Volume 2 - Prabhupada

MADHYA-LILA Volume 2•HIS DIVINE GRACEA.C. Bhaktivedanta Swami Prabhupada

Snt CJ\JT!\NYA·CARITMnTAFOUR HUNDRED YEARS AGO, at the earnestrequest of the holy devotees ofVJndiivana, themost sacred city in all ofIndia, KnQadiisaKaviriija Gosviimi wrote his famous spiritual treatiseCaitanya-caritamrta, describing the wonderfulpastimes and precepts of Lord Sri CaitanyaMahiiprabhu. "By the mercy of Lord Caitanya,"he wrote, "a dumb man can recite perfect poetry,a lame man can cross over mountains, and ablind man can see the stars in the sky.''Who was Lord Caitanya? A teacher, certainly,for His philosophical brilliance astounded thegreatest scholars and logicians of His day. Butbesides being a teacher, He was a true saint,for He was always chanting the names of Godand dancing, absorbed in ecstatic love for theSupreme Lord. Yet Krp.adiisa regards Him asmore than a teacher and more than a saint.Lord Caitanya, he asserts, is the Supreme LordHimself playing the role of the Supreme Lord'sdevotee; no one, therefore, can be greater thanHim.But Caitanya-caritamrta, unlike today's manysentimental exaltations ofbogus paperbackGods, is a book of reason and evidence; indeed,it is a unique book of spiritual science. Now,the author of Bhagavad-gita As It Is, The Nectarof Devotion, Sri isopani}fld and a host of otherimportant spiritual texts has presented Caitanyacaritamrtain its fullness, verse by verse, withexplanatory purports of extraordinary clarityand profundity.This book, therefore, offerssublime knowledge to one sincerely seeking thehighest truth.On the CoverTo bestow mercy upon Sarvabhauma Bhattacarya,Sri Caitanya Mahaprabhu manifestedHis four-handed ViI)U form and then Hisoriginal form as Kr$Qa.

-SRI CAITANYA-CARITAMRTA•

BOOKS byHis Divine Grace A.C. Bhaktivedanta Swami PrabhupidaBhagavad-gTta As It IsSrimad-Bhagavatam, Cantos 1-5 (15 Vols.)Sri Caitanya-caritamrta (17 Vols.)Teachings of Lord CaitanyaThe Nectar of DevotionSri TSopaniadEasy Journey to Other PlanetsKrQa Consciousness: The Topmost Yoga SystemKrQa, The Supreme Personality of Godhead (3 Vols.)Transcendental Teachings of Prahlad MaharajaKrsna, the Reservoir of PleasureThe Perfection of YogaBeyond Birth and DeathOn the Way to KrQaRaja-vidya: The King of KnowledgeElevation to KrQa ConsciousnessKrsna Consciousness: The Matchless GiftBack to Godhead Magazine (Founder)A complete catalogue is available upon requestInternational Society for Krishna Consciousness3764 Watseka AvenueLos Angeles, California 90034

All Glory to SrT Guru and Gauri1Qga--SRI CJ\ITJ\NYJ\-CARITAIRTA•of Kmtadasa Kaviraja GosvamiMadhya-lilaVolume Two"The Narrations Concerning Madhavendra Puri,Saki Gopala and Sarvabhauma Bhatfacarya"with the original Bengali texRoman transliterations, synonyms,translation and elaborate purportsbyHIS DIVINE GRACEA.C.Bhaktivedanta Swami PrabhupadaFounder-Acarya of the International Society for Krishna ConsciousnessTHE BHAKTIVEDANT A BOOK TRUSTNew York· Los Angeles· London ·Bombay

Sri Caitanya-caritamrtaThe subject of Madhya-lila, the longest of the three divisions, is a detailed narrationof Lord Caitanya's extensive and eventful travels throughout India as arenounced mendicant, teacher, philosopher, spiritual preceptor and mystic. Duringthis period of six years, Sri Caitanya transmits his teachings to his principal disciples.He debates and converts many of the most renowned philosophers andtheologians of his time, including Sarikarites, Buddhists and Muslims, and incorporatestheir many thousands of followers and disciples into his own burgeoningnumbers. A dramatic account of Caitanya Mahaprabhu's miraculous activities atthe giant Jagannatha Cart Festival in Orissa is also included in this section.Antya-/ila concerns the last eighteen years of Sri Caitanya's manifest presence,spent in semiseclusion near the famous Jagannatha temple at Jagannatha Puri inOrissa. During these final years, Sri Caitanya drifted deeper and deeper intotrances of spiritual ecstasy unparalleled in all of religious and literary history,Eastern or Western. Sri Caitanya's perpetual and ever-increasing religiousbeatitude, graphically described in the eyewitness accounts of SvarOpa DamodaraGosvami, his constant companion during this period, clearly defy the investigativeand descriptive abilities of modern psychologists and phenomenologists ofreligious experience.The author of this great classic, Krr:Jadasa Kaviraja Gosvami, born in the year1507, was a disciple of Raghunatha dasa Gosvami, a confidential follower ofCaitanya Mahaprabhu. Raghunatha dasa, a renowned ascetic saint, heard andmemorized all the activities of Caitanya Mahaprabhu told to him by SvaropaDamodara. After the passing away of Sri Caitanya and SvarOpa Damodara,Raghunatha dasa, unable to bear the pain of separation from these objects of hiscomplete devotion, traveled to Vrndavana, intending to commit suicide by jumpingfrom Govardhana Hill. In Vrndavana, however, he encountered ROpa Gosvamiand Sanatana Gosvami, the most confidential disciples of Caitanya Mahaprabhu.They convinced him to give up his plan of suicide and impelled him to reveal tothem the spiritually inspiring events of Lord Caitanya's later life. Krr:Jadasa KavirajaGosvami was also residing in Vrndavana at this time, and Raghunatha dasaGosvami endowed him with a full comprehension of the transcendental life of SriCaitanya.By this time, several biographical works had already been written on the life ofSri Caitanya by contemporary and near-contemporary scholars and devotees.These included Sri Caitanya-carita by Murari Gupta, Caitanya-mafigala by Locanadasa Thakura and Caitanya-bhagavata. This latter text, a work by Vrndavana dasaThakura, who was then considered the principal authority on Sri Caitanya's life,was highly revered. While composing his important work, Vrndavana dasa, fearingthat it would become too voluminous, avoided elaborately describing many ofthe events of Sri Caitanya's life, particulary the later ones. Anxious to hear of theselater pastimes, the devotees of Vrndavana requested Krr:Jadasa Kaviraja Gosvami,whom they respected as a great saint, to compose a book to narrate thesevii

Sri Caitanya-caritamrtaepisodes in detail. Upon this request, and with the permission and blessings of theMadana-mohana Deity of Vrndavana, he began compiling Sri Caitanya-caritamrta,which, due to its biographical excellence and thorough exposition of LordCaitanya's profound philosophy and teachings, is regarded as the most significantof biographical works on SrT Caitanya.He commenced wo.rk on the text while in his late nineties and in failing health,as he vividly describes in the text itself: "I have now become too old and disturbedin invalidity. While writing, my hands tremble. I cannot remember anything,nor can I see or hear properly. Still I write, and this is a great wonder." Thathe nevertheless completed, under such debilitating conditions, the greatest literarygem of medieval India is surely one of the wonders of literary history.This English translation and commentary is the work of His Divine Grace A. C.Bhaktivedanta Swami Prabhupada, the world's most distinguished teacher of Indianreligious and philosophical thought. His commentary is based upon twoBengali commentaries, one by his teacher SrTia Bhaktisiddhanta SarasvatT GosvamT,the eminent Vedic scholar who predicted, "The time will come when the peopleof the world will learn Bengali to read Sri Caitanya-caritamrta," and the other'bySrTia Bhaktisiddhanta's father, Bhaktivinoda Thakura.His Divine Grace A. C. Bhaktivedanta Swami Prabhupada is himself .a disciplicdescendant of SrT Caitanya Mahaprabhu, and he is the first scholar to executesystematic English translations of the major works of SrT Caitanya's followers. Hisconsummate Bengali and Sanskrit scholarship and intimate familiarity with theprecepts of SrT Krr;a Caitanya are a fitting combination that eminently qualifieshim to present this important classic to the English-speaking world. The ease andclarity with which he expounds upon difficult philosophical concepts lures even areader totally unfamiliar with Indian religious tradition into a genuine understandingand appreciation of this profound and monumental work.The entire text, with commentary, presented in seventeen lavishly illustratedvolumes by the Bhaktivedanta Book Trust, represents a contribution of major importanceto the intellectual, cultural and spiritual life of contemporary man.viii

His Divine GraceA. C. Bhaktivedanta Swami PrabhupadaFounder-A.carya of the International Society for Krishna Consciousness

KTra-cora-gopinatha, the Deity who stole a pot of condensed milk for His devotee, MadhavendraPuri.

The temple of Saki-gopala in Kaaka, where Sri Caitanya Mahaprabhu heard the story of the Lord's acting as a witness for His devotee.

Sarvabhauma Bhanacarya's room at PurT, the site where Lord Caitanya exhibited many transcendental pastimes.

PLATE TWO"As soon as the people of the village understoodthat the Deity was going to be installed, they broughttheir entire stocks of rice, dahl and wheat flour. Theybrought such large quantities that the entire surface ofthe top of the hill was filled. All the cooked rice wasstacked on palasa leaves, which were on new clothsspread over the ground. Around the stack of cookedrice were stacks of chappatis, and all the vegetablesand liquid vegetable preparations were placed in differentpots and put around them. Pots of yogurt, milk,buttermilk and sikharil}i, sweet rice, cream and solidcream were placed alongside the vegetables. In thisway the Annakoa ceremony was performed, andMadhavendra Puri Gosvami personally offered everythingto Gopala." (pp.31-34)

PLATE THREE"Finishing his daily duties, the priest went to takerest. In a dream he saw the Gopinatha Deity come totalk to him, and He spoke as follows. 'Please get up andopen the door of the temple. I have kept one pot ofsweet rice for the sannyasi, tvtadhavendra Puri. This potof sweet rice is just behind My cloth curtain. You didnot see it because of My tricks. A sannyasi namedMadhavendra Puri is sitting in the vacant marketplace.Please take this pot of sweet rice from behind Me anddeliver it to him.' Awaking from the dream, the priestimmediately rose from bed and thought it wise to takea bath before entering the Deity's room. He thenopened the temple door. According to the Deity'sdirections, the priest found the pot of sweet ricebehind the cloth curtain." (pp.65-67J

PLATE FOUR"Madhavendra Puri took rest that night in thetemple, but toward the end of the night he hadanother dream. He dreamed that Gopala came beforehim and said: '0 Madhavendra Puri, I have alreadyreceived all the sandalwood and camphor. Now justgrind all the sandalwood together with the camphorand then smear the pulp on the body of Gopinathadaily until it is finished. There is no difference betweenMy body and Gopinatha's body. They are one and thesame. Therefore if you smear the sandalwood pulp onthe body of Gopinatha, you will naturally also smear iton My body. Thus the temperature of My body will bereduced. You should not hesitate to act according toMy order. Believing in Me, just do what is needed.' "(pp.82-83)

PLATE FIVE"After saying this, Lord Caitanya Mahaprabhu readthe famous verse of Madhavendra PurL That verse isjust like the moon. It has spread illumination all overthe world. Madhavendra Puri recited this verse againand again at the end of his material existence. Thus utteringthis verse, he attained the ultimate goal of life.'0 My Lord! 0 most merciful master! 0 master ofMathura! When shall I see You again? Beca4se of Mynot seeing You, My agitated heart has becomeunsteady. 0 most beloved one, what shall I do now?'When Sri Caitanya Mahaprabhu recited this verse,He immediately fell to the ground unconscious. He wasoverwhelmed and had no control over Himself. WhenLord Sri Caitanya Mahaprabhu fell to the ground inecstatic love, Lord Nityananda took Him on His lap.Crying, Caitanya Mahaprabhu then got up again."(pp. 98-1 02)

PLATE SIX"All the townspeople went to see the witnessCopala, and when they saw the Lord actually standingthere, they all offered their respectful obeisances.When the people arrived, they were very pleased tosee the beauty of Copala, and when they heard thatHe had actually walked there, they were all surprised.Then the elderly brahmat')a, being very pleased, cameforward and immediately fell like a stick in front ofCopala. Thus in the presence of all the townspeople,Lord Copala bore witness that the elderly brahmaf)ahad offered his daughter in charity to the youngbrahmaf)a." (pp.164-165)

PLATE SEVEN"When Lord Caitanya Mahaprabhu went to thetemple of Lord Siva known as Kapotesvara, NityanandaPrabhu, who was keeping His staff in custody, brokethe staff in three parts and threw it into the RiverBhargTnadT. Later this river became known as Dat:l9abhariga-nadT."(p.180)

PLATE EIGHT"For seven days continuously, Sri CaitanyaMahaprabhu listened to the Vedanta philosophy expoundedby Sarvabhauma Bhagacarya. However,Caitanya Mahaprabhu did not say anything and did notindicate whether it was right or wrong. He simply satthere and listened to the Bha!!acarya. On the eighthday, Sarvabhauma Bhattacarya said to CaitanyaMahaprabhu: 'You have been listening to the Vedantaphilosophy from me continuously for seven days. Youhave simply been listening, fixed in Your silence. SinceYou do not say whether You think it is right or wrong, Icannot know whether You are actually understandingVedanta philosophy or not." (pp.258-259)

PLATE NINE"How greatly fortunate are Nanda Maharaja, thecowherd men and all the inhabitants of VrajabhOmi!There is no limit to their fortune because the AbsoluteTruth, the source of transcendental bliss, the eternalSupreme Brahman, has become their friend."(pp.277-278)

CHAPTER4Sri Madhavendra Puri's Devotional ServiceIn his Amrta-pravaha-bha$ya, SrTia Bhaktivinoda Thakura gives the following summaryof the Fourth Chapter. Passing along the path of Chatrabhoga and coming toVrddhamantresvara, SrT Caitanya Mahaprabhu reached the border of Orissa. OnHis way He enjoyed transcendental bliss by chanting and begging alms in differentvillages. In this way He reached the celebrated village of Remul)a, wherethere is a Deity of GopTnatha. There He narrated the story of Madhavendra PurT, asHe had heard it from His spiritual master, Tsvara PurT. The narration is as follows.One night while in Govardhana, Madhavendra Puri dreamed that the GopalaDeity was within the forest. The next morning he invited his neighborhood friendsto accompany him to excavate the Deity from the jungle. He then established theDeity of Sri Gopalaji on top of Govardhana Hill with great pomp. Gopala wasworshiped, and the AnnakOj:a festival was observed. This festival was knowneverywhere, and many people from the neighboring villages came to join. Onenight the Gopala Deity again appeared to Madhavendra Puri in a dream and askedhim to go to Jagannatha Puri to collect some sandalwood pulp and smear it on thebody of the Deity. Having received this order, Madhavendra Puri immediatelystarted for Orissa. Traveling through Bengal, he reached Remul)a village and therereceived a pot of condensed milk (k$ira) offered to the Deity of Gopinathaji. Thispot of condensed milk was stolen by Gopinatha and delivered to MadhavendraPuri. Since then, the GopTnatha Deity has been known as Kira-cora-gopinatha,the Deity who stole the pot of condensed milk. After reaching jagannatha Puri,Madhavendra PurT received permission from the King to take out one maQa ofsandalwood and eight ounces of camphor. Aided by two men, he brought thesethings to Remul)a. Again He saw in a dream that Gopala at Govardhana Hilldesired that very sandalwood to be turned into pulp mixed with camphor andsmeared over the body of GopTnathaji. Understanding that that would satisfy theGopala Deity at Govardhana, Madhavendra Puri executed the order and returnedto Jagannatha PurT.Sri Caitanya Mahaprabhu narrated this story for Lord Nityananda Prabhu andother devotees and praised the pure devotional service of Madhavendra Puri.When He recited some verses composed by Madhavendra Puri, He went into anecstatic mood. But when He saw that many people were assembled, He checkedHimself and ate some sweet rice prasada. Thus He passed that night, and the nextmorning He again started for Jagannatha Puri.1

2 Sri Caitanya-caritamrta [Madhya-lila, Ch. 4TEXT 1 5f1'l_ C5'lni{,

Text 5] Sri Mldhavendra Purl's Devotional Service 3SYNONYMSjaya jaya gauracandra-all glories to Sri Caitanya Mahaprabhu; jaya nityananda-allglories to Lord Nityananda; jaya advaita-candra-all glories to AdvaitaPrabhu; jaya gaura-bhakta-vrnda-all glories to the devotees of the Lord.TRANSLATIONAll glories to Lord Caitanya Mahaprabhu! All glories to Nityananda Prabhu!All glories to Advaita Prabhu! And all glories to all the devotees of LordCaitanya!TEXTS 3-4iiltfi!f${, iS'f,t·-t I-r(t\!j) t·1f filii II II "f\ ItRr mtc; \i;'al c( II 8 IIniladri-gamana, jagannatha-darasanasarvabhauma bhattacarya-prabhura milanae saba lila prabhura dasa vrndavanavistari' kariyachena uttama varQanaSYNONYMSniladri-gamana-going to Jagannatha Puri; jagannatha-darasana-visiting thetemple of Lord Jagannatha; sarvabhauma bhattacarya-with Sarvabhauma Bha­acarya; prabhura-of the Lord; mi/ana-meeting; e saba-all these; lilapastimes;prabhura-of the Lord; dasa vrndavana-Vrndavana dasa Thakura;vistari'-elaborating; kariyachena-has done; uttama-very nice; varQana-description.TRANSLATIONThe Lord went to Jagannatha Puri and visited Lord Jagannatha's temple. Healso met with Sarvabhauma Bhattacarya. All these pastimes have been veryelaborately explained by Vrndavana dasa Thakura in his book Caitanyabhagavata.TEXT 5c;iS'f 11' l!iJJ· 11\' Iltft- c;i! 'ft1f II (l II

4 Sri Caitanya-caritama[Madhya-Iii!, Ch. 4sahaje vicitra madhura caitanya-viharavrndavana-dasa-mukhe amrtera dharaSYNONYMSsahaje-naturally; vicitra-wonderful; madhura-sweet; caitanya-of LordCaitanya Mahaprabhu; vihara-the activities; vrndavana-dasa-of Vrndavanadasa Thakura; mukhe-from the mouth; amrtera-of nectar; dhara-shower.TRANSLATIONBy nature all the activities of Sri Caitanya Mahaprabhu are very wonderfuland sweet, and when they are described by Vrndavana dasa Thakura, they becomelike a shower of nectar.TEXT 6 11 f IlifV R' f-'1 flf itt -tf9 II IIataeva taha varQile haya punaruktidambha kari' varl)i yadi taiche nahi saktiSYNONYMSataeva-therefore; taha-such activities; varf)ile-if describing; haya-there is;punarukti-repetition; dambha kari'-being proud; varf)i-1 describe; yadi-if;taiche-such; nahi-there is not; sakti-power.TRANSLATIONTherefore I very humbly submit that since these incidents have alreadybeen nicely described by Vrndavana dasa Thakura, I would be very proud torepeat the same thing, and this would not be very good. I do not have suchpowers.TEXT 7trt'"' R" cr t llf1 f11't1t 'tii111 9 IIcaitanya-marigale yaha karila varQanasatra-rape sei lila kariye sacana

Text 9] Sri Madhavendra Puri's Devotional Service sSYNONYMScaitanya-mangale-in the book named Caitanya-mangala; yaM-whatever;karila varQana-has described; sOtra-rOpe-in the form of short codes; sei lilathosepastimes; kariye sOcana-1 shall present.TRANSLATIONI am therefore presenting in short codes all those events already describedin the Caitanaya-mangala [now known as Caitanya-bhagavata] by Vrndavanadasa Thakura.TEXT 8tf 'ill c( If•e. ' II 1r IItanra sOtre ache, tenha na kaila varQanayatha-kathancit kari' se lila kathanaSYNONYMStanra-his; sutre-in the codes; ache-there are; tenha-he; na kai/a var­Qana-did not describe; yatha-kathancit-something of them; kari'-doing; sethese;lila-of pastimes; kathana-narration.TRANSLATIONSome of the incidents in his codes he did not describe elaborately, and so Ishall try to describe them in this book.TEXT 9i!l.fl tf fJ tt Itf ?t'm 91"Jt .. if! t1ftt II c;, IIataeva tanra paye kari namaskaratanra paya aparadha na ha-uk amaraSYNONYMSataeva-therefore; tanra paye-at his lotus feet; kari-1 do; namaskara-obeisances;tanra paya-to the lotus feet of Vrndavana dasa Thakura; aparadhaoffense;na-not; ha-uk-let it happen; amara-my.

6 Sri Caitanya-caritamrta [Madhya-lill, Ch. 4TRANSLATIONI thus offer my respectful obeisances unto the lotus feet of Vrndavana dasaThakur a. I hope that I will not offend his lotus feet by this action.TEXT 10· 1{ 'ti 1tvr I 'e tllf -ftl;if II oIIei-mata mahaprabhu calila nilaca/ecari bhakta sange k[$f)a-kirtana-kutuhaleSYNONYMSei-mata-in this way; mahaprabhu-Lord Caitanya Mahaprabhu; ca/i/a-proceeded;ni/aca/e-toward Jagannatha Puri; cari bhakta-four devotees; sange_ :with; k[$f)a-kirtana-for chanting of the holy name of Kra; kutuhale-in greateagerness.TRANSLATIONSri Caitanya Mahaprabhu proceeded toward Jagannatha Puri with four ofHis devotees, and He chanted the holy name of the Lord, the Hare Krt:amantra, with great eagerness.TEXT 11f

Text 13]Sri Madhavendra Puri's Devotional Service7TEXT 12?ftQ! Cl 'i t I1' Citt 'Pf1

8 Sri Caitanya-caritamrta [Madhya-lila, Ch. 4TEXT 14i ?ft?f'll fir '1111' f1ft\! 1t1f 'i_S51- ?fi'f 1l'ttltt\! II 8 IItarira pada-padma nikata praQJ.ma karitetarira pU$pa-CUQJ. paQifa prabhura mJ.thJ.teSYNONYMStarira pada-padma-the lotus feet of Gopinatha; nikata-near; praQJ.ma-obeisances;karite-while offering; tarira-His; pu$pa-cu9a-helmet of flowers;pa9ila-fell down; prabhura-of the Lord; mathate-on the head.TRANSLATIONWhen Sri Caitanya Mahaprabhu offered His obeisances at the lotus feet ofthe Gopinatha Deity, the helmet of flowers on the head of Gopinatha fell downand landed on the head of Caitanya Mahaprabhu.TEXT 15\_If! ?lt$1 I ift\! i'f ll'f$1 'e9'$f'l II (l IIcu9a paiia mahaprabhura anandita manabahu nrtya-gita kaila lana bhakta-gaQaSYNONYMScu9a paiia-getting the helmet; mahaprabhura-of Lord Sri CaitanyaMahaprabhu; anandita-pleased; mana-the mind; bahu-various kinds; nrtyagita-dancingand chanting; kai/a-performed; /aiia-with; bhakta-gaQa-thedevotees.TRANSLATIONWhen the Deity's helmet fell upon His head, Sri Caitanya Mahaprabhu becamevery pleased, and thus He chanted and danced in various ways with Hisdevotees.TEXT 16

Text 18]Sri Madhavendra Puri's Devotional Service9prabhura prabhava dekhi' prema-rupa-gul)avismita ha-ila gopinathera dasa-gaf)aSYNONYMSprabhura-of the Lord; prabhava-the influence; dekhi'-seeing; premarupa-Hisbeauty; gul)a-and His qualities; vismita ha-i/a-became struck withwonder; gopinathera -of the Gopinatha Deity; dasa-gal)a-the servants.TRANSLATIONAll the servants of the Deity were struck with wonder due to Sri CaitanyaMahaprabhu's intense love, His exquisite beauty and His transcendentalqualities.TEXT 17iftilt1fit;9l r;;i!J "' i ':Jtil I':Jt 1ft i!'ltl -

Text 23]Sri Midhavendra Puri's Devotional Service11TEXT 21l\1f1- 1-'fl Ii!lifilt(!, \!lifilt'! c;'SI'fl f'S\R{ c;( II ) IIparve sri-madhava-puri ai/a vrndavanabhramite, bhramite gela giri govardhanaSYNONYMSparve-formerly; sri-madhava-puri-SrTia Madhavendra PurT; ai/a-came;vrndavana-to Vrndavana; bhramite bhramite-while traveling; ge/a-went; girigovardhana-to the hill known as Govardhana.TRANSLATIONOnce, Sri Madhavendra Puri traveled to Vrndavana, where he came uponthe hill known as Govardhana.TEXT 22c;-2tt11" 11,- l.iif -- I'lf't'1 t, '1 ' if 1 II IIpreme matta, -nahi tatira ratri-dina-jfianakaQe uthe, kaQe pac;fe, nahi sthanasthanaSYNONYMSpreme matta-maddened in the ecstasy of love of Krt:Ja; nahi-there was not;tarira-of him; ratri-dina-jfiana-knowledge of day and night; kaQe-sometimes;uthe-stands; kaQe page-sometimes falls; nahi-there was no sense;sthana-asthana-a proper place or not.TRANSLATIONMadhavendra Puri was almost mad in his ecstasy of love of Godhead, and hedid not know whether it was day or night. Sometimes he stood up, and sometimeshe fell to the ground. He could not discriminate whether he was in aproper place or not.TEXT 23'-t"' rni!li1fl rn' c;'Sit 1fil' 1'Wti{ ff, "'It 'fiJhl fit' II II

12 Sri Caitanya-caritama [Madhya-lill, Ch. 4sai/a parikrama kari' govinda-kur:IC;fe asi'snana kari, vrk$a-tale ache sandhyaya vasi'SYNONYMSsai/a-the hill; parikrama-circumambulation; kari'-finishing; govindakuf)(ie-tothe bank of the Govinda-kur;

Text 28] Sri Madhavendra Puri's Devotional Service 13TRANSLATION"Please drink the milk I have brought. Why don't you beg some food toeaH What kind of meditation are you undergoingJ"TEXT 26 G:Jt""t 'J._f\ :Jtt•t Ii!tnf '!_·tt

14 Sri Caitanya-caritama [Madhya-lila, Ch. 4balaka kahe, -gopa ami, ei grame vasiamara gramete keha na rahe upavasiSYNONYMSbalaka kahe-the boy said; gopa ami-1 am a cowherd boy; ei grame vasi-1reside in this village; amara gramete-in My village; keha-anyone; na-not;rahe-remains; upavasi-without food.TRANSLATIONThe boy replied: "Sir, I am a cowherd boy, and I reside in this village. In Myvillage , no one fasts.TEXT 29' 1q JftT'$1' t, ' 1ttrttt I'fSIrt-'Sf?; 'fSitfit t ' II c;, IIkeha anna magi' khaya, keha dugdhaharaayacaka-jane ami diye ta' aharaSYNONYMSkeha-someone; anna-food; magi'-begging; khaya-eats; keha-someone;dugdha-ahara-drinks milk; ayacaka-jane-a person who does not beg;ami-1; diye-supply; ta'-certainly; ahara-eatables.TRANSLATION"In this village a person can beg food from others and thus eat. Somepeople drink only milk, but if a person does not ask anyone for food, I supplyhim all his eatables.TEXT 30'Sf&lf t ft'if'l Gi!'tttt C5f' G'$lit IftJ .ri ilf II o IIjala nite stri-gal)a tomare dekhi' gelastri-saba dugdha diya amare pathailaSYNONYMSja/a nite-for bringing water; stri-gaQa-the women; tomare-you; dekhi'ge/a-saw you and went; stri-saba-all the women; dugdha-milk; diya-giving;amare-Me; pathaila-have sent.

Text 33] Sri M1dhavendra Puri's Devotional Service 15TRANSLATION"The women who come here to take water saw you, and they supplied Mewith this milk and sent Me to you."TEXT 31c;'St

16 Sri Caitanya-caritamrta [Madhya-lila, Ch. 4dugdha pana kari' bharx:la dhuna rakhilabata dekhe, se balaka punal) na ailaSYNONYMSdugdha-milk; pana kari'-drinking; bharx:la-the pot; dhuria-washing;rakhila-kept aside; bata dekhe-looks at the path; se ba/aka-the boy; puna/:l­again; na ai/a-did not come back.TRANSLATIONAfter drinking the milk, Madhavendra Puri washed the pot and put it aside.He looked toward the path, but the boy never returned.TEXT 34

Text 38] Sri Madhavendra Puri's Devotional Service 17TRANSLATIONIn a dream Madhavendra Puri saw the very same boy. The boy came beforehim and, holding his hand, took him to a bush in the jungle.TEXT 36t• (;-tt$1 t,-'Cftfil \$! 'ftW I-· ... t'!tf'\tt'! -1: ?t1 II IIkunja dekhana kahe, -ami ei kunje ra-isita-vrti-vatagnite maha-du/:lkha paiSYNONYMSkunja dekhana-while showing him the bush; kahe-He say s; ami-1; ei-this;kunje-in the bush; ra-i-reside; sita-vf$ti-in chilly cold and in showering rain;vata-in severe wind; agnite-and in scorching heat; maha-du/:lkha pai-l am experiencinggreat pain.TRANSLATIONThe boy showed Madhavendra Puri the bush and said: "I reside in thisbush, and because of this I suffer very much from severe cold, rain showers,winds and scorching heat.TEXT 37 'Cit' ett1rl tJ' t• t'! I?tfj 'l$11lt 'eiJit\! II IIgramera loka ani' ama kar;fha' kunja haiteparvata-upari lana rakha bhala-mateSYNONYMSgramera-of the village; /oka-the people; ani'-bringing; ama-Me; kar;Jha'­take out; kunja haite-from this bush; parvata-upari-on the top of the hill;/ana-taking Me; rakha-keep Me; bhala-mate-very nicely.TRANSLATION"Please bring the people of the village and get them to take Me out of thisbush. Then have them situate Me nicely on top of the hill.TEXT 38\$! 11'i ' '!'it1 •t?t I "' iSftif "" 'f - II lr II

18 Sri Caitanya-caritamrta [Madhya-lila, Ch. 4eka matha kari' tahan karaha sthapanabahu sitala jale kara sri-anga marjanaSYNONYMSeka -one; matha- temple; kari'-constructing; tahan-there; karaha-do;sthapana-installment; bahu-much; sitala-cold; ja/e-in water; kara-do; srianga-Mytranscendental body; marjana-washing.TRANSLATION"Please construct a temple on top of that hill," the boy continued, "and installMe in that temple. After this, wash Me with large quantities of cold waterso that My body may be cleansed.TEXT 39

Text 43] Sri Madhavendra Puri's Devotional Service 19TRANSLATION"I have accepted your service due to your ecstatic love for Me. Thus I shallappear, and by My audience all fallen souls will be delivered.TEXT 41'llt'Sttil'r' ift 1!",-c;'Stt(il I11" "ltf, fif tl li{ II 8 II'sri-gopa/a' nama mora, -govardhana-dharivajrera sthapita, ami ihan adhikariSYNONYMSsri-gopala nama -the name Sri Gopala; mora -My; govardhana-dhari -thelifter of Govardhana Hill; vajrera-by Vajra, the grandson of Krt:a; sthapita-installed;ami-1; ihan-here; adhikari-the authority.TRANSLATION"My name is Gopala. I am the lifter of Govardhana Hill. I was installed byVajra, and here I am the authority.TEXT 42-9ffif t\! t1 - 1 I c;llt1f c;'StGif 111 8 IIsaila-upari haite ama kunje lukanamleccha-bhaye sevaka mora gela palanaSYNONYMSsaila-upari-the top of the hill; haite-from; ama-Me; kunje-in the bushes;/ukafla -concealing; mleccha-bhaye-from fear of the Mohammedans; sevakaservant;mora-My; ge/a-went; pa/afla-running away.TRANSLATION"When the Mohammedans attacked, the priest who was serving Me hid Mein this bush in the jungle. Then he ran away out of fear of the attack.TEXT 43 1ffft tfif t;'l·"lttil I t\J ..-ttil II 8-e II

20 Sri Caitanya-caritlmrfa [Madhya-lill, Ch. 4sei haite rahi ami ei kunja-sthanebhala haifa aila ama ka(iha savadhaneSYNONYMSsei haite-from that time; rahi-reside; ami-1; ei-this; kunja-sthane-in thebush; bha/a haifa-it was very good; ai/a-you have come; ama-Me; ka(ihatakeout; savadhane-with care.TRANSLATION"Since the priest went away, I have been staying in this bush. It is very goodthat you have come here. Now just remove Me with care."TEXT 44\! fill' - •(tit

Text 48] Sri Midhavendra Puri's Devotional Service 21TRANSLATIONMadhavendra Puri began to lament: "I saw Lord Krr;a directly, but I couldnot recognize Him!" Thus he fell down on the ground in ecstatic love.TEXT 46 lfi1 ' ";fi{ '

22 Sri Caitanya-caritlmrta [Madhya-1111, Ch. 4gramera isvara tomara-govardhana-dharikuiije ache, cala, tatire bahira ye kariSYNONYMSgramera-of the village; isvara-the proprietor; tamara-your; govardhanadhari-thelifter of Govardhana Hill; kuiije ache-in the bushes in the jungle;ca/a-let us go; tar'lre-Him; bahira ye kari-take out.TRANSLATION"The proprietor of this village, Govardhana-dhari, is lying in the bushes. Letus go there and rescue Him from that place.TEXT 49 f ·,-i{tfif t'! Ittm f11suatyanta nivic;Ja kuiija, -nari pravesitekuthari kodali /aha dvara kariteSYNONYMSatyanta-very much; nivic;Ja-dense; kuiija-bushes; nari-we are not able;pravesite-to enter; kuthari-chopper; koda/i-spade; /aha-take; dvarakarite-to make a way.TRANSLATION"The bushes are very dense, and we will not be able to enter the jungle.Therefore take choppers and spades to clear the way."JTEXT 50' "'t 111' 'lttr i fro( It• ' m

Text 53] Sri Mldhavendra Puri's Devotional Service 23TRANSLATIONAfter hearing this, all the people accompanied Madhavendra Puri with greatpleasure. According to his directions, they cut down bushes, cleared a pathand entered the jungle.TEXT 51it Qff-t -'ft'l tfif:! IQff' OO

24 Sri Caitanya-caritlmrta [Madhya-lill, Ch. 4maha-maha-balitha /aka ekatra kariflaparvata-upari gela puri thakura lanaSYNONYMSmaha-maha-balitha-who are very strong; /aka-persons; ekatra karinaassembling;parvata-upari-to the top of the hill; ge/a-went; puri-MadhavendraPuri; thakura /ana-taking the Deity.TRANSLATIONSince the Deity was very heavy, some of the stronger men assembled to carryHim to the top of the hill. Madhavendra Puri also went there.TEXT 54ttR itf.1{ li'f I

Text 57] Sri Mldhavendra Puri's Devotional Service 25TRANSLATIONAll the brahmal)a priests of the village gathered together with nine waterpots, and water from Govinda-ku;a lake was brought there and filtered.TEXT 56iM llf

