—first; anvestum—to be found; istah—is desired; iti—thus;
parikramanti—they walk.
Everyone:
(jubilant) Well spoken! Let us
first find his home. (They walk.)
Text 83
(tatah pravishati gopinathacaryah.)
acaryah:
(svagatam)
dakshinam sphurati me
vilocanam
su-prasada-vishadam mano mama
vedmi no 'dya
jagadisha-darshanam
kidrisham sukham udirayishyati
(iti jagannatha-darshanartham
parikramati.)
tatah—then; pravishati—entes;
gopinatha-acaryah—Gopinatha Acarya; svagatam—aside; daksinam—right;
sphurati—trembles; me—my; vilocanam—eye; su—very; prasada—happy; visadam—and
clear; manah—heart; mama—my; vedmi—I know; na—not; u—indeed; adya—now;
jagadisa—of Lord Jagannatha; darshanam—the sight; kidrisham—what kind?;
sukham—happiness; udayishyati—will be; iti—thus; jagannatha—of Lord Jagannatha;
darshana—the ; artham—for the purpose; parikramati—walks.
(Gopinatha Acarya enters.)
Acarya:
(aside) My right eye trembles. My
heart is happy and clear. I do not know what kind of auspicious happiness will
appear when I see Lord Jagannatha. (He walks to go to see Lord Jagannatha.)
Text 84
mukundah:
ayam esha gopinathacaryah.
ayam—this; esah—he; gopinatha-acaryah—Gopinatha
Acarya.
Mukunda:
There is Gopinatha Acarya.
Text 85
nityanandah: mukunda shighram gaccha gaccha yavad asau
simha-dvaram na pravishati.
mukunda—O Mukunda; sighram—quickly;
gaccha—go; gaccha—go; yavat—as long as; asau—he; simha-devaram—the lion-gate;
na—has not; pravishati—enters.
Nityananda: Mukunda, go quickly. Go before he reaches the
lion-gate.
Text 86
mukundah:
(tatha karoti.)
tatha—in that way; karoti—acts.
(Mukunda does that.)
Text 87
gopinatha:
(agrato 'valokya) aye ko 'yam. api kashcid gaudiyo bhavishyati.
(nibhalya) aye navadvipah. (punar
nibhalya) aye bhagavato vishvambharasya
priya-sevako mukunda eva tatah phalitam shakunena. (upashrtya) hamho mukundo 'si.
agratah—ahead; avalokya—looking; aye—ah!;
kah—who?; ayam—is this; api—whether?; kascit—one; gaudiyah—Bengali;
bhavishyati—will be; nibhalya—looking; aye—ah!; navadvipah—a person from
Navadvipa; punah—again; nibhalya—looking; aye—ah!; bhagavatah—of Lord;
visvambharasyua—Visvambhara; priya—the dear; sevakah—servant; mukundah—Mukunda;
eva—certainly; tatah—from this; phalitam—borne fruit; sakunena—by the good
omen; upashrtya—approaching; hamhah—O; mukundah—Mukunda; asi—you are.
Gopinatha:
(looking ahead) Who is this? Is
it a Bengali? (looking) Ah! It is
someone from Navadvipa. (looking again)
Ah! It is Mukunda, the dear servant of Lord Vishvambhara. The auspicious
signs have borne fruit. (approaching)
Ah! You are Mukunda.
Text 88
mukundah:
acarya vande.
acarya—O Acarya; vande—I offer my
respectful obeisances.
Mukunda:
Acarya, I offer my respects to you.
Text 89
gopinathah: api kushalam bhagavatah.
api—whether; kusalam—auspiciousness;
bhagavatah—of the Lord.
Gopinatha:
Is Lord Vishvambhara well and happy?
Text 90
mukundah:
ihaivagatah prabhu-caranah.
iha—here; eva—certainly; agatah—arrived;
prabhu-caranah—the Lord.
Mukunda:
Lors Vishvambhara has come here.
Text 91
gopinatha:
(sanandam) kim vadasi. kva kva.
(iti punas tam alingati.)
sa—with; anandam—bliss; kim—what?;
vadasi—do you say; kva—where?; kva—where?; iti—thus; punah—again; tam—him;
alingati—embraces.
Gopinatha:
(blissful) Did you say the Lord
has come here? Where is He staying? Where is He? (He again embraces Mukunda.)
Text 92
mukundah:
(tam adaya pratyavartate.)
tam—him; adaya—taking;
pratyavartate—return.
Mukunda:
(Taking Gopinatha with him, he returns.)
Text 93
gopinathah: (agrato
'valokya) mukunda ko 'yam yatindrah.
agratah—ahead; avalokya—looking; mukunda—O
Mukunda; kah—who?; ayam—this; yati—of sannyasis; indrah—the leader.
Gopinatha:
(looking ahead) Mukunda, who is
this best of sannyasis?
Text 94
mukundah:
(sarvam kathayati.)
sarvam—everything;
kathayati—tells.
(Mukunda tells him everything.)
Text 95
gopinathah: (sashcaryam)
yah kevalam prema-rasas
tad asit
sa eva vairagya-rasena mishrah
svadas tathapy esha drishos
tathaiva
cittasya no 'yam madhuramla-rupah
sa—with; ascaryam—wonder; yah—who;
kevalam—exclusively; prema—of pure love of Lord Krishna; rasah—the nectar
mellows; tat—that; asit—was; sah—He; eva—certainly; vairagya—of renunciation;
rasena—with the nectar; nisrah—mixed; svadah—taste; tatha api—still; esah—this;
drishoh—of the eyes; tatha—in this way; eva—certainly; cittasya—of the heart;
nah—of us; ayam—this; madhura—sweet; amla—and bitter; rupah—form.
Gopinatha:
(filled with wonder) Formerly
there was only the sweet taste of pure love for Krishna, but now that sweetness
is mixed with the bitterness of renunciation. Although my eyes taste only the
sweetness, my heart tastes both bitter and sweet.
Text 96
mukundah: (upashritya) bho deva shri-jagannathadevenaiva bhagavantam
abhyagamayitum pratinidhir eva prahito gopinathacaryah.
upashrtya—approaching; bhoh—O; deva—Lord;
shri-jagannathadevena—by Lord Jagannathadeva:
eva—certainly; bhagavantam—the Lord; abhyagamayitum—to bring;
pratinidhih—representative; eva—indeed; prahitah—sent;
gopinathacaryah—Gopinatha Acarya.
Mukunda:
(approaching) Lord, to bring to
You to Him, Lord Jagannathadeva has sent His representative Gopinatha Acarya.
Text 97
bhagavan:
(bahir vrittim natayan) kvasau kvasau.
bahih—external; vrittim—consciousness;
natayan—representing dramatically; kva—where?; asau—he; kva—where?; asau—he.
Bhagavan:
(Returning to external consciousness)
Where is he? Where is he?
Text 98
gopinathah: ayam asmi. (iti caranayoh patati.)
ayam—he; asmi—I am; iti—thus; caranayoh—at
the feet; patati—falls.
Gopinatha:
Here I am. (He falls at the Lord's feet.)
Text 99
bhagavan:
(alingati.)
alingati—embraces.
(The Lord embraces him.)
Text 100
gopinathah: (nityanandam pranamya jagadananda-damodarau
pranamati.)
nityanandam—to Lord Nityananda;
pranamya—bowing down; jagadananda—to Jagadananda; damodara—and Damodara;
pranamati—bows.
(Gopinatha Acarya first bows down before
Lord Nityananda. Then he bows down before Jagadananda and Damodara.)
Text 101
mukundah:
katham abadham yatha-kamam eva bhagavato jagannathasya darshanam
sampadyate.
katham—how?; abadham—without obstruction;
yatha—as much; kamam—as desired; eva—certainly; bhagavatah—of Lord;
jagannathasya—Jagannatha; darshanam—the sight; sampadyate—may be.
Mukunda:
How can we see Lord Jagannatha without interference and for as long as
we wish?
Text 102
gopinatha:
sarvabhaumasya tatha saubhagyodayash ced bhavati.
sarvabhaumasya—of Sarvabhauma; tatha—in
that way; saubhaga—of good fortune; udayah—the arisal; cet—if; bhavati—is.
Gopinatha:
You can see Him if you get the favor of Sarvabhauma.
Text 103
sarve:
tarhi vijnapyatam svayam eva devah.
tarhi—then; vijnapyatam—should be spoken;
svayam—personally; eva—certainly; devah—the Lord.
Everyone:
Someone should tell Lord Chaitanya.
Text 104
gopinathah: svamin vina sarvabhauma-sambhashanam
shri-jagannatha-darshanam na sulabham iti manyamahe bhagavato va kidrig iccha.
svamin—O Lord; vina—without;
sarvabhauma—to Sarvabhauma; sambhasanam—speaking; shri-jagannatha—of Lord
Jaganntha; darshanam—seeing; na—not; sulabham—easy; iti—thus; manyamahe—we
think; bhagavatah—of the Lord; va—or; kidrk—like what?; iccha—desire.
Gopinatha:
Lord, we think that without Your speaking to Sarvabhauma it will not be
easy for us to see Lord Jagannatha. Lord, what is Your wish in this matter.
Text 105
bhagavan:
bhavad-iccha mameccha.
bhavat—of you; iccha—the desire; mama—of
Me; iccha—the desire.
Bhagavan:
Your desire is My desire.
Text 106
gopinatha:
tarhi phalitam sarvabhaumasya sukrita-drumena. deva tad ita itah padani
dharayantu bhagavantah.
tarhi—then; phalitam—fruitful;
sarvabhaumasya—of Sarvabhauma; sukrita—of pious deeds; drumena—by the tree;
deva—O Lord; tat—therefore; itah itah—this way; padani—steps; dharayantu—may
place; bhagavantah—the Lord.
Gopinatha:
The tree of Sarvabhauma's past pious deeds has just borne fruit. The
Lord may place His feet in this direction.
Text 107
bhagavan:
adisha margam.
adisa—show; margam—the way.
Bhagavan:
Show the way.
Text 108
gopinathah: ita itah. (iti sarve parikramanti.)
itah—here; itah—here; iti—thus;
sarve—everyone; parikramanti—walks.
Gopinatha:
This is the way. (Everyone walks.)
Text 109
(tatah pravishati adhyapayan sa-shishyah
sarvabhauma-bhattacaryah.)
bhatacaryah: kah ko 'tra bho janita shri-jagannathasya
madhyahna-dhupah samvritto na veti.
tatah—then; pravishati—enters;
adhyapayan—teaching; sa—with; shishyah—students; sarvabhauma-bhattacaryah—Sarvabhauma
Bhatöacarya; kah—who?; atra—here; bhah—O; janita—knows; shri-jagannathasya—of
Lord Jagannatha; madhya-ahna—mid-day; dhupah—incense; samvrittah—done; na—not;
va—or; iti—thus.
(Instructing his disciples, Sarvabhauma
Bhaööacarya enters.)
Bhaööacarya: Who knows whether or not Lord Jagannatha is
offered incense at noon?
Text 110
gopinathah: ayam ayam bhaööacaryasyadhyapanoparamah
samvrittah. sampraty abhyantaram yasyati. tat tvaritam evopasarpami. (iti
vicarya) bhagavann ihaiva kshanam
vishramitum arhati. yavad aham agacchami. (iti sa-tvaram upashrtya) bhaööacarya ko 'pi mahanubhavah samprapto
'sti tad abhigamya samaniyatam iti.
ayam—this; ayam—this; bhaööacaryasya—of
the Bhaööacarya; adhyapana—of the class; uparamah—the end; samvrittah—happened;
samprati—now; abhyantaram—inside; yasyati—will go; tat—then; tvaritam—quickly;
eva—certainly; upasarpami—I will approach; iti—thus; vicarya—reflecting;
bhagavan—O Lord; iha—here; eva—certainly; ksanam—for a moment; visramitum—to
wait; arhati—You deserve; yavat—while; aham—I; agacchami—approach; iti—thus;
sa—with; tvaram—speed; upashrtya—approaching; bhaööacarya—O Bhaööacarya; kah
api—someone; maha-anubhavat—a great soul; sampraptah—attained; asti—has;
tat—that; abhigamya—going; samaniyatam—should be brought; iti—thus.
Gopinatha:
The Bhaööacarya has ended his class. He is about to go inside. I should
quickly approach him. (reflecting) Lord,
please wait here for a moment while I approach him. (He quickly
approaches.) Bhaööacarya, a great saint
has come. You should go to see Him.
Text 111
sarvabhaumah: kiyad dure 'sau.
kiyat—how much?; dure—far; asau—he.
Sarvabhauma: How far away is He?
Text 112
gopinathah: abhyarna eva.
abhyarne—nearby; eva—certainly.
Gopinatha:
He is staying nearby.
Text 113
sarvabhaumah: (utthayabhigacchati. sishyash canugacchanti.)
utthaya—rising; abhigacchati—goes;
shishyah—disciples; ca—also; anugacchati—follow.
(Sarvabhauma stands up and walks. His
disciples follow.)
Text 114
nityanandah: aho ayam ayam bhaööacaryah sarvabhaumah. yad
ayam svayam agatas tarhi sadhiyan eva bhavati.
ahah—ah!; ayam—this; ayam—this;
bhaööacarya sarvabhauma—Sarvabhauma Bhaööacarya; yat—because; ayam—He;
svayam—personally; agatah—come; tarhi—then; sadhiyan—perfect; eva—certainly;
bhavati—is.
Nityananda: Ah! Sarvabhauma Bhaööacarya has come of his
own accord. This is perfect.
Text 115
bhaööacaryah: (upashrtya)
namo narayanaya. (iti pranamati.)
upashrtya—approaching; namah—obeisances;
narayanaya—to Lord Narayana; iti—thus; pranamati—bows down.
Bhaööacarya: (approaching)
I offer my respect to Lord Narayana. (He bows down.)
Text 116
bhagavan:
krishne ratih. krishne matih.
krishne—on Lord Krishna; ratih—love;
krishne—on Lord Krishna; matih—thoughts.
Bhagavan:
May you love Krishna. May you think of Krishna.
Text 117
sarvabhaumah: (svagatam)
aho apurvam idam ashamsanam tarhy ayam purvashrame vaishnavo va
bhavishyati.
svagatam—aside; ahah—ah!;
purvam—unprecedented; idam—this; asamsanam—saying; tarhi—then; ayam—He; purva—previous;
ashrame—in the ashrama; vaishnavah—a Vaishnava; bhavishyati—will be.
Sarvabhauma: (aside)
That is an odd thing to say. Perhaps He was a Vaishnava in His former
ashrama.
Text 118
(shishyah smayante.)
shishyah—the disciples; smayante—smile.
(Sarvabhauma's disciples smile.)
Text 119
sarvabhaumah: svaminn itah. (iti bhagavantam adaya
yatha-sthanam upaveshya svayam apy upavishati.)
svamin—O Lord; itah—this way; iti—thus;
bhagavantam—the Lord; adaya—taking; yatha-sthanam—appropriate place;
upavesya—seating; svayam—himself; api—also; upavisati—sits.