26 Sri Caitanya-caritlmrta[Madhya-1111, Ch. 4TEXT 58'5t·lttlfit lf!llftf5f Iiftift 9fI"J, '!1

Text 61] Sri Madhavendra Puri's Devotional Service 27bhagavate vasudevaya namaf:r, as well as the chanting of the Brahma-sarhhitaverses beginning cintamaQi-prakara-sadmasu kalpa-vrk?a-lak?avrte?u surabhTrabhipalayantam.TEXT 60 ' Jfi.'f Ifl \!1'1 fif1 " fictl II oIIamangala dora kari' karai/a snanabahu taila diya kaila sri-anga cikkaf)aSYNONYMSamar'lga/a-all inauspiciousness; dOra kari'-driving away; karaila-caused;snana-bathing; bahu-a great quantity; tai/a-oil; diya -applying; kailamade;srT-anga-the body; cikkaQa-glossy.TRANSLATIONAfter all inauspicious things were driven away by the chanting of themantra, the Deity's bathing ceremony started. First the Deity was massagedwith a large quantity of oil, so that His body became very glossy.TEXT 619f·'it, 9f·t'! 'W1i{

28 Sri Caitanya-caritlmrta [Madhya-lill, Ch. 4PURPORTThe ingredients of pai'ica-gavya are milk, yogurt, ghee (clarified butter), cowurine and cow dung. All these items come from the cow; therefore we can justimagine how important the cow is, since its urine and stool are required forbathing the Deity. The pai'icamrta consists of five kinds of nectar-yogurt, milk,ghee, honey and sugar. The major portion of this preparation also comes from thecow. To make it more palatable, sugar and honey are added.TEXT 62: '!i'f fifi ,1!1tf fR'II-t•-'Sttlllfi It til II IIpunab taila diya kaila sri-atiga cikkaf)asatikha-gandhodake kaila snana samadhanaSYNONYMSpunab-again; taila diya-with oil; kai/a-made; sri-atiga-the body of theDeity; cikkaQa-shiny; satikha-gandha-udake-in water scented with flowersand sandalwood pulp and kept within a conchshell; kai/a-did; snana-bath;samadhana -execution .TRANSLATIONAfter the maha-snana was finished, the Deity was again massaged withscented oil and His body made glossy. Then the last bathing ceremony wasperformed with scented water kept within a conchshell.PURPORTIn his commentary on this occasion, Srila Bhaktisiddhanta Sarasvati Thakuraquotes from the Hari-bhakti-vilasa. Barley powder, wheat powder, vermillionpowder, urad dahl powder and another powder preparation called avata (made bymixing banana powder and ground rice) are applied to the Deity's body with abrush made from the hair at the end of a cow's tail. This produces a nice finish.The oil smeared over the body of the Deity should be scented. To perform themaha-snana, at least two and a half mounds (about twenty-four gallons) of waterare needed to pour over the body of the Deity.TEXT 63lllilar •i{ f1l' 'i!l 1' 1'f, GPf·'al"t'fl ttr f'f'l II II

Text 65]Sri Mldhavendra Puri's Devotional Service29srl-anga marjana kari' vastra parailacandana, tulasi, pupa-mala ailge dilaSYNONYMSsri-anga-the transcendental body of the Deity; maqana kari'-cleansing;vastra-garments; paraila-were put on; candana-sandalwood pulp; tulasitulasileaves; pupa-ma/a-garlands of flowers; ar'lge-on the body; di/a-wereplaced.TRANSLATIONAfter the body of the Deity was cleansed, He was dressed very nicely withnew garments. Then sandalwood pulp, tulasi garlands, and other fragrantflower garlands were placed upon the body of the Deity.TEXT 64'1_91, 91, ' itt1 Qe't'$f 'ft'Sf1l Iwfi{·l"f"ttflf f II 8 IIdhapa, dipa, kari' nana bhoga lagailadadhi-dugdha-sandesadi yata kichu ai/aSYNONYMSdhapa-incense; dipa-lamp; kari'-burning; nana-various; bhogafoodstuffs;/agai/a-were offered; dadhi-yogurt; dugdha-milk; sandesasweetmeats;adi-and others; yata-as much as; kichu-some; iii/a-received.TRANSLATIONAfter the bathing ceremony was finished, incense and lamps were burnedand all kinds of food offered before the Deity. These foods included yogurt,milk and as many sweetmeats as were received.TEXT 65flt'! iSfl'f il

30 Sri Caitanya-caritamrta [Madhya-lill, Ch. 4SYNONYMSsuvasita jala-scented water; nava-patre-in new pots; samarpila-wereoffered; acamana diya-when offering acamana (water for washing the feet andmouth); se-he; tambala-pan and spices; nivedila-offered.TRANSLATIONThe Deity was first offered many varieties of food, then scented drinkingwater in new pots, and then water for washing the mouth. Finally pan mixedwith a variety of spices was offered.TEXT 66mmm''li!le. m' ··1{9f't II IIaratrika kari' kaila bahuta stavanadal){iavat kari' kaila atma-samarpal)aSYNONYMSaratrika-the performance of aratrika; kari'-finishing; kai/a-chanted;bah uta -varieties; stavana -of prayers; daQ{iavat -obeisances; kari' -offering;kai Ia -did; atma-samarpal)a -self-surrender.TRANSLATIONAfter the last offering of tambiila and pan, bhoga-aratrika was performed.Finally everyone offered various prayers and then obeisances, falling flatbefore the Deity in full surrender.TEXT 67c1t1t1m q._i!f, wtfi!t,

Text 69] Sri Madhavendra Puri's Devotional Service 31TRANSLATIONAs soon as the people of the village had understood that the Deity wasgoing to be installed, they had brought their entire stocks of rice, dahl andwheat flour. They brought such large quantities that the entire surface of thetop of the hill was filled.TEXT 68'VHf if ' li!fi{ I t

32 Sri Caitanya-caritamrta [Madhya-lila, Ch. 4TEXT 70 -tt

Text 74]Sri Madhavendra Puri's Devotional Service33nava-vastra piti' tahe pa/asera patarandhi' randhi' tara upara rasi kai/a bhataSYNONYMSnava-vastra-new cloth; pati'-spreading; tahe-on that; pa/asera pata-theleaves of pa/asa; randhi' randhi'-cooking and cooking; tara upara-on that;rasi-stacked; kai/a-made; bhata-rice .TRANSLATIONAll the cooked rice was stacked on palasa leaves, which were on new clothsspread over the ground.TEXT 73'!til '?ftt-f -1ftfilt1t '?t-f'! it I,

34 Sri Caitanya-caritlmrta [Madhya-liiJ, Ch. 4sweet rice; mathani-cream; sara-solid cream collected over yogurt; pase-bythe side; dhari-keeping; ani'-bringing.TRANSLATIONPots of yogurt, milk, buttermilk and sikhariQi, sweet rice, cream and solidcream were placed alongside the vegetables.PURPORTIn this kind of ceremony, which is called annakuta, cooked rice is stacked like asmall mountain for prasada distribution.TEXT 75(;ilt Bfif t-sfil I·(;'ittJtf$

Text 77] Sri Mldhavendra Puri's Devotional Service 35TRANSLATIONMany water pots were filled with scented water for drinking, and Lord SriGopala, who had been hungry for many days, ate everything offered to Him.TEXT 77f Gt'tif - 'f IHI' 'I·""Pft-f : Q!Jt II '\'\ IIyadyapi gopala saba anna-vyaiijana khailatarira hasta-sparse puna/:! temani ha-ifaSYNONYMSyadyapi-aithough; gopa/a-Lord Gopala; saba-all; anna-vyaiijana-dahl,rice and vegetables; khaila-ate; tarira-His; hasta-of the hands; sparse-by thetouch; puna/:1-again; temani-exactiy as before; ha-ifa-became.TRANSLATIONAlthough Sri Gopala ate everything offered, still, by the touch of His transcendentalhand, everything remained as before.PURPORTThe atheists cannot understand how the Supreme Personality of Godhead, appearingin the form of the Deity, can eat all the food offered by His devotees. InBhagavad-gita Kra says:patrarh pu$parh phalarh toyarhyo me bhaktya prayacchatitad aharh bhakty-upahrtamasnami prayatatmana/:1"If one offers Me with love and devotion a leaf, a flower, fruit or water, I will acceptit!' (Bg. 9.26) The Lord is purQa, complete, and therefore He eats everythingoffered by His devotees. However, by the touch of His transcendental hand, allthe food remains exactly as before. It is the quality that is changed. Before thefood was offered, it was something else, but after it is offered the food acquires atranscendental quality. Because the Lord is pOrQa, He remains the same even aftereating. POrQasya purQam adaya purQam evava5i$yate. The food offered to Kra isqualitatively as good as Kra; just as Kra is avyaya, indestructible, the foodeaten by Kra, being identical with Him, remains as before.

36 Sri Caitanya-caritamrta [Madhya-lila, Ch. 4Apart from this, KrQa can eat the food with any one of His transcendentalsenses. He can eat by seeing the food, or by touching it. Nor should one think thatit is necessary for KrQa to eat . He does not become hungry like an ordinaryhuman being; nonetheless, He presents Himself as being hungry, and as such, Hecan eat everything and anything, regardless of quantity. The philosophy underlyingKrQa's eating is understandable by our transcendental senses. When oursenses are purified by constantly being engaged in the devotional service of theLord, we can understand KrQa's activities, names, forms, qualities, pastimes, andentourage.ata/:1 sri-k[$1)a-namadina bhaved grahyam indriyai/:1sevonmukhe hi jihvadausvayam eva sphuraty ada/:1"No one can understand KrQa by the blunt material senses. But He reveals Himselfto the devotees, being pleased with them for their transcendental loving serviceunto Him!' (Bh.r.s. 1.2.234) The devotees understand KrQa through revelation.It is not possible for a mundane scholar to understand KrQa and His pastimesthrough research work on the nondevotional platform.TEXT 78bi 'e

Text 79]Sri Midhavendra Puri's Devotional Service37eka-dinera udyoge aiche mahotsava kailagopala-prabhave haya, anye na janilaSYNONYMSeka-dinera udyoge-by one day's attempt; aiche-such; mahotsava-festival;kai/a-performed; gopa/a-of Gopala; prabhave-by the potency; haya-ispossible; anye-others; na-not; janila -know.TRANSLATIONThe wonderful festival and installation of Sri Gopalaji was arranged in oneday. Certainly all this was accomplished by the potency of Gopala. No one buta devotee can understand this.PURPORTThe Krf)a consciousness movement has spread all over the world within a veryshort time (within five years), and mundane people are very astonished at this.However, by the grace of Lord SrT Caitanya Mahaprabhu, we understand thateverything is possible by the grace of Krf)a. Why does Kff)a have to take fiveyears? In five days He can spread His name and fame all over the world likewildfire. Those who have faith and devotion to Krsna can understand that thesethings happen so wonderfully by the grace of SrT ·Citanya Mahaprabhu. We aresimply the instruments. In the fierce Battle of Kuruketra, Arjuna was victoriouswithin eighteen days simply because Krr)a's grace was on his side.yatra yogesvarab krf.lOyatra partho dhanur-dharabtatra srir vijayo bhOtirdhruva nitir matir mama"Wherever there is Krf)a, the master of all mystics, and wherever there is Arjuna,the supreme archer, there will also certainly be opulence, victory, extraordinarypower and morality. That is my opinion." (Bg. 18.78)If the preachers in our Krf)a consciousness movement are sincere devotees ofKrf)a, Krf)a will always be with them because He is very kind and favorable to allHis devotees. Just as Arjuna and Krf)a were victorious in the Battle of Kuruketra,this Krf)a consciousness movement will surely emerge victorious if we but remainsincere devotees of the Lord and serve the Lord according to the advice of predecessors(the six GosvamTs and other devotees of the Lord). As Narottama dasaThakura has stated: talidera caraQa sevi bhakta-sane vasa, janame janame haya eiabhilaa. The Krf)a consciousness devotees must always desire to remain in thesociety of devotees. Bhakta-sane vasa: they cannot go outside the Krf)a conscioussociety or the movement. Within the society we must try to serve the pre-

38 Sri Caitanya-caritamrta [Madhya-lili, Ch. 4decessors by preaching Caitanya Mahaprabhu's cult and spreading His name andfame all over the world. If we attempt this seriously within the society, it will besuccessfully done. There is no question of estimating how this will happen in themundane sense. But without a doubt, it happens by the grace of Krr:Ja.TEXT 80 mr 11{

Text 84]Sri Mldhavendra Puri's Devotional Service39TEXT 82!f'l·$ firm t 'firt 1!';11f;

40 Sri Caitanya-caritlmrta [Madhya-lila, Ch. 4sabe vasi' krame krame bhojana karilabrahmaf)a-brahmaf)i-gaf)e age khaoyailaSYNONYMSsabe-all; vasi '-sitting; krame krame-by and by; bhojana karila-honoredprasada and ate it; brahmaf)a-brahmaf)i-gaf)e-the brahmaf)as and their wives;age-first; khaoyaila-were fed.TRANSLATIONAll the people gathered there sat down to honor the prasada, and by and bythey took food. All the brahmar;as and their wives were fed first.PURPORTAccording to the varf)asrama system, the brahmaQas are always honored first.Thus at the festival, the brahmaf)as and their wives were first offered the remnantsof food, and then the others (k$atriyas, vaisyas and siidras). This has always beenthe system, and it is still prevalent in India, even though the caste brahmaf)as arenot qualified. The system is still current due to the varQasrama institutional rulesand regulations.TEXT 85iJJ tt1f1l c;t

Text 86]Sri Midhavendra Puri's Devotional Service41dekhiya purira prabhava Joke camatkarapurva annakuta yena haifa sakatkaraSYNONYMSdekhiya-by seeing; purira-of Madhavendra Puri; prabhava-the influence;Joke-all the people; camatkara-struck with wonder; purva-formerly; annakuta-theAnnakOta ceremony during the time of Krt:a; yena-as if; haifa-became;sak?atkara-directly manifest.TRANSLATIONSeeing the influence of Madhavendra Puri, all the people gathered therewere struck with wonder. They saw that the Annakufa ceremony, which hadbeen performed before during the time of Kra, was now taking place againby the mercy of Sri Madhavendra Puri.PURPORTFormerly, at the end of Dvapara-yuga, all the cowherd men of Vrndavana hadarranged to worship King lndra, but they gave this worship up, following the adviceof Krt:a. Instead, they performed a ceremony whereby they worshiped thecows, brahmaQas and Govardhana Hill. At that time Krt:a expanded Himself anddeclared, "I am Govardhana Hill:' In this way He accepted all the paraphernaliaand foodstuff offered to Govardhana Hill. It is stated in the Srimad-Bhagavatam(1 0.24.26, 31-33):pacyantaril vividha/:1 paka/:1supanta/:1 paya-sadaya/:1sarilyava-pupasaku/ya/:1sarva-dohas ca grhyatamkalatmana bhagavatasakra-darparil jigharilsataproktaril nisamya nandadya/:1sadhv agrhQanta tad vaca/:1tatha ca vyadadhu/:1 sarvarilyathaha madhusudana/:1vacayitva svasty ayanariltad dravyeQa giri-dvijanupahrtya balin sarvanadrta yavasaril gavamgodhanani puras-krtyagiriril cakru/:1 pradak?iQam

42 Sri Caitanya-caritamrta [Madhya-Ilia, Ch. 4" 'Prepare very nice foodstuffs of all descriptions from the grains and ghee collectedfor the yajna. Prepare rice, dahl, then halavah, pakora, puri and all kinds ofmilk preparations like sweet rice, sweetballs, sandesa, rasagulla and lac;k;Ju.'"The Supreme Personality of Godhead, Krr;a, therefore advised the cowherdmen to stop the lndra-yajiia and begin the Govardhana-pOja to chastise lndra,who was very much puffed up at being the supreme controller of the heavenlyplanets. The honest and simple cowherd men, headed by Nanda Maharaja, acceptedKrr;a's proposal and executed in detail everything He advised. They performedGovardhana worship and circumambulation of the hill. According to theinstruction of Lord Krr;a, Nanda Maharaja and the cowherd men called in learnedbrahmaf)as and began to worship Govardhana Hill by chanting Vedic hymns andoffering prasada. The inhabitants of Vrndavana assembled together, decoratedtheir cows and gave them grass. Keeping the cows in front, they began to circumambulateGovardhana Hill."TEXT 87 at'll?;'i it 1

Text 88] Sri M1dhavendra Puri's Devotional Service 43katriyas, vaisyas, and sudras. This is called yajana, assisting others in performingceremonies. The remaining two items are dana and pratigraha. The brahmaQa acceptsall kinds of contributions (pratigraha) from his followers (mainly, thekatriyas, vaisyas and sudras). But he does not keep all the money. He keeps onlyas much as required and gives the balance to others in charity (dana).In order for such a qualified brahmaQa to worship the Deity, he must be aVail)ava. Thus the Vail)ava's position 1s superior to that of the brahmaf)a. Thisexample given by Madhavendra Puri confirms that even though a brahmaQa maybe very expert, he cannot become a priest or servitor of the ViI)U murti unless heis initiated in vaif)ava-mantra. After installing the Deity of Gopala, MadhavendraPuri initiated all the brahmaf)as into Vail)avism. He then allotted the brahmaf)asdifferent types of service to the Deity. From four in the morning until ten at night(from mangala-aratrika to sayana-aratrika), there must be at least five or sixbrahmaQas to take care of the Deity. Six aratrikas are performed in the temple, andfood is frequently offered to the Deity and the prasada distributed. This is themethod of worshiping the Deity according to the rules and regulations set by predecessors.Our sampradaya belongs to the disciplic succession of MadhavendraPuri, who belonged to the Madhva-sampradaya. We are in the disciplic successionof Sri Caitanya Mahaprabhu, who was initiated by Sri TSvara Puri, a disciple ofMadhavendra Puri's. Our sampradaya is therefore called the Madhva-Gaw;liyasampradaya.As such , we must carefully follow in the footsteps of Sri MadhavendraPuri and observe how he installed the Gopala Deity on top of GovardhanaHill, how he arranged and performed the AnnakOta ceremony in only one day,and so forth. Our installation of Deities in America and in the wealthy countries ofEurope should be carried out in terms of Sri Madhavendra Puri's activities. All theservitors of the Deity must be strictly qualified as brahmaQas and, specifically,must engage in the Vail)ava custom of offering as much prasada as possible anddistributing it to the devotees who visit the temple to see the Lord.TEXT 88: f5fi{·,-t't ff I Qel iii 1ft ti{ II lrlr IIpuna/:! dina-see prabhura karaila utthanakichu bhoga lagaila karaila jala-panaSYNONYMSpunab-again; dina-5e$e-at the end of the day; prabhura-of the Lord;karaila-caused to do; utthana-rising; kichu-some; bhoga-food; /agai/aoffered;karaila-caused to do; ja/a-water; pana-drinking.

44 Sri Caitanya-caritamrta [Madhya-lila, Ch. 4TRANSLATIONAfter taking rest, the Deity must be awakened at the end of the day, and immediatelysome food and some water must be offered to Him.PURPORTThis offering is called vaikali-bhoga, food offered at the end of the day.TEXT 89

Text 93]Sri Midhavendra Puri's Devotional Service45TEXT 911ftff!iWt tf

46 Sri Caitanya-caritamrta [Madhya-lila, Ch. 4SYNONYMSanna-food grain; ghrta-ghee, or clarified butter; dadhi-yogurt; dugdhamilk;grame-in the village; yata-as much; chi/a-as there was; gopa/era agebeforethe Deity Gopala; /oka-all people; aniya-bringing; dhari/a-placed.TRANSLATIONThe inhabitants of the village brought to the Deity of Gopala as much foodgrains, ghee, yogurt and milk as they had in their village.PURPORTAnna, ghrta, dadhi and dugdha are food grains, ghee, yogurt and milk. Actuallythese are the basis of all food. Vegetables and fruits are subsidiary. Hundreds andthousands of recipes can be made out of grains, vegetables, ghee, milk andyogurt. The food offered to Gopala in the Annakoa ceremony contained onlythese five ingredients. Only demoniac people are attracted to other types of food,which we will not even mention in this connection. We should understand that inorder to prepare nutritious food, we require only grains, ghee, yogurt and milk.We cannot offer anything else to the Deity. The Vail)ava, the perfect humanbeing, does not accept anything not offered to the Deity. People are often frustratedwith national food policies, but from the Vedic scriptures we find that ifthere are sufficient cows and grains, the entire food problem is solved. The vaisyas(people engaged in agriculture and commerce) are therefore recommended inBhagavad-gita to produce grains and give protection to cows. Cows are the mostimportant animal because they produce the miracle food, milk, from which wecan prepare ghee and yogurt.The perfection of human civilization depends on Kfl)a consciousness, whichrecommends Deity worship. Preparations made from vegetables, grains, milk,ghee and yogurt are offered to the Deity and then distributed. Here we can seethe difference between the East and the West. The people who came to see theDeity of Gopala brought all kinds of food to offer the Deity. They brought all thefood they had in stock, and they came before the Deity not only to acceptprasada for themselves, but to distribute it to others. The Krr:Ja consciousnessmovement vigorously approves this practice of preparing food, offering it to theDeity, and distributing it to the general population. This activity should be extendeduniversally to stop sinful eating habits as well as other behavior befittingonly demons. A demoniac civilization will never bring peace within the world.Since eating is the first necessity in human society, those engaged in solving theproblems of preparing and distributing food should take lessons from MadhavendraPurT and execute the Annakoa ceremony. When the people take to eatingonly prasada offered to the Deity, all the demons will be turned into Vail)avas.When the people are Krr:Ja conscious, naturally the government will be so also. A

Text 95] ri Madhavendra Puri's Devotional Service 47K[l)a conscious man is always a very liberal well-wisher of everyone. When suchmen head the government, the people will certainly be sinless. They will nolonger be disturbing demons. It is then and then only that a peaceful conditioncan prevail in society.TEXT 94'tfwi{·t11 m, i{ I c;'Stt II 8 IIpurva-dina-praya vipra karila randhanataiche anna-kuta gopa/a karila bhojanaSYNONYMSpurva-dina-praya-almost like the previous day; vipra-all the brahmaf)as;karila-did; randhana-cooking; taiche-similarly; anna-kuta-heaps of food;gopa/a-the Deity of Lord Gopala; karila-did; bhojana-eating.TRANSLATIONThe next day, almost like before, there was an Annakuta ceremony. All thebrahmar;as prepared foodstuffs and Gopala accepted them.TEXT 95i!t c;tt iSf ffi! Ic;'Stt"tttffif -&i\ tPl·f! II It IIvraja-vasi Jokera k[$f)e saha}a piritigopa/era sahaja-priti vraja-vasi-pratiSYNONYMSvraja-vasi-the inhabitants of Vrndavana (VrajabhOmi); lokera-of the people;k[$f)e-unto Lord Krl)a; sahaja-natural; piriti-love; gopa/era-of Lord Gopala;sahaja-natural; priti -love; vraja-vasi-prati -toward the inhabitants of VrajabhOmi.TRANSLATIONThe ideal place to execute Krr;a consciousness is Vrajabhumi, orVrndavana, where the people are naturally inclined to love Kr;a and Krr;a isnaturally inclined to love them.

48 Sri Caitanya-caritamrta [Madhya-lill, Ch. 4PURPORTIn Bhagavad-grta it is said: ye yatha mam prapadyante tams tathaiva bhajamyaham. There is a responsive cooperation between the Supreme Lord KrQa and Hisdevotees. The more a devotee sincerely loves KrQa, the more KrQa reciprocates,so much so that a highly advanced devotee can talk with KrQa face to face. KrQaconfirms this in Bhagavad-grta:team satata-yukta.nambhajatam priti-parvakamdadami buddhi-yogam tamyena mam upayanti te"To those who are constantly devoted and worship Me with love, I give theunderstanding by which they can come to Me." (Bg. 10.10) The actual mission ofhuman life is to understand KrQa and return home, back to Godhead. Thereforeone who is sincerely engaged in the service of the Lord with love and faith cantalk with KrQa and receive instructions by which he can speedily return home,back to Godhead. Today many scholars defend the science of religion, and theyhave some conception of the Supreme Personality of Godhead, but religion withoutp ractical experience of the Supreme Personality of Godhead is no religion atall. Srimad-Bhagavatam describes this as a form of cheating. Religion means abidingby the orders of KrQa, the Supreme Personality of Godhead. If one is notqualified to talk with Him and take lessons from Him, how can one understand theprinciples of religion? Thus talks of religion or religious experience without KrQaconsciousness are a useless waste of time.TEXT 96';f$«\if t'1 llltf:JA1 't

Text 98] Sri Madhavendra Puri's Devotional Service 49TRANSLATIONThrongs of people came from different villages to see the Deity of Gopala,and they took maha-prasada sumptuously. When they saw the superexcellentform of Lord Gopala, all their lamentation and unhappiness disappeared .. TEXT 97-a t lf 1(JI (JI fflil t11' 11te.lf II 'I IIasa-pasa vraja-bhamera yata grama sabaeka eka dina sabe kare mahotsavaSYNONYMSasa-pasa-neighboring; vraja-bhamera-of VrajabhOmi; yata-all; gramavillages;saba-all; eka eka-one after another; dina-days; sabe-all; kareperform;mahotsava -festivals.TRANSLATIONAll the villages in neighboring Vrajabhiimi [Vrndavana] became aware ofthe appearance of Gopala, and all the people from these villages came to seeHim. Day after day they all performed the Annakiifa ceremony.TEXT 98c'itt9lti!f- til' il'tifl 1il'tifl t!fJ a;r

50 Sri Caitanya-caritamrta[Madhya-lila, Ch. 4TEXT 9911·

Text 1021 Sri Mldhavendra Puri's Devotional Service 51SYNONYMSeka-one; maha-dhani-very rich man; k$atriya-of the royal order; karailaconstructed;mandira-a femple; keha-someone; paka-bhaQ(iara-clay pots forcooking; kai/a-made; keha-someone; ta'-certainly; pracira-the boundarywalls.TRANSLATIONOne very rich katriya of the royal order constructed a temple, someonemade cooking utensils, and someone constructed boundary walls.TEXT 102 i!ifst t.il .,.. t r .. 1i!:f :Jfi!:f t (;tt1t II o IIeka eka vraja-vasi eka eka gabhi dilasahasra sahasra gabhi gopalera haifaSYNONYMSeka eka-each and every; vraja-vasi-resident of Vrndavana; eka eka-one;gabhi-cow; di/a-contributed; sahasra sahasra-thousands and thousands;gabhi-cows; gopa/era-of Gopala; haifa-there were.TRANSLATIONEach and every family residing in the land of Vraj abhumi contributed onecow. In this way, thousands of cows became the property of Gopala.PURPORTThis is the way to install the Deity, construct the temple and increase the propertyof the temple. Everyone should be enthusiastic to contribute to the constructionof the temple for the Deity, and everyone should also contribute food for thedistribution of prasada. The devotees should preach the gospel of devotional serviceand thus engage people in practical service to the Deity. Wealthy people canalso be attracted to take part in these activities. In this way everyone will becomespiritually inclined, and the entire society will be converted to K[l)a consciousness.The desire to satisfy the material senses will automatically diminish, and thesenses will become so purified that they will be able to engage in bhakti (devotionalservice to the Lord). H[$ikef)a h[$ikesa-sevanarh bhaktir ucyate. By servingthe Lord, one's senses are gradually purified. The engagement of one's purifiedsenses in the service of Lord Hrikesa is called bhakti. When the dormant propensityfor bhakti is awakened, one can understand the Supreme Personality of God-

52 Sri Caitanya-caritamrta [Madhya-lila, Ch. 4head as He is. Bhaktya mam abhijanati yavan yas casmi tattvatab. (Bg. 18.55) Thisis the process of giving humanity the chance to awaken Krr;a consciousness.Thus people can perfect their lives in all respects.TEXT 103c;'$f t\! tt"fi l '

Text 106] ri Madhavendra Puri's Devotional Service 53PURPORTThe Gosvamis started many temples, namely the Govinda temple, Gopinatha,Madana-mohana, Radha-Damodara, Syamasundara, Radharamar;a and Gokulananda.The disciples of the Gosvamis were entrusted with the seva-puja (Deityworship) of these temples. It was not that the disciples were family members ofthe original Gosvamis. Most of the Gosvamis were in the renounced order of life,and Jiva Gosvami in particular was a brahmacari. At present, sevaitas assume thetitle of gosvami on the basis of their being engaged as sevaitas of the Deity. Thesevaitas who have inherited their positions now assume proprietorship of thetemples, and some of them are selling the Deities' property as if it were their own.However, the temples did not originally belong to these sevaitas.TEXT 10511\! e.

54 Sri Caitanya-caritamrta [Madhya-Jill, Ch. 4ja-candana-sandalwood produced in the Malaya Hills; /epa'-smear over thebody; tabe-then; se-that; jur;faya-cools.TRANSLATIONIn his dream, Madhavendra Puri saw Gopala, who said: "My bodily temperaturestill has not decreased. Please bring sandalwood from the Malayaprovince and smear the pulp over My body to cool Me.PURPORTThe Deity of Gopala had been buried within the jungle for many years, and althoughHe was installed and was offered thousands of pots of water, He still feltvery hot. He therefore asked Madhavendra Puri to bring sandalwood from theMalaya province. Sandalwood produced in Malaya is very popular. That provinceis situated on the western ghata, and the hill Nilagiri is sometimes known asMalaya Hill. The word malaya-ja is used to indicate the sandalwood produced inthe Malaya Province. Sometimes the word Malaya refers to the modern countryof Malaysia. Formerly this country also produced sandalwood, but now they havefound it profitable to produce rubber trees. Although the Vedic culture was onceprevalent in Malaysia, now all the inhabitants are Mohammedans. The Vedicculture is now lost in Malaysia, java and Indonesia.TEXT 107iSf ' t1 'ti! I'Cit' fif Rtt'! II o" IImalayaja ana, yana ni/acala haiteanye haite nahe, tumi ca/aha tvariteSYNONYMSma/aya-ja-sandalwood; ana-bring; yaiia-coming; nilaca/a haite-fromJagannatha Puri; anye-others; haite-from; nahe-not; tumi-you; calaha-go;tvarite -quickly.TRANSLATION"Bring sandalwood pulp from Jagannatha Puri. Kindly go quickly. Since noone else can do it, you must."TEXT 108-; ' -

Text 110]Sri Mldhavendra Puri's Devotional Service55svapna dekhi' puri-gosafiira haifa premavesaprabhu-ajfia palibare gefa purva-desaSYNONYMSsvapna dekhi '-after seeing the dream; puri-gosanira-of Madhavendra PurT;haifa-there was; prema-avesa-ecstasy on account of love of God; prabhuajfia-theorder of the Lord; pafibare-to execute; gefa-started; purva-desaforthe eastern countries (Bengal).TRANSLATIONAfter having this dream, Madhavendra Puri Gosvami became very glad dueto ecstasy of love of Godhead, and in order to execute the command of theLord, he started east toward Bengal.TEXT 109

56 Sri Caitanya-caritamrta [Madhya-lila, Ch. 4SYNONYMSsanti-pura-to the place known as santipura; aila-came; advaita-acaryera-ofSri Advaita Acarya; ghare-to the home; purira prema-the ecstatic love ofMadhavendra Puri; dekhi'-seeing; acarya-Advaita Acarya; ananda-pleased;antare-within Himself.TRANSLATIONWhen Madhavendra Puri arrived at the house of Advaita Acarya in Santipura,the Acarya became very pleased upon seeing the ecstatic love of Godheadmanifest in Madhavendra Puri.TEXT 111i!Ht tf$ C 1 Ifi;{iift 'I 'l" i!tt 'if N$"111 IItarira thani mantra laila yatana karinacalila dak$if)e puri tarire dik$a dinaSYNONYMStarira thani -from him; mantra-initiation; /ai/a-accepted; yatana-efforts;karina-making; ca/i/a-started; dak$if)e-toward the south; puri-MadhavendraPuri; tarire-to Him (Advaita Acarya); dik$a-initiation; dina -giving .TRANSLATIONAdvaita Acarya begged to be initiated by Madhavendra Puri. After initiatingHim, Madhavendra Puri started for South India.PURPORTIn this connection, Srila Bhaktisiddhanta Sarasvati Thakura comments thatAdvaita Acarya took initiation from Madhavendra Puri, who was a sannyasi in thedisciplic succession of the Madhva-sampradaya. According to Sri CaitanyaMahaprabhu:kiba vipra kiba nyasi sudra kene naya,yei k($f)a-tattva-vetta, sei 'guru' haya· person may be a brahmaf)a, sannyasi, a sOdra or whatever, but if he is well conversantin the science of Krr;1a, he can become a guru." (Cc. Madhya 8.128) Thisstatement is supported by Sri Madhavendra Puri. According to the pancaratra injunction,only a householder brahmaf)a can initiate. Others cannot. When a personis initiated, it is assumed that he has become a brahmaf)a; without being ini-

Text 1131 Sri Madhavendra Puri's Devotional Service 57tiated by a proper brahmaf)a, one cannot be converted into a brahmaf)a. In otherwords, unless one is a brahmaf)a, he cannot make another a brahmaf)a. Agrhastha-brahmaf)a partaking of the varf)asrama-dharma institution can securevarious types of paraphernalia to worship Lord Vir)U through his honest labor. Actually,people beg to be initiated by these householder brahmaf)as just to becomesuccessful in the varf)asrama institution or to become free from material desires. Itis therefore necessary for a spiritual master in the grhastha-asrama to be a strictVait:ava. A spiritual master from the sannyasa order has very little opportunity toperform arcana, Deity worship, but when one accepts a spiritual master from thetranscendental sannyasis, the principle of Deity worship is not at all neglected. Toimplement this conclusion, Sri Caitanya Mahaprabhu gave us His opinion in theverse kiba vipra kiba nyasi, etc. This indicates that the Lord understood the weaknessof society in its maintaining that only a grhastha-brahmaf)a should be aspiritual master. Sri Caitanya Mahaprabhu indicated that it does not matterwhether the spiritual master is a grhastha (householder), a sannyasi or even asOdra. A spiritual master simply must be conversant in the essence of the sastra;he must understand the Supreme Personality of Godhead. Only then can one becomea spiritual master. Oika actually means initiating a disciple with transcendentalknowledge by which he becomes freed from all material contamination.TEXT 112

58 Sri Caitanya-caritamrta [Madhya-lila, Ch. 4nrtya-gita kari' jaga-mohane vasi/a'kya kya bhoga /age?' brahmaQe puchilaSYNONYMSnrtya-gita kari'-after performing dancing and chanting; jaga-mohane-in thecorridor of the temple; vasila-he sat down; kya kya-what; bhoga-foods;/age-they offer; brahmaQe-from the brahmaQa priest; puchi/a-inquired.TRANSLATIONIn the corridor of the temple, from which people generally viewed theDeity, Madhavendra Puri chanted and danced. Then he sat down there andasked a brahmar:-a what kinds of foods they offered to the Deity.TEXT 114

Text 117] Sri Midhavendra Puri's Devotional Service 59SYNONYMSyaiche-just like; iha-here; bhoga-foods; /age-they offer; sakala-i-all;puchiba-1 shall inquire; taiche-similarly; bhiyane-in the kitchen; bhogafoods;gopale-to SrT Gopala; /agaiba-1 shall arrange.TRANSLATIONMadhavendra Puri thought: "I shall inquire from the priest what foods areoffered to Gopinatha so that by making arrangements in our kitchen, we canoffer similar foods to Sri Gopala."TEXT 116l "'tRf' tQ'(i{ \3t''t1f 9!1tt I\3'1

60 Sri Caitanya-caritlmrta [Madhya-lila, Ch. 4TRANSLATIONThe brahmar;ta priest said: "In the evening the Deity is offered sweet rice intwelve earthen pots. Because the taste is as good as nectar [amrta], it is namedamrta-keli.TEXT 118'''SttQJ1f .,ft'

Text 122]Sri Mldhavendra Puri's Devotional Service61TEXT 120i! t .. rw 1tw 'f' i!t c;'$fttti'f i'ft " 0 "ayacita k?ira prasada a/pa yadi paisvada jani' taiche k?ira gopale lagaiSYNONYMSayacita-without asking; k?ira-sweet rice; prasada-remnants of food; alpaalittle; yadi-if; pai-l get; svada-the taste; jani'-knowing; taiche-similar;k?ira-sweet rice; gopale-to my Gopala; /agai-1 can offer.TRANSLATION"If, without my asking, a little sweet rice is given to me, I can then taste itand make a similar preparation to offer my Lord Gopala."TEXT 121 ilf8§1 lfl31 "f'l Iil c;•t'51" llf11"' f?! f'Sfi'f" )"ei icchaya lajja paiia vigiU-smaraQa kailahena-ka/e bhoga sari' arati bajilaSYNONYMSei icchaya-by this desire; /ajja-shame; pana-getting; vi?Qu-smaraQaremembranceof Lord Vil)u; kai/a-did; hena-kale-at that time; bhoga-thefood; sari'-being finished; arati-the arati ceremony; bajila-was sounded .TRANSLATIONMadhavendra Puri became greatly ashamed when he desired to taste thesweet rice, and he immediately began to think of Lord Viu. While he wasthus thinking of Lord Viu, the offering was completed, and the araticeremony began.TEXT 122 "'f1 ItJ 'Ji, if! tf " "

62 Sri Caitanya-caritamrta[Madhya-lila, Ch. 4arati dekhiya puri kaila namaskarabahire aila, kare kichu na kahila araSYNONYMSarati dekhiya-after seeing the arati; puri-Madhavendra Puri; kaila-offered;namaskara-obeisances; bahire ai/a-he went out; kare-to anyone; kichuanything;na-not; kahi/a-say; ara-more.TRANSLATIONAfter the arati was finished, Madhavendra Puri offered his obeisances to theDeity and then left the temple. He did not say anything more to anyone.TEXT 123fft·iM -f

Text 125] Sri Midhavendra Puri's Devotional Service 63tion. One remains a humble, meek mendicant engaged in the service of the Lordday and night. Madhavendra PurT had attained this paramahamsa stage.TEXT 124c;l$!ti! lf' 'f'fllf1 iltf ttlf I-1 ' t ttil tl( " 8 "premamrte trpta, k$udha-tr$TJa nahi badhek$ira-iccha haila, tahe mane aparadheSYNONYMSprema-amrte trpta-being satisfied only in the loving service of the Lord;k$udha-tr$TJa-hunger and thirst; nahi-not; badhe-impede; k$ira-for sweetrice; iccha-the desire; hai/a-became; tahe-for that reason; mane-he considers;aparadhe -offense.TRANSLATIONA paramaharilsa like Madhavendra Puri is alway s satisfied in the loving service of the Lord. Material hunger and thirst cannot impede his activitie!..When he desired to taste a little sweet rice offered to the Deity, he consideredthat he had committed an offense by desiring to eat what was being offered tothe Deity.PURPORTIt is advisable that food being offered to the Deity be covered when taken fromthe kitchen to the Deity room. In that way, others may not see it. Those who arenot accustomed to following the advanced regulative devotional principles maydesire to eat the food, and that is an offense. Therefore no one should be given achance to even see it. However, when it is brought before the Deity, it must beuncovered. Seeing the food uncovered before the Deity, Madhavendra PurTdesired to taste a little of it so that he could prepare a similar sweet rice for hisGopala. Madhavendra PurT was so strict, however, that he considered this to be anoffense. Consequently he left the temple without saying anything to anyone. Theparamaharhsa is therefore called vijita-$a(i-guf)a. He must conquer the six materialqualities-kama, krodha, /obha, moha, matsara, and k$udha-tr$fJa (lust, anger,greed, illusion, enviousness, hunger and thirst.)TEXT 125c!ltru -J.ltttll fit' il 1-tl .r llf II It II

64 Sri Caitanya-caritamrta [Madhya-lila, Ch. 4gramera sOnya-hate vasi' karena kirtanaetha pOjari karaila thakure sayanaSYNONYMSgramera-of the village; sOnya-hate-in the vacant marketplace; vasi'-sittingdown; karena-performs; kirtana-chanting; etha-in the temple; pOjari-thepriest; karai/a-made; thakure-the Deities; sayana-lying down.TRANSLATIONMadhavendra Puri left the temple and sat down in the village marketplace,which was vacant. Sitting there, he began to chant. In the meantime, thetemple priest laid the Deity down to rest.PURPORTAlthough Madhavendra Puri was not interested in eating and sleeping, his interestin chanting the maha-mantra was as acute as if he were an aspiring transcendentalistrather than a paramaharilsa. This means that even in theparamaharilsa stage, one cannot give up chanting. Haridasa Thakura and theGosvamis were all engaged in chanting a fixed number of rounds; thereforechanting on beads is very important for everyone, even though one may becomea paramaharilsa. This chanting can be executed anywhere, either inside or outsidethe temple. Madhavendra Puri even sat down in a vacant marketplace to performhis chanting: As stated by Srinivasa Acarya in his prayers to the Gosvamis: namagana-natibhi/:1.A paramaharilsa devotee is always engaged in chanting and renderingloving service to the Lord. Chanting the Lord's holy names and engaging inHis service are identical. As stated in Srimad-Bhagavatam (7.5.23), there are ninekinds of devotional service: hearing (sravaf)am), chanting (kirtanam), remembering(vi?Qo/:1 smaraf)am), serving (pada-sevanam), worship of the Deity (arcanam),praying (vandanam), carrying out orders (dasyam), serving Him asa friend(sakhyam), and sacrificing everything for the Lord (atma-nivedanam). Althougheach process appears distinct, when one is situated on the absolute platform hecan see that they are identical. For instance, hearing is as good as chanting, andremembering is as good as chanting or hearing. Similarly, engaging in Deity worshipis as good as chanting, hearing or remembering. The devotee is expected toaccept all nine processes of devotional service, but even if only one process isproperly executed, he can still attain the highest position (paramaharilsa) and goback home, back to Godhead.TEXT 126

Text 128]Sri Madhavendra Puri's Devotional Service65nija krtya kari' pOjarT karila sayanasvapane thakura asi' bali/a vacanaSYNONYMSnija krtya-his own duty; kari'-finishing; pOjarT-the brahmaf)a priest in thetemple; kari/a-took; sayana-rest; svapane-in a dream; thakura-the Deity;asi'-coming there; bali/a-said; vacana-the words.TRANSLATIONFinishing his daily duties, the priest went to take rest. In a dream he saw theGopinatha Deity come to talk to him, and He spoke as follows.TEXT 127' ' 11" 11" tl>il I

Sri Caitanya-caritim!'fa [Madhya-lila, Ch. 4TRANSLATION"This pot of sweet rice is just behind My cloth curtain. You did not see itbecause of My tricks.TEXT 129- r.;r.;i! fif1 I i!' If! ..,11" Jtll!l' fl111 IImadhava-puri sannyasi ache hatete vasinatahake ta' ei kira sighra deha lanaSYNONYMSmadhava-puri-of the name Madhavendra Puri; sannyast-a mendicant;ache-there is; hatete-in the marketplace; vasina-sitting; tahake-to him;ta'-certainly; ei-this; kira-pot of sweet rice; sighra-very quickly; dehagive;/ana-taking.TRANSLATION"A sannyasi named Madhavendra Puri is sitting in the vacant marketplace.Please take this pot of sweet rice from behind Me and deliver it to him!'TEXT 130151 ' '!_ li' Bf Im', iff m 11 0 11svapna dekhi' pujari uthi' karila vicarasnana kari' kapata khuli, mukta kaila dvaraSYNONYMSsvapna dekhi'-after seeing the dream; pujari-the priest; uthi'-getting up;karila-made; vicara-considerations; snana kari'-taking his bath before enteringthe Deity room; kapata-the door; khu/i-opening; mukta-opened; kailamade;dvara-the doors.TRANSLATIONAwaking from the dream, the priest immediately rose from bed and thoughtit wise to take a bath before entering the Deity's room. He then opened thetemple door.

Text 133]Sri Madhavendra Puri's Devotional Service67TEXT 131 .{"( "' · I-tt ' 11' 1 'f tf II IIdhac;lara ancala-tale paila sei k?irasthana lepi' k?ira lana ha-ifa bahiraSYNONYMSdhac;lara-of the mantle; ar'lca/a-ta/e-at the skirt; paila-he got; sei-that;k?ira-pot of sweet rice; sthana /epi'-mopping that place; k?ira-the pot ofsweet rice; /ana-taking; ha-ifa-he went; bahira-out of the temple.TRANSLATIONAccording to the Deity's directions, the priest found the pot of sweet ricebehind the cloth curtain. He removed the pot and mopped up the place whereit had been kept. He then went out of the temple.TEXT 132m tlrnt ttlf ' (;lt .m i 1 tt 11t'i

68 Sri Caitanya-caritamrta [Madhya-lila, Ch. 4k$ira /aha ei, yara nama 'madhava-puri'toma lagi' gopinatha k$ira kaila curiSYNONYMSk$ira /aha-take the pot of sweet rice; ei-this; yara-whose; nama- name;madhava-puri-Madhavendra Puri; toma lagi'-for you only; gopinatha-theDeity of Lord Gopinatha; k$ira-the pot of sweet rice; kai/a-did; curi-steal.TRANSLATIONHolding the pot of sweet rice, the priest called: "Will he whose name isMadhavendra Puri please come and take this pot! Gopinatha has stolen thispot for you!"PURPORTThe difference between the Absolute Truth and relative truth is explained here.Lord Gopinatha has openly declared herein that He is a thief. He had stolen thepot of sweet rice, and this was not kept a secret because His act of stealing is asource of great transcendental bliss. In the material world, theft is criminal, but inthe spiritual world the Lord's stealing is a source of transcendental bliss. Mundanerascals, who cannot understand the absolute nature of the Personality of Godhead,sometimes call Lord Sri KrQa immoral, but they do not know that Hisseemingly immoral activities, which are not kept secret, afford pleasure to thedevotees. Not understanding the transcendental behavior of the Supreme Personalityof Godhead, these rascals slur His character and immediately fall into thecategory of miscreants (rascals, lowest among men, demons and those whoseknowledge is taken away by the illusory energy). KrQa explains in Bhagavad-gita:na maril du$krtino mcu;lhabprapadyante naradhamabmayayapahrta-jnanaasuraril bhavam asritab"Those miscreants who are grossly foolish, lowest among mankind, whose knowledgeis stolen by illusion, and who partake of the atheistic nature of demons, donot surrender unto Me." (Bg. 7.15)Mundane rascals cannot understand that whatever KrQa does, being absolutein nature, is all good. This quality of the Lord is explained in Srimad-Bhagavatam(Tenth Canto). One may consider certain acts of a supremely powerful person tobe immoral by mundane calculations, but this is not actually the case. For example,the sun absorbs water from the surface of the earth, but it does not absorb

Text 134] Sri Madhavendra Puri's Devotional Service 69water only from the sea. It also absorbs water from filthy sewers and ditches containingurine and other impure substances. The sun is not polluted by absorbingsuch water. Rather, the sun makes the filthy place pure. If a devotee approachesthe Supreme Personality of Godhead for an immoral or improper purpose, henonetheless becomes purified; the Lord does not become infected. In Srimad­Bhagavatam it is stated that if one approaches the Supreme Lord even out of lust,anger or fear (kamarh krodharh bhayam), he is purified. (Bhag. 10.29.15) ThegopTs, being young girls, approached KrQa because He was a beautiful young boy.From the external point of view, they approached the Lord out of lust, and theLord danced with them at midnight. From the mundane point of view, these activitiesmay appear immoral because a married or unmarried young girl cannotleave home to mix with a young boy and dance with him. Although this is immoralfrom the mundane viewpoint, the activities of the gopTs are accepted as thehighest form of worship because it was Lord KrQa whom they approached withlusty desires in the dead of night.But these things cannot be understood by nondevotees. One must understandKrQa in tattva (truth). One should use his common sense and consider that ifsimply by chanting KrQa's holy name one is purified, how then can the personKrQa be immoral? Unfortunately, mundane fools are accepted as educationalleaders and are offered exalted posts for teaching irreligious principles to thegeneral populace. This is explained in SrTmad-Bhagavatam (7.5.31): andhayathandhair upanTyamana/:1. Blind men are trying to lead other blind men. Due tothe immature understanding of such rascals, common men should not discussKrQa's pastimes with the gopis. A nondevotee should not even discuss His stealingsweet rice for His devotees. It is warned that one should not even think aboutthese things. Although KrQa is the purest of the pure, mundane people, thinkingof KrQa's pastimes that appear immoral, themselves become polluted. SriCaitanya Mahaprabhu therefore never publicly discussed KrQa's dealings withthe gopis. He used to discuss these dealings only with three confidential friends.He never discussed rasa-lila publicly, as the professional reciters do, although theydo not understand Krr;a or the nature of the audience. However, Sri CaitanyaMahaprabhu encouraged the public chanting of the holy name on a huge scale foras many hours as possible.TEXT 134.,;t1 '1$1 r;-t tt_fil -. 'e ... t'l I"lit -.t r;-. II 8 IIkira lana sukhe tumi karaha bhakaQetoma-sama bhagyavan nahi tribhuvane

70 Sri Caitanya-caritamrta [Madhya-lila, Ch. 4SY NONYMSkTra /aiia-taking the pot of sweet rice; sukhe-in happiness; tumi-you;karaha-do; bhakal)e-eating; toma-sama-like you; bhagyavan-fortunate;nahi-there is no one; tri-bhuvane-within the three worlds.TRANSLATIONThe priest continued: "Would the sannyasi whose name is MadhavendraPuri please come and take this pot of sweet rice and enjoy the prasada withgreat happiness! You are the most fortunate person within these threeworlds!"PURPORTHere is an example of a personal benediction by Krr:Ja's immoral activity. ByGopTnatha's stealing for His devotee, the devotee becomes the most fortunateperson within the three worlds. Thus even the Lord's criminal activities make Hisdevotee the most fortunate person. How can a mundane rascal understand thepastimes of Krr:Ja and judge whether He is moral or immoral? Since Krr:Ja is theAbsolute Truth, there are no mundane distinctions such as moral and immoral.Whatever He does is good. This is the real meaning of "God is good." He is goodin all circumstances because He is transcendental, outside the jurisdiction of thismaterial world. Therefore, Krr:Ja can be understood only by those who are alreadyliving in the spiritual world. This is corroborated in Bhagavad-gita:marh ca yo 'vyabhicarel)abhakti-yogena sevatesa gul)an samatityaitanbrahma-bhuyaya kalpate"One who engages in full devotional service, who does not fall down in anycircumstance, at once transcends the modes of material nature and thus comes tothe level of Brahman." (Bg. 14.26)One who is engaged in unalloyed devotional service to the Lord is already situatedin the spiritual world (brahma-bhuyaya kalpate). In all circumstances, his activitiesand dealings with Krr:Ja are transcendental and thus not understandableby mundane moralists. It is therefore better not to discuss such activities amongmundane people. It is better to give them the Hare Krr:Ja maha-mantra so thatthey will be gradually purified and then come to understand the transcendentalactivities of Krr:Ja.TEXT 135i! ' '1'-c;tt fir I fif1 it

Text 136]Sri Madhavendra Puri's Devotional Service71eta suni' puri-gosafii paricaya difakira diya pujari tailre daQc;iavat haifaSYNONYMSeta suni'-hearing this; puri-gosafii-Madhavendra Puri; paricaya-introduction;dila-gave; kira diya-delivering the pot of sweet rice; pujari- the priest;tailre-to him; daQc;iavat haifa-offered obeisances.TRANSLATIONHearing this invitation, Madhavendra Puri came out and identified himself.The priest then delivered the pot of sweet rice and offered his obeisances,falling flat before him.PURPORTA brahmal)a is not supposed to offer his obeisances by falling flat before anyonebecause a brahmal)a is considered to be in the highest caste. However, whena brahmal)a sees a devotee, he offers his daQc;iavats. This brahmal)a priest did notask Madhavendra Puri whether he was a brahmaQa, but when he saw thatMadhavendra Puri was such a bona fide devotee that Krr:"la would even steal forhim, he immediately understood the position of the saint. As stated by SriCaitanya Mahaprabhu: kiba vipra, kiba nyasi, sudra kene naya I yei krQa-tattvavetta,sei 'guru' haya. (Cc. Madhya 8.128) Had the brahmal)a priest been an ordinarybrahmal)a, Gopinatha would not have talked with him in a dream. Sincethe Deity spoke to both Madhavendra Puri and the brahmal)a priest in dreams,practically speaking they were on the same platform. However, because MadhavendraPuri was a senior sannyasi Vair)ava, a paramaharilsa, the priest immediatelyfell flat before him and offered obeisances.TEXT 136 ffl "'till' '12t11t ' C!t\111 II IIkirera vrttanta tailre kahifa pujarisuni' premavita haifa sri-madhava-puriSYNONYMSkirera vrttanta-all the incidents that took place on account of the pot ofsweet rice; tailre-to Madhavendra Puri; kahifa-explained; pujari-the priest;suni'-hearing; prema-avita-saturated with love of Godhead; haifa-became;sri-madhava-puri -Srila Madhavendra Puri.

72 Sri Caitanya-caritamrta [Madhya-lila, Ch. 4TRANSLATIONWhen the story about the pot of sweet rice was explained to him in detail,Sri Madhavendra Puri at once became absorbed in ecstatic love of Krr;a.TEXT 137

Text 140]Sri Madhavendra Puri's Devotional Service73eta bali' namaskari' karila gamanaavese karila puri se k?ira bhak?aQaSYNONYMSeta ba/i'-saying this; namaskari'-offering obeisances; karila gamanareturned;avese-in ecstasy; karila-did; puri-Puri Gosani; se-that; k?irasweetrice; bhak?aQa-eating.TRANSLATIONThe priest offered his obeisances to Madhavendra Puri and returned to thetemple. Then, in ecstasy, Madhavendra Puri ate the sweet rice offered to himbyKm1a.TEXT 1391!1 121 fit' 'G c

74 Sri Caitanya-caritamrta [Madhya-lila, Ch. 4TRANSLATIONEach day, Madhavendra Puri would eat one piece of that earthen pot, andafter eating it he would immediately be overwhelmed with ecstasy. These arewonderful stories.TEXT 141'f

Text 1451Sri Madhavendra Puri's Devotional Service75TEXT 143' ' 'Cf11 ""' Ii!JQf ' C"f1 ' "' II 8 IIca/i' ca/i' aila purr sri-nilacalajagannatha dekhi' haifa premete vihvalaSYNONYMSca/i' ca/i'-walking and walking; ai/a-he reached; puri-Jagannatha Puri; srinilacala-knownas Nilacala; jagannatha dekhi'-seeing lord Jagannatha; haifabecame;premete-in love; vihva/a-overwhelmed.TRANSLATIONWalking and walking, Madhavendra Puri finally reached Jagannatha Puri,which is also known as Nilacala. There he saw Lord Jagannatha and was overwhelmedwith loving ecstasy.TEXT 144

76 Sri Caitanya-caritmrta [Madhya-lila, Ch. 4'madhava-puri sripada ai/a', -Joke haiJa khyatisaba Joka asi' tarire kare bahu bhaktiSYNONYMSmadhava-puri-Sri Madhavendra Puri; sripada-sannyasi; ai/a-has come;Joke-among the people; haiJa-there was; khyati-reputation; saba Joka-allpeople; asi'-coming; tarire-unto him; kare-do; bahu-much; bhakti-devotion.TRANSLATIONWhen Madhavendra Puri came to Jagannatha Puri, people were aware of histranscendental reputation. Therefore crowds of people came and offered himall sorts of respect in devotion.TEXT 146ia :et \Jl 'Sf fi! I if! tt•, i!t mi·AAi! 11 s 11prati$thara svabhava ei jagate viditaye na vafiche, tara haya vidhata-nirmitaSYNONYMSprati$thara-of reputation; svabhava-the nature; ei-this; jagate-in theworld; vidita-known; ye-the person who; na vafiche-does not desire it;tara-of him; haya-it is; vidhata-nirmita-created by providence.TRANSLATIONEven though one may not like it, reputation, as ordained by providence,comes to him. Indeed, one's transcendental reputation is known throughoutthe entire world.TEXT 147

Text 148] Sri Madhavendra Puri's Devotional Service 77SYNONYMSpratithara bhaye-in fear of reputation; puri-Madhavendra Puri; gefa-wentaway; pafat'ia-fleeing; krQa-preme-in love of Krt:Ja; pratitha-reputation;cafe-goes; sarige-simultaneously; ga

78 Sri Caitanya-caritam!'fa [Madhya-lila, Ch. 4TRANSLATIONMadhavendra Puri wanted to leave Jagannatha Puri because the peoplewere honoring him as a great devotee; however, this threatened to hinder hiscollecting sandalwood for the Gopala Deity.TEXT 1491tmtf '< '!, ,.. 1Jt ffta, if

Text 152]Sri Mldhavendra Puri's Devotional Service79TEXT 1511fti!Jf·'Jt 'ft1f I 1ttf'St' ·- ft.i II

80 Sri Caitanya-caritamrta [Madhya-lila, Ch. 4TEXT 153ttt iti! 1ftttl I1 fit' f1fl'f -

Text 157]Sri Madhavendra Puri's Devotional Service81gopinatha-caraf)e kaila bahu namaskarapremavese nrtya-gita karila aparaSYNONYMSgopinatha-caraf)e-at the lotus feet of Lord GopTnatha; kai/a-made; bahumany;namaskara-obeisances; prema-avese-in the ecstasy of love; nrtyagita-dancingand chanting; kari/a-performed; apara-unlimitedly.TRANSLATIONWhen Madhavendra Puri reached the temple of Gopinatha, he offered hisrespectful obeisances many times at the lotus feet of the Lord. In the ecstasyof love, he began to dance and sing without cessation.TEXT 156 ' c; 'lftit I.mi.!f:Jt'tlf fif 'tt 11151 t II ct\!111puri dekhi' sevaka saba sammana karilakira-prasada diya tanre bhika karailaSYNONYMSpuri dekhi'-by seeing Madhavendra PurT; sevaka-the priest or servant; sabasammana-all respects; karila-offered; kira-prasada-sweet rice prasada;diya-offering; tar'lre-him; bhika karaila-made to eat.TRANSLATIONWhen the priest of Gopinatha saw Madhavendra P1,1ri again, he offered allrespects to him and, giving him the sweet rice prasada, made him eat.TEXT 157c;:Jtllc;ffl ' '1_if 00 91 II ct IIsei ratre devalaye karila sayanasea-ratri haile puri dekhila svapanaSYNONYMSsei ratre-on that night; deva-alaye-in the temple; kari/a-did; sayanasleeping;sea-ratri-at the end of the night; hai/e-when it was; puri-MadhavendraPurT; dekhila-saw; svapana-a dream.

82 Sri Caitanya-caritamrta [Madhya-lila, Ch. 4TRANSLATIONMadhavendra Puri took rest that night in the temple, but toward the end ofthe night he had another dream .TEXT 158(;'ftt fit ,-- 1ft'{ I'ff·Ptf tfif 9ft II lr IIgopala asiya kahe, -suna he madhavakarpura-candana ami pailama sabaSYNONYMSgopa/a-the Deity of Gopala; asiya-coming; kahe-says; suna-hear; he-0; madhava-Madhavendra Puri; karpura-candana-the cam phor and sandalwood;ami-1; pai/ama-have received; saba-all.TRANSLATIONMadhavendra Puri dreamed that Gopala came before him and said: "0Madhavendra Puri, I have already received all the sandalwood and camphor.TEXT 159t{f- ' I(;'ftt ttr \!J 1f (;119f II IIkarpura-sahita ghai' e-saba candanagopinathera ange nitya karaha JepanaSYNONYMSkarpura-sahita-with the camphor; ghai '-grinding; e-saba-all this; candana-sandalwood;gopinathera-of Sri Gopinatha; ange-on the body; nityadaily;karaha-do; /epana-smearing .TRANSLATION"Now just grind all the sandalwood together with the camphor and thensmear the pulp on the body of Gopinatha daily until it is finished.TEXT 160

Text 1621Sri Wdhavendra Puri's Devotional Service83gopinatha amara se eka-i anga hayainhake candana dile habe mora tapa-kayaSYNONYMSgopinatha-Lord Gopinatha; amara-My; se-that; eka-i-one; anga-body;haya-is; inhake-unto Him; candana dile-in offering this candana; habetherewill be; mora-My; tapa-kaya-reduction of temperature.TRANSLATION"There is no difference between My body and Gopinatha's body. They areone and the same . Therefore if you smear the sandalwood pulp on the body ofGopinatha, you will naturally also smear it on My body. Thus the temperatureof My body will be reduced.PURPORTGopala was situated in Vrndavana, which was far from Remur:Ja. In those days,one had to pass through provinces governed by the Mohammedans, who sometimeshindered travelers. Considering the trouble of His devotee, Lord Gopala, thegreatest well-wisher of His devotees, ordered Madhavendra Puri to smear the sandalwoodpulp on the body of Gopinatha, which was nondifferent from the bodyof Gopala. In this way the Lord relieved Madhavendra Puri from trouble and inconvenience.TEXT 161f.O ifl '6' if! If fi{' "' ' 1f II IIdvidha na bhaviha, na kariha kichu manevisvasa kari' candana deha amara vacaneSYNONYMSdvidha na bhaviha-do not hesitate; na kariha-do not do; kichu-anything;mane-in the mind; visvasa kari'-believing Me; candana-sandalwood; dehaoffer;amara vacane-under My order.TRANSLATION"You should not hesitate to act according to My order. Believing in Me, justdo what is needed.''TEXT 162\111! fit' ''itt ,'SWJ, ''$ftlftf$1!Jf'tf'Stfli I'tt ''$ft'1 l!t'1 tfil'li n n

84 Sri Caitanya-caritamrta[Madhya-lila, Ch. 4eta bali' gopala gela, gosMii jagilagopinathera sevaka-gaue (fakiya ani/aSYNONYMSeta ba/i'-saying this; gopa/a-the Deity of Gopala; ge/a-disappeared; gosafiijagi/a-Madhavendra Puri awoke; gopinathera-of Lord Gopinatha; sevakagaue-tothe servitors; (fakiya-calling; ani/a-brought them.TRANSLATIONAfter giving these instructions, Gopala disappeared, and Madhavendra Puriawoke. He immediately called for all the servants of Gopinatha, and they camebefore him.TEXT 163 '1,-111. ·i"fl{ I(;'Stttt-m t!l' fii'!J II IIprabhura ajfia hail a, -ei karpDra-candanagopinathera atige nitya karaha lepanaSYNONYMSprabhura ajfia haifa-there was an order of the Lord; ei-this; karpDracamphor;candana-and sandalwood; gopinathera atige-on the body ofGopinatha; nitya-daily; karaha-do; /epana-smearing.TRANSLATIONMadhavendra Puri said: "Smear the body of Gopinatha with this camphorand sandalwood I have brought for Gopala in Vrndavana. Do this regularlyevery day.TEXT 164t••MS "' ''Stt9f'ttl dt I -11 "II 8 IIitihake candana di/e, gopa/a ha-ibe sitalasvatantra isvara-tatira ajfia se prabalaSYNONYMSitihake-unto Gopinatha; candana dile-when sandalwood will be given;gopa/a-Lord Gopala in Vrndavana; ha-ibe-will become; sitala-cool; svatantra

Text 166] Sri Madhavendra Puri's Devotional Service 85isvara-the most independent Supreme Personality of Godhead; tatira-His;ajtia-order; se-that; prabafa-powerful.TRANSLATION"If the sandalwood pulp is smeared over the body of Gopinatha, thenGopala will be cooled. After all, the Supreme Personality of Godhead is completelyindependent; His order is all-powerful."TEXT 165irl•ttwl' ,'Sttlf ?f Ifi{' t II( c;lt1( 1{i{ II

86 ri Caitanya-caritamrta [Madhya-lila, Ch. 4TRANSLATIONMadhavendra Puri said: "These two assistants will regularly grind the sandalwood,and you should also get two other people to help. I shall pay theirsalary."TEXT 167(§lt 'Ill! 'llfloo I

Text 169]Sri Madhavendra Puri's Devotional Service87TEXT 1691'1·· : 'ft c;'Sflrt II( .rr 111'1 " "gri$ma-kala-ante punab nilacale gelanilacale caturmasya anande rahilaSYNONYMSgri$ma-kala-of the summer season; ante-at the end; punab-again;nilaca/e-to jagannatha Puri; ge/a-went; ni/aca/e-in Jagannatha Puri; caturmasya-thefour months for vows; anande-in great pleasure; rahi/a-remained.TRANSLATIONAt the end of summer, Madhavendra Puri returned to Jagannatha Puri,where he remained with great pleasure during the whole period of Caturmasya.PURPORTThe Caturmasya period begins in the month of Aa

88 Sri Caitanya-caritamrta [Madhya-lila, Ch. 4TEXT 170ll'!_r;'t art'f·11: ·t.!·mt.! I•'Sftct 1$1 tf 'fil't"'tfift.! II :>" oIIsri-mukhe madhava-purira amrta-caritabhakta-gaQe sunaiia prabhu kare asvaditaSYNONYMSsri-mukhe-from the mouth of Sri Caitanya Mahaprabhu; madhava-purira-ofMadhavendra Puri; amrta-carita-nectarean characteristics; bhakta-gaQe-thedevotees; sunaiia-making hear; prabhu-the Lord; kare-does; asvaditarelished.TRANSLATIONThus Sri Caitanya Mahaprabhu personally praised the nectarean characteristicsof Madhavendra Puri, and while He related all this to the devotees, Hepersonally relished it.TEXT 171,-Itt,

Text 1741Sri Madhavendra Puri's Devotional Service89dugdha-dana-chale k[$Qa yanre dekha dilatina-bare svapne asi' yanre ajfia kailaSYNONYMSdugdha-dana-chale-on the plea of delivering milk; k[$Qa-Lord Kr?l)a;yar'lre-unto whom; dekha dila-made His appearance; tina-bare-three times;svapne-in dreams; asi'-coming; yar'lre-unto whom; ajfia-order; kaila-gave.TRANSLATIONSri Caitanya Mahaprabhu said: "Madhavendra Puri was so fortunate thatKrQa personally appeared before him on the plea of delivering milk. Threetimes the Lord gave orders to Madhavendra Puri in dreams.TEXT 173

90 Sri Caitanya-caritlmrta [Madhya-Iii Ch. 4SYNONYMSyanra-whom; lagi'-on account of; gopinatha-Lord Gopinatha; kirasweetrice; kai/a-did; curi-steal; ataeva-therefore; nama-the name; haifabecame;kira-cora-the thief of sweet rice; kari'-making.TRANSLATION"On account of Madhavendra Puri, Lord Gopinatha stole the pot of sweetrice. Thus He became famous as Kira-cora [the thief who stole the sweetrice].TEXT 175+-"! HI' Q'f I -c;f

Text 178] Sri Madhavendra Puri's Devotional Service 91TRANSLATION"In the provinces of India governed by the Mohammedans, there was muchinconvenience in traveling with sandalwood and camphor. Because of this,Madhavendra Puri might have gotten into trouble . This became known to theGopala Deity.TEXT 177-m '--!e. 1 9f'Rt' rn'l II 'l'l IImaha-daya-maya prabhu -bhakata-vatsalacandana pari' bhakta-srama karila sapha/aSYNONYMSmaha-very; daya-maya-merciful; prabhu-the Lord; bhakata-vatsala-veryattached to His devotees; candana pari' -putting on the sandalwood; bhaktasrama-thetrouble of the devotee; karila-made; saphala-successful .TRANSLATION"The Lord is very merciful and attached to His devotees, so whenGopinatha was covered with sandalwood pulp, Madhavendra Puri's labor becamesuccessful."TEXT 17811'

92 Sri Ctanya-caritlmfla [Madhya-Jill, Ch. 4common," Caitanya Mahaprabhu said. "Indeed, one is struck with wonder tohear of his activities."PURPORTWhen the living entity feels spiritual separation from KrQa (kf$Qa-viraha), hehas achieved the prime success of life. When one becomes disinterested in materialthings, he is simply experiencing the other side of attraction for material things.However, feeling separation from KrQa and engaging in the service of the Lord tofulfill His mission constitute the best example of love of KrQa. Sri CaitanyaMahaprabhu wanted to point out this intense love of KrQa exhibited by MadhavendraPuri. All Caitanya Mahaprabhu's devotees later followed in the footstepsof Madhavendra Puri, serving the Lord without personal considerations.TEXT 1799f f'5i, (}{, " It11J1-'et1t N-"tr- I! IIparama virakta, mauni, sarvatra udasinagramya-varta-bhaye dvitiya-sar'lga-hinaSYNONYMSparama virakta-totally renounced or unattached; mauni-silent; sarvatraeverywhere;udasina-uninterested; gramya-varta-of mundane topics; bhayeinfear; dvitiya-second; sar'lga-associate; hina-without.TRANSLATIONCaitanya Mahaprabhu continued: "Sri Madhavendra Puri used to remainalone. He was completely renounced and always very silent. He was uninterestedin everything material, and for fear of talking about mundane things,he always lived without a companion.TEXT 180-it c;19f'tf;1f ·t;g;rt 9ft1 I ' tf' f; P'fi1 Jtf111 lro IIhena-jana gopalera ajnamrta panasahasra krosa asi' bule candana magina

Text 182] Sri Madhavendra Puri's Devotional Service 93SYNONYMShena-jana-such a personality; gopa/era-of the Gopala Deity; ajna-amrtathenectarean order; pana-getting; sahasra-a thousand; krosa-a distance oftwo miles; asi'-coming; bule-walks; candana-sandalwood; magina-begging.TRANSLATION"After receiving the transcendental orders of Gopala, this great personalitytraveled thousands of miles just to collect sandalwood by begging.TEXT 181(;l; 1{c;, i Hti if! I- "t·t11'

94 Sri Caitanya-caritamrta [Madhya-lila, Ch. 4TRANSLATION"Without considering his personal comforts, Madhavendra Puri carried onemound [about eighty-two pounds] of sandalwood and twenty tolas [abouteight ounces] of camphor to smear over the body of Gopala. This transcendentalpleasure was sufficient for him.TEXT 183l,jje_ m '(j"fi{ "'f

Text 186]Sri Madhavendra Puri's Devotional Service95TEXT 185:Jfttr

96 Sri Caitanya-caritamrta [Madhya-lila, Ch. 4they undeviatingly carry on with the greatest determination. This definitelyproves the intense love of the servitor. As stated in Srimad-Bhagavatam, tat te'nukamparil susamik$yamal)aQ: those who seriously desire to get free from theclutches of material existence, who have developed intense love for Krl)a, areworthy candidates for going back home, back to Godhead. An intense lover ofKrl)a does not care for any number of material discomforts, scarcity, impedimentsor unhappiness. It is said that when one sees apparent unhappiness or distress in aperfect Vair;ava, it is not at all unhappiness for him; rather, it is transcendentalbliss. In the Sik$a$taka, Sri Caitanya Mahaprabhu has also instructed: a.Sfi$ya vapada-ratam. The intense lover of Krr;a is never deviated from his service, despiteall difficulties and impediments brought before him.TEXT 187l i!t11'

Text 190] Sri Madhavendra Puri's Devotional Service 97TRANSLATION"With great trouble and after much labor, Madhavendra Puri brought theload of sandalwood to Remul)a. However, he was still very pleased; he discountedall the difficulties.TEXT 189-.1

98 Sri Caitanya-caritamrta [Madhya-lill, Ch. 4TEXT 1911.!1'! fit' '. -it '! c; I c;Jf- 'Sf'$fe, Jtt ttGJt II c;, IIeta bali' pa(je prabhu tatira krta 5/okayei 5/oka-candre jagat karyache a/akaSYNONYMSeta ba/i'-saying this; paqe-reads; prabhu-Lord Caitanya Mahaprabhu;tarira-by Madhavendra PurT; krta-composed; 5/oka-verse; yei-that; 5/okacandre-bythe moonlike verse; jagat-all over the world; karyache-produced;a/oka-light.TRANSLATIONAfter saying this, Lord Caitanya Mahaprabhu read the famous verse ofMadhavendra Puri. That verse is just like the moon. It has spread illuminationall over the world.TEXT 192 fllt'! 'll"A!'Sf· I'$f'fi ' 1.!1 II c;, IIghaite ghaite yaiche malayaja-saragandha ba(je, taiche ei 5/okera vicaraSYNONYMSghaite ghaite-rubbing and rubbing; yaiche-just as; ma/aya-ja-sara-sandalwood;gandha-the flavor; baqe-increases; taiche-similarly; ei-this;5/okera-of the verse; vicara-the consideration.TRANSLATIONBy continuous rubbing, the aroma of Malaya sandalwood increases.Similarly, by considering this verse, its importance increases.TEXT 193'$f'i·Jft$fl c; I-$fl tli (!j c; II c;, II

Text 195]Sri Madhavendra Puri's Devotional Service99ratna-gaQa-madhye yaiche kaustubha-maQirasa-kavya-madhye taiche ei 5/oka gaQiSYNONYMSratna-gaQa-the valuable jewels; madhye-among; yaiche-just as;kaustubha-maQi-the jewel known as Kaustubha-mal)i; rasa-kavya-mellow poetry;madhye-among; taiche-similarly; ei-this; 5/oka-verse; gaQi-1 count.TRANSLATIONAs the kaustubha-maQi is considered the most precious of valuable stones,this verse is similarly considered the bet of mellow poems.TEXT 194

100 Sri Caitanya-caritlmrta [Madhya-IIII, Ch. 4TRANSLATIONOnly Sri Caitanya Mahaprabhu has tasted the poetry of this verse. No fourthman is capable of understanding it.PURPORTThis indicates that only Srimati RadharaQi, Madhavendra Puri and CaitanyaMahaprabhu are capable of understanding the purport of this verse.TEXT 196(;11!