Sarvabhauma: Lord, this way. (He takes the Lord, gives Him
a comfortable seat, and then also sits down nearby.)
Text 120
(sarve upavesham naöayanti.)
sarve—everyone; upavesam—sitting;
natayanti—represents dramatically.
(Then everyone sits down.)
Text 121
sarvabhaumah: acarya ayam purvashrame gaudiyo va.
acarya—O Acarya; ayam—He; purva—in the
previous; ashrame—ashrama; gaudiyah—a Bengali; va—or.
Sarvabhauma: Acarya, in His previous ashrama did He live
in Bengal?
Text 122
gopinathah: bhaööacarya purvashrame navadvipa-vartino
nilambara-cakravartino dauhitro jagannatha-mishra-purandarasya tanujah.
bhaööacarya—O Bhaööacarya; purva—in the
former; ashrame—ashrama; navadvipa-vartinah—a resident of Navadvipa;
nilambara-cakravartimah—of Nilambara Cakravarti; dauhitrah—the son of the
daughter; jagannatha-misra-purandarasya—of Jagannatha Misra Purandara;
tanujah—the son.'
Gopinatha:
O Bhaööacarya, in His former ashrama He was the son of Jagannatha Mishra
Purandara. His mother was the daughter of Nilambara Cakravarti. They were all
residents of Navadvipa.
Text 123
sarvabhaumah: (sa-snehadaram) aho nilambara-cakravartino hi
mat-tata-satirthah. mishra-purandarash ca mat-tata-padanam atimanyah.
sa—with; sneha—love; adaram—and respect;
ahah—ah!; nilambara-cakravartinah—of Nilambara Cakravarti; hi—indeed; mat—my;
tata—of the father; sa-tirthah—a classmate; misra-purandarah—Misra Purandara;
ca—also; mat—my; tata-padanam—of the father; ati-manyah—the object of worship.
Sarvabhauma: (with love and respect) Ah! Nilambara Cakravarti was my father's
classmate, and Mishra Purandara was highly regarded by my father.
Text 124
gopinathah: shri-jagannatha-darshana-saulabhyam esham
uddeshyam asti.
shri-jagannatha—of Lord Jagannatha;
darshanam—of the sight; saulabhyam—the easy attainment; esam—of Him;
uddesyam—in relation; asti—is.
Gopinatha:
May He be allowed to easily see Lord Jagannatha?
Text 125
sarvabhaumah: sarvathaiva tad bhavi. kah ko 'tra bho
ahuyatam candaneshvarah.
sarvatha—by all means; eva—certainly;
tat—that; bhavi—is; kah—who?; atra—here; bhoh—O; ahuyatam—may be called;
candaneshvarah—Candaneshvara.
Sarvabhauma: By all means. Who will call for
Candaneshvara?
Text 126
(pravishya sa-tvaram candaneshvaro
bhagavantam pranamya pitaram pranamati.)
pravishya—entering; sa—with; tvaram—haste;
candaneshvarah—Candaneshvara; bhagavantam—to the Lord; pranamya—bowing down;
pitaram—to his father; pranamati—bows.
(Candaneshvara hastily enters. He bows
before the Lord, and then he bows before His father.)
Text 127
sarvabhaumah: candaneshvara shripadasyanupadam gaccha.
yathayam sukhena praty-aham yatha-kamam shri-mukham pashyati tatha sarvair eva
vidheyam yatha kenapi badha na kriyate. ayam madiyo manyatama iti.
candaneshvara—O Candaneshvara;
shripadasya—of this sannyasi; anupadam—following; gaccha—do; yatha—as; ayam—He;
sukhena—easily; prati—every; aham—day; yatha—as; kamam—He wishes;
shri-mukham—the face of Lord Jagannatha; pashyati—sees; tatha—then; sarvaih—by
all; eva—certainly; vidheyan—should be done; yatha—as; kena api—by someone;
badhah—stopped; na—not; kriyate—should be done; ayam—He; madiyah—for me;
manyatamah—is very respectable; iti—thus.
Sarvabhauma: O Candaneshvara, please accompany this
sannyasi. Arrange it so that every day, whenever He likes, and for as long as
He likes, He may gaze on the beautiful face of Lord Jagannatha. Let everyone
allow Him. Let no one stop Him. I have great respect for Him.
Text 128
candaneshvara: yathajnapayanti shri-caranah.
yatha—as; ajnapayanti—orders;
shri-caranah—the Lord.
Candaneshvara: As my lord orders.
Text 129
sarvabhaumah: svaminn utthiyatam.
svamin—O Lord; utthiyatam—may get up.
Sarvabhauma: Lord, let us get up.
Text 130
bhagavan:
(nityanandadibhih saha candaneshvaram adaya nishkrantah.)
nityananda-adibhih—the devotees headed by
Lord Nityananda; saha—with; candaneshvaram—Candeneshvara; adaya—taking;
nishkrantah—exits.
(Accompanied by Lord Nityananda and the
other devotees, and taking Candaneshvara with Him, Lord Chaitanya exits.)
Text 131
sarvabhaumah: acarya sthiyatam.
acarya—O Acarya; sthiyatam—stay.
Sarvabhauma: Acarya stay.
Text 132
gopinathah: (ardha-nishkranta eva mukundam hastenakrishya
pratyavritya upavishati.)
ardha—half; nishkrantah—gone;
eva—certainly; mukundam—Mukunda; hastena—by the hand; akrsya—pulling;
pratyavritya—returning; upavisati—sits down.
(Half having left the stage, Gopinatha
takes Mukunda by the hand, returns with him, and then sits down.)
Text 133
sarvabhaumah: acarya amum alokya sneha-shoka-taralyam
jatam. nilambara-cakravarti-sambhandhad ayam ativa-snehaspadam nah. alpiyasi
vayasi turiyashramo grihitah katham anena. kas tavad asya maha-vakyopadeshöa.
acarya—O Acarya; amum—Him; alokya—seeing;
sneha—of love; soka—and grief; taralyam—trembling; jatam—is manifested;
nilambara-cakravarti—with Nilambara Cakravarti; sambandhat—because of the
relationship; ayam—He; ativa—great; sneha—of affection; aspadam—the object;
nah—for us; alpiyasi—at a young; vayasi—age; turiya—the fourth;
ashramah—ashrama; grihitah—was accepted; katham—why?; anena—by Him; kah—who?;
tavat—then; asya—of Him; maha-vakya-upadesa—the sannyasa guru.
Sarvabhauma: Acarya, I tremble with love and sadness when
I see Him. Because of His relationship with Nilambara Cakravarti I love Him
dearly. Why did He accept sannyasa at such an early age? Who is His sannyasa
guru?
Text 134
gopinathah: keshava-bharati.
kesava-bharati—Kesava Bharati.
Gopinatha:
Keshava Bharati.
Text 135
sarvabhaumah: hanta katham ayam bharati-sampradaye
pravartitiavan va.
hanta—indeed; katham—why?; ayam—He;
bharati-sampradaya—in the Bharati-sampradaya; pravartitavan—did; va—or.
Sarvabhauma: Why did He accept initiation
in the Bharati-sampradaya?
Text 136
gopinathah: nasya tatha bahyapeksha. kevalam tyaga
evadarah.
na—not; asya—of Him; tatha—in that way;
bahya—external; apeksa—consideration; kevalam—only; tyagah—renunciation; eva—certainly;
adarah—was considered.
Gopinatha:
He did not consider external appearances. His only concern was
renunciation.
Text 137
sarvabhaumah: kim tavad bahyam.
kim—what?; tavat—in that way;
bahyam—external considerations.
Sarvabhauma: What where those external considerations?
Text 138
gopinathah: sampradayotkarshadi.
sampradaya—of the sampradaya;
utkaram—exalted status; adi—beginning with.
Gopinatha:
The consideration that one sampradaya is better than another.
Text 139
sarvabhaumah: samicinam nocyate. ashramojjvalyam na bahyam.
samicinam—properly; na—not; ucyate—is
spoken; ashrama—of the ashrama; ujjvalyam—the glory; na—not; bahyam—is
external.
Sarvabhauma: You did not say the right thing. The glory of
the sannyasa-ashrama is not external.
Text 140
gopinathah: kevalam gauravayati bahyam etat.
kevalam—only; gauravayati—the respect;
bahyam—external; etat—this.
Gopinatha:
The sannyasa-ashrama is glorious, but the exagerated respect shown for
it is external.
Text 141
sarvabhaumah: gauravena kim aparaddham. tan mayaiva
bhanyate bhadratara-sampradayika-bhikshoh punar yoga-paööam grahayitva vedanta-shravanenayam
samskaraniyah.
gauravena—with respect; kim—what?;
aparaddham—is the fault; tat—that; aya—by me; eva—certainly; bhanyate—is said;
bhadratara—best; sampradayika—in the sampradaya; bhiksoh—from a sannyasi;
punah—again; yoga-pattam—the saffron garment of a sannyasi; grahayitva—taking;
vedanta—of Vedanta; sravanena—by hearing; ayam—he; samskaraniyah—is properly
initiated.
Sarvabhauma: What is wrong with respect? I say when one
accepts saffron garments from a sannyasi of the best sampradaya and hears
Vedanta philosophy from him, then one is properly initiated in the order of
renunciation.
Text 142
gopinathah: (sasuyam iva)
bhaööacarya na jnayate 'sya mahima bhavadbhih. maya tu yad drishöam asti
tenanumitam ayam ishvara eva veti.
sa—with; asuyam—anger; iva—as if;
bhaööacarya—O Bhaööacarya; na—not; jnayate—is understood; asya—of Him;
mahima—the glory; bhavadbhih—by you; maya—by me; tu—indeed; yat yat—whatever;
drishöam—seen; asti—has been; tena—by this; anumitam—understood; ayam—He;
isvarah—the Supreme Personality of Godhead; eva—certainly; va—or; iti—thus.
Gopinatha:
(angry) Bhaööacarya, you do not
understand His glorious position. I have personally seen proof that He is the
Supreme Personality of Godhead.
Text 143
mukundah:
(svagatam) sadhu bho acarya
sadhu. dagdham me jivitam nirvapitam asti bhavata.
svagatam—aside; sadhu—well said; bhoh—O;
acarya—Acarya; sadhu—well said; dagdham—burned; me—my; jivitam—life;
nirvapitam—comforted; asti—is; bhavata—by you.
Mukunda:
(aside) Well spoken. O Acarya,
well spoken. My life was burning with pain and you have brought it relief.
Text 144
shishyah:
kena pramanena ishvaro 'yam iti jnatam bhavata.
kena—by what?; pramanena—evidence; isvarah—the
Supreme Personality of Godhead; ayam—He is; iti—thus; jnatam—understood;
bhavata—by you.
Sarvabhauma's Disciples: What evidence makes you think He is the
Supreme Personality of Godhead?
Text 145
gopinathah: bhagavad-anugraha-janya-visheshena hy
alaukikena pramanena. bhagavat-tattvam laukikena pramanena pramatum na shakyate
alaukikatvat.
bhagavat—of the Lord; anugraha—from the
mercy; janya—born; jnana—knowledge; visesena—by specific; hi—indeed;
alaukikena—supernatural; pramanena—by evidence; bhagavat—of the Supreme
Personality of Godhead; tattvam—the truth; laukikena—by material;
pramanena—evidence; pramatum—to be proved; na—not; sakyate—is able;
alaukikatvat—because of being supernatural.
Gopinatha:
The the Supreme Personality of Godhead can be undertood only by His
mercy. Because the Lord is perfectly spiritual in nature, He cannot be
understood by material logic and argument.
Text 146
shishyah:
nayam shastrarthah. anumanena na katham ishvarah sadhyate.
na—not; ayam—this; sastra—of the
scriptures; arthah—the meaning; anumanena—by logic; na—not; katham—why?;
isvarah—the Supreme Personality of Godhead; sadhyate—is undertood.
The Disciples: That is not the philosophy of the Vedas. Why
can the Supreme Personality of Godhead not be understood by logic?
Text 147
gopinathah: ishvaras tena sadhyatam nama. na khalu tat
tattvam sadhayitum shakyate. tat tu tad-anugraha-janya-jnanenaiva tasya
prakaranatvat.
ishvarah—the Supreme Lord; tena—by that;
sadhyatam—may be known; nama—indeed; na—not; khalu—indeed; tat—of Him;
tattvam—the truth; sadhayitum shakyate—may be known; tat—that; tu—certainly;
tad-anugraha—by His mercy; janya—manifested; jnanena—by knowledge; eva—indeed;
tasya—of Him; prakaranatvat—because of the explanation.
Gopinatha:
By logic one may be able to understand that the Supreme Personality of
Godhead exists, but one cannot understand what He is like. Only by His mercy
can one understand Him.
Text 148
shishyah:
kva drishöam tasya pramakaranatvam.
kva—where; drishöam—seen; tasya—of that;
pramakaranatvam—evidence.
The Disciples: Where is the proof of that in scripture?
Text 149
gopinathah: purana-vakya eva.
purana—of the Puranas; vakye—in the words;
eva—certainly.
Gopinatha:
There is proof in the words of the Puranas.
Text 150
shishyah: paöhyatam.
paöhyatam—quote.
The Disciples: Quote.
Text 151
gopinathah:
athapi te deva
padambuja-dvaya-
prasada-leshanugrihita eva hi
janati tattvam
bhagavan-mahimno
na canya eko 'pi ciram vicinvan
atha—therefore; api—indeed; te—Your;
deva—my Lord; padambuja-dvaya—of the two lotus feet; prasada—of the mercy;
lesha—by only a trace; anugrihitah—favored; eva—certainly; hi—indeed;
janati—one knows; tattvam—the truth; bhagavat—of tyhe Supreme Personality of
Godhead; mahimnah—of the greatness; na—never; ca—and; anyah—another; ekah—one;
api—although; ciram—for a long period; vicinvan—speculating.
Gopinathah: "My Lord, if one is
favored by even a slight trace of the mercy of Your lotus feet, he can
undertand the greatness of Your personality. But those who speculate in order
to understand the Supreme Personality of Godhead are unable to know You, even
though they continue to study the Vedas for many years."*
Note: This verse is from
Shrimad-Bhagavatam (10.14.29).
Text 153
shishyah: tarhi shastraih kim tad-anugraho
na bhavati.
tarhi—then; shastraih—of scripture;
kim—what is the need?; tad-anugrahah—His mercy; na—not; bhavati—is.
The Disciples: Then what is the use of studying the
scriptures? Study will not bring the Lord's mercy?
Text 154
gopinathah: atha kim. katham anyatha
vicinvann ity uktam.
atha kim—yes; katham—why?; anyatha—in
another way; vicinvan—speculating; iti—thus; uktam—said.