Text 198] Sri Madhavendra Puri's Devotional Service 101TRANSLATION"0 My Lord! 0 most merciful master! 0 master of Mathura! When shall Isee You againJ Because of My not seeing You, My agitated heart has becomeunsteady. 0 most beloved one, what shall I do nowJ"PURPORTThe uncontaminated devotees who strictly depend on the Vedanta philosophyare divided into four sampradayas, or transcendental parties. Out of the foursampradayas, the Sri Madhvacarya-sampradaya was accepted by MadhavendraPurL Thus he took sannyasa according to parampara, the disciplic succession.Beginning from Madhvacarya down to the spiritual master of Madhavendra Puri,the acarya named Lakmipati, there was no realization of devotional service inconjugal love. Sri Madhavendra Puri introduced the conception of conjugal lovefor the first time in the Madhvacarya-sampradaya, and this conclusion of theMadhvacarya-sampradaya was revealed by Sri Caitanya Mahaprabhu when Hetoured southern India and met the Tattvavadis, who supposedly belonged to theMadhvacarya-sampradaya.When Sri Krr:Ja left Vrndavana and accepted the kingdom of Mathura, SrimatiRadharal)i, out of ecstatic feelings of separation, expressed how Krr:Ja can beloved in separation. Thus devotional service in separation is central to this verse.Worship in separation is considered by the GaU

102 Sri Caitanya-caritamrta [Madhya-lila, Ch. 4ei 5/oka pac;lite prabhu ha-ifa murcchitepremete viva5a hana pac;lila bhamiteSYNONYMSei 5/oka-this verse; pac;/ite-reciting; prabhu-Lord Sri Caitanya Mahaprabhu;ha-ifa-became; murcchite-unconscious; premete-in ecstatic love; viva5auncontrolled;hana-becoming; pac;lila-fell down; bhamite-on the ground.TRANSLATIONWhen Sri Caitanya Mahaprabhu recited this verse, He immediately fell tothe ground unconscious. He was overwhelmed and had no control over Himself.TEXT 199- tt"f ftf' fill'J fi1Jtil"f Ii1ii"fil VI tef t

Text 202] Sri Mldhavendra Puri's Devotional Service 103TRANSLATIONExhibiting ecstatic emotions, the Lord began to run here and there, makingresounding noises. Sometimes He laughed, and sometimes cried, and sometimesdanced and sang.TEXT 201'rn ', '1Sirn ,

104 Sri Caitanya-caritlmrta [Madhya-lila, Ch. 4PURPORTIn the Bhakti-rasamrta-sindhu, jac;fya is explained as loss of memory broughtabout by severe shock due to separation from the beloved. In that state of mind,one loses all concern for loss and gain, hearing and seeing, as well as all other considerations.This marks the preliminary appearance of illusion.TEXT 203 ,i!ttt 11t ' 9N I,'SI'tlftilt-,

Text 207]Sri Mldhavendra Puri's Devotional Service105TEXT 205t1f il 1ft1 'l" t I12t,_1f '$f t' 'I

106Sri Caitanya-caritamrta[Madhya-Jill, Ch. 4sata k$ira pujarike bahu(liya dilapanca-k?ira panca-jane vantiya khailaSYNONYMSsata k?ira-seven pots of sweet rice; pOjarike-toward the pujari; bahu(liyapushingforward; di/a-gave; panca-k?ira-five pots of sweet rice; panca-janetofive men; vantiya-distributing; khaila-ate.TRANSLATIONThe seven remaining pots were pushed forward and delivered to the priest.Then the five pots of sweet rice the lord had accepted were distributedamong the five devotees, and they ate the prasada.TEXT 208

Text 211] ri Madhavendra Puri's Devotional Service 107SYNONYMSnama-sankirtane-in congregational chanting; sei-that; ratri-night;gor'lai/a-passed; mangala-arati-the early arati; dekhi'-after seeing; prabhateinthe morning; ca/i/a-departed.TRANSLATIONSri Caitanya Mahaprabhu passed that night at the temple engaged in congregationalchanting. In the morning, after seeing the mangala-arati performance,He departed.TEXT 210,m-,,.--sttJttf$J ct11ft., 1\ 'lfl tlllf II )o Hgopala-gopinatha-puri-gosafiira guQabhakta-sange sri-mukhe prabhu kaila asvadanaSYNONYMSgopala-of the Gopala Deity; gopinatha-of the Gopinatha Deity; purigosafiira-ofMadhavendra Puri; guQa-the qualities; bhakta-sange-with thedevotees; sri-mukhe-in His own mouth; prabhu-Sri Caitanya Mahaprabhu;kai/a-did; asvadana-tasting.TRANSLATIONIn this way, Lord Sri Caitanya Mahaprabhu personally tasted with His ownmouth the transcendental qualities of Gopalaji, Gopinatha and Sri MadhavendraPuri.TEXT 211i: I!' 'eft 1 tJ 11i I '45e.'lffJ, tJ ti2!1!"·111 II )) IIei ta' akhyane kahila donhara mahimaprabhura bhakta-vatsalya, ara bhakta-prema-simaSYNONYMSei ta'-thus; akhyane-in the narration; kahi/a-described; donhara-of thetwo; mahima-the glories; prabhura-of Lord Sri Caitanya Mahaprabhu; bhakta-

108 Sri Caitanya-caritamrta [Madhya-lila, Ch. 4vatsa/ya-attachment for His devotees; ara-and; bhakta-prema-sima-the highestlimit of ecstatic love by the devotee.TRANSLATIONThus I have described both the transcendental glories of Lord CaitanyaMahaprabhu's affection for His devotees and the highest limit of ecstatic loveof God.TEXT 212 lfPi li r; c;· iSf I"·iT;'l c; c;l2tJ-. II ) IIsraddha-yukta hana iha sune yei janasri-kr$Qa-caraf)e sei paya prema-dhanaSYNONYMSsraddha-yukta-possessed of faith; hafla-being; iha-this; sune-hears;yei-that; jana-person; sri-kf$Qa-caraf)e-at the lotus feet of Lord Sri Krl)a;sei-that person; paya-gets; prema-dhana-the treasure of love of Godhead.TRANSLATIONOne who hears this narration with faith and devotion attains the treasure oflove of Godhead at the lotus feet of Sri Krr;a.TEXT 213111-if,tQf-r;w 111 -t 1ciliRfi!'tJJ'! r; -.wtlf 11 11sri-rOpa-raghunatha-pade yara asacaitanya-caritamrta kahe kr$QadasaSYNONYMSsri-rupa-Srila ROpa Gosvami; raghunatha-Srila Raghunatha dasa Gosvami;pade-at the lotus feet; yara-whose; asa -expectation; caitanya-caritamrtathebook named Caitanya-caritamrta; kahe-describes; kr$Qa-dasa-SrilaKrl)adasa Kaviraja Gosvami.

Text 213] Sri Madhavendra Puri's Devotional Service 109TRANSLATIONPraying at the lotus feet of Sri Riipa and Sri Raghunatha, always desiringtheir mercy, I, Kr:tadasa, narrate Sri Caitanya-caritama, following in theirfootsteps.Thus end the Bhaktivedanta purports to the Sri Caitanya-caritam[ta, Madhyalila,Fourth Chapter, describing Sri Madhavendra Puri's devotional service.

CHAPTER 5The Activities of Saki-gopalaSrila Bhaktivinoda Thakura gives the following summary of the Fifth Chapter in hisAmrta-pravaha-bhaya: After passing through Yajapura, Sri Caitanya Mahaprabhureached the town of Kataka (Cuttak) and there went to see the temple of Sakigopala.While there, He heard the story of Saki-gopala from the mouth of SriNityananda Prabhu.Once there were two brahmaf)as, one elderly and the other young, who wereinhabitants of a place known as Vidyanagara. After touring many places ofpilgrimage, the two brahmaf)as finally reached Vrndavana. The elderly brahmaf)awas very satisfied with the service of the young brahmaf)a, and he wanted tooffer him his youngest daughter in marriage. The young brahmaf)a received thepromise of his elder before the Gopala Deity of Vrndavana Thus the Gopala Deityacted as a witness. When both brahmaf)as returned to Vidyanagara, the youngerbrahmaf)a raised the question of this marriage, but the elderly brahmaf)a, due toobligations to his friends and wife, answered that he could not remember hispromise. Because of this, the younger brahmaf)a returned to Vrndavana and narratedthe whole story to Gopalaji. Thus Gopalaji, being obliged by the youngman's devotional service, accompanied him to southern India. Gopalaji followedthe younger brahmaf)a, who could hear the tinkling sound of GopalajT's anklebells. When all the respectable gentlemen of Vidyanagara were assembled,Gopalaji testified to the promise of the elderly brahmaf)a. Thus the marriage wasperformed. Later, the King of that country constructed a fine temple for Gopala.Afterwards, King Puruottama of Orissa was insulted by the King of Kataka,who refused to give him his daughter in marriage and called him a sweeper ofLord jagannatha. With the help of Lord Jagannatha, King Puruottama fought theKing of Kataka and defeated him. Thus he took charge of both the King's daughterand the state of Kataka as well. At that time, Gopalaji, being very much obligatedby the devotional service of King Puruottama, was brought to the town ofKataka.After hearing this narration, Sri Caitanya Mahaprabhu visited the temple ofGopala in great ecstasy of love of God. From Kataka He went to Bhuvanesvara andsaw the temple of Lord Siva. In this way, He gradually arrived at Kamalapura, andon the banks of the Bhargi River He came to the temple of Lord Siva, where He entrustedHis sannyasa staff to Nityananda Prabhu. However, Nityananda Prabhubroke the staff into three pieces and threw it into the Bhargi River at a placeknown as Atharanala. Being angry at not getting His staff back, Sri Caitanya111

112 Sri Caitanya-caritamrta [Madhya-lila, Ch. 5Mahaprabhu left the company of Nityananda Prabhu and went alone to see theJagannatha temple.TEXT 1t i{_ : -\llft1131'fi'tJt'ft

Text 4] The Activities of Sak,i-gopala 113SYNONYMSjaya-all glories; jaya-all glories; sri caitanya-to Lord Sri CaitanyaMahaprabhu; jaya-all glories; sri nityananda-to Lord Sri Nityananda Prabhu;jaya -all glories; advaita-candra-to Advaita Acarya; jaya-all glories; gaurabhakta-vrnda-tothe devotees of Lord Caitanya Mahaprabhu.TRANSLATIONAll glories to Lord Sri Caitanya Mahaprabhu! All glories to Lord NityanandaPrabhu! All glories to Sri Advaita Prabhu! And all glories to the devotees of SriCaitanya Mahaprabhu!TEXT 3firt f;lft ta;j tiSf·t1t't11" It-t c;wRf' m;lfi l';f II IIcalite calite aila yajapura-gramavaraha-thakura dekhi' karila praf)amaSYNONYMSca/ite ca/ite-walking on and on; ai/a-reached; yajapura-grama-the villageof Yajapura-grama; varaha-thakura-the temple of Varahadeva; dekhi'-seeing;karila -offered; praf)ama -obeisances.TRANSLATIONWalking and walking, Sri Caitanya Mahaprabhu and His party finally arrivedat Yajapura on the River Vaitarar;i. There He saw the temple of Varahadevaand offered His obeisances unto Him.TEXT 4ij;jt

114 Sri Caitanya-caritamrta [Madhya-lila, Ch. 5TRANSLATIONIn the temple of Varahadeva, Sri Caitanya Mahaprabhu engaged in chantingand dancing and offered prayers. He passed that night in the temple.TEXT 5r; tf-.r;t9fili 'ft:! Ic;t9ftCif .. ' Qli fitft:i! II IIkatake aila saki-gopala dekhitegopala-saundarya dekhi' haifa ananditeSYNONYMSkatake-in the town of Kataka (Cuttak); ai/a-arrived; saki-gopala-the witnessGopala; dekhite-to see; gopala-of the Deity of Gopala; saundarya-thebeauty; dekhi'-seeing; haifa-became; anandite-very pleased.TRANSLATIONAfterwards, Sri Caitanya Mahaprabhu went to the town of Kaaka to see thetemple of the witness Gopala. When He saw the Deity of Gopala, He was verymuch pleased with His beauty.TEXT 6

Text 9]The Activities of Saki-gopala115TEXT 7(;lt. 11tfui \! f' 'e'$f'l·llt"P I

116 Sri Caitanya-caritimrta [Madhya-lila, Ch. 5sak$i-gopalera katha suni, loka-mukhesei katha kahena, prabhu sune maha-sukheSYNONYMSsak$i-gopalera-of the witness Gopala; katha-the narration; suni-hearing;/oka-mukhe-from the people; sei katha-that narration; kahena-NityanandaPrabhu narrates; prabhu-Lord Sri Caitanya Mahaprabhu; sune-hears; mahasukhe-ingreat pleasure.TRANSLATIONAt that time, Nityananda Prabhu had heard the story of Saki-gopala fromthe townspeople. He now recited this again, and Lord Caitanya Mahaprabhuheard the narration with great pleasure.PURPORTThe Saki-gopala temple is situated between the Khurda Road Junction railwaystation and the Jagannatha PurT station. The Deity is not presently situated inKataka, but when Nityananda Prabhu traveled there, the Deity was present.Kataka is a town in Orissa situated on the MahanadT River. When Sai-gopalawas brought from Vidyanagara in southern India, He stayed for some time atKataka. Thereafter, He was situated for some time in the Jagannatha temple. Itseems that in the temple of Jagannatha, there was some disagreement betweenJagannatha and Saki-gopala, a disagreement called prema-kalaha, a quarrel oflove. In order to settle this love quarrel, the King of Orissa constructed a villageabout six miles from Jagannatha PurT. The village was called SatyavadT , and Gopalawas stationed there. Thereafter, a new temple was constructed. Now there is aSai-gopala station, and people go there to see the witness Gopala.TEXT 10'!_ fcftJtil"ittHf ' t'fi'1 I ·t '11 $li{ II oIIpOrve vidya-nagarera dui ta' brahmaQatirtha karibare durihe karila gamanaSYNONYMSpOrve-previously; vidya-nagarera-of the town known as Vidyanagara; duitwo;ta'-certainly; brahmaQa-brahmaQas; tirtha karibare-to tour places ofpilgrimage; dutihe-both of them; karila-began; gamana-journey.

Text 12] The Activities of Sak,i-gopala 117TRANSLATIONFormerly at Vidyanagara in South India there were two brahmal)as whomade a long tour to see different places of pilgrimage.TEXT 11'SR!i, t1fttj)l't, 111'St-:Jfilf i Iftti! 'CI rlr.

118 Sri Caitanya-caritlmrta [Madhya-lila, Ch. 5PURPORTThe five forests situated on the eastern side of the River Yamuna are Bhadra,Silva, Loha, Bhar:u;:lira and Mahavana. The seven forests situated on the westernside of the Yamuna are Madhu, Tala, Kumuda, Bahula, Kamya, Khadira andVrndavana. After visiting all these forests, these pilgrims went to a place known asPaiicakrosi Vrndavana. Out of the twelve forests, the Vrndavana forest extendsfrom the town of Vrndavana up to Nanda-grama and Varana, a distance of thirtytwomiles, within which the Paiicakrosi Vrndavana town is situated.TEXT 13"ftte{ c;'5tt"f·'ll(1til1ffl I 1tflfft c;'5t1?ttti'Af 1{1 II IIvrndavane govinda-sthane maha-devalayase mandire gopalera maha-seva hayaSYNONYMSvrndavane-within Paiicakrosi Vrndavana; govinda-sthane-at the placewhere the present Govinda temple is situated; maha-deva-alaya-a great temple;se mandire-in that temple; gopalera-of the Deity of Gopala; maha-sevagorgeousworship; haya-there is.TRANSLATIONIn the village of Pancakrosi Vrndavana, at the site where the Govindatemple is now situated, there was a great temple where gorgeous worship ofGopala was performed.TEXT 14,i,

Text 16] The Activities of Sak,i-gopala 119gopala dekhi'-by visiting the temple of Gopala; tahari-there; karila-took;visrama-rest.TRANSLATIONAfter taking baths at different bathing places along the River Yamuna, suchas Kesi-ghafa and Kaliya-ghafa, the pilgrims visited the temple of Gopala.Afterwards, they took rest in that temple.TEXT 15

120 Sri Caitanya-caritamrta [Madhya-lila, Ch. 5TEXT 17,'itl!f

Text 211 The Activities of Saki-gopala 121SYNONYMSputreo-even my own son; pitara-of the father; aiche-in this way; na-not;kare-renders; sevana-service; tamara-your; prasade-by the mercy; ami-1;na-not; pai/ama-have gotten; srama-fatigue.TRANSLATION"Even my own son does not render such service . By your mercy, I did notbecome fatigued while on this tour.TEXT 20i!i Ci!'t1rt11 if! 'fi{ Ii!\!1 Ct!t1ft11 fif

122 Sri Caitanya-caritlmfla [Madhya-lila, Ch. 5TRANSLATIONThe younger brahmar;a replied: "My dear sir, please hear me. You are sayingsomething very unusual. Such a thing never happens.TEXT 22;ril: "!fif-R'tJt·S{iltflr·"l'l I il:, 'Rf S{ii·R'\ifJ1· II IImaha-ku/ina tumi-vidya-dhanadi-pravil)aami akulina, ara dhana-vidya-hinaSYNONYMSmaha-ku/ina -highly aristocratic; tumi -you; vidya -education; dhana-adiriches;pravil)a-enriched; ami-1; akulina -not aristocratic; ara-and; dhanavidya-hina-without any wealth and education.TRANSLATION"You are a most aristocratic family man, well educated and very rich. I amnot at all aristocratic, and I am without a decent education and have nowealth.PURPO RTDue to pious activities, one can be enriched by four opulences: one may obtainbirth in an aristocratic family, become highly educated, become very beautiful, orget a sufficient quantity of riches. These are symptoms of pious activities performedin one's past life. In India it is still current for an aristocratic family never toconsider a marriage with a common family. Though the caste may be the same, tomaintain the aristocracy such marriages are rejected. No poor man will dare marrythe daughter of a rich man. Because of this, when the elderly brahmaua offeredthe young brahmaua his daughter, the young brahmaua did not believe that itwould be possible to marry her. Therefore he asked the elderly brahmaua why hewas proposing something unprecedented (asambhava). It was unheard of for anaristocratic person to offer his daughter to a person who was both uneducatedand poor.TEXT 23til:·?t"ti!! tfil il:1 'i!"t;r'Rf I?&lkJ

Text 24]The Activities of Saki-gopala123kanya-dana-patra ami na ha-i tamarakr$Qa-pritye kari tamara seva-vyavaharaSYNONYMSkanya-dana-patra-a bridegroom suitable for one's daughter; ami-1; na-not;ha-i-am; tamara-of you; k[$f)a-prTtye-only for satisfaction of Krr:Ja; kari-1do; tamara-of you; seva-of service; vyavahara-activities.TRANSLATION"Sir, I am not a suitable bridegroom for your daughter. I render service toyou only for the satisfaction of Krr;a.PURPORTBoth brahmaf)as were pure Vail)avas. The younger man took special care ofthe older one simply to please Krr:Ja. In Srimad-Bhagavatam Krr:Ja says, madbhakta-pOjabhyadhika:"It is better to render service to My devotee."(Bhag. 11.21.19) Thus, according to the Gauc;liya-Vail)ava philosophy ofCaitanya Mahaprabhu, it is better to be a servant of the servant of God. Oneshould not try to serve Krr:Ja directly. A pure Vail)ava serves a servant of Krr:Jaand identifies himself as a servant of a servant of Krr:Ja. This is pleasing to LordKrr:Ja. Srila Narottama dasa Thakura confirms this philosophy: cha(fiya vai$f)avasevanistara payeche keba. Unless one serves a liberated Vail)ava, he cannot attainliberation by directly serving Krr;a. He must serve the servant of Krr:Ja.TEXT 24i31'!·11t tJ I t f·'li'IP!1f. II " 8 IIbrahmaf)a-sevaya k[$f)era priti ba(fa hayatanhara santO$€ bhakti-sampad ba(faya"SYNONYMSbrahmaf)a-sevaya-by rendering service to a brahmaf)a; kr$Qera-of LordKrr:Ja; priti-the satisfaction; ba(fa-very great; haya-is; tatihara santo$e-bypleasing the Lord; bhakti-of devotional service; sampad-the opulence;ba(faya -increases.TRANSLATION"Lord Krr;a is very pleased by service rendered to brahmar;as, and whenthe Lord is pleased, the opulence of one's devotional service increases!'

124 Sri Caitanya-caritlmfla [Madhya-lila, Ch. 5PURPORTIn this regard, Srila Bhaktisiddhanta Sarasvati Thakura comments that theyounger brahmaf)a rendered service to the older one with the purpose of pleasingKrQa. It was not a matter of ordinary worldly dealings. KrQa is pleased when aVaiQava is rendered service. Because the younger brahmaf)a served the olderone, Lord Gopala agreed to become a witness of the marriage negotiation in orderto maintain the prestige of both devotees. Sri Caitanya Mahaprabhu would certainlynot have liked to hear about marital dealings unless such dealings were exchangedbetween two VaiQavas. Marriage arrangements and ceremonies belongto ordinary material karma-kaQr;ia sections of the scriptures. The VaiQavas,however, are not interested in any kind of karma-kaQr;ia dealings. Srila Narottamadasa Thakura says: karma-kaQr;ia jriana-kaQr;ia keva/a vi$era bhaQr;ia. For aVaiQava, the karma-kaQr;ia and jriana-kaQr;ia sections of the Vedas are unnecessary.Indeed, a real VaiQava takes these sections as a poison pot (vi$era bhaQr;ia).Sometimes we take part in a marriage ceremony for our disciples, but this doesnot mean that we are interested in karma-kaQr;ia activities. Sometimes, not knowingthe VaiQava philosophy, an outsider criticizes such activity, maintaining that asannyasi should not take part in a marriage ceremony between a young boy andgirl. However, this is not a karma-kaQr;ia activity because our purpose is to spreadthe KrQa consciousness movement. We are giving all facility to the generalpopulace to take to KrQa consciousness, and in order to fix the devotees in concentrationon the service of the Lord, marriage is sometimes allowed. We have experiencedthat such married couples actually render very important service to themission. Therefore, one should not misunderstand when a sannyasi takes part in amarriage ceremony. Sri Caitanya Mahaprabhu and Nityananda Prabhu took greatpleasure in hearing about the marriage ceremony between the young brahmaf)aand the daughter of the elderly brahmaf)a.TEXT 25

Text 27] The Activities of Sak,i-gopala 125TRANSLATIONThe older brahmaQa replied: "My dear boy, do not doubt me. I will give youmy daughter in charity. I have already decided this:'TEXT 26tlJi.21 if,-",i!'t1rt11 mt I- f\!-,'itt 111 'l t'fi II IIchota-vipra bale,-"tamara stri-putra sababahu jnati-go$thi tamara bahuta bandhavaSYNONYMSchota-vipra-the young brahmaQa; bale-says; tomara-your; stri-putra-wifeand sons; saba-all; bahu-many; jnati-of family relations; go$thi-group;to mara -your; bah uta -many; bandhava-friends.TRANSLATIONThe young brahmaQa said: "You have a wife and sons, and you have a largecircle of relatives and friends.TEXT 27l!i'·'Rt f\! f ilt "'"fi{ I1!if'fl11 f911!i

126 Sri Caitanya-caritamrta [Madhya-lila, Ch. 5TEXT 28'llt

Text 31]The Activities of Sak,i-gopala127ba(ia-vipra kahe,-"kanya mora nija-dhananija-dhana dite ni$edhibe kon janaSYNONYMSba(ia-vipra kahe-the elderly brahmaf)a says; kanya-the daughter; moramy;nija-dhana-own property; nija-dhana-one's own property; dite-to give;ni$edhibe-will object; kon-what; jana-person.TRANSLATIONThe elderly brahmaQa said: "My daughter is my own property. If I choose togive my property to someone, who has the power to stop me?TEXT 301ltt

128 Sri Caitanya-caritamrta [Madhya-lila, Ch. 5TRANSLATIONThe younger brahmaQa replied: "If you have decided to give your youngdaughter to me, then say so before the Gopala Deity."TEXT 32'

Text 34] The Activities of Saki-gopala 129reviving God consciousness among the general populace. If people actually becomeGod conscious, all quarrels can be settled outside of court, as happened inthe case of the two brahmaQas whose disagreement was settled by the witnessGopala.TEXT 33 t'f,-"' ,_ t I

130 Sri Caitanya-caritamrta [Madhya-lila, Ch. 5TEXT 35C5ft-t fit' 'Sft ''St -c; I flft - c; II

Text 39] The Activities of Sak,i-gopala 131SYNONYMSeka-dina-one day; nija-loka-all his relatives; ekatra-in one place; kari/aassembled;ta-sabara-of all of them; age-in front; saba-all; vrttanta-narration;kahila-spoke.TRANSLATIONThus one day the elderly brahmaQa called for a meeting of all his relativesand friends, and before them all he narrated what had taken place in front ofGopala.TEXT 38f-1' ,

132 Sri Caitanya-caritamrta [Madhya-lila, Ch. 5TRANSLATIONThey unanimously agreed: "If you offer your daughter to a degraded family,your aristocracy will be lost. When people hear of this, they will make jokesand laugh at you!'TEXT 40Ri21 r;, -"itQ{-tJ (;'lfti{ fif I(;'

Text 44]The Activities of Sak,i-gopala133TEXT 42.!f ,-"t'Jii t;'tirt$1

134 Sri Caitanya-caritamrta [Madhya-lila, Ch. 5nahi kahi-na kahio e mithya-vacanasabe kahibe-'mora kichu nahika smaral)a'SYNONYMSnahi kahi-1 did not say; na kahio-do not say; e-this; mithya-vacana-falsestatement; sabe-only; kahibe-you shall say; mora-my; kichu-anything;nahika-not; smaral)a-remembrance.TRANSLATION"You do not have to flatly deny that you spoke such a thing. There is noneed to make a false statement. Simply say that you do not remember whatyou said.TEXT 45 fir

Text 471 The Activities of Sak,i-gopala 135spoke to Drol)acarya-asvatthama hata iti gaja/:1. Following this principle, simplysay that you do not remember anything and are completely unaware of the statementsgiven by .the young brahmal')a. If you make the background like that, I shallknow how to fill in the argument and defeat him by word jugglery. Thus I shallsave you from having to give your daughter to him. In this way, our aristocracywill be saved. You have nothing to worry about."TEXT 46\! , r;$ fiim c i{ 1·tt m

136 Sri Caitanya-caritam!'fa [Madhya-lila, Ch. 5principles from disturbance and at the same time save my kinsmen fromdying!'TEXT 48IJI Ftc2i t fti! 'i'tf'$f I'fil-m t 'itt 'filt II 817' IIei-mata vipra citte cintite lagilaara dina laghu-vipra tatira ghare ailaSYNONYMSei-mata-in this way; vipra-the elderly brahmaQa; citte-within the mind;cintite-to think; /agi/a-began; ara dina-the next day; laghu-vipra-the youngbrahmaQa; t?tira-his; ghare-to the home; ai/a-came.TRANS LA liONThe next day, the elderly brahmaa was thinking deeply about this matterwhen the young brahmaa came to his house.TEXT 49ttfPi ?f-'e t

Text 52]The Activities of Sak,i-gopala137'tumi more kanya dite karyacha angikaraebe kichu nahi kaha, ki tamara vicara'SYNONYMStumi-you; more-to me; kanya-your daughter; dite-to give in charity;karyacha-have made; angikara-a promise; ebe-now; kichu-something;nahi-not; kaha-you say; ki-what; tamara-your; vicara-conclusion.TRANSLATION"You have promised to give your daughter in charity to me. Now you do notsay anything. What is your conclusion1"TEXT 51 f.{' !2f t cahil 'fRf' I'At 1f1f1l f(ilf \! cJ

138 Sri Caitanya-caritlmrta [Madhya-lila, Ch. 5TRANSLATIONThe son said: "Oh, you are most degraded! You want to marry my sister,just like a dwarf who wants to catch the moon!"TEXT 531$1 ' 9f'lt

Text 57]The Activities of Sak,i-gopala139TEXT 55,· "'"1 fiftl! "'ntt i\1f 1 , if! i{, ·'Af •a n' u'iriha more kanya dite karyache arigikaraebe ye na dena, pucha irihara vyavahara'SYNONYMSiriha-this gentleman; more-to me; kanya-his daughter; dite-to give incharity; karyache-has made; arigikara-promise; ebe-now; ye-indeed; nanot;dena-he gives; pucha-kindly ask; irihara-of him; vyavahara-thebehavior.TRANSLATION"This gentleman has promised to hand over his daughter to me, yet now hedoes not follow his promise. Please ask him about his behavior."TEXT 56'WI' • rt;1{ i{ 1' '"'te{ e{l r., fif1 fie{ II ' IItabe sei viprere puchila sarva-jana'kanya kene na deha, yadi diyacha vacana'SYNONYMStabe-then; sei-that; viprere-brahmal)a; puchila-asked; sarva-jana-allthe people; kanya-daughter; kene-why; na deha-you do not give in charity;yadi-if; diyacha-have given; vacana-word of honor.TRANSLATIONAll the people gathered there asked the elderly brahmar;a: "If you havealready promised to give him your daughter in charity, why are you not fulfillingyour promisel You have given your word of honor."TEXT 57fit ,-'if, ,lft-:1s, 1f fifti{ I f

140 Sri Caitanya-caritlmrta [Madhya-lila, Ch. 5vipra kahe, - 'suna, /aka, mora nivedanakabe ki baliyachi, mora nahika smaraQa'SYNONYMSvipra kahe-the senior brahmaQa replied; suna-please hear; /oka-all people;mora-my; nivedana-submission; kabe-when; ki-what; baliyachi-1 havesaid; mora-my; nahika-there is not; smaraQa-remembrance.TRANSLATIONThe elderly brahmaQa said: "My dear friends, please hear what I have tosubmit. I do not exactly remember making a promise like that."TEXT 58If!

142 Sri Caitanya-caritlmfla [Madhya-lila, Ch. 5TEXT 62 'f

Text 66]The Activities of Sak,i-gopala143tabe chota-vipra kahe,-"suna, mahajananyaya jinibare kahe asatya-vacanaSYNONYMStabe-at that time; chota-vipra-the young brahmal)a; kahe-says; sunapleasehear; maha-jana-all gentlemen; nyaya-the argument; jinibare-to win;kahe-he says; asatya-vacana-untruthful statements.TRANSLATIONAt that time, the young brahmaa said: "My dear gentlemen, please hear.Just to gain victory in an argument, this man is lying.TEXT 65\!lt lt

144 Sri Caitanya-caritamrta [Madhya-lila, Ch . 5TRANSLATION"At that time, I forbade him to do this, telling him, '0 best of thebrahmaQas, I am not a fit husband for your daughter.TEXT 67'ft1[fil9ff'Gt:!, ' 9f1f1! I'ft1 J{ ilf, 1!.(, eltij, II '\ IIkahan tumi paQc;/ita, dhani, parama kulinakahan mufii daridra, murkha, nica, kula-hinaSYNONYMSkahail-whereas; tumi-you; paQc;/ita-learned scholar; dhani-rich man;parama-first-class; ku/ina-aristocracy; kahail-whereas; mufii-1; daridrapoorman; murkha-not educated; nica-fallen; ku/a-hina-without aristocracy.TRANSLATION" 'Whereas you are a learned scholar, a rich man belonging to anaristocratic family, I am a poor man, uneducated and with no claim toaristocracy.'TEXT 68'!

Text 71]The Activities of Sak,i-gopala145tabe ami kahilari-suna, maha-matitamara stri-putra-jnatira na habe sammatiSYNONYMStabe-at that time; ami-1; kahi/ari-said; suna-please hear; maha-mati-0intelligent brahmaQa; tamara-your; stri-putra-wife and children; jnatira-kinsmen;na habe sammati-will not agree.TRANSLATION"I then said, 'Please hear. You are a learned brahmaJ:!a. Your wife, friendsand relatives will never agree to this proposal.TEXT 70 f ift"OO, JIJ-Hi If9t t f fbi II 'l o IIkanya dite naribe, habe asatya-vacanapunarapi kahe vipra kariya yatanaSYNONYMSkanya-daughter; dite-to give; naribe-you will not be able; habe-it willbecome; asatya-vacana-a false statement; punarapi-again; kahe-he says;vipra-the brahmaQa; kariya yatana-with great attention.TRANSLATION"'My dear sir, you will not be able to fulfill your promise. Your promise willbe broken.' Yet, again and again the brahmar:Ja emphasized his promise.TEXT 71 'tt1f fif(, r.'fl iii

146 Sri Caitanya-caritamrta [Madhya-lila, Ch. 5TRANSLATION"'I have offered you my daughter. Do not hesitate. She is my daughter, andI shall give her to you. Who can forbid me?'TEXT 72I! fil ft tf fit' I

Text 76]The Activities of Sak,i-gopala147tabe ami gopalere sak$i karifiakahilan tanra pade minati karifiaSYNONYMStabe-at that time; ami-1; gopalere-to the Gopala Deity; sak$i-the witness;karifia-making; kahi/ail-said; tanra pade-at His lotus feet; minatihumility;karifia-making.TRANSLATION"Accepting the Gopala Deity as my witness, I then submitted the followingat His lotus feet.TEXT 75fff a (}ftt1( if! fift

148 Sri Caitanya-caritamrta [Madhya-lila, Ch. 5TRANSLATION"Thus I have called upon a great personality in this transaction. I have askedthe Supreme Godhead to be my witness. The entire world accepts the wordsof the Supreme Personality of Godhead."PURPORTAlthough the young brahmaQa described himself as having no claims toaristocracy and being an uneducated common man, still he had one goodqualification: he believed that the Supreme Personality of Godhead was the topmostauthority, he accepted the words of Lord Krl)a without hesitation, and hehad firm faith in the Lord's consistency. According to Prahlada Maharaja, anotherauthority on the Supreme Personality of Godhead, such a staunch and faithfuldevotee of the Lord must be understood to be a most learned scholar: tan manye'dhitam uttamam (Srimad-Bhagavatam 7.5.24). A pure devotee who has firm faithin the words of the Supreme Personality of Godhead is to be considered a mostlearned scholar, the topmost aristocrat and the richest man in the whole world. Allgodly qualities automatically exist in such a devotee. In the preaching work of theKrQa consciousness movement, we, as the servant of the servant of the servantof the servant of the Supreme Personality of Godhead, fully believe in the wordsof Krl!a and His servants, the disciplic succession. In this way we are presentingthe words of KrQa throughout the world. Even though we are neither a rich mannor a very learned scholar, and even though we do not belong to any aristocracy,this movement is still being welcomed and is very easily spreading all over theworld. Although we are very poor and have no professional source of income,KrQa supplies money whenever we need it. Whenever we need some men, KrQasupplies them. Thus it is stated in Bhagavad-gita (6.22): yam labdhva capararh/abharh manyate nadhikarh tata/:1. Actually, if we can attain the favor of theSupreme Personality of Godhead, Krl)a, we do not need anything else. We certainlydo not need those things which a mundane person considers to be materialassets.TEXTS 77-78It ,-"l J i I

Text 79]The Activities of Sak,i-gopala149tabe kanya diba ami, janiha ni5caya"tarira putra kahe,-'ei bhala vata haya'SYNONYMStabe-at that time; bada-vipra-the elderly brahmaf)a; kahe-says; ei satyakatha-this is true; gopa/a-the Gopala Deity; yadi-if; saki-witness; denagives;apane-personally; asi'-coming; etha-here; tabe-at that time; kanyadaughter;diba-must give in charity; ami-1; janiha-you all know it; ni5cayacertainly;tarira-his; putra-son; kahe-says; ei-this; bha/a-nice; vata-statement;haya-is.TRANSLATIONTaking this opportunity, the elderly brahmaa immediately confirmed thatthis was really true. He said: "If Gopala personally comes here to serve as awitness, I shall surely give my daughter to the young brahmaa." The elderlybrahmal)a's son immediately confirmed this, saying, "Yes, this is a very nicesettlement!'PURPORTAs the Supersoul within the heart of all living entities, Krrya knows everyone'sdesire, everyone's request and everyone's prayer. Although all these may be contradictory,the Lord has to create a situation in which everyone will be pleased.This is an instance of a marriage negotiation between an elderly brahmaf)a and ayouthful one. The elderly brahmaf)a was certainly willing to give his daughter incharity to the young brahmaf)a, but his son and relatives became impediments tothis transaction. The elderly brahmaf)a considered how to get out of this situationand still offer his daughter to the young brahmaf)a. His son, an atheist and a verycunning fellow, was thinking of how to stop the marriage. The father and sonwere thinking in a contradictory way, yet Krrya created a situation wherein theyboth agreed. They both agreed that if the Gopala Deity would come and serve asa witness, the daughter would be given to the young brahmaf)a.TEXT 79r.:1f -,;i{,-'• wt

150 Sri Caitanya-caritamrta [Madhya-lila, Ch. 5SYNONYMSbac;fa-viprera mane-within the mind of the elderly brahmaQa; kr$Qa-LordKrr:Ja; bac;fa-very; dayavan-merciful; avasya-certainly; mora-my; vakyawords;teriho-He; karibe-will make; pramaQa -evidence .TRANSLATIONThe elderly brahmar_1a thought: "Since Lord KrQa is very merciful, He willcertainly come to prove my statement!'TEXT 80 1fti{,-'R!1li if! t t'itil flftl!' IlJI 'ill I! 1117'0 IIputrera mane, -'pratima na asibe saki dite'ei buddhye dui-jana ha-ila sammateSYNONYMSputrera mane-in the mind of the son; pratima-the Deity; na-not; asibewillcome; siik$i dite-to give witness; ei-this; buddhye-in understanding;dui-jana-both the father and the son; ha-ila sammate -ag reed .TRANSLATIONThe atheistic son thought: "It is not possible for Gopala to come and bearwitness." Thinking thus, both father and son agreed.TEXT 81,M ,- '! i{ Ii{: c;i{ i{t t"f lJI

Text 83) The Activities of Sak,i-gopala 151TRANSLATIONThe young brahmaa took this opportunity to speak: "Please write thisdown on paper in black and white so that you may not again change yourword of honor."TEXT 82\!t

152 Sri Caitanya-caritamrta [Madhya-lila, Ch. 5TEXT 84

Text 88] The Activities of Sak,i-gopala 153SYNONYMSeta .Suni'-hearing this; nastika-atheistic; /aka-class of men; upahasa-joking;kare-do; keha bale-someone says; isvara-God; daya/u-merciful; asitehapare -He is able to come.TRANSLATIONHearing the emphatic statement of the younger brahmar;a , some atheists inthe meeting began to cut jokes. t-lowver, someone else said, "After all, theLord is merciful, and if He likes, He can come."TEXT 87\!t

154 Sri Caitanya-caritamrta [Madhya-lila, Ch. sTRANSLATIONHe said: "My Lord, You are the protector of brahminical culture, and Youare also very merciful. Therefore, kindly show Your great mercy by protectingthe religious principles of us two brahmal)as.TEXT 89il:rl ,-,1ffi( ti{ i ift Ii3-cf1f ft'S>f llll o II

Text 91]The Activities of Saki-gopala155eta jani' tumi sak$i deha, daya-mayajani' saki nahi deya, tara papa hayaSYNONYMSeta jani'-knowing this; tumi-You; sak$i-witness; deha-please give; dayamaya-0most merciful; jani'-knowing; sak$i-witness; nahi deya-does notgive; tara-for him; papa-sin; haya-there is.TRANSLATIONThe young brahmar;a continued: "My dear sir, You are very merciful andYou know everything. Therefore, kindly be a witness in this case. A personwho knows things as they are and still does not bear witness becomes involvedin sinful activities!'PURPO RTThe dealings between a devotee and the Lord are very simple. The youngbrahmaQa said to the Lord, "You know everything, but if You do not bear witness,You will be involved in sinful activities." There is no possibility, however, of theLord's being involved in sinful activities. A pure devotee, even though he knowseverything of the Supreme Lord, can speak with the Lord exactly as if He were acommon man. Although the dealings between the Lord and His devotee are alwaysvery simple and open, there is formality. All these things happen because ofthe connection between the Lord and the devotee.TEXT 91 ,-R

156 Sri Caitanya-caritamrta [Madhya-lila, Ch. STEXT 92t 1 tfil 1 :t1 fif It l f :lfJ m1 rn II IIavirbhava hana ami tahan sak?i dibatabe dui viprera satya pratijna rakhibaSYNONYMSavirbhava-appearance; hana-making; ami-l; tahan-there; sak?i-witness;diba-shall give; tabe-at that time; dui-two; viprera-of the brahmal)as;satya-truthful; pratijna-promise; rakhiba-l shall keep.TRANSLATION"I shall certainly appear there, and at that time I shall protect the honor ofboth you brahmar;as by bearing witness to the promise."TEXT 93

Text 96] The Activities of Saki-gopala 157SYNONYMSei-this; murti-in the form; giya-going; yadi-if; ei-this; sri-vadane-fromYour beautiful face; sak$i-witness; deha-You give; yadi-if; tabe-then; sarvaloka-allpeople; sune-will hear.TRANSlATION"Only if You go there in this form of Gopala and speak the words from Yourbeautiful face will Your testimony be heard by all the people."TEXT 95·

158 ri Caitanya-caritamrta [Madhya-lila, Ch. 5TRANSLATION"My dear Lord, You are not a statue; You are directly the son of MaharajaNanda. Now, for the sake of the old brahmar:'la, You can do something You havenever done before."TEXT 97m

Text 99] The Activities of Sak,i-gopala 159an ordinary person, however, the Deity will appear to be made of stone, wood orsome other material. In the higher sense, since all material elements ultimatelyemanate from the supreme spiritual entity, nothing is really material. Being omnipotent,omnipresent and omniscient, KrDa can deal with His devotees in anyform without difficulty. By the mercy of the Lord, the devotee knows perfectlywell about the Lord's dealings. Indeed, he can talk face to face with the Lord.TEXT 98 Jfi iii

160 Sri Caitanya-caritamrta [Madhya-lila, Ch. 5TEXT 100

Text 104] The Activities of Sak,i-gopala 161SYNONYMSnapurera-of the ankle bells; dhvani-the sounds; suni'-hearing; ananditaverymuch pleased; mana-the mind; uttama-anna-first-class rice; paka-cooking;kari'-doing; karaya-causes; bhojana-eating.TRANSLATIONWhile Gopala followed the young brahmaQa, the tinkling sound of His anklebells could be heard. The brahmaQa became very pleased, and he cookedfirst-class rice for Gopala to eat.TEXT 103l1!r;i! i' fi{i!JF·Of 'Cl Ic!l'tt1Rr f.t

162 Sri Caitanya-caritamrta [Madhya-lila, Ch. 5TRANSLATION"I have now come to my village, and I shall go to my home and tell all thepeople that the witness has arrived!'TEXT 105lft-.t et1 'W?;"'' 11it i!Tf et1 I-tl 1!?;if, 1!1_ ett ft; II ' ot IIsak$ate na dekhile mane pratiti na hayaihan yadi rahena, tabu nahi kichu bhaya'SYNONYMSsak$ate-directly; na-not; dekhile-if seeing; mane-in the mind; pratitiassurance;na-not; haya-there is; ihan-here; yadi-if; rahena-the Lordstays; tabu-still; nahi-there is not; kichu-any; bhaya-fear.TRANSLATIONThe brahmar;a then began to think that if the people didn't directly see theGopala Deity, they would not believe that He had arrived. "But even if Gopalastays here," he thought, "there is still nothing to fear."TEXT 106 'etR' R f1 itiif Iflf1 ''Sttt'l-, t 1ff II o IIeta bhavi' sei vipra phiriya cahilahasina gopa/a-deva tathaya rahi/aSYNONYMSeta bhavi'-thinking like this; sei-that; vipra-brahmaf)a; phiriya-turning;cahila-saw; hasifla-smiling; gopala-deva-Lord Gopaladeva, the Supreme Personalityof Godhead; tathaya-there; rahila-stayed.TRANSLATIONThinking this, the brahmar;a turned to look back, and He saw that Gopala,the Supreme Personality of Godhead, was standing there smiling.

Text 109]The Activities of Sak,i-gopala163TEXT 107

164 Sri Caitanya-caritamrta [Madhya-lila, Ch. 5SYNONYMSaila-came; saka/a-all; /aka-the people; sak$i-the witness; dekhibare-tosee; gopa/a-Lord Gopala; dekhifia-seeing; /oka-all the people; daQr;iavatofferingobeisances; kare-do.TRANSLATIONAll the townspeople went to see the witness Gopala, and when they saw theLord actually standing there, they all offered their respectful obeisances.TEXT 110

Text 113] The Activities of Sak,i-gopala 165TRANSLATIONThen the elderly brahmar:Ja, being very pleased, came forward and immediatelyfell like a stick in front of Gopala.TEXT 112 J ttil (;'$ff fifil I121 '12t tltiftil II IIsakala lokera age gopala saki dilabarja-vipra chota-vipre kanya-dana kailaSYNONYMSsakala-all; /okera-of the people; age-in the presence; gopa/a-LordGopala; saki-witness; dila-gave; barja-vipra-the elderly brahmaf)a; chotavipre-untothe young brahmaf)a; kanya-dana -giving the daughter in charity;kaila-did.TRANSLATIONThus in the presence of all the townspeople, Lord Gopala bore witness thatthe elderly brahmar:Ja had offered his daughter in charity to the youngbrahmar:Ja.TEXT 113 · 12t J I"1._fif· -- 'JJ II :>:> IItabe sei dui vipre kahila isvara"tumi-dui-janme-janme amara kifikaraSYNONYMStabe-thereafter; sei-those; dui-two; vipre-unto the brahmaf)as; kahi/aspoke;isvara-the Lord; tumi-dui-both of you; janme-janme-birth after birth;amara-My; kifikara-servants.TRANSLATIONAfter the marriage ceremony was performed, the Lord informed bothbrahmar:Jas: "You two brahmar:Jas are My eternal servants birth after birth."

166 Sri Caitanya-caritamrta [Madhya-lila, Ch. 5PURPORTLike these two brahmaf)as of Vidyanagara, there are many devotees who areeternal servants of the Lord. They are specifically known as nitya-siddha, eternallyperfect. Although the nitya-siddhas appear in the material world and seem to becommon members of the world, they never forget the Supreme Personality ofGodhead in any condition. This is the symptom of a nitya-siddha.There are two kinds of living entities-nitya-siddha and nitya-baddha. Thenitya-siddha never forgets his relationship with the Supreme Personality, whereasthe nitya-baddha is always conditioned, even before the creation. He alwaysforgets his relationship with the Supreme Personality of Godhead. Here the Lordinforms the two brahmaf)as that they are His servants birth after birth. The phrasebirth after birth refers to the material world because in the spiritual world there isno birth, death, old age or disease. By the order of the Supreme Personality ofGodhead, the nitya-siddha remains within this material world like an ordinaryman, but the only business of the nitya-siddha is to broadcast the glories of theLord. This incident appears to be an ordinary story about a marriage transactioninvolving two ordinary people. However, Krr;Ja accepted the two brahmaf)as asHis eternal servants. Both brahmaf)as took much trouble in these negotiations, justlike mundane people, yet they were acting as eternal servants of the Lord. Allnitya-siddhas within this material world may appear to toil like ordinary men, butthey never forget their position as servants of the Lord.Another point: The elderly brahmaf)a belonged to an aristocratic family andwas learned and wealthy. The young brahmaf)a belonged to an ordinary familyand was uneducated. But these mundane qualifications do not concern a nityasiddhaengaged in the service of the Lord. We have to accept the fact that thenitya-siddhas are completely distinct from the nitya-baddhas, who are ordinaryhuman beings. SrTia Narottama dasa Thakura confirms this statement:gaurangera sangt-gaf)e, nitya-siddha kari' mane,se yaya vrajendra-suta pasasrT-gauc;Ja-maf)c;ia/a-bhami, yeba jane cintamaf)itara haya vraja-bhome vasaOne who accepts the associates of Lord Caitanya Mahaprabhu as nitya-siddhas iscertain to be elevated to the spiritual kingdom to become an associate of theSupreme Lord. One should also know that Gauc,Ja-mar;Jc,Jala-bhOmi-those placesin Bengal where Sri Caitanya Mahaprabhu stayed-are equal to VrajabhOmi, orVrndavana. There is no difference between the inhabitants of Vrndavana andthose of Gauc,Ja-mar;Jc,iala-bhOmi, or SrTdhama Mayapura.TEXT 1141·111' i!J 't_g i!, · ;rt' i{ 1"1tR2f lftt ·i{ II 811

Text 116]The Activities of Saki-gopala167dunhara satye tu$ta ha-ilan, dunhe maga' vara"dui-vipra vara mage ananda-antaraSYNONYMSdunhara satye-in the truthfulness of both of you; tu$ta ha-i/an-1 have becomesatisfied; dunhe-both of you; maga '-ask; vara-some benediction; duivipra-boththe brahmaQas; vara-a benediction; mage-beg; ananda-pleased;antara-within.TRANSLATIONThe Lord continued: "I have become very pleased by the truthfulness ofyou both. Now you can ask for a benediction." Thus with great pleasure thetwo brahmaas begged for a benediction.TEXT 115"fif fift, i! "I If' 'ftti{ n" n"yadi vara dibe, tabe raha ei sthanekinkarere daya tava sarva-loke jane"SYNONYMSyadi-if; vara-benediction; dibe-You will offer; tabe-then; raha-stay; eisthane-in this quarter; kinkarere-to Your servants; daya-mercy; tava-Your;sarva-/oke-all people; jane-may know.TRANSLATIONThe brahmaas said: "Please remain here so that people all over the worldwill know how merciful You are to Your servants."TEXT 116,t 11''11, 'lt'!i. t1fi{ i{ I'ti! "ffll t·'i{ n ugopa/a rahi/a, dunhe karena sevanadekhite aila saba desera loka-janaSYNONYMSgopa/a-Lord Gopala; rahi/a -stayed; dunhe-both of them; karena-do;sevana-service; dekhite-to see; ai/a-came; saba-all; desera-of the countries;/oka-jana-the people.

168 Sri Caitanya-caritamrta [Madhya-lila, Ch. 5TRANSLATIONlord Gopala stayed, and the two brahmaQas engaged in His service. Afterhearing of the incident, many people from different countries began to cometo see Gopala.TEXT 117

Text 120]The Activities of Saki-gopala169TEXT 119(Jl wti(m llt'Stt 1

170 Sri Caitanya-caritamrta [Madhya-lila, Ch. 5TRANSLATIONLater there was a fight, and this country was conquered by King Puruttamaof Orissa.TEXT 121

Text 125]The Activities of Saki-gopala171TEXT 123-it1( t-t c;'m9f'M itt1( t filii' Ic;"itt9l1'i' 'fb1 (';

172 Sri Caitanya-caritamrta [Madhya-lila, Ch. 5tanhara mahi$i aila gopala-darsanebhakti kari' bahu a/ankara kaila samarpaf)eSYNONYMStanhara mahi$i-his Queen; ai/a-came; gopala-dar5ane-to see the GopalaDeity; bhakti kari'-in great devotion; bahu-various; a/ankara-of ornaments;kaila -made; samarpaf)e-presentation.TRANSLATIONWhen the Gopala Deity was installed at Kataka, the Queen of Puruttamadevawent to see Him and, with great devotion, presented various kinds of ornaments.TEXT 1261 i{Pf\! 1!_ifl 1 II! fiftl! ,, 'l{ti{i! fGll II !> IItanhara nasate bahu-mulya mukta hayataha dite iccha haila, manete cintayaSYNONYMStanhara nasate-on the nostril of the Queen; bahu-mulya-very valuable;mukta-pearl; haya-there was; taha-that; dite-to give; iccha-the desire;hai/a-there was; manete-in the mind; cintaya-thinks.TRANSLATIONThe Queen had a very valuable pearl, which she wore on her nose, and shewished to give it to Gopala. She then began to think as follows.TEXT 127it i{i! rw r tl! 1i!t tifPJ 1 i{ II !>"' IIthakurera nasate yadi chidra thakitatabe ei dasi mukta nasaya paraitaSYNONYMSthakurera nasate-in the nose of the Deity; yadi-if; chidra-a hole; thakitatherewere; tabe-then; ei-this; dasi-maidservant; mukta-pearl; nasaya-onthe nose; paraita-could put on.

Text 130] The Activities of Sak,i-gopala 173TRANSLATION"If there were a hole in the Deity's nose, I could transfer the pearl to Him."TEXT 128 ' illf .. ' ''SW(I Irnrt-tt ' tt1f

174 Sri Caitanya-caritamrta [Madhya-lila, Ch. 5sei chidra adyapiha achaye nasatesei mukta paraha, yaha cahiyacha dite"SYNONYMSsei chidra-that hole; adyapiha-still, until now; achaye-is; nasate-in thenose; sei-that; mukta-pearl; paraha-put on; yaha-which; cahiyacha-youdesired; dite-to give to Me.TRANSLATION"That very hole is still there, and you can use it to set the pearl you desiredto give Me."TEXT 131r;; ' 111 1

Text 134] The Activities of Sak,i-gopala 175TRANSLATIONSeeing the hole in the nose of the Deity, they set the pearl there and, beingvery pleased, held a great festival.TEXT 133 ' ,tt"Af

176Sri Caitanya-caritamrta [Madhya-lila, Ch. 5TEXT 135

Text 139] The Activities of Saki-gopala 177SYNONYMSmaha-teja/:1-maya-brilliantly effulgent; durihe-both of Them; kama/anayana-lotus-eyed;durihara-of both of Them; bhava-avesa-absorbed inecstasy; durihe-both of Them; candra-vadana-moon-faced.TRANSLATIONThe devotees saw that both Lord Caitanya Mahaprabhu and Gopala werebrilliantly effulgent and had eyes like lotuses. They were both absorbed inecstasy, and Their faces resembled full moons.TEXT 138· c;f' \!J"f ttr IJ'Rf"fitRf fil' 'I·Jittr II lr IIduriha dekhi' nityananda-prabhu maha-rarigetharathari kari' hase bhakta-gal)a-sarigeSYNONYMSduriha dekhi'-seeing both of Them; nityananda-prabhu-Lord NityanandaPrabhu; maha-rarige-in great jubilation; tharathari -indication; kari' -doing;hase-laughs; bhakta-gal)a-sarige-along with the other devotees.TRANSLATIONWhen Nityananda saw both the Gopala Deity and Sri Caitanya Mahaprabhuin that way, He began to exchange remarks with the devotees , all of whomwere smiling.TEXT 139\! 11fttr c;lf 1

178 Sri Caitanya-caritamrta [Madhya-lila, Ch. 5TRANSLATIONThus with great pleasure Lord Sri Caitanya Mahaprabhu passed that night inthe temple. After seeing the mailgala-arati ceremony in the morning, Hestarted on His journey.TEXT 140ii-Q'·tflt 'I 1f If1ft' 'ftlf'1"ftil ll 8° llbhuvanesvara-pathe yaiche kaila dara5anavistari' varf)iyachena dasa-vrndavanaSYNONYMSbhuvanesvara-pathe-on the way to Bhuvanesvara; yaiche-as; kaila-He did;dara5ana-visiting; vistari '-vividly ; varf)iyachena-has described; dasavrndavana-Vrndavanadasa Thakura.TRANSLATION[In his book Caitanya-bhagavata] Srila Vrndavana dasa Thakura has veryvividly described the places visited by the Lord on the way to Bhuvane5vara.PURPORTIn his book Caitanya-bhagavata, Antya-khaf)c;fa, Srila Vrndavana dasa Thakurahas very nicely described the Lord's journey en route to Kataka (Cuttak). On thatjourney, the Lord visited a place known as Balihasta, or Balakaticati. He then visitedthe city of Bhuvanesvara, where Lord Siva's temple is located. The temple ofBhuvanesvara is situated about five to six miles from Balakaticati. The temple ofLord Siva is mentioned in the Skanda Puraf)a in the narration about the Lord'sgarden and the one mango tree. A king named Kasiraja wanted to fight with LordKrr:ta, and consequently he took shelter of Lord Siva to acquire the power to fightthe Lord. Being pleased with his worship, Lord Siva helped him fight Krr:Ja. LordSiva's name is i\sutoa, which indicates that he is very easily satisfied when oneworships him, regardless of the purpose, and he gives his devotee whateverbenediction the devotee wants. Therefore, people are generally very fond ofworshiping Lord Siva. Thus Kasiraja was helped by Lord Siva, but in the fight withLord Krr:ta he was not only defeated but killed. In this way the weapon known asPasupata-astra was baffled, and Krr:ta set fire to the city of Kasi. Later Lord Siva becameconscious of his mistake in helping Kasiraja, and he begged Lord Krl)a'sforgiveness. As a benediction from Lord Krr:ta, he received a place known as

Texts 142-143] The Activities of Sak$i-gopala 179Ekamra-kanana. Later, the kings of the Kesari dynasty established their capitalthere, and for many hundreds of years they reigned over the state of Orissa.TEXT 1411{"1 '451tfit 'el-m- '"f Ift! 121'{ II 8 IIkama/apure asi bharginadi-snana kailanityananda-hate prabhu dar:u;fa dharilaSYNONYMSkamala-pure-to the place known as Kamalapura; asi-coming; bhargi-nadiinthe small river of the name Bharginadi; snana kaila-took bath; nityanandahate-inthe hands of Lord Nityananda Prabhu; prabhu-Lord Sri CaitanyaMahaprabhu; daQQ'a-the sannyasa staff; dharila-left.TRANSLATIONWhen Sri Caitanya Mahaprabhu arrived at Kamalapura, He took His bath inthe Bharginadi River and left His sannyasa staff in the hands of Lord Nityananda.PURPORTIn the Caitanya-bhagavata (Antya-khaQQ'a, Chapter Two) it is said that whenLord Sri Caitanya Mahaprabhu arrived at Sri Bhuvanesvara, He visited the templeof Lord Siva known as Gupta-kasi (the concealed Varal)asi). Lord Siva establishedthis as a place of pilgrimage by bringing water from all holy places and creating thelake known as Bindu-sarovara. Sri Caitanya Mahaprabhu took His bath in this lake,feeling a great regard for Lord Siva. From the spiritual point of view, people still goto take a bath in this lake. Actually, by taking a bath there, one becomes veryhealthy even from the material viewpoint. Taking a bath and drinking the water ofthis lake can cure any disease of the stomach. Regular bathing certainly cures indigestion.The River Bhargi or Bharginadi is now known as DaQ

180 Sri Caitanya-caritamrta [Madhya-lila, Ch. 5kapotesvara dekhite gela bhakta-gaf)a sar'lgeetha nityananda-prabhu kaila daf)c;la-bhar'lgetina khaf)c;la kari' daf)c;la dila bhasaiiabhakta-sange aila prabhu mahesa dekhiiiaSYNONYMSkapotesvara-the Siva temple of the name Kapotesvara; dekhite-to see;ge/a-went; bhakta-gaf)a sar'lge-with the devotees; etha-here; nityanandaprabhu-LordNityananda Prabhu; kai/a-did; daf)c;la-of the sannyasa staff;bharige-breaking; tina khaf)c;la-three parts; kari'-making; daf)c;la-the staff;dila-threw in; bhasaiia-washing away; bhakta-sar'lge-with the devotees;ai/a-returned; prabhu-Lord Caitanya Mahaprabhu; mahesa dekhiiia-havingseen the temple of Lord Siva.TRANSLATIONWhen Lord Caitanya Mahaprabhu went to the temple of Lord Siva known asKapotesvara, Nityananda Prabhu, who was keeping His sannyasa staff incustody, broke the staff in three parts and threw it into the River Bharginadi.Later this river became known as Dar;u;fa-bhanga-nadi.PURPORTThe mystery of the sannyasa-daf)c;la (staff) of Sri Caitanya Mahaprabhu hasbeen explained by Srila Bhaktisiddhanta Sarasvati Thakura. Sri CaitanyaMahaprabhu accepted the order of sannyasa from a Mayavadi sannyasi. TheMayavadi sannyasis generally carry one staff, or daf)c;la. Taking advantage of SriCaitanya Mahaprabhu's absence, Srila Nityananda Prabhu broke the staff intothree parts and threw it into the river now known as the Dar:u;la-bhanga-nadi. Inthe sannyasa order there are four divisions-kuFcaka, bahOdaka, harhsa andparamaharhsa. Only when the sannyasi remains on the kutieaka and bahodakaplatforms can he carry a staff. However, when one is elevated to the status ofharhsa or paramaharhsa, after touring and preaching the bhakti cult, he must giveup the sannyasa staff.Sri Caitanya Mahaprabhu is Sri Krt:Ja, the Supreme Personality of Godhead. It istherefore said, sri-k[$Qa-caitanya, radha-k[$f)a nahe anya: "Two personalities­Srimati Radharat:Ji and Sri Krt:a-are combined in the incarnation of Sri CaitanyaMahaprabhu." Therefore, considering Sri Caitanya Mahaprabhu to be an extraordinaryperson, Lord Nityananda Prabhu did not wait for the paramaharhsa stage.He reasoned that the Supreme Personality of Godhead is automatically on theparamaharhsa stage; therefore He does not need to carry the sannyasa-daf)r;/a.

Text 145] The Activities of Sak,i-gopala 181This is the reason Sri Nityananda Prabhu broke the staff into three pieces andthrew it into the water.TEXT 144'ltltr;

182 ri Caitanya-caritamrta [Madhya-lila, Ch. 5TRANSLATIONAll the devotees became ecstatic in the association of Lord Caitanya, andthus absorbed in love of God, they were dancing and singing while goingalong the main road.TEXT 146"ttll,

Text 149] The Activities of Saki-gopala 183TRANSLATIONThus walking and walking, the Lord eventually arrived at the place knownas Afharanala. Arriving there, He expressed His external consciousness,speaking to Sri Nityananda Prabhu.PURPORTThere is a bridge situated at the entrance of Jagannatha Puri called Atharanalawhich has eighteen arches. Athara means eighteen.TEXT 148filtil'it t i21'-'-

184 Sri Caitanya-caritamrta [Madhya-lila, Ch. 5TRANSLATIONNityananda Prabhu said: "When You fell down in ecstasy, I caught You, butboth of Us together fell upon the staff.TEXT 150t 'lif C I 'G 9f, i i i51tf II (to IIdui-janara bhare darxJa khaf)ga khaf)ga haifasei khaf)ga kanha pa(iifa, kichu na janifaSYNONYMSdui-janara-of Us two; bhare-by the weight; daf)ga-the staff; khaf)ga khaf)­ga-broken to pieces; haifa-became; sei-those; khaf)ga-pieces; kanhapa(iifa-where they fell; kichu-anything; na janifa-is not known.TRANSLATION"Thus the staff broke under Our weight. Where the pieces have gone, I cannotsay.TEXT 151C:llnf t$f c;tatnf ltlff 'G I ' C: t 'lif'G II IImora aparadhe tamara daf)ga ha-ifa khaf)gaye ucita haya, mora kara tara daQ(iaSYNONYMSmora-My; aparadhe-by the offense; tamara-Your; daf)ga-sannyasa staff;ha-ifa-became; khaf)ga-broken; ye-whatever; ucita-fitting; haya-is;mora-to Me; kara-do; tara-for that; daf)ga-punishment.TRANSLATION"It is certainly because of My offense that Your staff has broken. Now Youcan punish Me on this account as You think proper."TEXT 152fil' i : t Il(e, C:

Text 153]The Activities of Saki-gopala185suni' kichu mahaprabhu du/:lkha prakasilai?at krodha kari' kichu kahite lagilaSYNONYMSsuni'-hearing this; kichu-some; mahaprabhu-Lord Caitanya Mahaprabhu;du/:lkha-unhappiness; prakasila -expressed; i?at-little; krodha -anger; kari'­showing; kichu-something; kahite-to speak; /agi/a-began.TRANSLATIONAfter hearing the story about how His staff had been broken, the Lord expresseda little sadness and, displaying a bit of anger, began to speak asfollows.PURPORTSri Nityananda Prabhu considered Lord Caitanya Mahaprabhu's acceptance ofsannyasa to be useless. He therefore relieved the Lord of the trouble of carryingthe staff. Sri Caitanya Mahaprabhu expressed anger because He wanted to teachall other sannyasis that they should not give up the staff before attaining the platformof paramaharhsa. Seeing that the regulative principles could be slackened bysuch action, Caitanya Mahaprabhu wanted to carry the staff personally. However,Nityananda broke it . For this reason Caitanya Mahaprabhu displayed a little anger.It is said in Bhagavad-gita, yad yad acarati sre?thas tat tad evetaro jana/:1: Whatevergreat people do, others follow. Sri Caitanya Mahaprabhu wanted to follow theVedic principles strictly in order to save inexperienced neophytes who try to imitateparamaharhsas.TEXT 153tr; ifil'

186 Sri Caitanya-caritamrta [Madhya-lili, Ch. 5TEXT 154't._fil-71 'f;lt'"it

Text 158] The Activities of Sak,i-gopala 187SYNONYMSeta suni'-hearing this; prabhu-Lord Sri Caitanya Mahaprabhu; age-in frontof the other devotees; ca/i/a-began to go; sighra-gati-very swiftly; bujhite-tounderstand; na-not; pare-able; keha-anyone; dui-two; prabhura-of theLords; mati-intentions.TRANSLATIONSri Caitanya Mahaprabhu then began to walk very swiftly before all theother devotees . No one co1,1ld understand the real purpose of both the Lords,Caitanya Mahaprabhu and Nityananda Prabhu.TEXT 157"'t

188 Sri Caitanya-caritamrta [Madhya-lila, Ch. 5TRANSLATIONThe pastime of the breaking of the staff is very deep. Only one whose devotionis fixed upon the lotus feet of the two Lords can understand it.PURPORTOne who understands Sri Caitanya Mahaprabhu and Nityananda Prabhu inreality can understand Their identity as well as the breaking of the staff. All theprevious acaryas, being induced to engage themselves fully in the service of theLord, gave up attachment for material life and thus accepted the staff, which signifiesfull engagement of the mind, speech and body in the service of the Lord. SriCaitanya Mahaprabhu accepted the regulative principles of the renounced orderof life. That is completely clear. However, in the paramaharhsa stage there is noneed to accept a dary:;fa (staff), and Sri Caitanya Mahaprabhu was certainly in theparamaharhsa stage. Nonetheless, to indicate that everyone should take sannyasaat the end of life in order to engage fully in the service of the Lord, evenparamaharhsas like Sri Caitanya Mahaprabhu and His confidential devotees followthe regulative principles unfailingly. Indeed, that was His purpose. NityanandaPrabhu, who was His eternal servitor, believed that there was no need for SriCaitanya Mahaprabhu to carry the staff, and to declare to the world that SriCaitanya Mahaprabhu was above all regulations, He broke it into three pieces.The pastime known as daQc;fa-bhanga-li/a is thus explained by Srila BhaktisiddhantaSarasvati Thakura.TEXT 159'fi'IJ

Text 161] The Activities of Saki-gopala 189PURPORTThere are four points of instruction one should consider in the story of Sakigopala.First, the Deity (arca-vigraha) of Sri Gopala is eternally sac-cid-anandavigraha,the transcendental form of the Lord. Second, the Deity surpasses materialregulative principles and extends the reality of transcendental principles. Third,one can be situated in a transcendental position after becoming a brahmaf)a, butas a brahmaf)a, one has to follow the regulative principles very strictly. Lastly,brahmaf)ya-deva indicates Lord Sri Krr;a Himself, who is worshiped thus: namabrahmaf)ya-devaya go-brahmaf)a-hitaya cal jagad-dhitaya krf)aya govindayanama nama/:!. This indicates that a devotee who is under the protection of Krr;a isautomatically situated as a brahmaf)a, and such a brahmaf)a is not illusioned. Thisis factual.TEXT 160\!t lfP1 i f;;il G It1f f111!Tt1f

190 Sri Caitanya-caritlmrta [Madhya-lili, Ch. 5the book named Caitanya-carWimrta; kahe -describes; kr$1)a-dasa-SrilaKrr:Jadasa Kaviraja Gosvami.TRANSLATIONPraying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiringtheir mercy, I, Kradasa, narrate Sri-Caitanya-caritamrta, following in theirfootsteps.Thus end the Bhaktivedanta purports to the Sri Caitanya-caritamrta, Madhyalila,Fifth Chapter, describing the activities of Sak$i-gopala.