Gopinatha:
Yes. Therefore the scripture says: "But those who speculate in
order to understand the Supreme Personality of Godhead are unable to know You,
even though they continue to study the Vedas for many years."*
Text 155
shishyah: (vihasya) tat katham etavanti
dinani vrithaiva bhavata paöhitam.
vihasya—laughing; tat—then; katham—why?;
etavanti—these; dinani—days; vritha—uselessly; eva—indeed; bhavata—by you;
paöhitam—studied.
The Disciples: (laughing)
Then how many days have you wasted in study?
Text 156
gopinathah: shilpa-vishesha eva tat.
shilpa-visheshah—skills; eva—indeed;
tat—that.
Gopinatha:
That was to learn arts and rituals.
Text 157
sarvabhaumah: (vihasya) bhavati
tad-anugraho 'sti jatah. tat tattvam tu bhavata jnayata eva. kincit kathyatam.
vihasya—laughing; bhavati—is; tad-anugrahah—His
mercy; asti—is; jatah—manifested; tat—of Him; tattvam—the truth; tu—indeed;
bhavata—by you; jnayate—is understood; eva—indeed; kincit—something;
kathyatam—may be said.
Sarvabhauma: (laughing)
If, by His mercy, You have already understood the Personality of
Godhead, then tell us something of what you have learned.
Text 158
gopinathah: tat-kathita-vishesho na
bhavati. anubhava-vedyam eva bhavati. ced asyanugrahas tvayi tada
bhavataivanubhavyam.
tat—that; kathita—said; visheshah—specific;
na—not; bhavati—is; anubhava—by direct perception; vedyam—to be known;
eva—certainly; bhavati—is; cet—if; asya—of Him; anugrahah—mercy; tvayi—to you;
tada—then; bhavata—by you; eva—indeed; anubhavyam—experienced.
Gopinatha:
It cannot be explained. It is only known by direct perception. When you
have obtained the mercy of the Lord you will be able to directly perceive it.
Text 159
shishyah: (svagatam) katham ayam
asadhvasam evanena saha vyadhikaranam kincij jalpati, atha va avutto 'yam iti
kincit parihasativa.
svagatam—aside; katham—how?; ayam—this;
asadhvasam—boldly; eva—indeed; anena saha—by him; vyadhikaranam—different;
kincit—something; jalpati—speaks; atha va—or; avuttah—brother-in-law; ayam—he;
iti—thus; kincit—something; parihasati—jokes; iva-as if.
The Disciples: (aside)
Why does he speak so boldly in this different way? Perhaps, considering
that he is with his brother-in-law, he is joking a little bit.
Text 160
gopinathah: bhaööacarya bhavata yad enam
ishvaram uddishya kincid vyadhikaranam uktam, tenasahishnutaya kincin mayoktam.
na tavad ati-gabhirair bhavadbhir evam abhilapitam yujyate. athava naisha vo
doshah.
bhaööacarya—O Bhattacarya; bhavata—by you;
yat—what; enam—this; ishvaram—to the Supreme Lord; uddishya—in reference;
kincit—something; vyadhikaranam—different; uktam—said; tena—by this;
asahishnutaya—by being intolerable; kincit—something; maya—by me; uktam—said;
na—not; tavat—then; ati-gabhiraih—very deep; bhavadbhih—by you; evam—thus;
abhilapitam—said; yujyate—is engaged; athava—or; na—not; eshah—this; vah—of
you; doshah—fault.
Gopinatha:
I could not bear to hear your impersonal idea of the Absolute, and
therefore I spoke to refute it. Bhaööacarya, you are so grave and profound that
you do not speak anything to refute me. You are not at fault. The scriptures
explain:
Text 161
yac-chaktayo vadatam
vadinam vai
vivada-samvada-bhuvo bhavanti
kurvanti caisham muhur
atma-moham
tasmai namo 'nanta-gunaya bhumne
yat—of whom; shaktayah—the potencies;
vadatam—said; vadinam—of the speakers; vai—indeed;
vivada-samvada-bhuvah—engaged in debate; bhavanti—are; kurvanti—are; ca—also;
esham—this; muhuh—repeatedly; atma—of the self; moham—bewilderment; tasmai—to
Him; namah—obeisances; ananta—limitless; gunaya—qualities; bhumne—the Lord.
"I offer my respectful obeisances to
that Supreme Personality of Godhead, whose transcendental qualities have no
limit, and whose potencies bewilder those absorbed in logic and debate."
Text 162
sarvabhaumah: (vihasya) jnatam. vaishnavo
'si.
vihasya—laughing; jnatam—known;
vaishnavah—a Vaishnava; asi—you are..
Sarvabhauma: (laughing)
I know you are a Vaishnava.
Text 163
gopinathah: yady asya kripa syat tada tvam
api bhavishyasi.
yadi—if; asya—of Him; kripa—mercy;
syat—is; tada—then; tvam—you; api—also; bhavishyasi—will be.
Gopinatha:
(humbly) If the Lord is merciful
to you, you will also become a Vaishnava.
Text 164
sarvabhaumah: alam pallavena. bhavan gacchatu
bhagavad-darshananantaram matri-svasurav ase. taveshvarah sa-gano vashyatam
man-namna bhagavat-prasadena nimantrayitavyash ca.
alam—enough; pallavena—with these flowery
words; bhavan—you; gacchatu—may go; bhagavat—of the Lord; darshana—the sight;
anantaram—afterwards; matri-svasurau—maternal aunt; ase—is; tava—you;
ishvarah—Lord; sa-gano-with associates; vashyatam—may be subject; man-namna—by
my name; bhagavat-prasadena—with bhagavat-prasadam; nimantrayitavyah—advised;
ca—and.
Sarvabhauma: What is the use of all the flowery words?
After you have seen the Deity, you may go to the home of my maternal aunt. Your
master and His company may stay there. You may request the Deity's prasadam in
my name.
Text 165
gopinathah: yathajnapayasi.
yatha—as; ajnapayasi—you order.
Gopinatha:
As you order.
Text 166
sarvabhaumah: tad aham api
madhyan-dina-karmane prayami (iti sa-sishyo nishkrantah.)
tat—that; aham—I; api—also;
madhyan-dina-karmane—noon duties; prayami—I go; iti—thus; sa-sishyah—with his
disciples; nishkrantah—exists.
Sarvabhauma: I will go to perform my
mid-day duties. (Accompanied by his disciples, he exits.)
Text 167
gopinathah: mukunda ehy ehi. (iti parikramya) bho mukunda
bhaööacarya-vag-vajram adyapi me hridayam krintati. parama-karunikena bhagavata
tad uddhriyate tadaiva me mano nirvati.
mukunda—Mukunda; ehi—come; ehi—come;
iti—thus; parikramya—walking; bhah—O; mukunda—Mukunda; bhaööacarya—of
Bhattacarya; vak—words; vajram—thunderbolt; adya—now; api—even; me—my;
hridayam—heart; krintati—cuts; parama-karunikena—very merciful; bhagavata—by
the Lord; tat—that; uddhriyate—is delivered; tada—then; eva—indeed; me—my;
manah—heart; nirvati—is peaceful.
Gopinatha:
Mukunda, come. Come. (He comes.)
O Mukunda, Bhaööacarya's words were a thunderbolt that has broken my
heart. If the supremely merciful Lord would deliver him, then my heart could be
at peace.
Text 168
mukundah:
kim ashakyam tasya bhagavatah.
kim—what?; ashakyam—not possible; tasya
bhagavatah—for the Lord.
Mukunda:
What is not possible for the Lord?
Text 169
gopinathah: tad ehi.
shri-jagannatha-darshanartham prayatam bhagavantam anusarava. (iti
nishkranmatah)
tat—therefore; ehi—come;
shri-jagannatha-darshanartham—to see Lord Jagannatha; prayatam—gone;
bhagavantam—the Lord; anusarava—we will follow; iti—thus; nishkranmatah—they
exit.
Gopinatha:
Come. The Lord has gone to see Shri Jagannatha. Let us follow Him. (They
both exit.)
Text 170
nepathye:
aho adbhutam
tunga-bhringa-yuva-sangata-phullat-
pundarika-vara-locana-lakshmi
hingula-snapita-sukla-caturthi-
shita-didhiti-kaladhara-bimbam
api ca
caru-karunikam
arucirangam
brahma-darumayam etad udeti
ahato 'sya
ruci-kandala-vrindair
indranila-mani-darpana-darpah
ahah—Oh; adbhutam—wonderful;
tunga-bhringa-yuva-sangata—bees have landede; phullat—blossoming;
pundarika—lotuses; vara—excellent; locana—eyes; lakshmi—glory;
hingula-snapita-sukla-caturthi-shita-didhiti-kala—the crescent moon on the
fourth day of its waxing; adhara-bimbam—bimba fruit lips; api—and; ca—and;
caru—beautiful; karunikam—merciful arucira-angam—to His handsome limbs;
brahma-darumayam—made of spiritual wood; etat—this; udeti—rises;
ahatah—crushed; asya—of Him; ruci-kandala-vrindaih—by teh great splendor;
indranila-mani—of sapphires; darpana—of the mirror; darpah—the pride.
A Voice From Behind the Scenes: Ah! Wonderful! His eyes are glorious as two
blossoming white lotus flowers where two black bees have landed, and His
bimba-fruit lips are like the crescent moon on the fourth day of it's waxing.
The merciful, handsome wooden form of the Supreme Personality of Godhead, whose
splendor crushes the sapphire-mirror's pride, has now appeared.
Text 171
gopinathah: aye shri-mukha-darshanam jatam, iva yad ami
nityanandadayo mitho nirvarnayanti.
aye—O; shri-mukha-darshanam—the sight of
His face; jatam—is manifested; iva—as; yat—what; ami—they;
nityananda-adayah—beginning with Nityananda; mithah—together;
nirvarnayanti—describe.
Gopinatha:
Ah! Struck with wonder by seeing His handsome face, Nityananda and the
others gaze at Lord Jagannatha, and Lord Jagannatha also gazes at them.
Text 172
(punas tatraiva)
anyonya-kshana-raga-ranjitataya
dvau nirnimeshekshanau
rajete jagatah pati ubhayato
nishpanda-sarvangakau
daru-brahmani liyate kim
u nara-brahmaitad aho nara-
brahmany eva hi liyate shiva shiva
brahmaiva va daravam
punah—again; tatra—there; eva—indeed;
anyonya—mutual; kshana—moment; raga-ranjitataya—with love; dvau—both;
nirnimeshekshanau—with unblinking eyes; rajete—shines; jagatah—of the universe;
pati—the two Lords; ubhayatah—both; nishpanda—motionless; sarva—all;
angakau—limbs; daru-brahmani—in the Brahman made of wood; liyate—is merged; kim
u—indeed; nara-brahma—the human Brahman; etat—this; ahah—Oh; nara brahmani—in
the human Brahman; eva—indeed; hi—indeed; liyate—is merged; shiva shiva—Oh!
Oh!; brahma—Brahman; eva—indeed; va—or; daravam—made of wood.
Again the Voice From Behind the Scenes: The two masters of the universe stand
motionless and lovingly gaze at each other with unblinking eyes. Has the human
form of the Supreme Lord entered the wooden form of the Lord, or has the wooden
form of the Lord entered the human form of the Lord?
Text 173
gopinathah: bhadram bhoh. bhadram. eka eva bhagavan
asvadyasvadaka-bhavena dvidhabhuta iva.
bhadram—good; bhoh—O; bhadram—good;
ekah—one; eva—indeed; bhagavan—Lord; asvadya—to be enjoyed; asvadaka—and
enjoyer; bhavena—with the nature; dvidha—two; abhute—become; iva—as if.
Gopinatha:
Wonderful! Ah, wonderful! The one Supreme Personality of Godhead has
appeared in two forms: as the enjoyer and the enjoyed.
Text 174
(punas tatraiva)
dvav eva purna-karunau
jagad-uddidirshu
dvav eva locana-patham jagato jihanau
antah-stha-nanda-tanayo
'ntara-varti-daru-
brahmeti kevalam iyan ubhayor hi bhedah
punah—again; tatra—there; eva—indeed;
dvau—both; eva—indeed; purna-karunau—full of mercy; jagat—the world;
uddidirshu—desiring to deliver; dvau—both; eva—indeed; locana—of the eyes;
patham—the pathway; jagatah—of the universe; jihanau—going; antah-stha—in the
heart; nanda-tanayah—the son of Nanda; antara-varti—being in the heart; daru—wooden;
brahma—Brahman; iti—thus; kevalam—only; iyan—gone; ubhayoh—of both; hi—indeed;
bhedah—difference.
Again the Voice From Behind the
Scenes: They are both full of mercy.
They both yearn to deliver the entire world.
Although They appear as two persons before the eyes of this world, there
is in truth no difference between Lord Chaitanya, who is, in His heart, the son
of Nanda Maharaja, and Lord Jagannatha, the wooden form of the Supreme
Personality of Godhead.
Text 175
gopinathah: sadhu bho nityanandadeva, sadhu tattva-jno
'si bhagavato gauracandrasya. tan manye bhagavad-darshanam kritva
pratyavartanta eva sarve. tad avam api bhagavantam shri-jagannatham drishöva
tvaritam eva punar etav anusarava. (iti nishkrantau)
sadhu—good; bho nityanandadeva—O
Nityanandadeva; sadhu—good; tattva—the truth; jnah—know; asi—You are; bhagavato
gauracandrasya—of Lord Gaurachandra; tat—that; manye—I think; bhagavat—of the
Lord; darshanam—the sight; kritva—having done; pratyavartante—returning; eva—indeed;
sarve—all; tat—that; avam—of us; api—also; bhagavantam shri-jagannatham—Lord
Shri Jagannatha; drishöva—seeing; tvaritam—quickly; eva—indeed; punah—again;
etau—Them; anusarava—let us follow; iti—thus; nishkrantau—they exit.
Gopinatha:
Well spoken, Nityanandadeva. Well spoken. You know the truth of Lord
Gaurachandra. I think they have finished seeing the Deity and now they are
returning. Let us quickly see Lord Jagannatha, and then follow them. (They both
exit.)
Text 176
(tatah pravishati pundarikaksha-darshanananda-nihspando
bhagavan nityanandadayash candaneshvarash ca.)
candaneshvarah: hamho mahantah, sampannam yatha-sukham eva
bhavatam bhagavad-darshanam.
tatah—then; pravishati—enters;
pundarika—lotus; aksha—eyes; darshana—seeing; ananda—with bliss;
nihspandah—stunned; bhagavan—the Lord; nityananda—with Nityananda;
adayah—beginning; candaneshvarah—Candaneshvara; ca—and; hamhah—O;
mahantah—great one; sampannam—attained; yatha-sukham—to Your satisfaction;
eva—indeed; bhavatam—is; bhagavad-darshanam—the sight of the Lord.
(Stunned with joy by the sight of
lotus-eyed Lord Jagannatha, Lord Chaitanya enters. Candaneshvara, Lord
Nityananda, and the others also enter.)
Candaneshvara: My Lords, have you now seen Lord Jagannatha
to Your full satisfaction?
Text 177
nityanandadayah: yatha-manoratham eva su-sampannam.
yatha-manoratham—desires; eva—indeed;
su-sampannam—filfilled.
Nityananda and the others: Yes. Our desires are fulfilled.
Text 178
candanesvarah: (svagatam) aho, katham asau vilambate
gopinathacaryah. kim idanim aham karomi. na kim api nigaditam tata-caranaih.
manye tasmai eva sarvam kathitam asti. tat katham ayam adyapi nayatah. (iti
parito 'valokayati)
svagatam—aside; ahah—O; katham—why?;
asau—he; vilambate—delays; gopinathacaryah—Gopinatha Acarya; kim—what?;
idanim—now; aham—I; karomi—will do; na—not; kim api—anything; nigaditam—said;
tata-caranaih—by my father; manye—I think; tasmai—to him; eva—certainly;
sarvam—everything; kathitam—said; asti—is; tat—that; katham—why?; ayam—He;
adya—now; api—also; na—not; ayatah—has come; iti—thus; paritah—everywhere;
avalokayati—they look.
Candaneshvara: (aside)
Ah! Why is Gopinatha Acarya late? What should I do now? My father did
not tell me. I think he told everything to Gopinatha. Why has he not come? (He
looks in all directions.)
Text 179
(tatah pravishati tvaram naöayan mukundena
sahacaryah)
tatah—then; pravishati—enters;
tvaram—quickly; naöayan—representing dramatically; mukundena saha—with Mukunda;
acaryah—Gopinatha Acarya.
(Gopinatha Acarya and Mukunda quickly
enter.)
Text 180
acaryah:
ehi mukunda, ete 'mi gacchanti. tad ubhayam eva samvrittam.
nilacala-candro 'pi drishöah, hemacala-gauro 'pi drishyate. (iti sa-tvaram
upashrtya) candaneshvara tvam ito griham gaccha. atah param mayaiva sarvam
samadhasyate.
ehi—come; mukunda—Mukunda; ete ami—they;
gacchanti—are coming; tat—that; ubhayam—both; eva—indeed; samvrittam—come;
nilacala-candrah—the moon of Nilacala; api—also; drishöah—seen;
hemacala-gaurah—fair as a golden mountain; api—also; drishyate—is seen;
iti—thus; sa-tvaram—quickly; upashrtya—approaching; candaneshvara—O
Candaneshvara; tvam—you; itah—here; griham—house; gaccha—go; atah param—then;
maya—by me; eva—indeed; sarvam—everything; samadhasyate—will be done.
Acarya:
Mukunda, come. There they go. How we have seen them both. We have seen
Lord Jagannatha, the moon of Nilacala, and now we see Lord Gauranga, who is
fair as a golden mountain. (Quickly approaching) Candaneshvara, now you may go home. I will
take charge of everything.
Text 181
candaneshvarah: yathaha bhavan. (iti bhagavantam pranamya
nishkrantah.)
yatha—as; aha—speaks; bhavan—the lord;
iti—thus; bhagavantam—to the Lord; pranamya—bowing; nishkrantah—exits.
Candaneshvara: As my lord has spoken. (He bows down before
Lord Chaitanya, and then exits.)
Text 182
gopinathah: (upashrtya devam pranamati.)
upashrtya—approaching; devam—the Lord;
pranamati—bows.
.fn 3
(Gopinatha approaches Lord Chaitanya and
bows down.)
Text 183
damodarah:
bhagavann ayam acaryah pranamati.
bhagavan—O Lord; ayam—this;
acaryah—Gopinatha Acarya; pranamati—bows.
Damodara:
Lord, this is Gopinatha Acarya offering his respects.
Text 184
bhagavan:
(bahir-vrittim naöayitva) ehy ehi. (iti tam alingati.)
bahir-vrittim—external consciousness;
naöayitva—manifesting dramatically; ehi—come; ehi—come; iti—thus; tam—him;
alingati—embraces.
Bhagavan:
(returning to external consciousness)
Come. Come. (He embraces him.)
Text 185
gopinathah: deva bhaööacaryena sanucara eva nimantrito
'si. tad ita evagacchantu. (iti purvoddishöavasam prapayya bhagavatah
pada-dhavanadikam danta-dhavanavasanam sakalam eva paricaranam kritva
bhikshottaram sukha-nivishöe sati tasmin sa-vaimanasyam.) deva
bhaööacaryenanyad api nimantritam asti.
deva—O Lord; bhaööacaryena—by Bhattacarya;
sa-anucarah—with associates; eva—indeed; nimantritah—invited; asi—You are;
tat—therefore; itah—thus; eva—indeed; agacchantu—may come; iti—thus;
purva—previously; uddishöa—indicated; avasam—residence; prapayya—entering;
bhagavatah—of the Lord; pada—of the feet; dhavana—washing; adikam—beginning
with; danta—teeth; dhavana—washing; avasanam—seat; sakalam—all; eva—certainly;
paricaranam—service; kritva—having done; bhiksha—meal; uttaram—after;
sukha—happily; nivishöe—situated; sati—being so; tasmin—in that;
sa-vaimanasyam—with unhappiness; deva—O Lord; bhaööacaryena—by Bhattacarya;
anyat—another; api—even; nimantritam—invitation; asti—is.
Gopinatha:
Lord, the Bhaööacarya invites You and Your friends to his home. Please
come this way. (He brings them to the house and washes the Lord's feet. After
arranging for the Lord to brush His teeth and refresh Himself, and after
placing Him in a nice seat and offering a meal, He approaches the Lord and
unhappily says:) O Lord, the Bhaööacarya
has another invitation to present before You.
Text 186
bhagavan:
kim tat?
kim—what?; tat—is that.
Bhagavan:
What is it?
Text 187
gopinathah: sampradayika-sannyasinah sakasad yoga-paööam
grahayitva vedantam shravayishyati.
sampradayika—of his sampradaya;
sannyasinah—of a sannyasi; sakasat—at once; yoga-paööam—the sannyasi's garment;
grahayitva—having given; vedantam—Vedanta; shravayishyati—cause to hear.
Gopinatha:
He invites You to accept the sannyasi's garment and hear the
Vedanta-sutra from a sannyasi of his sampradaya.
Text 188
bhagavan:
anugrihito 'smi tena bhavatv evam karishyami.
anugrihitah—grateful; asmi—I am; tena—by
this; bhavatu—may be; evam—thus; karishyami—I will do.
Bhagavan:
I am grateful to him. So be it. I will do it.
Text 189
mukundah:
deva acaryena tad-avadhi tena vak-sphulinga-nikarena
dandahyamana-hridayena sthiyate. maha-prasado 'pi nadya svi-krito 'sti.
deva—O Lord; acaryena—by the acarya;
tad-avadhi—in that way; tena—by that; vak—of words; sphulinga-nikarena—by
sparks; dandahyamana—burning; hridayena—heart; sthiyate—remains;
maha-prasadah—great kindness; api—even; na—not; adya—today;
svi-kritah—accepted; asti—is.
Mukunda:
O Lord, Bhaööacarya's words are like sparks that have set Gopinatha
Acarya's heart on fire. He does not think this invitation is a great kindness.
Text 190
bhagavan: acarya balako 'smi. yad ayam mam
prati snihyati tenaivedam avadit. katham atra duyase?
acarya—O acarya; balakah—a child; asmi—I
am; yat—what; ayam—this; mam—Me; prati—to; snihyati—loves; tena—by this;
eva—indeed; idam—this; avadit—said; katham—why?; atra—here; duyase—you are
unhappy?
Bhagavan:
Acarya, I am a child. It is out of affection for Me that the Bhaööacarya
speaks these words. Why are you unhappy?
Text 191
gopinathah: bhagavan shri-caranair idam me shalyam
hridayad uddhriyate cet tada jivitam dharayishye. (iti roditi.)
bhagavan—Lord; shri-caranaih—by the Lord;
idam—this; me—of me; shalyam—the arow; hridayat—from the heart; uddhriyate—is
removed; cet—if; tada—then; jivitam—life; dharayishye—O will maintain; iti—thus;
roditi—cries.
Gopinatha:
Lord, only if You remove this arrow from my heart, will I be able to
remain alive. (He cries.)
Text 192
bhagavan:
pundarikakshas te manoratham purayishyati. damodara bhavatayam
nimantryatam.
pundarikakshah—the lotus-eyed Lord; te—of
you; manoratham—the desire; purayishyati—wil fulfill; damodara—O Damodara;
bhavata—by you; ayam—this; nimantryatam—may be explained.
Bhagavan:
Lotus-eyed Lord Jagannatha will fulfill your desire. Damodara, explain
everything to Him.
Text 193
damodarah:
yathajnapayasi. (iti tam adaya nishkramati.)
bhagavan: jagadananda bhagavatah
pundarikakshasya rajani-shesha-shayanotthapana-lila yatha drishyate tatha
yataniyam.
yatha—as; ajnapayasi—You order; iti—thus;
tam—him; adaya—taking; nishkramati—exits; jagadananda—O jagadananda; bhagavatah
pundarikakshasya—of the lotus-eyed Lord; rajani—night; shesha—remnant;
shayana—sleep; utthapana—rising; lila—pastime; yatha—as; drishyate—is seen;
tatha—so; yataniyam—should be done.
Damodara:
As You order. (He takes Gopinatha and exits.)
Bhagavan:
Jagadananda, an arrangement should be made that we may see lotus-eyed
Lord Jagannatha's pastimes when He awakens at mangala-arati after the night is
over.
Text 194
(pravishyacaryena saha)
damodarah:
bhagavan yathajnam maha-prasadena bhojito 'yam atraiva shishayishur
asti.
pravishya—entering; acaryena saha—with the
acarya; bhagavan—O Lord; yatha—as; ajnam—the order; maha-prasadena—with
maha-prasadam; bhojitah—eaten; ayam—this; atra—here; eva—indeed;
shishayishuh—desiring to take rest; asti—is.
(Damodara enters with Gopinatha Acarya.)
Damodara:
Lord, by Your order he has taken maha-prasadam. Now he wishes to takes
rest.
Text 195
bhagavan:
sadhu sadhu.
sadhu—good; sadhu—good.
Bhagavan:
Very good. Very good.
Text 196
(iti sarve priya-sankathaya muhurtan
gamayanti.)
(nepathye pani-shankha-dhvanih.)
iti—thus; sarve—all; priya-sankathaya—with
happy conversation; muhurtan—for a moment; gamayanti—goes; pani—in the hand;
shankha—conchshell; dhvanih—sound.
(Speaking happily for a moment, everyone
begins to depart.)
(The sound of a conch-shell comes from
behind the scenes.)
Text 197
sarve: (sa-camatkaram) aho yama-shesheva
triyama. yad ayam
pur-devyah shayanotthitav
iva calat-sarvanga-bhusha-kvanah
kim va deva-kulasya varana-pater
udbrimhitam brimhitam
ayateti kripa-nidheh kim
u kripa-devya jagat-praninam
ahvana-dhvanir abhyupaiti madhurah
shri-pani-shankha-dhvanih
sa-camatkaram—surprised; ahah—Oh;
yama-shesha iva—as in an hour; triyama—th night; yat—what; ayam—this;
pur-devyah—the pura-devis; shayana—from sleep; utthitau—risen; iva—as if;
calat—moving; sarva—all; anga—limbs; bhusha—of decorations; kvanah—sounds;
kim—what?; va—or; deva-kulasya—of the temple; varana-pateh—of the Lord;
udbrimhitam—increased; brimhitam—increased; ayata-arrived; iti—thus;
kripa-nidheh—of the ocean of mercy; kim u—indeed; kripa-devya—goddesses of
mercy; jagat-praninam—of the people of the world; ahvana-dhvanih—calling;
abhyupaiti—attains; madhurah—sweet; shri-pani-shankha-dhvanih—the sound of the
conch-shell.
Everyone:
(surprised) The night is over.
The pura-devis have risen. Their ornaments are tinkling. The temple elephants
are roaring. The sweet sound of the conchshell announces to the people of the
world the waking of Lord Jagannatha, who is an ocean of mercy.
Text 198
bhagavan: tad aho avitatham eva gateyam
rajani. acarya ehi sahaiva pundarikakshasya shayanotthanavakasham pashyama.
tat—that; ahah—oh; avitatham—truth;
eva—indeed; gata—gone; iyam—the; rajani—night; acarya—acarya; ehi—come;
saha—with; eva—indeed; pundarikakshasya—of the lotus-eyed Lord; shayana—from
bed; uthana—rising; avakasham—occasion; pashyama—let us see.
Bhagavan:
Then it is true that the night is over. Acarya, let us see lotus-eyed
Lord Jagannatha's rising from bed.
Text 199
gopinathah: yathajnapayasi. (iti tat-samayocitam karma
kartum nishkrantah.)
yatha—as; ajnapayasi—You order; iti—thus;
tat-samaya—to that time; ucitam—appropriate; karma—actions; kartum—to do;
nishkrantah—exits.
Gopinatha:
As You order. (To perform the duties appropriate to that time, He
exits.)
Text 200
(pravishya sa-tvaram)
kashcit: kah ko 'tra bhoh? gopinathacaryah
kva vartate vrittam taj janasi? (akashe lakshyam baddhva.) kim bravishi?
acaryah shri-krishna-chaitanya-devasya nikaöe iti. bhavatu tatraiva yami. (iti
katicit padani gatva puro 'valokya) aho ayam esha acaryo bhavishyati. (ity
upasarpati.)
pravishya—entering; sa-tvaram—with haste;
kah—who?; kah—who?; atra—here; bhoh—oh; gopinathacaryah—Gopinatha Acarya; kva—where?;
vartate—is; vrittam—done; tat—that; janasi—you know; akashe—in the sky;
lakshyam baddhva—glancing; kim—what?; bravishi—do you say?; acaryah—acarya;
shri-krishna-chaitanya-devasya nikaöe—near Shri Krishna Chaitanya; iti—thus;
bhavatu—may be; tatra—there; eva—indeed; yami—I go; iti—thus; katicit
padani—some steps; gatva—going; purah—ahead; avalokya—looks; ahah—oh;
ayam—this; eshah—he; acaryah—the acarya; bhavishyati—will be; iti—thus;
upasarpati—approaches.
(A man hastily enters.)
Man:
Who, who is here? Where is Gopinatha Acarya? Do you know? (He glances at
the sky.) What do you say? Gopinatha
Acarya is with Shri Krishna Chaitanyadeva. So be it. I will go there. (He takes
a few steps and then looks ahead.) Ah!
Here is the Acarya. (He approaches.)
Text 201
(tatah pravishaty acaryah.)
acaryah: aho jata-prayo 'yam samayah
shayanotthanasya. tad aham tvarayami bhagavantam.
tatah—then; pravishati—enters;
acaryah—acarya; ahah—oh; jata—manifested; prayah—almost; ayam—this; samayah—time;
shayana—from bed; utthanasya—rising; tat—that; aham—I; tvarayami—will hurry;
bhagavantam—to the Lord.