CHAPTER 6The Liberation of Sarvabhauma BhattacaryaA summary study of the Sixth Chapter is given by Srila Bhaktivinoda Thakura inhis Amrta-pravaha-bhaya as follows: When Sri Caitanya Mahaprabhu entered thetemple of Jagannatha, He immediately fainted. Sarvabhauma Bha!!acarya thentook Him to his home. Meanwhile, Gopinatha Acarya, the brother-in-law of SarvabhaumaBhattacarya, met Mukunda Datta and talked to him about CaitanyaMahaprabhu's acceptance of sannyasa and His journey to Jagannatha Purl. Afterhearing about Sri Caitanya Mahaprabhu's fainting and His being carried to thehouse of Sarvabhauma Bhattacarya, people crowded there to see the Lord. SrilaNityananda Prabhu and other devotees then visited the Jagannatha temple, andwhen they came back to the house of Sarvabhauma Bhanacarya, Sri CaitanyaMahaprabhu returned to external consciousness. Sarvabhauma Bhattacaryareceived everyone and distributed maha-prasada with great care. SarvabhaumaBhattacarya then became acquainted with Sri Caitanya Mahaprabhu and arrangedaccommodations at his aunt's house. His brother-in-law, Gopinatha Acarya,established that Lord Caitanya Mahaprabhu was Kra Himself, but Sarvabhaumaand his many disciples could not accept this. However, Gopinatha Acarya convincedSarvabhauma that no one can understand the Supreme Personality ofGodhead without being favored by Him. He proved by sastric quotation, quotationsfrom the revealed scriptures, that Sri Caitanya Mahaprabhu was Kra Himselfin person. Still, Sarvabhauma did not take these statements very seriously.Hearing all these arguments, Caitanya Mahaprabhu told His devotees that Sarvabhaumawas His spiritual master and that whatever he said out of affection wasfor everyone's benefit.When Sarvabhauma met Sri Caitanya Mahaprabhu, he asked Him to hearVedanta philosophy from him. Sri Caitanya Mahaprabhu accepted this proposal,and for seven days He continuously heard Sarvabhauma Bha!!acarya explainVedanta-sutra. However, the Lord remained very silent. Because of His silence, theBhattacarya asked Him whether He was understanding the Vedanta philosophy,and the Lord replied, "Sir, I can understand Vedanta philosophy very clearly, but Icannot understand your explanations." There was then a discussion between theBhattacarya and Sri Caitanya Mahaprabhu concerning the authority of the Vedicscriptures, specifically the Upaniads and Vedanta-sOtra. The Bhanacarya was animpersonalist, but Sri Caitanya Mahaprabhu proved that the Absolute Truth is theSupreme Personality of Godhead. He proved that the conceptions of theMayavadi philosophers concerning the impersonal Absolute Truth are incorrect.191

192 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6The Absolute Truth is neither impersonal nor without power. The greatest mistakemade by Mayavadi philosophers is in conceiving the Absolute Truth to be impersonaland without energy. In all the Vedas, the unlimited energies of the AbsoluteTruth have been accepted. It is also accepted that the Absolute Truth has Histranscendental, blissful, eternal form. According to the Vedas, both the Lord andthe living entity are equal in quality, but they are different quantitatively. The realphilosophy of the Absolute Truth states that the Lord and His creation are inconceivablyand simultaneously one and different. The conclusion is that theMayavadi philosophers are actually atheists. There was much discussion on thisissue between Sarvabhauma and Caitanya Mahaprabhu, but despite all his endeavors,the Bhattacarya was defeated in the end.At the request of Sarvabhauma Bhanacarya, Sri Caitanya Mahaprabhu then explainedthe atmarama verse of Srimad-Bhagavatam in eighteen different ways.When the Bhattacarya came to his senses, Sri Caitanya Mahaprabhu disclosed Hisreal identity. The Bhattacarya then recited one hundred verses in praise of LordCaitanya Mahaprabhu and offered his obeisances. After this, Gopinatha Acaryaand all the others, having seen the wonderful potencies of Lord CaitanyaMahaprabhu, became very joyful.One morning after this incident, Sri Caitanya Mahaprabhu received someprasada from jagannatha and offered it to Sarvabhauma Bhaacarya. Without caringfor formality, the Bhattacarya immediately partook of the maha-prasada. Onanother day, when the Bhanacarya asked Sri Caitanya Mahaprabhu the best wayto worship and meditate, the Lord advised him to chant the Hare Krr:ta mahamantra.On another day, the Bhanacarya wanted to change the reading of the tatte 'nukampam verse because he did not like the word mukti-pada. He wanted tosubstitute the word bhakti-pada. Sri Caitanya Mahaprabhu advised Sarvabhaumanot to change the reading of Srimad-Bhagavatam because mukti-pada indicatedthe lotus feet of the Supreme Personality of Godhead, Lord Krr:ta. Having becomea pure devotee, the Bhanacarya said, "Because the meaning is hazy, I still preferbhakti-pada:' At this, Sri Caitanya Mahaprabhu and the other inhabitants of JagannathaPuri became very pleased. Sarvabhauma Bhanacarya thus became a pureVair:tava, and the other learned scholars there followed him.TEXT 1'eltfif \! ,i!§l : fi--t"\_ Il'tt(1f l'l lltil1ft II IInaumi tarh gaura-candrarh ya/:1kutarka-karkasa5ayam

Text 3]The Liberation of Sarvabhauma Bhatfacarya193sarvabhaumarh sarva-bhamabhakti-bhamanam acaratSYNONYMSnaumi-l offer my respectful obeisances; tam-unto Him; gaura-candramwhois known as Lord Gauracandra; yab-who; ku-tarka-by bad arguments;karkasa-asayam-whose heart was hard; sarvabhaumam-Sarvabhauma Bhattacarya;sarva-bhama-the Lord of everything; bhakti-bhamanam-into a greatpersonality of devotion; acarat-converted.TRANSLATIONI offer my respectful obeisances unto Lord Gauracandra, the Supreme Personalityof Godhead, who converted the hardhearted Sarvabhauma Bhattacarya,the reservoir of all bad logic, into a great devotee.TEXT 2 iSAI

194 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6SYNONYMSavese-in ecstasy; ca/i/a-went; prabhu-Lord Sri Caitanya Mahaprabhu;jagannatha-mandire-to the temple of jagannatha; jagannatha dekhi' -seeing theJagannatha Deity; preme-in ecstasy; ha-ifa-became; asthire-restless.TRANSLATIONIn ecstasy, Sri Caitanya Mahaprabhu went from Atharanala to the temple ofJagannatha. After seeing Lord Jagannatha, He became very restless due to loveof Godhead.TEXT 4sr'l fi.tfin; r -rt1111' (;11 111 8 IIjagannatha alirigite calila dhaiiamandire pac;lila preme avi?ta hafiaSYNONYMSjagannatha-Lord Jagannatha; a/irigite-to embrace; ca/i/a-went; dhafiaveryswiftly; mandire-in the temple; pa(iila-fell down; preme-in ecstasy;avita-overwhelmed; hafia-becoming.TRANSLATIONLord Sri Caitanya Mahaprabhu went swiftly to embrace Lord Jagannatha,but when He entered the temple, He was so overwhelmed with love of Godheadthat He fainted on the floor.TEXT 5 11 t:it 'ftfllfi{ I 11tfl' t 'I f.!·llfsj II IIdaive sarvabhauma tarihake kare dara5anapac;licha marite teriho kaila nivaraQaSYNONYMSdaive-by chance; sarvabhauma-Sarvabhauma Bhattacarya; tarihake-Him;kare-does; darasana-seeing; pa(iicha-the watchman in the temple; maritetobeat; teriho-he; kai/a-did; nivara(la-forbidding.

Text 7] The Liberation of Sarvabhauma Bhattacarya 195TRANSLATIONWhen Sri Caitanya Mahaprabhu fell down, Sarvabhauma Bhattacarya happenedto see Him. When the watchman threatened to beat the Lord, SarvabhaumaBhattacarya immediately forbade him.TEXT 6OMIf' If f II IIprabhura saundarya ara premera vikaradekhi' sarvabhauma haila vismita aparaSYNONYMSprabhura-of Lord Sri Caitanya Mahaprabhu; saundarya-the beauty; araand;premera vikara-ecstatic transformations; dekhi'-seeing; sarvabhauma­Sarvabhauma Bhattacarya; haila-became; vismita-surprised; apara-verymuch.TRANSLATIONSarvabhauma Bhattacarya was very surprised to see the personal beauty ofLord Caitanya Mahaprabhu as well as the transcendental transformationswrought on His body due to love of Godhead.TEXT 7tl-.t'l ' c;t'$ft iff C I !'til tiJ9fnl II 9 IIbahu-k$al')e caitanya nahe, bhogera kala hailasarvabhauma mane tabe upaya cintilaSYNONYMSbahu-k$al')e-for a long time; caitanya-consciousness; nahe-there was not;bhogera-of offering food; kala-the time; haila-it became; sarvabhauma-SarvabhaumaBhagacarya; mane-in the mind; tabe-at that time; upaya-remedy;cintila-thought.TRANSLATIONSri Caitanya Mahaprabhu remained unconscious for a long time. Meanwhile,the time for offering prasada to Lord Jagannatha came, and the Bhattacaryatried to think of a remedy.

196 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6TEXT 8M i-t1fl \!l't_ ill ttti Itif ' ijj 11tf'fill 'atllfti II lr IIsiya pa(ficha-dvara prabhu nifa vahafiaghare ani' pavitra sthane rakhifa soyafiaSYNONYMSsiya-disciples; pa(ficha-and watchmen; dvara-by means of; prabhu-LordSri Caitanya Mahaprabhu; nifa-brought; vahafia-carrying; ghare-at home;ani'-bringing; pavitra-purified; sthane-in a place; rakhifa-kept; soyanalyingdown.TRANSLATIONWhile Lord Caitanya Mahaprabhu was unconscious, Sarvabhauma Bhattacarya,with the help of the watchmen and some disciples, carried Him to hishome and laid Him down in a very sanctified room.PURPORTAt that time, Sarvabhauma Bhattacarya lived on the southern side of the JagannathaTemple. His home was practically on the beach and was known as Markar;­

Text 12]The Liberation of Sarvabhauma Bhattacarya197TEXT 10, 11 t' •rtlfl· m I i'ft1l 'Pf1

198 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6SYNONYMSsu-uddipta sattvika-of the name suddTpta-sattvika; ei-this; nama-named;ye-which; pra/aya-devastation; nitya-siddha-eternally perfected; bhakte-inthe devotee; se-that; su-uddTpta bhava-ecstasy known as suddTpta; hayabecomesmanifest.TRANSLATIONUpon seeing the sign of suddipta-sattvika, Sarvabhauma Bhattacarya couldimmediately understand the transcendental ecstatic transformation in thebody of Lord Caitanya Mah aprabhu. Such a sign takes place only in the bodiesof eternally liberated devotees.PURPORTThe word saddTpta-sattvika is explained as follows by Srila BhaktisiddhantaSarasvati Thakura: "The Bhakti-rasamrta-sindhu mentions eight kinds of transcendentaltransformations in the bodies of advanced devotees. These are sometimeschecked by the devotee, and there are two stages of such checking, technicallyknown as dhamayita and jvalita. The dhamayita (smoking) stage is exhibitedwhen only one or two transformations are slightly present and it is possible toconceal them. When more than two or three transcendental transformations aremanifest and it is still possible to conceal them, although with great difficulty, thatstage is called jvalita {lighted). When four or five symptoms are exhibited, thedipta (blazing) stage has been reached. When five, six or all eight symptoms aresimultaneously manifest, that position is called uddTpta (inflamed). And when alleight symptoms are multiplied a thousand times and are all visible at once, thedevotee is in the saddipta (intensely inflamed) stage. Nitya-siddha-bhakta indicatesthe eternally liberated associates of the Lord. Such devotees enjoy the companyof the Lord in four relationships-as servant, friend, parent or conjugallover."TEXT 13'f , litf, lia ftf 1·1fll c r-t,- i;je.a u u'adhiruc;Jha bhava' yanra, tanra e vikaramanu?yera dehe dekhi, -bac;Ja camatkaraSYNONYMSadhiruc;Jha bhava-an ecstasy technically known as adhirDc;Jha; yar'lra-ofwhom; tar'lra-of Him; e-this; vikara-transformation; manu?yera-of a humanbeing; dehe-in the body; dekhi-1 see; bac;Ja camatkara-very wonderful.

Text 15] The Liberation of Sarvabhauma Bhattacarya 199TRANSLATIONSarvabhauma Bhattacarya considered: "The uncommon ecstatic symptomsof adhiruha-bhava are appearing in the body of Sri Caitanya Mahaprabhu.This is very wonderful! How are they possible in the body of a human beingl"PURPORTAdhirO(fha-bhava, or adhiru(fha-mahabhava, is explained in the Ujjvala-nrlamat:iby Srila ROpa Gosvami. Srila Bhaktisiddhanta Sarasvati Thakura quotes ROpaGosvami as follows: "The loving propensity of the asraya (devotee) toward thevi$aya (Lord) becomes so ecstatic that even after enjoying the company of thebeloved, the devotee feels that his enjoyment is insufficient. At such a time, thelover sees the beloved in different ways. Such a development of ecstasy is calledanuraga When anuraga reaches its highest limit and becomes perceivable in thebody, it is called bhava. When the bodily symptoms are not very distinct,however, the emotional state is still called anuraga, not bhava. When bhavaecstasy is intensified, it is called mahabhava. The symptoms of mahabhava are visibleonly in the bodies of eternal associates like the gop is."TEXT 14\JI fijf' t tt 1 IfJ"ftfir filif t[i,1ll 811eta cinti' bhattacarya achena vasiyanityanandadi sirhha-dvare milila asiyaSYNONYMSeta cinti'-thinking like this; bhattacarya-Sarvabhauma Bhanacarya; achenawas;vasiya-sitting; nityananda-adi-all the devotees, headed by NityanandaPrabhu; sirhha-dvare-at the entrance door of the Jagannatha Temple; mi/i/amet;asiya-coming.TRANSLATIONWhile the Bhattacarya was thinking in this way at his home, all the devoteesof Caitanya Mahaprabhu, headed by Nityananda Prabhu, approached theSirilha-dvara [the entrance door of the temple].TEXT 15i t c;i'ftt

200Sri Caitanya-caritampa[Madhya-lila, Ch. 6tariha sune Joke kahe anyonye vateka sannyasi asi' dekhi' jagannathaSYNONYMStariha-at that place; sune-they hear; Joke-the people in general; kahetalk;anyonye-among themselves; vat-topics; eka-one; sannyasi-mendicant;asi'-coming there; dekhi'-seeing; jagannatha-the Deity of Lord Jagannatha.TRANSLATIONThere the devotees heard the people talking about a mendicant who hadcome to Jagannatha Puri and had seen the Deity of Jagannatha.TEXT 161!_ '"{, (;i( i(i 1l -tit?;1l It.(t i

Text 19] The Liberation of Sarvabhauma Bhatfacarya 201kale-at that time; ai/a-came; tahari-there; gopinatha-acarya-of the nameGopTnatha Acarya.TRANSLATIONHearing this, the devotees could understand that they were speaking ofLord Caitanya Mahaprabhu. Just then, Sri Gopinatha Acarya arrived.TEXT 18-f, m 1 'e 1 111 lr IInadiya-nivasi, visaradera jamatamahaprabhura bhakta teriho prabhu-tattva-jriataSYNONYMSnadiya-nivasi-an inhabitant of NadTya; visaradera-of Visarada; jamata-theson-in-law; mahaprabhura bhakta-a devotee of Lord Caitanya Mahaprabhu;teriho-he; prabhu-tattva-jriata-a knower of the true identity of Sri CaitanyaMahaprabhu.TRANSLATIONGopinatha Acarya was a resident of Nadiya, the son-in-law of Visarada and adevotee of Caitanya Mahaprabhu. He knew the true identity of His Lordship.PURPORTMahesvara Visarada was a classmate of NTiambara CakravartT's. He lived in theNadTya district in a village called Vidyanagara and had two sons namedMadhusodana Vacaspati and Vasudeva Sarvabhauma. His son-in-law wasGopTnatha Acarya.TEXT 19lifrtl! ( 'Citt Ill_t"f CWi it11' f.roim II IImukunda-sahita purve ache paricayamukunda dekhiya tarira ha-ifa vismayaSYNONYMSmukunda-sahita-with Mukunda Datta; purve-previously; ache-there was;paricaya-acquaintance; mukunda-Mukunda Datta; dekhiya-seeing; tariraofhim (GopTnatha Acarya); ha-ifa-there was; vismaya-astonishment.

202 Sri Caitanya-caritama [Madhya-lila, Ch. 6TRANSLATIONGopinatha Acarya had previously been acquainted with Mukunda Datta,and when he saw him at Jagannatha Puri, he was very astonished.TEXT 20ft"' t1f 'm' 11( i{ 1 ifitffl!'1 li 1100 II o IImukunda tatihare dekhi' kaila namaskaratenho alitigiya puche prabhura samacaraSYNONYMSmukunda-Mukunda Datta; taiihare-him; dekhi'-seeing; kai/a-offered;namaskara -obeisances; tetiho-he; afitigiya-embracing; puche-inquires;prabhura-of Lord Caitanya Mahaprabhu; samacara-news.TRANSLATIONWhen Mukunda Datta met Gopinatha Acarya, Mukunda Datta offered obeisancesunto him. After embracing Mukunda Datta, Gopinatha Acarya inquiredabout news of Sri Caitanya Mahaprabhu.TEXT 2111. ,- 11( $1ti{ Itfif·'R firnt 11' II .) IImukunda kahe,-prabhura ihati haifa agamaneami-saba asiyachi mahaprabhura saneSYNONYMSmukunda kahe-Mukunda replies; prabhura-of Lord Caitanya Mahaprabhu;ihati-here; haifa-there was; agamane-coming; ami-saba-all of us; asiyachihavecome; mahaprabhura-Caitanya Mahaprabhu; sane-with.TRANSLATIONMukunda Datta replied: "The Lord has already arrived here. We have comewith Him!'

Text 24]The Liberation of Sarvabhauma Bhaftacarya203TEXT 22·c;'$ff 'C!wt1i Inityananda-gosanike acarya kaila namaskarasabe me/i' puche prabhura varta bara baraSYNONYMSnityananda-gosanike-unto Lord Nityiinanda Prabhu; acarya-GopiniithaAcarya; kaila namaskara-offered obeisances; sabe me/i'-meeting them all;puche-inquires; prabhura-of Lord Caitanya Mahaprabhu; varta-news; barabara-again and again.TRANSLATIONAs soon as Gopinatha Acarya saw Nityananda Prabhu, he offered his obeisancesunto Him. In this way, meeting all the devotees, he asked about newsof Lord Caitanya Mahaprabhu again and again.TEXT 23\.t:ll'f ,- '1fflt Iil'lttltict"' t11i '1'111 IImukunda kahe,-'mahaprabhu sannyasa kariyanilacale ai/a sange ama-saba lanaSYNONYMSmukunda kahe-Mukunda Datta replies; mahaprabhu-Sri CaitanyaMahaprabhu; sannyasa kariya-after accepting the renounced order of life;ni/aca/e-to Jaganniitha Puri; ai/a-has come; sar'lge-with Him; ama-saba-all ofus; /ana-taking.TRANSLATIONMukunda Datta continued: "After accepting the sannyasa order, LordCaitanya Mahaprabhu has come to Jagannatha Puri and has brought all of uswith Him.TEXT 24- ' 1$1 c;'Sfifl Wt-t'ti{ I-'let ?ftt fl'ltiS tt fi'i II 8 II

204 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6ama-saba chac;Ji' age ge/a darasaneami-saba pache ailan tanra anve?aQeSYNONYMSama-saba-all of us; chac;Ji'-leaving; age-ahead; ge/a-went; dara5ane-tosee Lord jagannatha; ami-saba-all of us; pache-behind; ailan-came; tanraofHim; anve?aQe-in search.TRANSLATION"Lord Caitanya Mahaprabhu left our company and walked ahead to see LordJagannatha. We have just arrived and are now looking for Him.TEXT 25tt!tttJ 11' Qfl fif'l' I:Jt- -'l1l 'II IIanyonye lokera mukhe ye katha sunilasarvabhauma-grhe prabhu, -anumana kailaSYNONYMSanyonye-among themselves; lokera-of the people in general; mukhe-inthe mouths; ye-that which; katha-talk; sunila-was heard; sarvabhaumagrhe-atthe home of Sarvabhauma Bhagacarya; prabhu-the Lord; anumana-aguess; kaila-made.TRANSLATION"From the talk of the people in general, we have guessed that the Lord isnow at the house of Sarvabhauma Bhatcarya.TEXT 2611f·'f-f'Ci{ (; '61'\il!il I:Jf1l 'l$i (;'$f'l'i '61t9lil·lfj II IIisvara-dar5ane prabhu preme acetanasarvabhauma lana gela apana-bhavanaSYNONYMSisvara-dar5ane-by seeing Lord Jagannatha; prabhu-Lord Sri CaitanyaMahaprabhu; preme-in the ecstasy of love of Godhead; acetana-unconscious;

Text 28] The Liberation of Sarvabhauma Bhattacarya 205sarvabhauma-Sarvabhauma Bhattacarya; lana ge/a-has taken; apanabhavana-tohis own home.TRANSLATION"Upon seeing Lord Jagannatha, Caitanya Mahaprabhu became ecstatic andfell unconscious, and Sarvabhauma Bhaffacarya has taken Him to his home inthis condition.TEXT 2711N t11 l'f 11 I'!itt! 9ft-( Cl! ptil II'\ IItamara milane yabe amara haila manadaive sei k?af)e pailun tamara darasanaSYNONYMStamara-of you; mi/ane-in meeting; yabe-when; amara-of me; hai/atherewas; mana-the mind; daive-by chance; sei k?aQe-at that very moment;pailun-got; tamara-your; dara5ana-meeting.TRANSLATION"Just as I was thinking of meeting you, by chance we have actually met.TEXT 28' t'Q I ' r u ' lr"ca/a, sabe yai sarvabhaumera bhavanaprabhu dekhi' pache kariba isvara darsana'SYNONYMSca/a-let us go; sabe-all; yai-we shall go; sarvabhaumera bhavana-to thehouse of Sarvabhauma Bhattacarya; prabhu dekhi' -seeing Lord Sri CaitanyaMahaprabhu; pache-later; kariba-we shall do; isvara darsana-seeing of LordJagannatha.TRANSLATION"First let us all go to the house of Sarvabhauma Bhattacarya and seeCaitanya Mahaprabhu. Later we shall come to see Lord Jagannatha."

206 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6TEXT 29cJJ fi{' c;-mt-r

Text 33]The Liberation of Sarvabhauma Bhattacarya207sarvabhaume janana saba nila abhyantarenityananda-gosanire tenho kaila namaskareSYNONYMSsarvabhaume-Sarvabhauma Bhaacarya; janana-informing and taking permission;saba-all the devotees; ni/a-took; abhyantare-within the house;nityananda-gosanire-unto Nityananda Prabhu; tenho-Sarvabhauma Bha­acarya; kai/a-offered; namaskare-obeisances.TRANSLATIONSarvabhauma Bhattacarya permitted all the devotees to enter his house, andupon seeing Nityananda Prabhu, the Bhattacarya offered Him obeisances.TEXT 32 '! m fil ,

208 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6TRANSLATIONThe Bhattacarya then sent them all back to see Lord Jagannatha, and heasked his own son Candanesvara to accompany them as a guide.TEXT 34I!Jf'f Off'l' -m I't_llSiljagannatha dekhi' sabara ha-ifa anandabhavete aVi$ta haifa prabhu nityanandaSYNONYMSjagannatha dekhi'-seeing Lord jagannatha; sabara-of everyone; ha-ifatherewas; ananda-pleasure; bhavete-in ecstasy; avi$ta-overwhelmed;haifa-became; prabhu nityananda-Lord Nityananda.TRANSLATIONEveryone was then very pleased to see the Deity of Lord Jagannatha. LordNityananda in particular was overwhelmed with ecstasy.TEXT 35 ' SfRf lit 11' fPr I- -$1'tlf tfi{' fif " (t "sabe me/i' dhari tarire susthira karilaTsvara-sevaka ma/a-prasada ani' di/aSYNONYMSsabe me/i'-meeting all together; dhari-caught; tarire-Him; su-sthirasteady;karila-made; Tsvara-sevaka-the priest of the Deity; mala-garland;prasada-offering; ani'-bringing; di/a-gave.TRANSLATIONWhen Lord Nityananda Prabhu nearly fainted, all the devotees caught Himand steadied Him. At that time, the priest of Lord Jagannatha brought a garlandthat had been offered to the Deity and offered it to Nityananda Prabhu.

Text 38]The Liberation of Sarvabhauma Bhattacarya209TEXT 36!2f'ltSf $i f"f'! 1!ti{ Iitlf 'Cltbn II IIprasada paiia sabe haifa anandita manepunarapi aifa sabe mahaprabhura sthaneSYNONYMSprasada paiia-getting this honor of the garland; sabe-all of them; haifa-became;anandita mane-pleased in the mind; punarapi-again; ai/a-came back;sabe-all; mahaprabhura sthane-to the place where Sri Caitanya Mahaprabhuwas staying.TRANSLATIONEveryone was pleased to receive this garland worn by Lord Jagannatha.Afterwards they all returned to the place where Lord Sri Caitanya Mahaprabhuwas staying.TEXT 37- fif' tJ itt11'- l11'111ucca kari' kare sabe nama-sarikirtanatrtiya prahare haifa prabhura cetanaSYNONYMSucca-very loudly; kari'-doing; kare-began; sabe-all; nama-sarikirtanachantingof the Hare Krl)a maha-mantra; trtiya prahare-in the forenoon; haifatherewas; prabhura-of Lord Caitanya; cetana-consciousness.TRANSLATIONAll of the devotees then began to loudly chant the Hare Kr:ta mantra. Justbefore noon the Lord regained His consciousness.TEXT 38-.a 'm' 'm' , 1'firtift"f t11 it \.fit II lr II

210 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6hur'lkara kariya uthe 'hari' 'hari' bali'anande sarvabhauma tar'lra laila pada-dhO/iSYNONYMShunkara kariya-making a loud sound; uthe-got up; hari hari ba/ i'-chantingHari, Hari; anande-in pleasure; sarvabhauma-Sarvabhauma Bhattacarya;tar'!ra-His; /ai/a-took; pada-dhali-the dust of the feet.TRANSLATIONCaitanya Mahaprabhu got up and very loudly chanted, "Hari! Hari!" SarvabhaumaBhattacarya was very pleased to see the Lord regain consciousness,and he took the dust of the Lord's lotus feet.TEXT 3911

Text 42] The Liberation of Sarvabhauma Bhaftacarya 211SYNONYMSsamudra-snana-a bath in the sea; kari '-taking; mahaprabhu-Sri CaitanyaMahaprabhu; sighra-very soon; ai/a-returned; cara!)a-feet; pakha/i '-washing;prabhu-Lord Caitanya Mahaprabhu; asane-on a seat; vasi/a-sat.TRANSLATIONAfter bathing in the sea, Sri Caitanya Mahaprabhu and His devoteesreturned very soon. The Lord then washed His feet and sat down on a carpet totake lunch.TEXT 41 $ftlf ... ce'1i1 I -t 't II 8 IIbahuta prasada sarvabhauma anai/atabe mahaprabhu sukhe bhojana karilaSYNONYMSbahuta prasada-varieties of foods offered to Lord Jagannatha; sarvabhauma­Sarvabhauma Bhattacarya; anai/a-caused to bring them; tabe-at that time;mahaprabhu-Sri Caitanya Mahaprabhu; sukhe-in happiness; bhojana-lunch;kari/a-accepted .TRANSLATIONSarvabhauma Bhaftacarya made arrangements to bring various kinds ofmaha-prasada from the Jagannatha temple. Sri Caitanya Mahaprabhu then acceptedlunch with great happiness.TEXT 42(.. . ·i{ I'ftl'$ftf·'Jittf

212 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6TRANSLATIONCaitanya Mahaprabhu was offered special rice and first-class vegetables ongolden plates. He thus took lunch in the company of His devotees.TEXT 43:Jtll11 i{

Text 46] The Liberation of Sarvabhauma Bha1tacarya 213TRANSLATION"You can offer the cakes and other preparations made with condensed milkto all the devotees!' Hearing this, the Bha1tacarya folded his hands and spokeas follows.TEXT 45Sr'5titQf ' i{ I

214 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6TEXT 47 JrtRt'

Text SO] The Liberation of Sarvabhauma Bhaftacarya 215sances unto Narayal)a"). This greeting is used especially by Mayavadi sannyasis.According to the smrti scriptures, a sannyasi should not expect anything fromanyone, nor should he consider himself identical with the Supreme Personality ofGodhead. Vail)ava sannyasis never think of themselves as being one with theLord; they always consider themselves eternal servants of Krl)a, and they want tosee everyone in the world become Krl)a conscious. For this reason, a Vail)avasannyasi always offers his blessings to everyone, saying, k[$Qe matir astu ("Mayyou become Krl)a conscious").TEXT 49' rt11 1i"ti{

216 Sri Caitanya-caritama [Madhya-lila, Ch. 6PURPORTThe word purvasrama refers to one's previous situation in life. Sometimes a personwill accept the renounced order from householder life, and sometimes evenfrom student (brahmacarn life. Sarvabhauma Bhanacarya wanted to know of SriCaitanya Mahaprabhu's previous situation as a householder.TEXT 51c;ttt t,- il 'itl I''SttltQ!'-iftll, -'fir' II) IIgopinathacarya kahe, -navadvipe ghara'jagannatha'-nama, padavi-'misra purandara'SYNONYMSgopinatha-acarya kahe-Gopinatha Acarya replied; navadvipe-in Navadvipa;ghara-residence; jagannatha-of the name Jagannatha; nama-named;padavi-the surname; misra purandara-Misra Purandara.TRANSLATIONGopinatha Acarya replied: "There was a man named Jagannatha, who was aresident of Navadvipa, and whose surname was Misra Purandara.TEXT 52''-iftll ·nf, itt · '1_ IIIQ Gq t1lil Qf\f II

Text 55]The Liberation of Sarvabhauma Bhatfacarya217TEXT 5311 t,- Imt Jittffi,-111 itt ft:! II IIsarvabhauma kahe,-nTiambara cakravartTvisaradera samadhyay;; -ei tanra khyatiSYNONYMSsarvabhauma kahe-Sarvabhauma said; nTiambara cakravartr-the gentlemannamed Nilambara Cakravarti; visaradera-of Mahesvara Visarada (Sarvabhauma'sfather); samadhyayr-class friend; ei-this; tanra-of him; khyati-acquaintance.TRANSLATIONThe Bhatfacarya said: "Nilambara Cakravarti was a classmate of my father,Mahesvara Visarada. He knew him as such .TEXT 54'filet 'L' tl J(tt), il .r If9lt!tf 'IIi 'fttt J ft' 1ft II

218 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6nadrya-sambandhe sarvabhauma hr$ta haifaprrta hana gosaflire kahite fagifaSYNONYMSnadrya-sambandhe-in connection with Nadiya; sarvabhauma-SarvabhaumaBhagacarya; hma-pleased; haifa-became; prlta hafla-thus being pleased;gosaflire-unto Lord Sri Caitanya Mahaprabhu; kahite fagifa-began to speak.TRANSLATIONHearing that Sri Caitanya Mahaprabhu belonged to the Nadiya district, SarvabhaumaBhattacarya became very pleased and addressed the Lord asfollows.TEXT 56't'tl ' t '!' lllt I'! f( tfi{ f·tiftll II' II'sahajei pujya tumi, are ta' sannyasaataeva han tamara ami nija-dasa'SYNONYMSsahajei-naturally; pujya-respectable; tumi-You; are-over and above this;ta'-certainly; sannyasa-the renounced order of life; ataeva-therefore; hanam;tamara-Your; ami-1; nija-dasa-personal servant.TRANSLATION"You are naturally respectable. Besides, You are a sannyasi; thus I wish tobecome Your personal servant."PURPORTA sannyasT is always to be worshiped and offered all kinds of respect by thegrhasthas (householders). Although Sarvabhauma Bhagacarya was older than SriCaitanya Mahaprabhu, Sarvabhauma respected Him as a sannyasr and as one whohad attained the topmost platform of spiritual ecstasy. Thus the Bhattacarya certainlyaccepted Him as his master.TEXT 57' 111it , J'I I'ett-tl ern i{ II II

Text 58]The Liberation of Sarvabhauma Bhattacarya219suni' mahaprabhu kai/a srT-Vi$f)U smaraf)abhattacarye kahe kichu vinaya vacanaSYNONYMSsuni'-hearing this; mahaprabhu-Lord Caitanya Mahaprabhu; kai/a-did; srT­Vi$QU smaraQa-remembering Lord Viryu; bhattacarye-to Sarvabhauma Bha­acarya; kahe-speaks; kichu-some; vinaya vacana-very humble statements.TRANSLATIONAs soon as Ca itanya Mahaprabhu hea rd this from the Bhattacarya, He immediatelyremembered Lord ViQU and began to speak humbly to him asfollows.TEXT 58" 'Sf'$f1(--i!

220 Sri Caitanya-caritam!'fa [Madhya-lila, Ch. 6TEXT 59tfil - -"f·lf"f iltfft I

Text 63] The Liberation of Sarvabhauma Bhaftacarya 221SYNONYMSaji-today; ye-that which; haifa-happened; amara-My; ba(ia-i-verygreat; vipatti-obstacle; taha-that danger; haite-from; kaile-did; tumi-you;amara-My; avyahati-relief.TRANSLATION"The incident that happened today was a great obstacle for Me, but youhave kindly relieved Me of it."TEXT 62

222 Sri Caitanya-caritamrta[Madhya-lila, Ch. 6TEXT 64''$fttQ(tt I'l{fil ''$f1Jttf I!Pt1f ilfi!P1 1(1 lift{ II 8 IIgoplnathacaryake kahe sarvabhauma'tumi gosanire lana karaiha darasanaSYNONYMSgoplnatha-acaryake-to Copinatha Acarya; kahe-says; sarvabhauma-SarvabhaumaBhattacarya; tumi-you; gosanire-Lord Caitanya Mahaprabhu;/ana-taking; karaiha-make Him do; darasana-seeing of Lord Jagannatha.TRANSLATIONSarvabhauma Bhattacarya then told Gopinatha Acarya: "Take Gosvamijiand show Him Lord Jagannatha.TEXT 65t1ft --fillS(;{ I i ' (" Jt11t II' It IIamara matr-svasa-grha-nirjana sthanatahan vasa deha, kara sarva samadhana'SYNONYMSamara-My; matr-svasa-of the aunt; grha-the home; nirjana sthana-verysolitary place; tahar'l-there; vasa-an apartment; deha-give; kara-make; sarva-all; samadhana -arrangements.TRANSLATION"Also, the apartment belonging to my maternal aunt is in a very solitaryplace. Make all arrangements for Him to stay there."TEXT 66''$ftf{tft ilfi!P1 J11 flf"t Ii!l'fl'l', Jtt11 ill' II IIgoplnatha prabhu lana tahan vasa dilajala, jala-patradika sarva samadhana kaila

Text 68] The Liberation of Sarvabhauma Bhaffacarya 223SYNONYMSgopinatha-Gopinatha Acarya; prabhu-Lord Caitanya Mahaprabhu; /anataking;tahan-there; vasa-apartment; di/a-gave; ja/a-water; jala-patraadika-waterpots and other vessels; sarva-all; samadhana-arrangements;kaila-made.TRANSLATIONThus Gopinatha Acarya took Lord Caitanya Mahaprabhu to the residentialquarters and showed Him where to find water, tubs and water pots. Indeed, hearranged everything..TEXT 67-m ffl c;Q{ "lt fmrt I-trot pfi{

224 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6TRANSLATIONGopinatha Acarya then took Mukunda Datta with him and went to Sarvabhauma'shouse. When they arrived, Sarvabhauma addressed MukundaDatta as follows.TEXT 69'?fi!o-, :Jf

Text 73] The Liberation of Sarvabhauma Bhaftacarya 225TRANSLATION"From which sampradaya has He accepted the sannyasa order, and what isHis name?"TEXT 71

226 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6gopinatha kahe,-inhara nahi bahyapekaataeva ba(ia sampradayera nahika apekaSYNONYMSgopinatha ka he-Gopinatha Acarya replied; inhara-of the Lord; nahi-thereis not; bahya-apeka-dependence on any external formality; ataeva-therefore;ba(:la-big; sampradayera-of a community; nahika-there is not; apekanecessity.TRANSLATIONGopinatha Acarya replied: "Sri Kra Caitanya Mahaprabhu does not relyon any external formality. There is no need for Him to accept the sannyasaorder from a superior sampradaya."PURPORTSri Caitanya Mahaprabhu accepted sannyasa from the Bharati sampradaya(community), which belongs to the disciplic succession of Sarikaracarya.Sarikaracarya introduced names for his sannyasa disciples, and these are ten innumber. Out of these, the surnames nrtha, Asrama and Sarasvati are consideredtopmost. In the monastery at Srrigeri, the surname Sarasvati is considered firstclass, Bharati second class and Puri third class. A sannyasi who has very nicelyunderstood the slogan tat tvam asi and who takes his bath at the confluence ofthe rivers Ganges, Yamuna and Sarasvati is called a nrtha. A person who is veryeager to accept sannyasa, who is detached from worldly activities, who has nodesire for any kind of material facilities and who is thus saved from repeated birthand death is known as Asrama. When a sannyasi lives in a beautiful, solitary placein the forest and is freed from all material desires, he is called Vana. A sannyasiwho always lives in the forest and renounces all connection with the world inorder to be elevated to the heavenly planets, where he can live in the nandanakanana,is called Aral)ya. One who prefers living in the mountains engaging in thestudy of Bhagavad-gita and whose intelligence is fixed is called Giri. One whoprefers living in great mountains, even among ferocious animals, to attain thesummit of philosophical speculation (understanding that the essence of this materialworld is useless) is called Parvata. A sannyasi who has dipped into the ocean ofthe Absolute Truth and collected some valuable stones of knowledge from thatocean, who never falls from the regulative principles of a sannyasi, is called Sagara.One who has learned the classical art of music, who engages in its culture andwho has become expert and completely aloof from material attachment is calledSarasvati. Sarasvati is the goddess of music and learning, and in one hand sheholds a musical instrument called a vif)a. A sannyasi who is always engaged inmusic for spiritual elevation is called Sarasvati. One who has become completely

Text 74] The Liberation of Sarvabhaurna Bhattacarya 227educated and is freed from all kinds of ignorance and who is never unhappy, evenin a distressed condition, is called Bharati. One who has become very expert in absoluteknowledge, who is situated in the Absolute Truth and who always discussesthe Absolute Truth is called Puri.All these sannyasis are assisted by brahmacaris, who are described as follows:One who knows his real identity and is fixed in his particular occupational duty,who is always happy in spiritual understanding, is called SvarOpa-brahmacari. Onewho completely knows the Brahman effulgence and is always engaged in thepractice of yoga is called Prakasa-brahmacari. One who has acquired absoluteknowledge and who always meditates on the Absolute Truth, knowledge, the unlimitedand the Brahman effulgence, thus keeping himself in transcendental bliss,is called Ananda-brahmacari. One who is able to distinguish between matter andspirit, who is never disturbed by material transformations and who meditates onthe unlimited, inexhaustible, auspicious Brahman effulgence is a first-class, learnedbrahmacari and is named Caitanya.When Sarvabhauma Bhattacarya was talking with Gopinatha Acarya about SriCaitanya Mahaprabhu's sannyasa community, he appreciated the first name, "SriKrt:a," but did not like the surname "Caitanya:' which is the name for abrahmacari belonging to the Bharati community. He therefore suggested that theLord be elevated to the Sarasvati community. However, Gopinatha Acaryapointed out that the Lord does not depend on any external formality. GopinathaAcarya was firmly convinced that Sri Caitanya Mahaprabhu was Krt:a Himselfand therefore independent of any external ritual or formality. If one wants toengage in pure devotional service, he does not require titular superiority as aBharati or a Sarasvati.TEXT 74•&wt ,-'· 'li i{ I tntJt- r; 1{'111 '18 IIbhattacarya kahe, -'inhara prauc;iha yauvanakemate sannyasa-dharma ha-ibe rak$af)aSYNONYMSbhattacarya kahe-Sarvabhauma Bhattacarya replied; ir'lhara-His; prauc;ihafull;yauvana-youth; kemate-how; sannyasa-dharma-principles of a sannyasi;ha-ibe -there will be; rak$af)a-protection.TRANSLATIONThe Bhatfacarya inquired: "Sri Caitanya Mahaprabhu is in His full-fledgedyouthful life. How can He keep the principles of sannyasa l

228 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6TEXT 75fillfi ··tc• tl! tl 1'ftJ--';!tr;( r.; II 'Ht Unirantara inhake vedanta sunaibavairagya-advaita-marge pravesa karaibaSYNONYMSnirantara-continuously; inhake-to Him; vedanta-the Vedanta philosophy;sunaiba-1 shall recite; vairagya-of renunciation; advaita-of monism; margeonthe path; pravesa-entrance; karaiba-1 shall cause Him to make.TRANSLATION"I shall continuously recite the Vedanta philosophy before CaitanyaMahaprabhu so that He may remain fixed in His renunciation and thus enterupon the path of monism."PURPORTAccording to Sarvabhauma Bhanacarya, among sannyasTs the cultivation ofVedanta philosophy helps in becoming detached from sense gratification. Thus asannyasT can protect the prestige of wearing a loincloth (kaupTna). One has topractice sense control as well as mind control and subdue the six forces of speech,mind, anger, tongue, belly and genitals. Then one can become expert in understandingthe devotional service of the Lord and thus become a perfect sannyasT.For that purpose one must cultivate knowledge and renunciation regularly. Whenone is attached to material sense gratification, he cannot protect his sannyasaorder. Sarvabhauma Bhanacarya suggested that by the study of vairagya (renunciation),Sri Caitanya Mahaprabhu might be saved from the clutches of fullfledgedyouthful desires.TEXT 76 rw, il1{r;r t-91 fifm 1"1-. Rtt 11'- iII' 4:! IIkahena yadi, punarapi yoga-patta diyasarhskara kariye uttama-sampradaye aniya'SYNONYMSkahena-says; yadi-if; punarapi-again; yoga-patta diya-offering Himsaffron cloth; sarilskara-reformatory process; kariye-1 perform; uttama-firstclass;sampradaye-to the community; aniya-bringing.

Text 78] The Liberation of Sarvabhauma Bhaftacarya 229TRANSLATIONSarvabhauma Bhttacarya then suggested: "If Sri Caitanya Mahaprabhuwould like, I could bring Him into a first-class sampradaya by offering Himsaffron cloth and performing the reformatory process again!'PURPORTThe Bhattacarya wanted to reinstate Sri Caitanya Mahaprabhu into theSarasvati sampradaya because he did not like the Lord's belonging to the Bharatisampradaya or Puri sampradaya. Actually, he did not know the position of LordCaitanya Mahaprabhu. As the Supreme Personality of Godhead, CaitanyaMahaprabhu did not depend on an inferior or superior sampradaya. The SupremePersonality of Godhead remains in the supreme position in all circumstances.TEXT 77' c;-"f "lr. t:-tl Ic;'Sttttt1i f f f1 II '\'\ IIsuni' gopinatha-mukunda dw'lhe dubkha haifagopinathacarya kichu kahite fagifaSYNONYMSsuni' -hearing; gopinatha-mukunda-Gopinatha Acarya and Mukunda Datta;durihe-both; dubkha-unhappy; haifa-became; gopinatha-acarya-of thename Gopinatha Acarya; kichu-something; kahite-to speak; fagifa-began.TRANSLATIONGopinatha Acarya and Mukunda Datta became very unhappy when theyheard this. Gopinatha Acarya therefore addressed Sarvabhauma Bhattacaryaas follows.TEXT 78'tt1i' 'lf1l ·if! 1fi I'6'$f'f1f ··tl;l! 1fill '\11- II'bhattacarya' tumi irihara na jana mahimabhagavatta-fak$af)era irihatei simaSYNONYMSbhattacarya-my dear Bhattacarya; tumi-you; irihara-of Lord CaitanyaMahaprabhu; na-not; jana-know; mahima-the greatness; bhagavatta-of

230 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6being the Supreme Personality of Godhead; lak?aQera-of symptoms; itihatei-inHim; sima-the highest degree.TRANSLATION"My dear Bhattacarya, you do not know the greatness of Lord CaitanyaMahaprabhu. All the symptoms of the Supreme Personality of Godhead arefound in Him to the highest degree.''PURPORTSince the Bhattacarya was an impersonalist, he had no idea of the AbsoluteTruth beyond the impersonal effulgence. However, Gopinatha Acarya informedhim that Caitanya Mahaprabhu was the Supreme Personality of Godhead. Thosewho know the Absolute Truth know it in three phases, as explained in Srimad­Bhagavatam:vadanti tat tattva-vidastattvarh yaj jflanam advayambrahmeti paramatmetibhagavan iti sabdyate"Those who are in knowledge of the nondual Absolute Truth know very clearlywhat is Brahman, what is Paramatma and what is the Supreme Personality of Godhead."(Bhag. 1.2.11) The Supreme Personality of Godhead is ?a9-aisvarya-p0rf)a,complete with six opulences. Gopinatha Acarya emphasized that all those sixopulences were completely existing in Sri Caitanya Mahaprabhu.TEXT 79 ·-.. I'CIW-'Tttil f err;

Text 80] The Liberation of Sarvabhauma Bhattacarya 231TRANSLATIONGopinatha Acarya continued: "Lord Caitanya Mahaprabhu is celebrated asthe Supreme Personality of Godhead. Those who are ignorant in this connectionfind the conclusion of knowledgeable men very difficult to understand."TEXT 80fi&AJ'$f'l t'i,-' 1ftt'l' I ,-' ·i!('l!i(;tJ' lllro II5i$ya-gaQa kahe, -7svara kaha kon pramaQe'acarya kahe, -'vijna-mata isvara-lak$aQe'SYNONYMS5i$ya-gaQa kahe-the disciples of Sarvabhauma Bhanacarya said; isvara kahayousay the Supreme Personality of Godhead; kon pramaQe -by what evidence;acarya kahe-Gopinatha Acarya replied; vijna-mata-statements of authorizedpersons; isvara-lak$aQe-in understanding the Supreme Personality of Godhead.TRANSLATIONThe disciples of Sarvabhauma Bhattacarya retaliated: "By what evidence doyou conclude that Sri Caitanya Mahaprabhu is the Supreme LordJ" GopinathaAcarya replied: "The statements of authorized acaryas who understand theSupreme Personality of Godhead are proof.''PURPORTSince the appearance of Sri Caitanya Mahaprabhu, there have been manypseudo incarnations in India who do not present authorized evidence. Fivehundred years ago the disciples of Sarvabhauma Bhanacarya,being very learnedscholars, were certainly right in asking Gopinatha Acarya for evidence. If a personproposes that he himself is God or that someone else is an incarnation of God orGod Himself, he must cite evidence from sastra to prove his claim. Thus the requestof the Bhanacarya's disciples is quite bona fide. Unfortunately, at the presentmoment it has become fashionable to present an incarnation of God withoutreferring to the sastras. Before an intelligent person accepts someone as an incarnationof God, however, he must ask about the evidence. When the disciples ofSarvabhauma Bhattacarya challenged Gopinatha Acarya, he immediately repliedcorrectly: "We must hear the statements of great personalities in order to understandthe Supreme Personality of Godhead." Lord Krrya is established as theSupreme Personality of Godhead by statements from authorized persons like

232 Sri (#itanya-caritamrta [Madhya-lila, Ch. 6Brahma, Narada, Vyasadeva, Asita, Arjuna and many others. Similarly, Sri CaitanyaMahaprabhu is also established as the Supreme Personality of Godhead by evidencefrom the same personalities. This will be explained later.TEXT 81fit1J ,- '- .. 'l' I ,-'II \r II5i$ya kahe, -'isvara-tattva sad hi anumane'acarya kahe,-'anumane nahe isvara-jnaneSYNONYMS5i$ya kahe-the disciples said; isvara-tattva-the truth of the Absolute; sadhiderive;anumane-by hypothesis; acarya kahe-Gopinatha Acarya replied;anumane-by hypothesis; nahe-there is not; isvara-jnane-real knowledge ofthe Supreme Personality of Godhead. ·TRANSLATIONThe disciples of the Bhatfacarya said: "We derive knowledge of the AbsoluteTruth by logical hypothesis." Gopinatha Acarya replied: "One cannotattain real knowledge of the Supreme Personality of Godhead by such logicalhypothesis and argument."PURPORTThe Mayavadi philosophers in particular make certain hypotheses about theAbsolute Truth. They reason that in the material world we experience that everythingis created. If we trace the history of anything, we find a creator. Thereforethere must be a creator of this huge cosmic manifestation. By such reasoning theycome to the conclusion that a higher power has created this cosmic manifestation.The Mayavadis do not accept that great power to be a person. Their brainscannot accommodate the fact that this huge cosmic manifestation can be createdby a person. This is because as soon as they think of a person, they think of a personwithin the material world with limited potency. Sometimes the Mayavadi philosopherswill accept Lord Kra or Lord Rama as Bhagavan, but they think of theLord as a person having a material body. The Mayavadis do not understand thatthe Supreme Personality of Godhead, Kra, has a spiritual body. They think ofKra as a great personality, a human being, within whom there is the supreme impersonalpower, Brahman. Therefore they finally conclude that the impersonalBrahman is the Supreme, not the personality Kra. This is the basis of Mayavadiphilosophy. However, from the sastras we can understand that the Brahmaneffulgence is the bodily rays of Kra:

Text 81]The Liberation of Sarvabhauma Bhattacarya233yasya prabha prabhavato jagad-a;u;fa-kotikoti$Va5e$a-vasudhadi vibhOti-bhinnamtad brahma ni$kalam anantam a5e$a-bhutarhgovindam adi-pUfU$arh tam aharh bhajami"I serve the Supreme Personality of Godhead, Govinda, the primeval Lord, theeffulgence of whose transcendental body is known as the brahmajyoti. Thatbrahmajyoti, which is unlimited, unfathomed and all-pervasive, is the cause of thecreation of unlimited numbers of planets with varieties of climates and specificconditions of life!' (Brahma-sarhhita 5.40)Mayavadi philosophers study the Vedic literature, but they do not understandthat the Absolute Truth in the last stage of realization is the Supreme Personalityof Godhead, Krl)a. They do accept the fact that there is a creator of this cosmicmanifestation, but that is anumana (hypothesis). The Mayavadi philosopher's logicis something like seeing smoke on a hill. When there is a forest fire on a high hill,smoke is first of all visible. The smoke is created when there is fire. Just as one canconclude that there is fire from smoke, the Mayavadi philosophers conclude thatthere must be a creator of the cosmic manifestation.The disciples of Sarvabhauma Bhattacarya wanted evidence to show that SriCaitanya Mahaprabhu was actually the creator of the cosmic manifestation. Onlythen would they accept Him as the Supreme Personality of Godhead, the originalcause of creation. Gopinatha Acarya replied that one could not understand theSupreme Personality of Godhead by guesswork. As Krl)a says in Bhagavad-gita:naharh prakasal) sarvasyayoga-maya-samavrta/:1mac;Jho 'yarh nabhijanati/oko mam ajam avyayam"I am never manifest to the foolish and unintelligent. For them I am covered byMy eternal creative potency [yogamaya]; and so the deluded world knows Menot, who am unborn and infallible!' (Bg. 7.25) The Supreme Personality of Godheadreserves the right of not being exposed to nondevotees. He can only beunderstood by bona fide devotees. Lord Krl)a says elsewhere in Bhagavad-gita,bhaktya mam abhijanati: "One can understand Me only by the devotional process!'(Bg. 18.55) In the Fourth Chapter of Bhagavad-gita Lord Krl)a says, bhakto'si me sakha ceti rahasyarh hy etad uttamam. Here Lord Krl)a informs Arjuna thatHe is disclosing the secrets of Bhagavad-gita to him because he is His devotee.Arjuna was not a sannyasi, nor was he a Vedantist or brahmaQa. He was, however,a devotee of Krl)a. The conclusion is that we have to understand the SupremePersonality of Godhead from the devotees. Sri Caitanya Mahaprabhu Himselfsays, guru-kr$Qa-prasade pay a bhakti-lata-bija. (Cc. Madhya 19.151)

234 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6More evidence can be cited to show that without the mercy of a devotee orthe mercy of Krr:Ja, one cannot understand what is Krr:Ja and what is theSupreme Personality of Godhead. This is confirmed in the next verse.TEXT 82t-1 $IT'! i( --fti( I'Pfi if! tr;1f

Text 84]The Liberation of Sarvabhauma Bhattacarya235isvarera krpa-lesa haya ta' yaharesei ta' isvara-tattva janibare pareSYNONYMSisvarera-of the Personality of Godhead; krpa-lesa-a little mercy; hayathereis; ta'-certainly; yahare-upon whom; sei ta'-he certainly; isvara-tattvatheAbsolute Truth; janibare-to know; pare-is able.TRANSLATIONThe Acarya continued: "If one receives but a tiny bit of the Lord's favor bydint of devotional service, he can understand the nature of the Supreme Personalityof Godhead.TEXT 84'!l'tf9f '"' ClfIfr!l10{ s'tiJJ I!IT:

236 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6PURPORTThe above verse is from Srimad-Bhagavatam (1 0.14.29). The Brahma-sarhhitastates, vede?U durlabham adurlabham atma-bhaktau (Bs. 5.33). Although theSupreme Personality of Godhead, Krr:Ja, is the ultimate goal of knowledge (vedaisca sarvair aham eva vedya/:1), one who is not a pure devotee and who is notengaged in the service of the Lord cannot understand Him. Lord Brahma thereforeconfirms this. Vede?U durlabham: "It is very difficult to understand the SupremeLord simply through one's studies." Adurlabham atma-bhaktau: "However, it isvery easy for the devotees to capture the Lord:' The Lord is known as ajita (unconquerable).No one can conquer the Supreme Personality of Godhead, but theLord consents to be conquered by His devotees. That is His nature. As stated inthe Padma Puraf)a:ata/:1 sri-k[?f)a-namadina bhaved grahyam indriyail)sevonmukhe hi jihvadausvayam eva sphuraty ada/:1Being pleased by devotional activities, the Lord reveals Himself to His devotees.That is the way to understand Him.The verse from Srimad-Bhagavatam quoted by Gopinatha Acarya was originallyspoken by Lord Brahma when he was defeated by Lord Krr:Ja. Lord Brahma had, stolen all the calves and cowherd boys in order to test Krr:Ja's power. Lord Brahmaadmitted that his own extraordinary powers within the universe were not in theleast comparable to the unlimited powers of Lord Krr:Ja. If Lord Brahma can makea mistake in understanding Krr:Ja, what to speak of ordinary persons, who eithermisunderstand Krr:Ja or falsely present a so-called incarnation of Krr:Ja for theirown sense gratification.TEXTS 85-86 iSf${_f& 't_fif- -ttst·9Ji'{.l!';\! ift fu\!

Text 87] The Liberation of Sarvabhauma Bhatfacarya 237SYNONYMSyadyapi-although; jagat-guru-a teacher of many disciples; tumi-you;sastra-jfianavan-well versed in Vedic knowledge; prthivite-on this earth;nahi-there is not; parxlita-a learned scholar; tamara-your; samana-equal;isvarera-of the Supreme Personality of Godhead; krpa-of mercy; /esa-a bit;nahika-there is not; tomate-on you; ataeva-therefore; isvara-tattva-the AbsoluteTruth (the Supreme Personality of Godhead); na para-are not able;janite-to know.TRANSLATIONGopinatha Acarya then addressed Sarvabhauma Bhaftacarya: "You are agreat scholar a.11d a teacher of many disciples. Indeed, there is no otherscholar like you on earth. Nonetheless, because you are bereft of even a pinchof the Lord's mercy, you cannot understand Him, even though He is present inyour home.TEXT 87C!'t1mt ettf OTt, -ttr;m it

238 Sri Caitanya-caritamrta[Madhya-lila, Ch. 6nayam atma pravacanena /abhyona medhaya na bahuna srutenayam evai$a vwute tena /abhyastasyai$a atma vivrtJute tanum svamIt is also stated in Katha Upani$ad (1.2.9):nai$a tarketJa matir apaneyaproktanyenaiva sujnanaya pre$thayam tvam apab satya-dhrtir vatasitvadrn no bhuyann aciketab pra$taThe fact is that the Supreme Personality of Godhead, the Supersoul, cannot be attainedsimply by explanations, logic and erudite scholarship. One cannot understandHim simply by one's brain substance. Even by studying all Vedic literature,one cannot understand the Supreme Lord. However, if one is slightly favored bythe mercy of the Lord, if the Lord is pleased, one can understand Him. But who arethe candidates eligible to receive the mercy of the Lord? Only the devotees. Theyalone can understand what is the Supreme Personality of Godhead. The Lordreveals Himself to the sincere devotee when He is pleased with his service:svayam eva sphuraty adab. One should not try to understand the Lord simply fromthe statements of the Vedas, nor should one uselessly attempt to decry thesestatements through reasoning and logic.TEXT 88 ,- ' 'ft Itf;;i! - r 'llllrlr "sarvabhauma kahe, -acarya, kaha savadhanetomate isvara-krpa ithe ki pramatJeSYNONYMSsarvabhauma kahe-Sarvabhauma Bhanacarya says; acarya-my dearGopinatha Acarya; kaha-kindly speak; savadhane-very carefully; tomateuntoyou; isvara-krpa-mercy of the Lord; ithe-in this matter; ki pramatJe-bywhat evidence.TRANSLATIONSarvabhauma Bhattacarya replied: "My dear Gopinatha Acarya, pleasespeak with great care. What is the proof that you have received the mercy ofthe Lord"

Text 89]The Liberation of Sarvabhauma Bhattacarya239TEXT 89 ,-""'- "'·ti{ Iifl-ti{ 9ftt $ft'1 II 'lrlll IIacarya kahe, -"vastu-vi?aye hay a vastu-jfianavastu-tattva-jfiana haya krpate pramaf)aSYNONYMSacarya kahe-Gopinatha Acarya replied; vastu-vi?aye-in the matter of thesummum bonum; haya-there is; vastu-jfiana-knowledge of the Supreme;vastu-tattva-of the Absolute Truth; jfiana-knowledge; haya-is; krpate-ofthe mercy; pramaf)a-the evidence.TRANSLATIONGopinatha Acarya replied: "Knowledge of the summum bonum, the AbsoluteTruth, is evidence of the mercy of the Supreme Lord!'PURPORTSarvabhauma Bhattacarya informed his brother-in-law, Gopinatha Acarya, "TheSupreme Personality of Godhead may not have shown mercy to me, but what isthe proof of His having shown it to you? Kindly let us know about this." In reply tothis, Gopinatha Acarya said that the summum bonum, the Absolute Truth, and Hisdifferent potencies are identical. Therefore one can understand the substance ofthe Absolute Truth by the manifestation of His different potencies. The summumbonum includes all potencies in one unit. The Absolute Truth combined with differentcharacteristics is the original substance ( vastu): parasya saktir vividhaivasruyate.Thus the Vedas state that the Absolute Truth has different potencies. ·Whenone understands the characteristics of the potencies of the Absolute Truth, one isaware of the Absolute Truth. On the material platform as well, one can understandthe substance by the manifestation of its symptoms. For example, whenthere is heat, it is to be understood that there is fire. The heat of the fire is perceiveddirectly. The fire may not be visible, but one can search out the fire by feelingheat. Similarly, if one can perceive the characteristics of the Absolute Truth,we can know that he has understood the substance of the Absolute Truth by themercy of the Lord.In Bhagavad-gita (7.25) it is said, naharil prakasab sarvasya The Supreme Personalityof Godhead reserves the right of not being exposed to everyone. Sevonmukhehi jihvadau svayam eva sphuraty adab: "The Lord reveals Himself to adevotee when He is completely satisfied by the devotee's service." Thus one can-

240 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6not understand the Supreme Lord without His mercy. The Absolute Truth cannotbe understood by speculation, and this is the conclusion of Bhagavad-gTt.a.TEXT 90·· llft1 -l'( .. lj I'If-

Text 92] The Liberation of Sarvabhauma Bhattacarya 241These uncommon symptoms of ecstatic love indicated the Supreme Person, butdespite having seen all these symptoms, the Bhattacarya could not understandthe Lord's transcendental nature. He was considering the Lord's pastimes to bemundane. This was certainly due to illusion.TEXT 92f"f if! Gift \!t !Sfi{ I "fi{' t' t-( if II IIdekhile na dekhe tare bahirmukha jana"suni' hasi' sarvabhauma bali/a vacanaSYNONYMSdekhile-even after seeing; na-not; dekhe-sees; tare-the Supreme Person;bahib-mukha jana-a person influenced by the external energy; suni'-hearingthis; hasi'-smiling; sarvabhauma-Sarvabhauma Bhattacarya; bali/a-said;vacana-the words.TRANSLATION"A person influenced by the external energy is called bahirmukha jana, amundane person, because despite his perception, he cannot understand thereal substance!' Hearing Gopinatha Acarya say this, Sarvabhauma Bhattacaryasmiled and began to speak as follows.PURPORTWhen one's heart is not cleansed, one cannot awaken the transcendentalnature of devotional service. As confirmed in Bhagavad-gita:ye?arh tv anta-gatarh paparhjananarh puf)ya-karmaf)amte dvandva-moha-nirmuktabhajante marh drc;fha-vratab"Persons who have acted piously in previous lives and in this life, whose sinful actionsare completely eradicated and who are freed from the duality of delusionengage themselves in My service with determination." (Bg. 7.28)When one is actually engaged in pure devotional service, it is understood thathe has already attained freedom from all reactions to sinful activities. In otherwords, it is to be understood that devotees are already freed from sin. A sinfulperson, a miscreant (du?krtl), cannot engage in devotional service. Nor can one

242 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6engage in devotional service simply on the basis of scholarly speculation. One hasto wait for the mercy of the Lord in order to render pure devotional service.TEXT 93-it m m, iii (15 , 1-ttsl (15, iii Ofl1f II IIi$ta-go$thi vicara kari, na kariha ro$asastra-d($tye kahi, kichu na fa-iha dO$aSYNONYMSi$ta-go$thi-discussion among friends; vicara-consideration; kari-we do;na-not; kariha-make; fO$a-anger; sastra-d($tye-according to the conclusionof scriptures; kahi-we speak; kichu-any; na-not; /a-iha-take; do$a-fault.TRANSLATIONThe Bhattacarya said: "We are just having a discussion among friends andconsidering the points described in the scriptures. Do not become angry. I amsimply speaking on the strength of the sastras. Please don't take any offense.TEXT 94- Cij'!IJJ·

Text 95]The Liberation of Sarvabhauma Bhaftacarya243TEXT 95C!(.!l ''it' m' -ilt 1'it l!ftf ilt,- II

244 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6cause the Lord is not directly perceived in Kali-yuga but is directly known in theother three yugas, His name is Triyuga.TEXT 96fiJ1 :* 1!131 1ltil I-tt Bfi!P1 '!,fil

Text 99] The Liberation of Sarvabhauma Bhattacarya 245sei dui kahe kalite sak$at-avataratumi kaha, -ka/ite nahi Vi$/')Ura pracaraSYNONYMSsei-those; dui-two; kahe-say; kalite-in this age of Kali; sak$at-direct;avatara-incarnation; tumi-you; kaha-say; kalite-in this age of Kali; nahithereis not; Vi$1')Ura-of Lord Vil)u; pracara-manifestation.TRANSLATION"In Srimad-Bhagavatam and Mahabharata it is stated that the lord appearsdirectly, but you say that in this age there is no manifestation or incarnation oflord Vir;u.TEXT 99

246 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6"However," the Lord told Sanatana, "I shall explain the chief lila-avataras."matsya, karma, raghunatha, nrsirhha, vamanavarahadi-lekha yanra na yaya gaQanaThus the Lord's incarnations were enumerated, including Matsya, the fish incarnation;Karma, the tortoise; Lord Ramacandra; Nrsirhhadeva; Vamanadeva; andVaraha, the boar incarnation. Thus there are innumerable li/a-avataras, and all ofthese exhibit wonderful pastimes. Lord Varaha, the boar incarnation, lifted the entireplanet earth from the depths of the Garbhodaka Ocean. The tortoise incarnation,Lord Karma, became a pivot for the emulsification of the whole sea, and LordNrsirhhadeva appeared as half-man, half-lion. These are some of the wonderfuland uncommon features of lila-avataras.In his book Laghu-bhagavatamrta, Srila Rapa Gosvami has enumerated thefollowing twenty-five li/a-avataras: Catu-sana, Narada, Varaha, Matsya, Yajiia,Nara-Narayat:Ja, Kapila, Dattatreya, Hayasira (Hayagriva), Harhsa, Prsnigarbha,abha, Prthu, Nrsirhha, Karma, Dhanvantari, Mohini, Vamana, Para5urama, Raghavendra,Vyasa, Balarama, Krt:Ja, Buddha and Kalki.Sri Caitanya Mahaprabhu is not mentioned as a /ila-avatara because He is an incarnationin disguise (channa-avatara). In this age of Kali there are no lila-avataras,but there is an incarnation of the Lord manifested in the body of Sri CaitanyaMahaprabhu. This has been explained in Srimad-Bhagavatam.TEXT 100\21'5t

Text 102]The Liberation of Sarvabhauma Bhattacarya247TEXT 101'!fl'l"{_

248 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6SYNONYMSiti-thus; dvapare-in Dvapara-yuga; uru-isa-0 King; stuvanti-offerprayers; jagaHsvaram-unto the Supreme Personality of Godhead; nanavarious;tantra-of the supplementary Vedic literatures; vidhanena-by regulativeprinciples; ka/au-in the age of Kali; api-certainly; tatha-so also; srQuhear.TRANSLATION11'In the age of Kali, as well as in Dvapara-yuga, the people offer prayers tothe Supreme Personality of Godhead by various mantras and observe theregulative principles of the supplementary Vedic literatures. Now please hearof this from me.PURPORTThis is a quotation from Srimad-Bhagavatam (11.5.31 ).TEXT 103ct mt '!tc'Jft9ft'Jft?1!9fl'!',llt: 'I 'f'101th! fu 7:'1Tif'l: II ) o" IIkr$Qa-varl)arh tvi$akr$Qarhsarigoparigastra-pc'ir$adamyajiiaib sarikirtana-prayairyajanti hi sumedhasabSYNONYMSkr$Qa-varl)am-chanting the two syllables "kr$" and "Qa"; tvi$a-by complexion;akr$Qam-not blackish; sa-ariga-accompanied by personal expansions;upa-ariga-devotees; astra-the weapon of chanting the Hare Kr?a mantra; par­$adam-and associates like Gadadhara, SvarOpa Damodara, etc.; yajiiaib-bysacrifice; sarikirtana-congregational chanting of the Hare Kr?a mantra;prayaib-chiefly consisting of; yajanti-worship; hi-indeed; su-medhasabthosewho are intelligent.11TRANSLATION'In this age of Kali, those who are intelligent perform the congregationalchanting of the Hare Knr;a maha-mantra, worshiping the Supreme Personalityof Godhead, who appears in this age always describing the glories of Krr;a.That incarnation is yellowish in hue and is always associated with His plenary

Text 105] The Liberation of Sarvabhauma Bhattacarya 249expansions [such as Sri Nityananda Prabhu], and personal expansions [such asGadadhara], as well as devotees and associates [such as Svarupa Damodara].'PURPORTThis verse from Srlmad-Bhagavatam (11.5.32) is explained by Sri jiva Gosvami inhis Krama-sandarbha, as quoted by Srila Bhaktivinoda Thakura in regard to the explanationof Adi-lr/a, Third Chapter, verse 51.TEXT 104cf•rccf1 rtc'Jf1 t'Jf"DOft'Jftft 1'111Jt: "ltc1 fol1-"ltm-9ftct: 11 o s 11suvarf)a-varf)o hemangovararigas candanarigadrsannyasa-krc chama/:! santoni$tha-santi-parayaQa/:1SYNONYMSsuvarf)a-varf)a/:1-whose complexion is like gold; hema-ariga/:1-having a bodylike molten gold; vara-ariga/:1-whose body is very beautifully constructed; candana-arigadl-smearedwith the pulp of sandalwood; sannyasa-krt-acceptingthe renounced order of life; sama/:1-self-controlled; santa/:1-peaceful; ni$thafirmlyfixed; santi-bringing peace by propagating the Hare Krr:Ja maha-mantra;paraya!Ja/:1-always in the ecstatic mood of devotional service.TRANSLATION11'The Lord [in the incarnation of Gaurasundara1 has a golden complexion.Indeed, His entire body, which is very nicely constituted, is like molten gold.Sandalwood pulp is smeared all over His body. He will take the fourth order ofspiritual life (sannyasa) and will be very self-controlled. He will be distinguishedfrom Mayavadi sannyasis in that He will be fixed in devotional serviceand will spread the sankirtana movement.' 11PURPORTGopinatha Acarya quoted this verse from Mahabharata.TEXT 105a

250 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6tamara age eta kathara nahi prayojanaaara-bhamite yena bijera ropal)aSYNONYMStamara age-before you; eta-so many; kathara-of words; nahi-there isnot; prayojana-necessity; aara-bhamite-in barren land; yena-like; bijera-ofthe seed; ropal)a-sowing.TRANSLATIONGopinatha Acarya then said: "There is no need to quote so much evidencefrom the sastras, for you are a very dry speculator. There is no need to sowseeds in barren land.TEXT 106?tltm1

Text 109] The Liberation of Sarvabhauma Bhatfadrya 251TRANSLATION"The false arguments and philosophical word jugglery of your disciples arenot faults of theirs. They have simply received the benediction of Mayavadaphilosophy.TEXT 108nti -.nt h. tlf-1filict1 li I'lftm 1ffutl{ 'lft f oq II o ; IIyuktaril ca santi sarvatrabhaante brahmaf)a yathamayaril madiyam udgrhyavadataril kim nu durghatam

252 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6SYNONYMSyuktam-quite befitting; ca-also; santi-are; sarvatra-everywhere; bha­?ante-speak; brahmaQab-the learned; yatha-as much; mayam-illusion;madiyam-of Me; udgrhya-accepting; vadatam-of the speculators; kimwhat;nu-certainly; durghatam -impossible.TRANSLATION"'In almost all cases, whatever learned brahmaQas speak becomes accepted;nothing is impossible for one who takes shelter of My illusory energyand speaks under her influence.' "PURPORTIn this verse from Srimad-Bhagavatam (11.22.4), the Supreme Personality ofGodhead explains that His illusory energy can perform the impossible; such is thepower of the illusory energy. In many cases philosophical speculators havecovered the real truth and have boldly set forth false theories. In ancient timesphilosophers like Kapila, Gautama, jaimini, Kar;ada and similar brahmaQas propoundeduseless philosophical theories, and in modern days so-called scientistsare setting forth many false theories about the creation, backed up by seeminglylogical arguments. This is all due to the influence of the Supreme Lord's illusoryenergy. The illusory energy, therefore, sometimes appears correct because it isemanating from the Supreme Correct. To avoid the very bewildering illusory influence,one must accept the words of the Supreme Personality of Godhead asthey are . Only then can one escape the influence of the illusory energy.TEXT 110"'t ttj , 'tJit "'(ti{ I't1frn i{fr; '1-f fi{1fr;'l u 0 utabe bhattacarya kahe, yaha gosaflira sthaneamara name gaQa-sahita kara nimantraQeSYNONYMStabe-thereafter; bhattacarya-Sarvabhauma Bha!!acarya; kahe-says; yahapleasego; gosaflira sthane-to the place of Sri Caitanya Mahaprabhu; amaraname-in my name; gaQa-sahita-with His associates; kara-make;nimantraQe -invitation .TRANSLATIONAfter hearing this from Gopinatha Acarya, Sarvabhauma Bhatfacarya said:"First go to the place where Sri Caitanya Mahaprabhu is staying and inviteHim here with His associates. Ask Him on my account.