(Enter Gopinatha Acarya.)
Acarya:
It is almost time for Lord Jagannatha to rise from bed. I must hurry to
the Lord.
Text 202
purushah: (upashrtya) acarya bhaööacaryo
vijnapayati shri-krishna-chaitanya-devo yatha bhagavato jagannatha-devasya
shayyotthanam pashyati tatha tvayaiva sange kritva yataniyam.
purusah—man; upashrtya—approaching;
acarya—O acarya; bhaööacaryah—Bhattacarya; vijnapayati—informs;
shri-krishna-chaitanya-devah—Shri Krishna Chaitanyadeva; yatha—as; bhagavato
jagannatha-devasya—of Lord Jagannatha; shayya—from bed; utthanam—rising;
pashyati—sees; tatha—so; tvaya—by You; eva—certainly; sange—in the company;
kritva—doing; yataniyam—may be done.
Man: (approaches) Acarya, the Bhaööacarya
sends this instruction: "Please meet with Shri Krishna Chaitanyadeva and
go with Him to see Lord Jagannatha rise from bed."
Text 203
gopinathah: yathajnam akaravami. (iti
shri-krishna-chaitanya-devam tvarayitum upasarpati.)
yatha-ajnam—as it is ordered; akaravami—I
will do; iti—thus; shri-krishna-chaitanya-devam—Lord Chaitanya; tvarayitum—to
hurry; upasarpati—approaches.
Gopinatha:
I will follow his order. (He approaches Shri Krishna Chaitanyadeva to
quickly take Him to the temple.)
Text 204
(tatah pravishati sanucaro devah.)
devah:
mukunda vilokyatam ko vilamba acaryasya.
tatah—then; pravishati—enters;
sanucarah—with His associates; devah—the Lord; mukunda—O Mukunda;
vilokyatam—should be seen; kah—what; vilamba—the delay; acaryasya—of the
acarya.
(The Lord enters with His associates.)
Deva:
Mukunda, see why the Acarya is late.
Text 205
gopinathah: esho 'ham bhagavantam
pratikshamano varte.
eshah—he; aham—I; bhagavantam—the Lord;
pratikshamanah—waiting; varte—I am.
Gopinatha:
I am he. I am simply waiting for the Lord.
Text 206
bhagavan:
tad agre gamyatam.
tad agre—ahead; gamyatam—go.
Bhagavan:
You go first.
Text 207
acaryah:
(tatha kritva) bhagavann ita itah. (iti pravesham naöayitva
jagan-mohanam asadya) deva pashya
tat-kalina-kavaöa-vaöa-nividoddhate
vinishkramata
garbhagara-garishöha-saurabha-bharenamodam
abhyudvaman
nidra-bhanga-bhritalaso
sukham iva vyadaya sheshe 'nisho
jrimbharambham ivatanoti sa iyam prasada
esa prabhoh
tatha—so; kritva—doing; bhagavan—O Lord;
ita itah—this way. This way; iti—thus; pravesham—entrance; naöayitva—manifesting
dramatically; jagan-mohanam—Jagan-mohana; asadya—attaining; deva—O Lord;
pashya—look; tat-kalina—that time; kavaöa-vaöa-nivida—great doors;
uddhate—open; vinishkramata—exited;
garbhagara-garishöha-saurabha-bharenamodam—with a sweet fragrance;
abhyudvaman—emitting; nidra—sleep; bhanga—breaking; bhrita-alasah—sleep;
sukham—happily; iva—as if; vyadaya—manifesting; sheshe—in the remnant;
anishah—morning; jrimbharambham—morning; iva—as if; atanoti—manifests; sa
iyam—that; prasada—temple; esa—this; prabhoh—of the Lord.
Acarya:
(He does that.) This way. This
way. (He enters the temple and goes to the place known as Jagan-mohane.) Lord,
Look! Now that the night is over the great wide-open temple-doors bring
the a very sweet fragrance of burning incense. It is as if the temple of the
Lord has awakened in the morning and opened its mouth with a great, sleepy
yawn.
Text 208
api ca. deva ashcaryam
ashcaryam
dipa-bhava-ghanandhakara-gahane
gambhira-gambhirika
kukshau talpata utthitasya jayato
lakshmi-pater locane
kalindi-salilodare
vijayini vatena ghurnayite
pronmatta-bhramaravalidha-jaöhare
sat-pundarike iva
api ca—furthermore; deva—O Lord;
ashcaryam—wonderful; ashcaryam—wonderful; dipa-bhava—lamplight;
ghanandhakara-gahane—in the great darkness; gambhira-gambhirika kukshau—deep
within; talpatah—from bed; utthitasya—risen; jayatah—glorious; lakshmi-pateh—of
the husband of Lakshmi; locane—eyes; kalindi-salilodare—in the Yamuna's waters;
vijayini—glorious; vatena—with the breeze; ghurnayite—moving; pronmatta-bhramaravali—maddened
bees; idha-jaöhare—resting within; sat-pundarike—beautiful lotus; iva—as if.
Wonderful! Wonderful! Deep within the
lamp-illuminated temple, Lord Jagannatha, the master of the goddess of fortune,
rises from His bed. His rolling eyes are like two intoxicated black bees
resting in two white lotus flowers moving in the breeze over the dark waters of
the Yamuna.
Text 209
(bhagavan garuda-stambasya pashcad
avasthaya sa-spriham pashyati.)
bhagavan—the Lord; garuda-stambasya
pashcat—behind the Garuda-stambha; avasthaya—staying; sa-spriham—with longings;
pashyati—gazes.
(The Lord stands behind the
Garuda-stambha, and gazes with feelings of longing.)
Text 210
mukundah:
acarya pashya pashya
kshanat pradipavalayah
samantad
gambhirikayah kuhare jvalantyah
vilocanotsaribhir
ashra-purair
nyag-bhuta-bhaso likhita ivasan
acarya—O acarya; pashya—look; pashya—look;
kshanat—in a moment; pradipavalayah—the lamps; samantat—everywhere; gambhirikayah
kuhare—in the deep darkness; jvalantyah—lighting; vilocana—eyes;
utsaribhih—streaming; ashra—of tears; puraih—with floods;
nyag-bhuta-bhasah—still; likhita—painted picture; iva—like; asan—was.
Mukunda:
Acarya, look! Look! The lamps illuminate the entire temple. Tears stream
from Lord Chaitanya's eyes. He stands motionless as if He were a painted
picture.
Text 211
gopinathah: pashya pashya
anuvadana-prakshalanam
abhyanga-snana-bhushanadyam atha
anubala-bhoga-lila
hari-vallabha-bhoga esha tat-pashcat
drishyatam adhuna pratar
dhupakhyah puja-visheshah.
pashya—look; pashya—look; anuvadana—face;
prakshalanam—washed; abhyanga—limbs; snana—bath; bhushanadyam—decorated with
ornaments; atha—then; anubala-bhoga-lilaanubala-bhoga;
hari-vallabha-bhoga—hari-vallabha-bhoga; esha—that; tat-pashcat—after;
drishyatam—may be seen; adhuna—now; pratah—early; dhupakhyah—incense;
puja-visheshah—worship.
Gopinatha:
Look! Look! Lord Jagannatha's face is now being washed. Now all His
limbs are bathed. Now He is offered balya-bhoga and hari-vallabha-bhoga. Look!
Now He is worshipped with an offering of incense.
Text 212
(bhagavan ananda-stimita eva
sa-pulakashram pashyaty eva.)
bhagavan—the Lord; ananda-stimitah—stunned
with bliss; eva—certainly; sa-pulaka—hairs standing up; ashram—and tears;
pashyati—gazes; eva—indeed.
(Stunned, shedding tears, and the hairs
of His body standing up in ecstasy, Lord Chaitanya gazes at the Deity.)
Text 213
acaryah:
bho bho jagadanandadayah. pashyata pashyata. pratar dhupasya prasadannam
kiyad anjalau kritva kashcin malam ca karayoh kritva kashcid yugapad eva
samagacchatah. kim etau maha-prabhave shri-krishna-chaitanyaya dasyatah. kena
va preritav etau. atha va shri-jagannathenaiva.
bho bho jagadanandadayah—O O devotees
headed by Jagadananda; pashyata—look; pashyata—look; pratah—early in the
morning; dhupasya—of incense; prasadannam—prasadam foods; kiyat—how many?;
anjalau—in folded hands; kritva—doing; kashcit—someone; malam—a garland;
ca—and; karayoh—of the hands; kritva—doing; kashcit—someone; yugapat—at the
same time; eva—indeed; samagacchatah—approaches; kim—whethewr?; etau—they;
maha-prabhave—powerful; shri-krishna-chaitanyaya—to Lord Chaitanya; dasyatah—will
give; kena—by whom?; va—or; preritau—sent; etau—they; atha va—or;
shri-jagannathena—by Lord Jagannatha; eva—indeed.
Acarya:
O! O devotees headed by Jagadananda, look! Look! Here is someone
carrying the incense and prasadam from the early morning offering. Here is
someone else carrying in his hands Lord Jagannatha's garland. They are walking
together. Will they give these things to Shri Krishna Chaitanya. Who has sent
them? Lord Jagannatha has sent them.
Text 214
(pravishya parshadau shri-krishna-chaitanyam
upasarpatah. bhagavan anushritya murdhanam avanamayati. eko malam prayacchati.
bhagavan bahir-vaso 'ncalam prasarayati. aparah prasadannam prayacchati.
bhagavan ancale kritva shri-jagannatham pranamyaiva simhavat-tvarita-gatir
nishkrantah.)
pravishya—entering; parshadau—the two
associates; shri-krishna-chaitanyam—Lord Chaitanya; upasarpatah—approach;
bhagavan—the Lord; anushritya murdhanam avanamayati—lowers His head; ekah—one;
malam—the garland; prayacchati—gives; bhagavan—the Lord; bahir-vasah—the outer
garment; ancalam—edge; prasarayati—opens; aparah—the other;
prasadannam—prasadam food; prayacchati—gives; bhagavan—the Lord; ancale—in the
edge; kritva—doing; shri-jagannatham—to Lord Jagannatha; pranamya—bowing down;
eva—indeed; simhavat—like a lion; tvarita—quickly; gatih—walking;
nishkrantah—exits.
(The two priests enter and approach Shri
Chaitanya.)
(Lord Chaitanya walks up to them and
lowers His head. One priest offers Him the garland. Lord Chaitanya spreads out
His outer garment. The other priest places the incense and prasadam in it. Lord
Chaitanya folds His palms, bows down before Lord Jagannatha, and quickly exits,
walking as a lion.)
Text 215
sarve:
aho kim idam. katham asmad eva devo nishkrantah. tad agacchata. kvayam
gacchati vilokayama. (iti puran nishkramya katicit-padani gatva purato
vilokya.) aho bhagavan sva-vasa-vartma tyaktavan.
sarve—everyone; ahah—Oh; kim—what?;
idam—is this; katham—why; asmat—from here; eva—indeed; devah—the Lord;
nishkrantah—left; tat—then; agacchata—let us go; kva—where?; ayam—He;
gacchati—goes; vilokayama—let us see; iti—thus; puran—from the temple;
nishkramya—going; katicit-padani—some stemps; gatva—having gone; puratah—ahead;
vilokya—looking; ahah—oh; bhagavan—the Lord; sva-vasa—to His home; vartma—the
path; tyaktavan—has left.
Everyone:
Ah! What is this? Why did the Lord suddenly leave? Where is He going?
Let us see. (They leave the temple, walk a few steps, and then look ahead.) Ah! The Lord has left the path that leads to
His home.
Text 216
gopinathah: (nibhalya) aye damodaradayah sarvabhaumalayam
prati devah prasthitavan. tat phalitam bhaööacaryasya sukrita-drumena. tad
damodara-jagadanandau bhagavat-sange prayatam mukundena sardham aham
asanna-sthala eva tishöhami.
nibhalya—looking; aye—O; damodaradayah—devotees
headed by Damodara; sarvabhauma—of Sarvabhauma; alayam—to the home; prati—to;
devah—the Lord; prasthitavan—is going; tat—that; phalitam—borne fruit;
bhaööacaryasya—of the Bhattacarya; sukrita—of pious deeds; drumena—the tree;
tat—then; damodara-jagadanandau—Damodara and Jagadananda; bhagavat-sange—in the
Lord's company; prayatam—go; mukundena sardham—with Mukunda; aham—I;
asanna-sthala—nearby; eva—certainly; tishöhami—will wait.
Gopinatha:
(looking) O devotees headed by
Damodara, the Lord is going to Sarvabhauma's house. Now the tree of the
Bhaööacarya's pious deeds has borne fruit. Damodara and Jagadananda, you go
with the Lord. Mukunda and I will wait nearby.
Text 217
ubhau:
yatha-rucitam bhavate. (iti nishkrantau.)
ubhau—both; yatha-rucitam—as it pleases;
bhavate—you; iti—thus; nishkrantau—they exit.
Both:
As it pleases you. (They exit.)
Text 218
gopinathah: ehi mukunda. sarvabhaumasya dvitiya-kakshayam
tishöhava. (iti tatha kritva puro 'valokya) aye etau sarvabhauma-bhrityau
sa-vismayam ita evopasarpatah. tad apavarya tishöhava. (iti dvaropante
tishöhatah.)
ehi—come; mukunda—Mukunda;
sarvabhaumasya—of Sarvabhauma; dvitiya—second; kakshayam—in the courtyard;
tishöhava—let us stay; iti—thus; tatha—so; kritva—doing; purah—ahead;
avalokya—looking; aye—oh; etau—they; sarvabhauma—of Sarvabhauma;bhrityau—two
servants; sa-vismayam—filled with wonder; itah—there; eva—indeed;
upasarpatah—approach; tat—that; apavarya—attaining; tishöhava—let us stay;
iti—thus; dvaropante—in the doorway; tishöhatah—they stand.
Gopinatha:
Mukunda, come here. Let us go into Sarvabhauma's courtyard. (They do
that and then look ahead.) Ah! Two of
Sarvabhauma's servants are walking here. They are filled with wonder. Let us
stop them. (They approach the doorway.)
Text 219
(tatah pravishato bhrityau.)
ekah:
ale ese sannasi kampi mohana-mattam janadi. jado bhattacali-e imina
gahaggatthe vi-a kide.
tatah—then; pravishatah—enter;
bhrityau—the two servants; ekah—one; ale—oh; ese—this; sannasi—sannyasi;
kampi—someone; mohana-mattam—magic spells; janadi—knows; jadah—from which;
bhattacali-e—Bhattacarya; imina—by him; gahaggatthe vi-a kide—cast a spell.
(The two servants enter.)
First servant: This sannyasi knows magic spells. He cast a
spell on the Bhaööacarya.
Text 220
anyah:
ale kilise kide.
anyah—the other; ale—Oh; kilise—what;
kide—did He do.
Second servant: What did He do?
Text 221
prathamah: ale na anasi. sejja-e anutthide
jjeva bhattacali-e ese-a amhado sa-anaghara-du-ale gade. tado badda-ena kahi-am
bhattacali-a bhattacali-a utthehi utthehi. se sannasi a-adotti. tado
hdasamasi-a bhattacali-e utthi-a imassa calane padi-e. tado imina jahannahassa
pasa-abhattam hatthe kadu-a bhunkva tti gadidavanto. tado amhanam isale umatte
vi-a aki-avicale takkhanam ettena tam bhattam gili-avante akidasinane jjeva
aki-amuhapakkhalane jjeva. gili-una ummatte vi-a kanta-idasa-alange
na-anajalatthimidavasane ghagghala-kantha-sadde avamhala-lo-a-vivase vi-a
bhavi-a mahidale lunthadi. kim huvissadi na anemha.
prathamah—the first; ale—Oh; na—not;
anasi—you know; sejja-e—from bed; anutthide—risen; jjeva—indeed;
bhattacali-e—Bhattacarya; ese-a—he; amhadah—suddenly; sa-anaghara-du-ale—from
the bedroom; gade—went; tadah—then; badda-ena—by a boy; kahi-am—said;
bhattacali-a—Bhattacarya; bhattacali-a—Bhattacarya; utthehi—get up; utthehi—get
up; se—the; sannasi—sannyasi; a-adotti—has come; tadah—then;
dhasamasi-a—frightened; bhattacali-e—Bhattacarya; utthi-a—rising; imassa—of
Him; calane—at the feet; padi-e—fell; tadah—then; imina—by Him; jahannahassa—of
Lord Jagannatha; pasa-abhattam—prasadam food; hatthe—in the hand;
kadu-a—placing; bhunkva—eat; tti—thus; gadidavantah—went; tadah—then; amhanam—suddenly;
isale—master; umatte—maddened; vi-a—indeed; aki-avicale—without thinking;
takkhanam—that moment; ettena—only; tam bhattam gili-avante—ate;
akidasinane—without having bathed; jjeva—certainly; aki-amuhapakkhalane—without
having washed his mouth; jjeva—indeed; gili-una—ate; ummatte—mad; vi-a—indeed;
kanta-idasa-alange—the hairs of his body erect with ecstasy; na-anajala—the
tears from his eyes; tthimida—wetting; vasane—garments; ghagghala—choked up;
kantha—throat; sadde—sound; avamhala-lo-a-vivase—overcome with sickness;
vi-a—indeed; bhavi-a—on the ground; mahidale—on the surface; lunthadi—rolled
about; kim—what?; huvissadi—will happen; na—not; anemha—I know.
First servant: I don't know. As soon as the Bhaööacarya rose
from bed, the sannyasi suddenly entered the bedroom. Then the brahmana boy
said: "Bhaööacarya, Bhaööacarya, wake up! Wake up! The sannyasi has
come."
The Bhaööacarya was frightened. He got up
and fell down at the sannyasi's feet. Then the sannyasi put some of Lord
Jagannatha's prasadam food in the Bhaööacarya's hand and said: "Eat."
We have never seen the Bhaööacarya eat prasadam in this way before. He was like
a madman. Without giving a moment's thought he devoured that prasadam at once.
He had not bathed. He had not even washed his mouth. After he ate the prasadam
he became like a madman. The hairs of his body stood up. Tears flowed from his
eyes and moistened his garments. His voice became choked up. He became
overwhelmed by some sickness, forgot everything, and began to roll about on the
ground. I do not know what will happen now.
Text 222
gopinathah: (akarnya) mukunda shrutam.
akarnya—listening; mukunda—Mukunda;
shrutam—heard.
Gopinatha:
(listening) Mukunda, did you hear
that?
Text 223
mukundah:
tavanutapenaiva devenedam adhyavasitam.
tava—of you; anutapena—by the unhappiness;
eva—indeed; devena—by the Lord; idam—this; adhyavasitam—did.
Mukunda:
The Lord did this because you were unhappy about Bhaööacarya's
condition.
Text 224
bhrtyau:
a-accha. amhe gopinahacali-am maggema. (iti nishkrantau.)
a-accha—come; amhe—we; gopinahacali-am—for
Gopinatha Acarya; maggema—will search; iti—thus; nishkrantau—they exit.
The Two servants: Come. We will look for Gopinatha Acarya.
(They exit.)
Text 225
gopinathah: bhadram bhoh. bhadram. yadabhyam aham na
drishöah, tad itah sthitva damodara-jagadanandau pratipalayava. (iti tatha
kurutah.)
bhadram—good; bhoh—Oh; bhadram—good;
yada—when; abhyam—by them; aham—I; na—not; drishöah—was seen; tat—then;
itah—here; sthitva—staying; damodara-jagadanandau—Damodara and Jagadananda;
pratipalayava—let us wait; iti—thus; tatha—in that way; kurutah—they act.
Gopinatha:
Good. Good. They did not see me. Let us wait here for Damodara and
Jagadananda. (They do that.)
Text 226
(tatah pravishati vismayam naöayan
damodarah.)
damodarah:
vina varim baddho
vana-madakarindro bhagavata
vina sekam svesham samita iva
hrit-tapa-dahanah
yadriccha-yogena vyaraci
yad idam pandita-pateh
kaöhoram vajrad apy amritam iva ceto 'sya
sa-rasam
tatah—then; pravishati—enters;
vismayam—wonder; naöayan—representing dramatically; vina—without; varim—a rope;
baddhah—bound; vana-madakarindrah—wild jungle elephant; bhagavata—by the Lord;
vina—without; sekam—showering water; svesham—own; samita—extinguished; iva—as
if; hrit—in the heart; tapa—of suffering; dahanah—fire;
yadriccha-yogena—spontaneously; vyaraci—did; yat—what; idam—that;
pandita-pateh—of the king of panditas; kaöhoram—harder; vajrat—than a
thunderbolt; api—even; amritam—nectar; iva—like; cetah—heart; asya—of Him;
sa-rasam—sweet.
(Enter Damodara, filled with wonder.)
Damodara:
Without a rope the Lord tied this wild jungle elephant. Without
showering water He extinguished the forest-fire in his heart. He made the king
of panditas' heart, which was harder than thunder, sweet as nectar.
Text 227
gopinathah: (upashrtya)
damodara kim tat.
upashrtya—approaching; damodara—O
Damodara; kim—what?; tat—that.
Gopinatha:
(approaches) Damodara, what
happened?
Text 228
damodarah:
asti rahasyam. kathayishyamah. kintu maya bhavad-artham ita agatam.
dvarantarena nishkramya labdhavasam bhagavantam anusarama. (iti trayah
katicit-padani parikramanti.)
asti—is; rahasyam—a secret;
kathayishyamah—I will tell; kintu—but; maya—by me; bhavad-artham—for your sake;
itah—here; agatam—come; dvarantarena—through the door; nishkramya—exiting;
labdha—attained; avasam—home; bhagavantam—the Lord; anusarama—we will follow;
iti—thus; trayah—the three; katicit—some; padani—steps; parikramanti—walk.
Damodara:
It is very confidential. I will tell you. I have come here for your
sake. Let us leave by another door, return home, and approach the Lord. (The
three of them walk a few steps.)
Text 229
(damodarah vina varim ity adi pathitva
sarvam eva kathayati.)
damodarah—Damodara; vina varim iti
adi—Text 226; pathitva—reciting; sarvam—all; eva—indeed; kathayati—tells.
Damodara:
Without a rope the Lord tied this wild jungle elephant. Without
showering water He extinguished the forest-fire in his heart. He made the king
of panditas' heart, which was harder than thunder, sweet as nectar. (Damodara
then tells all that had happened.)
Text 230
gopinathah: shrutam eva sarvam mithah kathayatos tad
bhrityayoh pramukhatah.
shrutam—heard; eva—indeed; sarvam—all;
mithah—together; kathayatoh—talking; tat—of him; bhrityayoh—of two servants;
pramukhatah—from the mouths.
Gopinatha:
We already heard all this from the mouths of two servants as they
talked.
Text 231
damodarah:
taviva prasadad idam tasya saubhagyam. tad ehi shighram.
bhagavat-samipam anusarama. yad ayam bhaööacaryo 'pi kritahnikas
tatragata-praya eva idanim asyashayo gamyah. tad idanim vak-prayoga eva nabhut.
(iti nishkramanti.)
tava—your; eva—indeed; prasadat—because of
the mercy; idam—this; tasya—of him; saubhagyam—good fortune; tat—therefore;
ehi—come; shighram—quickly; bhagavat—the Lord; samipam—near; anusarama—we will
follow; yat—what; ayam—he; bhaööacaryah—trhe Bhattacarya; api—and; krita—done;
ahnikah—daily duties; tatra—there; agata—come; prayah—almost; eva—certainly;
idanim—now; asya—of him; ashayo gamyah—arrival; tat—therefore; idanim—now;
vak—of talk; prayogah—need; eva—indeed; na—not; abhut—is; iti—thus;
nishkramanti—exit.
Damodara:
Because of your mercy Sarvabhauma attained this good fortune. Come. Let
us quickly go to the Lord. The Bhaööacarya has finished his daily religious
duties. He has almost come here. Now is not the time to talk. (They walk.)
Text 232
(tatah pravishati kritasana-praigraho
bhagavan nityanando jagadanandash ca.)
tatah—then; pravishati—enters;
kritasana-praigrahah—and sits down; bhagavan—the Lord; nityanandah—Nityananda;
jagadanandah—Jagadananda; ca—also.
(The Lord enters and sits down. Nityananda
and Jagadananda also enter.)
Text 233
bhagavan:
jagadananda kvasau gopinathacaryah.
jagadananda—Jagadananda; kva—where?;
asau—he; gopinathacaryah—Gopinatha Acarya.
Bhagavan:
Jagadananda, where is Gopinatha Acarya?
Text 234
jagadanandah: ayam ayam
damodara-mukundabhyam tvaramana acaryah.
ayam—he; ayam—he;
damodara-mukundabhyam—with Damodara and Mukunda; tvaramanah—hurrying;
acaryah—the acarya.
Jagadananda: The Acarya is hurrying here. Damodara and Mukunda
are with him.
Text 235
gopinathah: (upashrtya) jayati jayati parama-karunikah.
upashrtya—approaches; jayati jayati—all
glory! All glory!; parama-karunikah—supremely merciful.
Gopinatha:
(approaches) Glory, glory to the
supremely merciful Lord!
Text 236
jagadanandah: aho katham ayam ashruta-purvas te
vyahara-vilasah.
ahah—oh!; katham—what?; ayam—this;
ashruta-purvah—unheard of; te—of you; vyahara-vilasah—pastimes.
Jagadananda: Ah! What wonderful things did you say?
Text 237
gopinathah: sa khalu bhavatam eva vedyah. (ity upashrtya
pranamati.)
sah—that; khalu—indeed; bhavatam—by you;
eva—indeed; vedyah—will be known; iti—thus; upashrtya—approaching;
pranamati—bows down.
Gopinatha:
That will all become known to you. (He approaches the Lord and bows
down.)
Text 238
nepathye: svamin nayam panthah
shri-jagannathalayopasarpanaya.
svamin—Lord; na—not; ayam—this; panthah—the
path; shri-jagannatha-alaya-upasarpanaya—leading to Lord Jagannatha's temple.
A Voice From Behind the Scenes: Lord, this is not the path to Lord
Jagannatha's temple.
Text 239
bhagavan: (akarnya) jnayatam acarya. kim
etat.
akarnya—listening; jnayatam—know; acarya—O
acarya; kim—what?; etat—that.
Bhagavan:
(intently listening) Acarya, what
is that sound?
Text 240
gopinathah: nepathyabhimukham avalokya.) jnatam jnatam.
ayam ayam bhaööacaryah shri-jagannatham adrishövaiva bhagavac-caranopasarpanartham
agacchati.
nepathya-abhimukham—behind the scenes;
avalokya—looking; jnatam—known; jnatam—known; ayam—this; ayam—this;
bhaööacaryah—Bhattacarya; shri-jagannatham—Lord Jagannatha; adrishöva—not
seeing; eva—indeed; bhagavat—of the Lord; carana—the feet; upasarpana-artham—to
approach; agacchati—comes.
Gopinatha:
(looking behind the scenes) I
know. I know. It is he. It is he. It is the Bhaööacarya. Without going first to
see Lord Jagannatha he has come here to bow before the Lord's feet.
Text 241
damodarah:
puraiva jnatam asti.
pura—before; eva—indeed; jnatam—known;
asti—was.
Damodara:
I knew this would happen.
Text 242
(iti sarve tan-mukham ikshamanas
tishöhanti.)
iti—thus; sarve—everyone;
tan-mukham—ahead; ikshamanah—looking; tishöhanti—stands.
(Everyone looks ahead.)
Text 243
(tatah pravishati vismayotphulla-manah
sarvabhaumah
sarvabhaumah: (svagatam) aho avitatham
evaha gopinathacaryah. asmakam api ceto yad idrisham ajani tad ayam ishvara
eva. (iti pravesham naöayati.) (acarya utthayabhigacchati.)
sarvabhaumah: (agre 'valokya) acarya kim
kurvanti svaminah.
tatah—then; pravishati—enters;
vismaya—with wonder; utphulla—blossoming; manah—mind; sarvabhaumah—Sarvabhauma;
svagatam—aside; ahah—oh; avitatham—true; eva—indeed; aha—said;
gopinathacaryah—Gopinatha; asmakam—of us; api—also; cetah—heart; yat—what;
idrisham—like this; ajani—manifested; tad ayam—that; ishvarah—Lord; eva—indeed;
iti—thus; pravesham—entrance; naöayati—acts out; acarya—acarya; utthaya—rise;
abhigacchati—comes; agre—ahead; avalokya—looks; acarya—O acarya; kim—what?;
kurvanti—does; svaminah—the Svami.
(His heart filled with wonder and
happiness, Sarvabhauma enters.)
Sarvabhauma: (aside)
Ah! Gopinatha Acarya spoke the truth. My heart now understands that Shri
Chaitanya is the Supreme Personality of Godhead.
(He eagerly walks.) Ah! This is the home of my maternal aunt. I
will enter. (He enters.)
(Gopinatha Acarya rises and greets him.)
Sarvabhauma: (looking ahead) Acarya, what is the svami doing?
Text 244
acaryah: ita ita agacchantu bhavantah.
itah itah—this way. This way;
agacchantu—come; bhavantah—you.
Acarya:
Come this way.
Text 245
sarvabhaumah: (upashrtya bhagavantam dandavat
pranamyanjalim baddhva.
nana-lila-rasa-vashataya
kurvato loka-lilam
sakshat-kare 'pi ca bhagavato naiva
tat-tattva-bodhah
jnatum shaknoty ahaha na
puman darshanat sparsha-ratnam
yavat sparshaj janayatitaram loha-matram
na hema
upashrtya—approaching; bhagavantam—the
Lord; dandavat—like a stick; pranamya—bowing down; anjalim baddhva—with folded
hands; nana—various; lila—of pastimes; rasa—sweetness; vashataya—by being
overcome; kurvatah—doing; loka—of this world; lilam—pastimes;
sakshat-kare—directly manifested; api—even; ca—also; bhagavatah—of the Lord;
na—not; eva—indeed; tat-tattva—the truth of Him; bodhah—knowing; jnatum—to
know; shaknoti—able; ahaha—aha; na—no; puman—person; darshanat—from seeing;
sparsha-ratnam—touchstone; yavat—as; sparshat—from touch;
janayatitaram—creates; loha-matram—people; na—not; hema—gold.
Sarvabhauma: (approaching the Lord he folds his hands and
offers dandavat obeisances.) When a sparshamani jewel no longer turns iron into
gold, then a learned devotee will not understand whether the Supreme
Personality of Godhead, who in the course of enjoying various transcedental
pastimes sometimes appears in this material world, is present before him.
Text 246
api ca
svajana-hridaya-sadma
natha padmadhinatho
bhuvi carasi yatindra-cchadmana
padmanabhah
katham iha pashu-kalpas
tvam analpanubhavam
prakaöam anubhavamo hanta vamo vidhir nah
api ca—furthermore; svajana—of the
devotees; hridaya—heart; sadma—home; natha—O Lord; padma-adhinathah—the husband
of the goddess of fortune; bhuvi—in the world; carasi—You move;
yati-indra-cchadmana—disguised as a great sannyasi; padmanabhah—lotus-navel
Lord; katham—why?; iha—here; pashu-kalpah—like an animal; tvam—You;
analpa-anubhavam—all-powerful; prakaöam—manifest; anubhavamah—percieving;
hanta—Oh; vamah—kind; vidhih—fate; nah—our.
O Lord Padmanabha, who stays in the hearts
of the devotees, O husband of the goddess of fortune, You now walk the earth in
the form of a sannyasi. How is a person like myself, who am little more than a
dumb animal, able to see You, the all-powerful Supreme Lord? Fate is very kind
to me.
Text 247
bhagavan:
(karnau pidhaya) bhaööacarya bhavad-vatsalya-patram evasmi. tat kim idam
ucyate. (svagatam) aho idanim asyasayah pariksaniyah. (prakasham) hamho
mahashaya nirucyatam kas tavac chastrarthah.
karnau—ears; pidhaya—covering;
bhaööacarya—O Bhattacarya; bhavad-vatsalya-patram—the object of You paternal
affection; eva—indeed; asmi—I am; tat—this; kim—what?; idam—this; ucyate—is
said; svagatam—aside; ahah—ah; idanim—now; asya—of him; asayah—the heart;
pariksaniyah—will be tested; prakasham—openly; hamhah—O; mahashaya—great one;
nirucyatam—may be quoted; kah—what?; tavat—in that way; shastra-arthah—words of
scripture.
Bhagavan:
(covers His ears) Bhaööacarya!
What are you saying? I am simply a child and you the parent who protects and
loves Me. (aside) Aha! Now I will test
his heart. (openly) Sir, what scripture
can you cite to support these words?
Text 248
bhaööacaryah: (anjalim baddhva) bhagavan
shastram nana-matam api
tatha kalpitam sva-sva-rucya
no cet tesham katham iva mithah khandane
panditatvam
tatroddeshyam kim api
paramam bhakti-yogo murarer
nishkamo yah sa hi bhagavato 'nugrahenaiva
labhyah
anjalim baddhva—folding his hands;
bhagavan—O Lord; shastram—scripture; nana-matam—many opinions; api—also;
tatha—so; kalpitam—considered; sva-sva-rucya—to ones own liking; na—not;
u—indeed; cet—if; tesham—of them; katham—how?; iva—as if; mithah—togather;
khandane—in destruction; panditatvam—scholarship; tatra—there; uddeshyam—to be
indicated; kim api—something; paramam—great; bhakti-yogah—devotional service;
murareh—of Lord Murari; nishkamah—desireless; yah—who; sah—he; hi—indeed;
bhagavatah—of the Lord; anugrahena—mercy; eva—indeed; labhyah—attainable.
Bhaööacarya: (folding his hands) To demonstrate their intellectual prowess,
philosophers write books to refute the theories of others. Their conclusions
are different from the words of Vedic literature, which describe unmotivated
devotional service found only by the mercy of the Lord.
Text 249
api ca
vedah puranani ca
bharatam ca
tantrani mantra api sarva eva
brahmaiva vastu
pratipadayanti
tattve 'sya vibhramyati sarva eva
api ca—furthermore; vedah—Vedas;
puranani—Puranas; ca—and; bharatam—Mahabharata; ca—and; tantrani—Tantras;
mantrah—mantras; api—also; sarve—all; eva—indeed; brahma—Brahman; eva—indeed;
vastu—reality; pratipadayanti—prove; tattve—in truth; asya—of Him;
vibhramyati—bewilder; sarve—all; eva—indeed.
Although the Vedas, Puranas, Mahabharata,
Tantras and mantras all describe the Supreme Brahman, philosophers are still
bewildered about Brahman's real nature.
Text 250
yatah
yasmin brihatvad atha
brimhanatvan
mukhyarthavattve savisheshatayam
ye nirvisheshatvam
udirayanti
te naiva tat sadhayitum samarthah
yatah—from which; yasmin—in which;
brihatvat—because of being great; atha—then; brimhanatvat—beacuse of being
expanded; mukhya-arthavattve—in the direct meaning; savisheshatayam—in having
qualities; ye—who; nirvisheshatvam—not having qualities; udirayanti—say;
te—they; na—not; eva—indeed; tat—that; sadhayitum—to know; samarthah—are able.
The word "brahman" comes from
the verbal root “brimh", and so Brahman means either "the
greatest", or “He who protects all living entities." These two
meanings indicate that Brahman is a person with qualities. They who repeat the
theory that Brahman has no qualities do not understand this.
Text 251
tatha hi.
hayashirsha-pancaratram
ya ya shrutir jalpati
nirvishesham
sa sabhidhatte savishesham eva
vicara-yoge sati hanta
tasam
prayo baliyah savishesham eva
tatha hi—furthermore;
hayashirsha-pancaratram—the Hayashirsha-pancaratra; ya ya—whatever;
shrutih—scripture; jalpati—says; nirvishesham—without qualities; sa—that;
sa—that; abhidhatte—says; savishesham—with qualities; eva—indeed; vicara-yoge
sati—in consideration; hanta—ah!; tasam—of them; prayah—for the most part;
baliyah—more powerful; savishesham—with qualities; eva—certainly.
This is described in
Hayashirsha-pancaratra:
"Whatever Vedic mantras describe the
Absolute Truth impersonally only prove in the end that the Absolute Truth is a
person. The Supreme Lord is understood in two features: impersonal and
personal. If one considers the Supreme Personality of Godhead in both features,
he can actually understand the Absolute Truth. He knows that the personal
understanding is stronger because we see that everything is full of variety. No
one can see anything that is not full of variety."*
Text 252
tatha hi. anandad dhy eva khalv imani
bhutani jayante anandenaiva jatani jivanti anandam prayanti abhisamvishanti ity
adikaya shrutya apadana-karana-karmadi-karakatvena visheshavattvapatteh. evam
yato va imani bhutani jayante ity adikaya sa aikshata ity adau so 'kamayata ity
adau ca ikshanam paryalocanam kamah sankalpah ity abhyam api visheshavattvan na
tavan nirvisheshatvam upapannam na bhavati. ayate ca visheshe rupasyapi
visheshad ayatatvam. na tu tad-rupam prakritam jyotish caranabhidhanad iti.
jyotisho 'prakritatvam yatha sadhyate tatha tasya rupasyapiti.
kevala-nirvisheshatve shunyavadavasarah prasajyeta. tena brahma-shabdo mukhya
eva mukhyatvena bhagavan brahmety avashishöam. tatha ca brahmeti paramatmeti
bhagavan iti shabdyate sva-paksha-rakshana-graha-grahilas tu mukhyartha
bhavabhave 'pi lakshanaya nirupayitum ashakyam api nirvisheshatvam ye pratipadayanti
tesham duragraha-matram. vastutas tu.
tatha hi—furthermore; anandat—from bliss;
hi—indeed; eva—indeed; khalu—indeed; imani—these; bhutani—entities; jayante—are
born; anandena—by bliss; eva—indeed; jatani—born; jivanti—live; anandam—bliss;
prayanti—go; abhisamvishanti—enter; iti—thus; adikaya—beginning; shrutya—with
Sruti; apadana-karana—cause; karma—action; adi—beginning; karakatvena—as the
doer; visheshavattva-apatteh—as having qualities; evam—thus; yatah—from whom;
vai—indeed; imani—these; bhutani—entities; jayante—are born; iti—thus;
adikaya—beginning with; sah—He; aikshata—saw; iti—thus; adau—beginning; sah—He;
akamayata—desired; iti—thus; adau—beginning; ca—and; ikshanam—seeing;
paryalocanam—sight; kamah—kama; sankalpah—desire; iti—thus; abhyam—by both;
api—also; visheshavattvat—because of having qualities; na—not; tavat—then;
nirvisheshatvam—state of not having qualities; upapannam—attained; na—not;
bhavati—is; ayate—attained; ca—and; visheshe—qualities; rupasya—of the form;
api—and; visheshat—from qualities; ayatatvam—attainment; na—not; tu—but;
tad-rupam—His form; prakritam—material; jyotih—splendor; carana—feet;
abhidhanat—fropm the designation; iti—thus; jyotishah—of splendor;
aprakritatvam—non-material nature; yatha—as; sadhyate—is attained; tatha—so;
tasya—of Him; rupasya—of the form; api-—also; iti—thus;
kevala-nirvisheshatve—in not having any qualities; shunyavadavasarah—they
theory of voidism; prasajyeta—is attained; tena—by this; brahma—Brahman;
shabdah—the word; mukhya—primary; eva—indeed; mukhyatvena—primary meaning;
bhagavan—the Supreme Person; brahma—Brahman; iti-thus; avashishöam—is attained;
tatha—so; ca—and; brahmeti paramatmeti bhagavan iti
shabdyate—Shrimad-Bhagavatam 1.7.11;
sva-paksha-rakshana-graha-grahilah—protecting His devotees; tu[indeed;
mukhyartha—primary meaning; bhava—in being; abhave—and not being; api—also;
lakshanaya—by the indirect meaning; nirupayitum—to describe;
ashakyam—impossible; api—also; nirvisheshatvam—being without qualities; ye—who;
pratipadayanti—demonstrate; tesham—of them; duragraha-matram—difficult to
acept; vastutah—in truth; tu—certainly.
The Vedic scriptures also say:
"Anandad dhy eva khalv imani bhutani jayante anandenaiva jatani jivanti
anandam prayanti abhisamvishanti" (From the Supreme trasncendental bliss
the living entities are born. By the supreme transcendental bliss the living
entities are maintained. Into the Supreme transcendental bliss the living
entities enter at the time of cosmic anihilation.) By the use of the word
"ananda" (bliss) in the ablative and instrumental cases, the
Shruti-shastra confirms that the Supreme Brahman has the quality of bliss. The
Shruti-shastra also explains: "yato va imani bhutani jayante" (From
the Supreme Brahman all living entities were born.), "Sa aikshata"
(The Supreme Brahman cast His glance.), and "So 'kamayata" (The
Supreme Brahman desired.) These references to glancing and desiring also
confirm that the Supreme Brahman possesses qualities.
The Shruti-shastra further says:
"Jyotishash caranabhidhanat (The Supreme Brahman has a spiritual
form.) The word
"jyotishah" here means
"not material". The form of the Supreme Brahman is not material. In
spite of all evidence to the contrary, the voidists and impersonalitsts will
still insist that the Supreme Brahman has no qualities. They are wrong. The
word "brahman" literally means "the supremely opulent Personlity
of Godhead".
The Personal nature of the Supreme Brahman
is also described in the following statement of Shrimad-Bhagavatam (1.7.11):
vadanti tat tattva-vidas
tattvam yaj jnanam advayam
brahmeti paramatmeti
bhagavan iti shabyate
"Learned transcendentalists who know
the Absolute Truth call this nondual substance Brahman, Paramatma or
Bhagavan."*
As a man is haunted by a ghost, these
impersonalists are haunted by the desire to establish their philosophy. In this
way they reject the obvious meaning of the scriptures and try to establish
their own fanciful and untenable conclusion that the Absolute has neither qualities
nor personality. All their arguments are a useless waste of time.
Text 253
anando dvi-vidhah prokto
murtamurta-prabhedatah
amurtasyashrayo murto
murtanando 'cyuto matah
amurtah paramatma ca
jnana-rupash ca nirgunah
sva-sva-rupash ca
kuöa-stho
brahma ceti satam matam
amurta-murtayor bhedo
nasti tattva-vicaratah
bhedas tu kalpito vedair
mani-tat-tejasor iva
iti
hayashirsha-pancaratram.
anandah—bliss; dvi—two; vidhah—kinds;
proktah—said; murta—form; amurta—without form; prabhedatah—by the difference;
amurtasya—of the formless; ashrayah—shelter; murtah—form; murta—form;
anandah—bliss; acyutah—infallible; matah—considered; amurtah—formless;
paramatma—Paramatma; ca—also; jnana-rupah—form of knowledge; ca—and;
nirgunah—withotu qualities; sva-sva-rupah—own form; ca—also;
kuöa-sthah—standing on the boundary; brahma—Brahman; ca—and; iti—thus; satam—of
the devotees; matam—opinion; amurta-murtayoh—of the form and formless;
bhedah—difference; na—not; asti—is; tattva—the truth; vicaratah—from the
consideration; bhedah—difference; tu—indeed; kalpitah—considered; vedaih—by the
Vedas; mani—of jewels; tat-tejasoh—of the splendor; iva—like; iti—thus;
hayashirsha-pancaratram—the Hayashirsha-pancaratra.
Their arguments are answered by the
following statement of the Hayashirsha-pancaratra:
"Transcendental bliss is divided into
two kinds:
1. formless bliss, and 2.
bliss with a form.
Bliss with a form is the shelter and
resting place of the formless bliss.
The bliss with a form is the infallible
Personality of Godhead Lord Krishna.
The learned devotees know that the word
"brahman" refers to
1. the formless
Brahman, 2. the all-pervading
Supersoul, 3. the form of transcendental
knowledge, 4. The Supreme Personality of
Godhead whose spiritual form is beyond the touch of the modes of material
nature, and 5. the individual spirit soul (jiva).
They
who know the truth say there is no real difference between the formless bliss
and the transcendental bliss with form. The Vedas say these two are different
in the same way as a jewel and its splendor are different."
Text 254
tatha kapila-pancaratre
'pi agastyam prati kapila-vakyam
dve brahmani tu vijneye
murtam camurtam eva ca
murtamurta-svabhavo 'yam
dhyeyo narayano vibhuh
iti pancaratrika-matam
eva nirmatsaram.
tatha—so; kapila-pancaratre—in the
Kapila-pancaratra; api—and; agastyam prati—to agastya; kapila-vakyam—Kapila's
words; dve brahmani—two brahmans; tu—indeed; vijneye—known; murtam—form;
ca—and; amurtam—without form; eva—certainly; ca—and; murta—form; amurta—without
form; svabhavah—nature; ayam—this; dhyeyah—considered; narayanah—Narayana;
vibhuh—Lord; iti—thus; pancaratrika-matam—the opinion of the Pancaratra;
eva—indeed; nirmatsaram—without envy.
This same point is explained in the
Kapila-pancaratra, where Lord Kapila says to Agastya Muni: "The Supreme
Brahman has two features: personal and impersonal. One should think of the
Supreme Lord, Narayana, as simultaneously personal and impersonal." This
is the unbiased opinion of the Kapila-pancaratra.
Text 255
kevala-nirvishesha-brahma-vadinas tu
amurtanandam eva brahma iti nirupayantah sva-vasanaparushyam eva prakaöayanti.
na tu te nirvisheshatvam sthapayitum shaknuvanti. pancaratrika-mata-svi-kare tu
anandam brahmano rupam ekam evadvitiyam brahma ity adi ca siddhyati. rupatvena
murtatvam mani-tat-tejasor iva ity uktenadvitiyatvam tena bhagavan eva brahmeti
sarva-shastra-matam. vasana-vaishishöhyad eva murtanande bhagavati
lila-vigraham iti manvana amurtanandam eva brahmeti kecid ahuh. pancaratrikas
tv avigita-shishöa bhagavad-upasakatvat. tena tad-acaritenaiva vedartha
anumiyante. tatha ca
kevala—only; nirvishesha—formless;
brahma;brahman; vadinah—saying; tu—indeed; amurta—formless; anandam—bliss;
eva—certainly; brahma—brahman; iti—thus; nirupayantah—describing;
sva-vasanaparushyam—the supreme person; eva—indeed; prakaöayanti—manifests;
na—not; tu—indeed; te—they; nirvisheshatvam—being without qualities;
sthapayitum—to establish; shaknuvanti—are able; pancaratrika-mata-svi-kare—in
accepting the opinion of the pancaratra; tu—indeed; anandam—bliss; brahmanah—of
brahman; rupam—form; ekam—one; eva—indeed; advitiyam—without a second;
brahma—brahman; iti—thus; adi—beginning; ca—also; siddhyati—proves; rupatvena
murtatvam—having a form; mani-tat-tejasoh—of a jewel and its splendor;
iva—like; iti—thus; uktena—by the statement; advitiyatvam—being one without a
second; tena—by this; bhagavan—bhagavan; eva—indeed; brahma—brahman; iti—thus;
sarva-shastra-matam—the opinion of all scripture; vasana-vaishishöhyat—because
of differeing desires; eva—indeet— murtanande—form of bliss; bhagavati—in the
supreme person; lila-vigraham—pastime form; iti—thus; manvana—considering;
amurtanandam—formless blish— eva—indeet— brahma—brahman; iti—thus; kecit—some;
ahuh—say; pancaratrikah—in the pancaratra; tu—indeed; avigita-shishöa—remnant;
bhagavad-upasakatvat—from the devotee of the Lord; tena tad-acaritena—by these
actions; iva—as if; vedartha—the meaning of the vedas; anumiyante—is
considered; tatha ca—furthermore.
The impersonalists try to prove that the
Supreme Brahman is formless bliss. All they actually prove, however, is that
their hearts are very hard. The statement of the Pancaratra: "anandam
brahmano rupam" (the form of the Supreme Brahman is full of bliss.) and
the statement of Shruti-shastra: "ekam evadvitiyam brahma" (Brahman
is one without a second) prove that the personal and impersonal Brahman are two
aspects of the same Supreme. This is confirmed by the statement of the
Pancaratra:
"The personal and impersonal Brahman
are different in the same way as a jewel and its splendor are
different."
In this way all Vedic scriptures say there
is no difference between the personal and impersonal aspects of the Supreme,
and therefore the Supreme Brahman is in truth the Personality of Godhead, Lord
Krishna.
Some philosophers say that the Supreme
Brahman is formless bliss, and it is because of material contamination that one
thinks of Him as a blissful person who enjoys transcedental pastimes. The words
of the Pancaratra do not support this view, but rather glorify the worship of
the personal form of the Supreme. This worship of the Supreme Personality of
Godhead is the actual message of the Vedas. The way the message of the Four
Vedas should be understood is explained in the following verse:
Text 256
shakhah sahasram
nigama-drumasya
pratyaksha-siddho na samagra eshah
purana-vakyair
avigita-shishöa-
caraish ca tasyavayavo 'numeyah
shakhah—branches; sahasram—thusands;
nigama—of the vedas; drumasya—of the tree; pratyaksha-siddhah—perfectly clear;
na—not; samagra—all; eshah—it; purana—of the puranas; vakyaih—by teh words;
avigita-shishöa-caraih—explained; ca—and; tasya—of it; avayavah—limb;
anumeyah—considered
"The spiritual message propounded in
the thousand limbs of the tree of the Vedas is not always perfectly clear to
see. In order to clarify the meaning of the Vedas the branches known as the
Puranas have sprouted from the tree of the Vedas."
Text 257
tatra purana-vacanani.
yatha
yan-mitram paramanandam
purnam brahma sanatanam ity adi.
tatra—there; purana—of the puranas;
vacanani—the words; yatha—as; yan-mitram paramanandam purnam brahma sanatanam
ity adi—the verse beginning with these words from Shrimad Bhagavatam.
That the Supreme Brahman is a person is
also confirmed in the following statement of the Puranas:
yan-mitram paramanandam
purnam brahma sanatanam
"How greatly fortunate are Nanda
Maharaja, the cowherd men and all the inhabitants of Vrajabhumi! There is no
limit to their fortune because the Absolute Truth, the source of transcendental
bliss, the eternal Supreme Brahman, has become their friend."*
Text 258
purnam rupatvena nirvishesham tu brahma
apurnam. nirupam ity arthah. shishöas tu satvatah. tesham matam vasudeva-para
devata vasudeva-parat paratmanah sankarshano jivah ity adi. jivayati jivam
karotiti jivah. na tu svayam jivah. sa catma shabda-brahma para-brahma mamobhe
shashvati tanu iti tad-ukteh. tasmad eva jiva-shrishöir ity arthah. ato
murtananda eva krishna iti shastrarthah.
purnam—full; rupatvena—with form;
nirvishesham—without qualities; tu—indeed; brahma—brahman; apurnam—not full;
nirupam—description; iti—thus; arthah—the meaning; shishöah—remaining;
tu—indeed; satvatah—devotees; tesham—of them; matam—the opinion;
vasudeva-para—devoted to Vasudeva; devata—Deity; vasudeva-parat—devoted to
Vasudeva; paratmanah—the Supersoul; sankarshanah—Sankarshana; jivah—the living
entity; iti—thus; adi—beginning; jivayati—causes to live; jivam—life;
karoti—does; iti—thus; jivah—jiva; na—not; tu—but; svayam—personally; jivah—a
jiva; sah—He; ca—and; atma—the Supreme; shabda—the words; brahma—Vedas;
para-brahma—the supreme Brahman; mama—My; ubhe—both; shashvati—eternal;
tanu—forms; iti—thus; tad-ukteh—from that statement; tasmat—from that;
eva—indeed; jiva—of the jivas; shrishöih—the creation; iti—thus; arthah—the
meaning; atah—then; murta—form; anandah—bliss; eva—indeed; krishnah—Krishna;
iti—thus; shastra—of the scriptures; arthah—the meaning.
The personal form of the Supreme Brahman
is here called "purnam" or "full". From this we may
understand that the impersonal conception of the Supreme Brahman is
"apurnam", not full or incomplete. That is the opinion of the saintly
and pure-hearted.
In the scriptural statement
"vasudeva-para devata vasudeva-parat paramatmanah sankarshano jivah"
(The demigods are devotees of Lord Vasudeva. From the Supreme Lord Vasudeva is
manifested Lord Sankarshana, who gives life to the jivas.) The word
"jiva" here means "He who
gives life to the jivas". It does not mean that Lord Sankarshana is Himself
a jiva soul. The word "atma" here means either the name or form of
the Supreme Personality of Godhead. That the Supreme Personality of Godhead and
His name are identical is confirmed by Lord Krishna in thyese words: “I have
two forms: My transcendental body and My holy name." The world
"jiva" here should be understood to mean "the creator of the
jivas." In this way the message of the Vedic scriptures is that Lord
Krishna is the Supreme Personality of Godhead.
Text 259
bhagavan:
sadhu sadhu. tad idanim pundarikaksha-darshanaya sadhaya.
sadhu—well done; sadhu—well done;
tat—that; idanim—now; pundarikaksha—of the lotus-eyed Lord; darshanaya—to see;
sadhaya—may be.
Bhagavan:
Well done! Well done! Now you may go to see the lotus-eyed Supreme
Personality of Godhead.
Text 260
bhaööacaryah: yathajnapayati devah. (iti
damodara-jagadanandau grihitva nishkrantah.)
yatha—as; ajnapayati—orders; devah—the
Lord; iti—thus; damodara-jagadanandau—Damodara and Jagadananda;
grihitva—taking; nishkrantah—exits.
Bhaööacarya: As the Lord orders. (Taking Damodara and
Jagadananda with him, he exits.)
Text 261
mukundah:
katham ayam etau grihitva gatah
katham—why?; ayam—he; etau—those two;
grihitva—taking; gatah—went.
Mukunda:
Why did he take them and go?
Text 262
gopinathah: asti nigudham. kintu deva sa evayam
bhaööacaryah.
asti—is; nigudham—a secret; kintu—however;
deva—Lord; sah—he; eva—indeed; ayam—the same; bhaööacaryah—Bhattacarya.
Gopinatha:
That is a secret. O Lord, was that the same Bhaööacarya?
Text 263
bhagavan: maha-bhagavatasya bhavatah
sangad anyathaiva jatah.
maha-bhagavatasya—a great devotee;
bhavatah—you; sangat—because of the association; anyatha—therwise; eva—indeed;
jatah—manifested.
Bhagavan:
You are a great devotee of the Lord. Because of your association he has
become transformed.
Text 264
gopinathah: (vihasya) evam eva.
vihasya—laughing; evam—in that way;
eva—indeed.
Gopinatha:
(laughs) It is so.
Text 265
(tatah pravishato paöi-kshepena
damodara-jagadanandau.)
damodara-jagadanandau: deva bhaööacaryena padya-dvayam bhaikshyam
annam ca bhagavaj-jagannatha-bhuktavashishöam prahitam asti.
tatah—then; pravishatah—enter;
paöi-kshepena—tossing the curtain aside; damodara—Damodara; jagadanandau—and
Jagadananda; deva—Lord; bhaööacaryena—by the Bhattacarya; padya-dvayam—two
verses; bhaikshyam annam—prasadam remnantas; ca—and; bhagavat-jagannatha—by
Lord Jagannatha; bhukta—eaten; avashishöam—remnant; prahitam—given; asti—is.
(Tossing the curtain aside, Damodara and
Jagadananda enter.)
Damodara and Jagadananda: Lord, the Bhaööacarya gives You these two
verses as well as these remnants of Lord Jagannatha's meal.
Text 266
bhagavan:
anugrihito 'smi.
anugrihitah—indebted; asmi—I am.
Bhagavan:
I am indebted to him.
Text 267
mukundah:
padya-dvayam pashyami. (iti tat-karat patrikam adaya svagatam vacayati.)
padya-dvayam—two verses; pashyami—I will
see; iti—thus; tat—of him; karat—from the hand; patrikam—the page;
adaya—taking; svagatam—to himself; vacayati—reads.
Mukunda:
Let me look at these verses. (He takes the page and reads to himself:)
Text 268
vairagya-vidya-nija-bhakti-yoga-
shikshartham ekah purushah puranah
shri-krishna-chaitanya-sharira-dhari
kripambudhir yas tam aham prapadye
vairagya—renunciation; vidya—knowledge;
nija—own; bhakti-yoga—devotional service; shiksha-artham—to teach; ekah—one;
purushah puranah—ancient Supreme Lord; shri-krishna-chaitanya—of Shri Krishna
Chaitanya; sharira-dhari—manifesting the form; kripa—of mercy; ambudhih—an
ocean; yah—who; tam—to Him; aham—I; prapadye—surrender.
"Let me take shelter of the Supreme
Personality of Godhead, Shri Krishna, who has descended in the form of Lord
Chaitanya Mahaprabhu to teach us real knowledge, His devotional service, and
detachment from whatever does not foster Krishna consciousness. He has
descended because He is an ocean of transcendental mercy. Let me surrender unto
His lotus feet.*
Text 269
kalan nashtam
bhakti-yogam nijam yah
pradushkartum krishna-chaitanya-nama
avirbhutas tasya
padaravinde
gadham gadham liyatam citta-bhringah
kalat—in the course of time;
nashöam—destroyed; bhakti-yogam—devotional service; nijam—own; yah—who;
pradushkartum—to manifest; krishna-chaitanya-nama—named Krishna Chaitanya;
avirbhutah—appeared; tasya—of Him; pada-aravinde—at the lotus feet; gadham
gadham—deeply; liyatam—may enter; citta—of my heart; bhringah—the bee.
"Let my consciousness, which is like
a honeybee, take shelter of the lotus feet of the Supreme Personality of
Godhead, who has just now appeared as Shri Krishna Chaitanya Mahaprabhu to
teach the ancient system of devotional service to Himself. This system had
almost been lost due to the influence of time."*
Text 270
(iti vacayitva bhittau vilikhya deva-haste
dadati. bhagavan alokya vidarayati.)
iti—thus; vacayitva—having read;
bhittau—on a wall; vilikhya—writing; deva—of the Lord; haste—in the hand;
dadati—places; bhagavan—the Lord; alokya—seeing; vidarayati—tears up.
(After reading, he copies the verses on
the wall and then places the original writing in the Lord's hand. The Lord
glances at it, and then tears it up.)
Text 271
gopinathah: deva madhyahne jatah. tad-uttara-karaniyaya
sajji-bhavantu shri-caranah.
deva—O Lord; madhya-ahne—midd-day;
jatah—manifest; tad-uttara-karaniyaya sajji-bhavantu—afternoon duties should be
done; shri-caranah—the Lord.
Gopinatha:
Lord, now it is midday. It is time for Your afternoon duties.
Text 272
sarve:
evam eva. (iti nishkrantah.)
evam—in that way; eva—indeed; iti—thus;
nishkrantah—exit.
Everyone:
So it is. (They exit.)