Text 113]The Liberation of Sarvabhauma Bhatfacarya253TEXT 111 t'

254 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6acaryera siddhante mukundera haila santo$abhattacaryera vakya mane haila dubkha-ro$aSYNONYMSacaryera-of Gopinatha Acarya; siddhante-with the conclusions; mukundera-ofMukunda Datta; hai/a-there was; santo$a-satisfaction; bhattacaryera-ofSarvabhauma Bhaacarya; vakye-by the words; mane-in themind; hai/a-there was; dubkha-unhappiness; ro$a-and anger.TRANSLATIONSrila Mukunda Datta felt very satisfied to hear the conclusive statements ofGopinatha Acarya, but he became very unhappy and angry to hear the statementsput forward by Sarvabhauma Bhattacarya.TEXT 114c;

Text 117] The Liberation of Sarvabhauma Bhattacarya 255SYNONYMSmukunda-sahita-along with Mukunda; kahe-describes; bhattacaryerakatha-all the words of Sarvabhauma Bhattacarya; bhattacaryera-of SarvabhaumaBhaacarya; ninda-defamation; kare-does; mane-in the mind;pafia-getting; vyatha-some pain.TRANSLATIONThe Bhattacarya's statements were discussed before Sri CaitanyaMahaprabhu. Gopinatha Acarya and Mukunda Datta disapproved of the Bhattacarya'sstatements because they caused mental pain.TEXT 116 ;jl2i't_ t t 1fe. It1fl f?! 'etil" II IIsuni mahaprabhu kahe aiche mat kahaama prati bhattacaryera haya anugrahaSYNONYMSsuni-hearing them; mahaprabhu-Caitanya Mahaprabhu; kahe-says;aiche-such; mat kaha -do not speak; ama prati -toward Me; bhattacaryera-ofSarvabhauma Bhattacarya; haya-there is; anugraha-mercy.TRANSLATIONHearing this, Sri Caitanya Mahaprabhu said: "Do not speak likethat. Sarvabhauma Bhattacarya has shown great affection and mercytoward Me.TEXT 117t ttJ'PI- m 11"tf--tt\! 1te. PN m, 'II '\ IIamara sannyasa-dharma cahena rakhitevatsalye karuf)a karena, ki doa ihateSYNONYMSamara-My; sannyasa-dharma-regulative principles of sannyasa; cahena-hewants; rakhite-to keep; vatsa/ye-out of paternal affection; karuQa-mercy;karena-does; ki-what; doa-fault; ihate-in this connection.

256 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6TRANSLATION"Out of paternal affection for Me, he wants to protect Me and see that Ifollow the regulative principles of a sannyasi. What fault is there in this?"TEXT 118 o:e- It

Text 121]The Liberation of Sarvabhauma Bhattacarya257TEXT 120(;ffl91it\! t

258 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6santly; kara-do; tumi-You; vedanta-of Vedanta philosophy; sravaQa-hearing.TRANSLATIONThe Bhaftacarya said: "Hearing the Vedanta philosophy is a sannyasi's mainbusiness. Therefore without hesitation You should study Vedanta philosophy,hearing it without cessation from a superior person.''TEXT 122\fl.

Text 125] The Liberation of Sarvabhauma Bhaftadrya 259Caitanya Mahaprabhu did not say anything and did not indicate whether itwas right or wrong. He simply sat there and listened to the Bhattacarya.TEXT 124-flfDt !( )'!t\at I f c;t 'Ill 811tama-divase tatire puche sarvabhaumasiHa dina kara tumi vedanta sravaf)aSYNONYMSa?tama-divase-on the eighth day; tatire-unto Him; puche-inquires; sarvabhauma-SarvabhaumaBhattacarya; sata dina-seven days; kara-do; tumi­You; vedanta-the Vedanta philosophy; sraval')a-hearing.TRANSLATIONOn the eighth day, Sarvabhauma Bhattacarya said to Caitanya Mahaprabhu:"You have been listening to the Vedanta philosophy from me continuously forseven days.TEXT 125'et'Pi"t , c; 'lfil' I' Rs iii ,- t:! iii ?tta- II

258 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6santly; kara-do; tumi-You; vedanta-of Vedanta philosophy; srava(Ja-hearing.TRANSLATIONThe Bhattacarya said: "Hearing the Vedanta philosophy is a sannyasi's mainbusiness. Therefore without hesitation You should study Vedanta philosophy,hearing it without cessation from a superior person!'TEXT 122

Text 125] The Liberation of Sarvabhauma Bhaffadrya 259Caitanya Mahaprabhu did not say anything and did not indicate whether itwas right or wrong. He simply sat there and listened to the Bhatfacarya.TEXT 124'el·flf

260 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6TEXT 126 - "!_ t, e{t Tell

Text 129] The Liberation of Sarvabhauma Bhattadrya 261accustomed to declaring themselves jagad-gurus, teachers of the world, althoughthey have no information of the outside world and are limited in their experienceto a small town or village, or perhaps to the country of India. Nor do such sannyasishave sufficient education. Unfortunately, at the present moment there aremany foolish sannyasis, both in India and elsewhere, who simply read and studyVedic literature without understanding the purports. When Caitanya Mahaprabhuwas having His discussion with the Chand Kazi, the Mohammedan magistrate ofNavadvipa, He recited a verse from Vedic literature to the effect that the order ofsannyasa is prohibited in this age of Kali. Only those who are very serious andwho follow the regulative principles and study Vedic literature should accept sannyasaSri Caitanya Mahaprabhu approved of a sannyasi's reading Vedanta-sutra,or Brahma-sutra, but He did not approve the Sariraka commentary ofSarikaracarya. Indeed, He said elsewhere, mayavadi-bha?ya sunile haya sarvanasa:"If one hears the Sariraka-bha?ya of Sarikaracarya, he is doomed:' Thus asannyasi, a transcendentalist, must read Vedanta-sutra regularly, but he should notread the Sariraka-bha?ya. This is the conclusion of Sri Caitanya Mahaprabhu. Thereal commentary on Vedanta-sutra is Srimad-Bhagavatam. Artho 'yam brahmasutranam:Srimad-Bhagavatam is the original commentary on Vedanta-sutra writtenby the author himself, Srila Vyasadeva.TEXT 128ret

262 ri Caitanya-caritlmrta [Madhya-lila, Ch. 6tumi suni' suni' raha mauna matra dhari'hrdaye ki ache tamara, bujhite na pariSYNONYMStumi-You; suni'-hearing; suni'-hearing; raha-keep; mauna-silence;matra-only; dhari'-holding; hrdaye-in the heart; ki-what; ache-there is;tamara-Your; bujhite-to understand; na-not; pari-am able.TRANSLATION"You are hearing again and again, yet You keep silent. I cannot understandwhat is actually within Your mind!'TEXT 130 ,-"11' 4 1[m f-11("' 1(;C! Ji ' Jli{ 1/t '!' i'f II o IIprabhu kahe,-"sutrera artha bujhiye nirmalatamara vyakhya suni' mana haya ta' vikalaSYNONYMSprabhu kahe-the Lord replied; sutrera artha-the meaning of the sutra; bujhiye-1can understand; nirmala-very clearly; tamara-your; vyakhya-explanation;suni'-hearing; mana-mind; haya-becomes; ta'-indeed; vika/adisturbed.TRANSLATIONSri Caitanya Mahaprabhu then revealed His mind, saying: "I can understandthe meaning of each sutra very dearly, but your explanations havesimply agitated My mind.PURPORTThe factual meaning of the verses of the Vedanta-sutra is as clear as sunshine.The Mayavadi philosophers simply try to cover the sunshine with the clouds of interpretationsimagined by Sarikaracarya and his followers.TEXT 13111 (

Text 132] The Liberation of Sarvabhauma Bhattacarya 263sutrera artha bha?ya kahe prakasiyatumi, bha?ya kaha-sOtrera artha acchadiyaSYNONYMSsutrera artha-meanings of the sOtras; bha?ya-the purport; kahe-onespeaks; prakasiya-clearly manifesting; tumi-you; bhfi$ya kaha-make a comment;sOtrera-of the verses; artha-the meanings; acchadiya-covering.TRANSLATION"The meaning of the verses in the Vedanta-siitra contain clear purports inthemselves, but other purports you presented simply covered the meaning ofthe siitra like a cloud.PURPORTPlease refer to Adi-li/a, Seventh Chapter, verses 106-146, for an explanation ofthis verse.TEXT 132 '!_ if!

264 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6Vyasadeva says, sri bhagavan uvaca, "the Supreme Personality of Godhead said;'or "the Blessed Lord said." It is clearly stated that the Blessed Lord is the SupremePerson, but MayavadT atheists still try to prove that the Absolute Truth is impersonal.In order to present their false, imaginary meanings, they must adopt somuch word jugglery and grammatical interpretation that they finally becomeludicrous. Therefore Sri Caitanya Mahaprabhu remarked that no one should hearthe Mayavadi commentaries or purports to any Vedic literature.TEXT 133't_·-ft

Text 135] The Liberation of Sarvabhauma Bhattacarya 265understood immediately; cha

266 Sri Caitanya-caritlmfla [Madhya-Jill, Ch. 6Therefore the conclusion is that only a direct presentation can be considered evidence.An interpretation cannot be accepted as evidence, but may be consideredproof of evidence.In Bhagavad-gita, at the very beginning it is stated:dhrtara?tra uvacadharma-k?etre kuru-k?etresamaveta yuyutsavabmamakab paf)(iavas caivakim akurvata sanjayaThe statements of Bhagavad-gita are themselves proof that there is a place ofreligious pilgrimage named Kuruketra where the Par:J

Text 137] The Liberation of Slrvabhauma Bhattacarya 267bone of an animal, and cow dung, although the stool of an animal, are verysanctified. Even though such statements appear contradictory, we still accept thefact that conchshells and cow dung are pure and sanctified on the basis of theVedic version.TEXT 137:$rt'l I'll( .. 'fi' W'f :>21'111ttfl· .i II " IIsvatab-pramal')a veda satya yei kaya'/akal')a' karile svatab-pramal')ya-hani hayaSYNONYMSsvatab-pramal')a-self-evidence; veda-Vedic literature; satya-truth; yeiwhatever;kaya-say; /akal')a-interpretation; karile-by making; svatab-pramal')ya-self-evidentialproof; hani-lost; haya-becomes.TRANSLATION"The Vedic statements are self-evident. Whatever is stated there must beaccepted. If we interpret according to our own imagination, the authority ofthe Vedas is immediately lost!'PURPORTOut of four main types of evidence-direct perception, hypothesis, historicalreference and the Vedas-Vedic evidence is accepted as the foremost. If we wantto interpret the Vedic version, we must imagine an interpretation according towhat we want to do. First of all, we set forth such an interpretation as a suggestionor hypothesis. As such, it is not actually true, and the self-evident proof is lost.Srila Madhvacarya, commenting on the aphorism drsyate tu (Vedantasarra2.1.6), quotes the Bhavi$ya Pural')a as follows:rg-yajub-samatharvas cabharatarh panca-ratrakamma/a-ramayal')arh caivaveda ity eva sabditabpural')ani ca yanihavai$1')avani vido vidubsvatab-pramal')yam etearhnatra kincid vicaryate

268 Sri Caitanya-caritlmrta [Madhya-lill, Ch. 6The g Veda, Yajur Veda, Sarna Veda, Atharva Veda, Mahabharata, Pancaratra andoriginal Ramayaf)a are all considered Vedic literature. The Pural)as (such as theBrahma-vaivarta Pural)a, Naradiya Puriil)a, Vi$1)U Pural)a and Bhagavata Pural)a) areespecially meant for VaiQavas and are also Vedic literature. As such, whatever isstated within the Pural)as, the Mahabharata and Ramayal)a is self-evident. There isno need for interpretation. Bhagavad-gita is also within the Mahabharata;therefore all the statements of Bhagavad-gita are self-evident. There is no need forinterpretation, and if we do interpret, the entire authority of Vedic literature islost.TEXT 138- Q{- ,t f

Text 140] The Liberation of Sarvabhauma Bhaftacarya 269TRANSLATION"All Vedic literature and other literature that strictly follows the Vedic principlesascertain that the Supreme Brahman is the Absolute Truth, the greatestof all, and a feature of the Supreme Lord.PURPORTThe greatest of everything is Sri Krr;a. Lord Krr;a states in Bhagavad-gita, vedaisca sarvair aham eva vedya/;1: "By all the Vedas, I am to be known." (Bg. 15.15) InSrimad-Bhagavatam it is said that the Absolute Truth is understood in threephases-namely, Brahman, Paramatma and Bhagavan, the Supreme Personality ofGodhead (brahmeti paramatmeti bhagavan iti sabdyate). Thus the Supreme Personalityof Godhead is the last word in understanding the Absolute Truth, Brahman.TEXT 140('.,.-Ptfilc( 1R '$li'il.. I'tf;f fimf fit' I( t II So IIsarvaisvarya-paripOrf)a svayaril bhagavanta.tire nirakara kari' karaha vyakhyanaSYNONYMSsarva-aisvarya-paripurf)a-full with all opulences; svayam-personally; bhagavan-theSupreme Personality of Godhead; tar'lre-Him; nirakara-impersonal;kari'-making; karaha -you make; vyakhyana-explanation.TRANSLATION"Actually, the Supreme Absolute Truth is a person, the Supreme Personalityof Godhead, full with all opulences. You are trying to explain Him as impersonaland formless.PURPORTBrahman means brhattva, the greatest of all. The greatest of all is Sri Krr;a, theSupreme Personality of Godhead. He possesses all potencies and opulence in full;therefore the Absolute Truth, the greatest of all, is the Supreme Personality ofGodhead. Whether one says "Brahman" or "the Supreme Personality of Godhead,"the fact is the same, for they are identical. In Bhagavad-gita, Arjuna acceptedKrr;a as pararil brahma pararil dhama. Although the living entities or materialnature are sometimes described as Brahman, Pararh Brahma-the Supreme,

270 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6the greatest of all Brahmans-is still Krt:Ja, the Supreme Personality of Godhead.He is full with all opulences, and as such He possesses all riches, all strength, allreputation, all knowledge, all beauty and all renunciation. He is eternally a personand eternally supreme. If one tries to explain the Supreme impersonally, one distortsthe real meaning of Brahman.TEXT 141'fi1Mc' irof t (; (!ti'$l'l I'i2!· fi{ 'i2!ti!' "itt II 8 II'nirvise?a' tatire kahe yei sruti-gaf)a'prakrta' ni?edhi kare 'aprakrta' sthapanaSYNONYMSnirvise?a-impersonal; tatire-Him; kahe-say; yei-whatever; sruti-gaQatheVedas; prakrta-mundane; ni?edhi-forbidding; kare-does; aprakrta-transcendental;sthapana -confirmation.TRANSLATION"Wherever there is an impersonal description in the Vedas, the Vedas meanto establish that everything belonging to the Supreme Personality of Godheadis transcendental and free of mundane characteristics."PURPORTThere are many impersonal statements about the Supreme Personality of Godhead.As stated in the Svetasvatara Upani?ad:apaQi-pado javano grahitapasyaty acak?ub sa swoty akarQabsa vetti vedyarh na ca tasyasti vettatam ahur agryarh puru?arh mahantam(Svet. Up. 3.19)Although the Supreme Lord is described as having no hands and legs, He nonethelessaccepts all sacrificial offerings. He has no eyes, yet He sees everything. Hehas no ears, yet He hears everything. When it is stated that the Supreme Lord hasno hands and legs, one should not think that He is impersonal. Rather, He has nomundane hands or legs like ours. "He has no eyes, yet He sees!' This means thatHe does not have mundane, limited eyes like ours. Rather, He has such eyes thatHe can see past, present and future, everywhere, in every corner of the universe

272 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6brahma haite janme visva, brahmete jivayasei brahme punarapi haye yaya layaSYNONYMSbrahma haite -from the Supreme Brahman; janme-emanates; visva-thewhole cosmic manifestation; brahmete-in the Absolute Truth; jivaya-exists;sei-that; brahme-in the Absolute Truth; punarapi-again; haye-being;yaya-goes; laya-to annihilation.TRANSLATION"Everything in the cosmic manifestation emanates from the Absolute Truth.It remains in the Absolute Truth, and after annihilation it again enters the AbsoluteTruth.PURPORTIn the Taittiriya Upani?ad, it is said, yato va imani bhutani jayante: "The entirematerial cosmic manifestation is born of the Supreme Brahman:' The Brahma-sutraalso begins with the verse janmady asya yatab: "The Absolute Truth is that fromwhom everything emanates." (Bs. 1.1.2) That Absolute Truth is Krl)a. InBhagavad-gita, Krl)a says, aharh sarvasya prabhavo mattab sarvarh pravartate: "Iam the source of all spiritual and material worlds. Everything emanates from Me."(Bg. 10.8) Therefore Krl)a is the original Absolute Truth, the Supreme Personalityof Godhead. Again, Krl)a states in Bhagavad-gita, maya tatam idarh sarvarh jagadavyakta-murtina: "By Me, in My unmanifested form, this entire universe is pervaded:'(Bg. 9.4) And as confirmed in Brahma-sarhhita, go/aka eva nivasatyakhilatma-bhatab: 'lthough the Lord always stays in His abode, GolokaVrndavana, He is still all-pervading:' (Bs. 5.37) His all-pervasive feature is understoodto be impersonal because one does not find the form of the Lord in that allpervasiveness.Actually, everything is resting on the rays of His bodily effulgence.The Brahma-sarhhita also states:yasya prabha prabhavato jagad-aQ(fa-kotikoti?vase?a-vasudhadi-vibhati-bhinnam"Due to the rays of the Lord's bodily effulgence, millions of universes are created,just as planets are created from the sun." (Bs. 5.40)TEXT 144''Pfilrti{', '

Text 1441The Liberation of Sarvabhauma Bhattacarya273'apadana,' 'karaQa,' 'adhikaraQa'-karaka tinabhagavanera savisee ei tina cihnaSYNONYMSapadana-ablative; karaQa-instrumental; adhikaraQa-locative; karakacases;tina-three; bhagavanera-of the Supreme Personality of Godhead; savisea-inthe personality; ei-these; tina-three; cihna-symptoms.TRANSLATION"The personal features of the Supreme Personality of Godhead arecategorized in three cases-namely, ablative, instrumental and locative."PURPORTSrila Bhaktivinoda Thakura states in his Amrta-pravaha-bhaya that according tothe injunction of the Upaniads ("the Supreme Absolute Truth is He from whomeverything emanates"), it is understood that the whole cosmic manifestationemanated from Brahman, the Supreme Absolute Truth. The creation subsists bythe energy of the Supreme Brahman and, after annihilation, merges into theSupreme Brahman. From this we can understand that the Absolute Truth can becategorized in three cases-ablative, instrumental and locative. According tothese three cases, the Absolute Truth is positively personified. In this connection,Srila Bhaktisiddhanta Sarasvati quotes the Aitareya Upaniad (1.1.1):atma va idam eka evagra asinnanyat kincanam iatsa ikata lokan nu srja iti.Similarly, in the Svetasvatara Upaniad (4.9) it is stated:chandamsi yajna/:1 kratavo vratanibhotam bhavyam yac ca veda vadantiyasman mayi srjate visvam etattasmims canyo mayaya sanniruddha/:1And in the Taittiriya Upaniad (3.1.1):yato va imani bhotani jayante,yena jatani jivanti, yat prayanty abhisarhvisanti,tad vijijnasasva, tad brahma.

274 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6This was the answer given by father Varut:a when questioned by his son Varut:JiBhrgu about the Absolute Truth. In this mantra, the word yata/:1, the AbsoluteTruth from which the cosmic manifestation has emanated, is in the ablative case;that Brahman by which this universal creation is maintained is in the instrumentalcase (yena); and that Brahman into which the whole cosmic manifestation mergesis in the locative case (yat or yasmin). It is stated in Srimad-Bhagavatam:idarh hi visvarh bhagavan ivetaroyato jagat-sthana-nirodha-sambhava/:1"The entire universal creation is contained in the gigantic form of the SupremePersonality of Godhead. Everything emanates from Him, everything rests in Hisenergy, and after annihilation everything merges into His person!' (Bhag. 1.5.20)TEXTS 145-146t-t C!{t( c r; '"' 'l{i{ 1·-tf9r;

Text 147] The Liberation of Sarvabhauma Bhattacarya 275PURPORTIn the Chandogya Upani$ad (6.2.3), it is said, tad aik$ata bahu syarh prajayeya.This verse confirms the fact that when the Supreme Personality of Godhead wishesto become many, the cosmic manifestation arises simply by His glancing overmaterial energy. It may be noted that the Supreme lord glanced over the materialnature before the creation of this cosmic manifestation. Before the creation therewere no material minds or material eyes; therefore the mind by which theSupreme Personality of Godhead desired to create is transcendental, and the eyeswith which He glanced over material nature are also transcendental. Thus thelord's mind, eyes and other senses are all transcendental.TEXT 147- "!_('!if

276 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6When one has actually become wise through the study of Vedic literature, hesurrenders unto Vasudeva, Bhagavan Sri KrQa. This is also confirmed in Srimad­Bhagavatam (1.2.7-8):vasudeve bhagavatibhakti-yoga/:1 prayojita/:1janayaty asu vairagyarhjfianarh ca yad ahaitukamdharma/:! svanu$thita/:l purhsarhvi$vaksena-kathasu ya/:1notpadayed yadi ratirhsrama eva hi kevalamUnderstanding Vasudeva is real knowledge. By engaging in the devotional serviceof Vasudeva, KrQa, one acquires perfect knowledge and Vedic understanding.Thus one becomes detached from the material world. This is the perfection ofhuman life. Although one may perfectly follow religious rituals and ceremonies,he is simply wasting his time (srama eva hi kevalam) if he does not attain this perfection.Before the creation of the cosmic manifestation, the Supreme Personality ofGodhead possessed His totally transcendental mind and eyes. That Supreme Personalityof Godhead is KrQa. A person may think that there is no direct statementabout KrQa in the Upani$ads, but the fact is that the Vedic mantras cannot beunderstood by people with mundane senses. As stated in the Padma PuraQa, ata/:1sri k[$Qa namadi na bhaved grahyam indriyai/:1: a person with mundane sensescannot fully understand the name, qualities, form and pastimes of Sri KrQa. ThePuraQas are therefore meant to explain and supplement Vedic knowledge. Thegreat sages present the PuraQas in order to make the Vedic mantras understandablefor common men (stri-sOdra-dvija-bandhOnam). Considering that women,sOdras and dvija-bandhus (unworthy sons of the twice-born) cannot understandthe Vedic hymns directly, Srila Vyasadeva compiled Mahabharata. Actually theSupreme Personality of Godhead is vede$U durlabham (untraceable in the Vedas),but when the Vedas are properly understood or when Vedic knowledge isreceived from devotees, one can understand that all Vedic knowledge leads to SriKrr;a.The Brahma-sOtra (1.1.3) confirms this fact also: sastra-yonitvat Commentingupon this Brahma-satra code (sastra-yonitvat), Sri Madhvacarya says: "The gVeda, Yajur Veda, Sarna Veda, Atharva Veda, Mahabharata, Paficaratra and theoriginal Valmiki RamayaQa are all Vedic literature. Any literature following the conclusivestatements of this Vedic literature is also to be considered Vedic literature.That literature which does not conform to Vedic literature is simply misleading."

Text 149] The Liberation of Sarvabhauma Bhattacarya 277Therefore when reading Vedic literature, we must take the path traversed bygreat acaryas: mahajano yena gatab sa panthab. Unless one follows the pathtraversed by great acaryas, he cannot understand the real purport of the Vedas.TEXT 148't11' fil 'Clf 1_ i I'1_1«'1·-.m;J 'JI

278 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6solute Truth, the source of transcendental bliss, the eternal Supreme Brahman,has become their friend!PURPORTThis is a quotation from Srimad-Bhagavatam (1 0.14.32) spoken by Lord Brahma.TEXT 150''C{9itf'l·'·i!!i c;I!J( 't' 91tflt·Rtf I:

Text 152]The Liberation of Sarvabhauma Bhattacarya279PURPORTAccording to the Svetasvatara Upaniad (3.19):apaQi-pado javano grahrtapasyaty acaku/:1 sa swoty akarQa/:1sa vetti vedyarh na ca tasyasti vettatam ahur agryarh puruarh mahantamThis Vedic mantra clearly states, puruarh mahantam. The word purua means"person." That person is confirmed in Bhagavad-gita by Arjuna when he addressesKrf)a, puruarh sasvatam: "You are the original person." (Bg. 1 0.12) This puruarhmahantam is Sri Krf)a. His hands and legs are not mundane, but are completelytranscendental. However, when He comes, fools take Him to be an ordinary person(avajananti marh mCu;fha manU$irh tanum asritam). One who has no Vedicknowledge, who has not studied the Vedas from the bona fide spiritual master,does not know Krf)a. Therefore he is a mCu;fha. Such fools take Kff)a to be an ordinaryperson (pararh bhavam ajananta/:1). They do not actually know what Krf)ais. ManuyaQarh sahasreu ka5cid yatati siddhaye. It is not possible to understandKrf)a simply by studying the Vedas perfectly. One must have the mercy of adevotee (yat padam). Unless one is favored by a devotee, he cannot understandthe Supreme Personality of Godhead. Arjuna also confirms this in Bhagavad-grta:"My Lord, it is very difficult to understand Your personality." The less intelligentclass of men cannot understand the Supreme Personality of Godhead withoutbeing favored by His devotee. Therefore Bhagavad-gTta contains another injunction(Bg. 4.34):tad viddhi praQipatenapariprasnena sevayaupadekyanti te jfianarhjfianinas tattva-darsina/:1One has to approach a bona fide spiritual master and surrender to him. Only thencan one understand the Supreme Personality of Godhead as a person.TEXT 152'!_(- t1( I

280 Sri Caitanya-caritlmrta [Madhya-lila, Ch. 6SYNONYMS$at-aisvarya-pDrQa -with six opulences in full; ananda-blissful; vigrahaform;yar'lhara-whose; hena-bhagavane-unto that Supreme Personality ofGodhead; tumi-you; kaha-said; nirakara-without any form.TRANSLATION"Are you describing as formless that Supreme Personality of Godheadwhose transcendental form is complete with six transcendental opulences JPURPORTIf the Supreme Personality of Godhead is formless, how can He be said to walkvery fast and accept everything offered to Him? Rejecting the direct meaning ofthe Vedic mantras, the Mayavadi philosophers interpret them and try to establishthe Absolute Truth as formless . Actually, the Supreme lord has an eternal, personalform, full of all opulence. The MayavadT philosophers try to interpret the AbsoluteTruth as being without potency. However, in the SvetJsvatara Upani$ad it isclearly said, p arasya saktir vividhaiva srDyate: "The Absolute Truth has multipotencies:'(Svet. Up. 6.8)TEXT 153tf

Text 155]The Liberation of Sarvabhauma Bhattacarya281TEXT 154"tf&: 11 C·"l-&1 C'l'r\!!J1 ·

282 Sri Caitanya-caritamrta[Madhya-lila, Ch. 6yaya k?etra-jfia-sakti/:1 save?tita nrpa sarva-gasarhsara-tapan akhilanavapnoty atra santatanSYNONYMSyaya-by which; k?etra-jfia-sakti/:1-the living entities, known as the k?etra-jfiapotency; sa-that potency; ve?tita-covered; nrpa-0 King; sarva-ga-capableof going anywhere in the spiritual or material worlds; sarhsara-tapan-miseriesdue to the cycle of repeated birth and death; akhilan-all kinds of; avapnoti-obtains;atra-in this material world; santatan-arising from suffering or enjoyingvarious kinds of reactions to fruitive activities.TRANSLATION11 '0 King, the k,etra-jiia-sakti is the living entity. Although he has thefacility to live in either the material or spiritual world, he suffers the threefoldmiseries of material existence because he is influenced by the avidya[nescience] potency, which covers his constitutional position.TEXT 156\!1 fttf'{tti6 "'ff'(i: C'M'f!.,f"Wl I'f'¥: '¥:9fT tt'I!Jo:t'

Text 157] The Liberation of Sarvabhauma Bhattacarya 283PURPORTThe material energy acts on the living entity in different degrees, according tohow he acquires the association of the three modes of material nature. There are8,400,000 species of life, some inferior, some superior and some mediocre. Thegradations of the bodies are calculated according to the covering of material energy.In the lower categories-including aquatics, trees, plants, insects, birds andso forth-spiritual consciousness is almost nonexistent. In the mediocre category-thehuman form of life-spiritual consciousness is comparativelyawakened. In the superior life forms, spiritual consciousness is fully awakened.Then the living entity understands his real position and tries to escape the influenceof material energy by developing Krl)a consciousness.TEXT 157"' "11-ft "11 :

284 Sri Caitanya-caritamrta[Madhya-lila, Ch. 6TEXT 158tit"llm -03519f I 'Cit.t-f f it 9f II

Text 160] The Liberation of Sarvabhauma Bhattacarya 285knowledge; samvit-the samvit potency; yare-which; jnana-as knowledge;kari mani-we accept.TRANSLATION"The three portions of the spiritual potency are called hladini [the blissportion], sandhini [the eternity portion] and samvit [the knowledge portion].We accept knowledge of these as full knowledge of the Supreme Personalityof Godhead.PURPORTTo acquire knowledge of the Supreme Personality of Godhead, one must takeshelter of the samvit potency of the Supreme Lord.·'ft1rj --TEXT 160f' 1!"1'1- Iflti-1ffili,-ti{ t1f 'r. II o IIantaratiga -cic-chakti, tatastha-jiva-saktibahiratiga-maya,-tine kare prema-bhaktiSYNONYMSantaratiga-the internal potency; cit-sakti-the spiritual potency; tatasthathemarginal potency; jiva-sakti-the living entities; bahiratiga-the externalpotency; maya-the illusory energy; tine-all three of them; kare-do; premabhakti-devotional service in love.TRANSLATION"The spiritual potency of the Supreme Personality of Godhead also appearsin three phases-internal, marginal and external. These are all engaged in Hisdevotional service in love.PURPORTThe spiritual potency of the Lord is manifested in three phases-the internal orspiritual potency, the marginal potency, which is the living entities, and the externalpotency, known as maya-sakti. We must understand that in each of thesethree phases the original spiritual potencies of pleasure, eternity and knowledgeremain intact. When the potencies of spiritual pleasure and knowledge are bothbestowed upon the conditioned souls, the conditioned souls can escape theclutches of the external potency, maya, which acts as a cover obscuring one's

286 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6spiritual identity. When freed, the living entity awakens to Krr:Ja consciousnessand engages in devotional service with love and affection.TEXT 161,'f«--f I -t i{ 1l'til,--11 - II II?aQ-vidha aisvarya -prabhuracic-chakti-vi lasahena sakti nahi mana, -parama sahasaSYNONYMS?at-vidha-six kinds; aisvarya-of opulences; prabhura-of the Lord; cit-saktivi/asa-enjoymentin the spiritual potency; hena sakti-such sublime potencies;nahi-not; mana-you accept; paramasahasa-great impudence.TRANSLATION"In His spiritual potency, the Supreme Lord enjoys six kinds of opulence.You do not accept this spiritual potency, and this is due to your great impudence.PURPORTThe Supreme Personality of Godhead is full with six opulences. All of thesepotencies are on the transcendental platform. To understand the Supreme Personalityof Godhead as impersonal and devoid of potency is to go completelyagainst Vedic information.TEXT 162'Jftm' '111m'-- 1-tilt 11'·

Text 163] The Liberation of Sarvabhauma Bhaftacarya 287TRANSLATION"The Lord is the master of the potencies, and the living entity is the servantof them. That is the difference between the Lord and the living entity.However, you declare that the Lord and the living entities are one and thesame.PURPORTThe Supreme Personality of Godhead is by nature the master of all potencies.By nature, the living entities, being infinitesimal, are always under the influence ofthe Lord's potencies. According to the Murxlaka Upani$ad (3.1.1-2):dva suparf)a sayuja sakhayasamanam vrk$an1 pari$a-svajatetayor anyab pippa/am svadv attyana5nann anyo 'bhicakasitisamane vrk$e purU$0 nimagno'ni$aya socati muhyamanabju$tam yada pasyaty anyam isamasya mahimanam eti vita-soka/:1The Muf)c;/aka Upani$ad completely distinguishes the Lord from the living entities.The living entity is subjected to the reactions of fruitive activity, whereas the Lordsimply witnesses such activity and bestows the results. According to the living entity'sdesires, he is wandering from one body to another and from one planet toanother, under the direction of the Supreme Personality of Godhead, Paramtm.However, when the living entity comes to his senses by the mercy of the Lord, heis awarded devotional service. Thus he is saved from the clutches of maya. Atsuch a time he can see his eternal friend, the Supreme Personality of Godhead,and become free from all lamentation and hankering. This is confirmed inBhagavad-gita (18.54), where the Lord says, brahma-bhutab prasannatma na socatina kar'lk$ati: "One who is thus transcendentally situated at once realizes theSupreme Brahman. He never laments nor desires to have anything." Thus it isdefinitely proved that the Supreme Personality of Godhead is the master of allpotencies and that the living entities are always subjected to these potencies.That is the difference between mayadhisa and maya-vasa.TEXT 163m 1'11 '-rf'

288 Sri Caitanya-caritamrta[Madhya-lila, Ch. 6gita-sastre jiva-rupa 'sakti' kari' manehena jive 'bheda' kara isvarera saneSYNONYMSgita -sastre-in Bhagavad-gita; jiva-rOpa-the identity of the living entity; sakti-potency;kari'-making; mane-accepts; hena-such; jive-living entity;bheda-different; kara-you make; isvarera-the Supreme Personality of Godhead;sane -with.TRANSLATION"In Bhagavad-gita the living entity is established as the marginal potency ofthe Supreme Personality of Godhead. Yet you say that the living entity is completelydifferent from the Lord.PURPORTThe Brahma-sutra states that according to the principle of sakti-saktimatorabheda/:1, the living entity is simultaneously one with and different from theSupreme Personality of Godhead. Qualitatively the living entity and the SupremeLord are one, but in quantity they are different. According to Sri CaitanyaMahaprabhu's philosophy (acintya-bhedabheda-tattva), the living entity and theSupreme Lord are accepted as one and different at the same time.TEXT 164f'lftr:9fOf?:'i1

Text 166]The Liberation of Sarvabhauma Bhattacarya289TEXT 165'!f9fC'!f1!\!ig f\!i f

290 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6TEXT 167f

Text 168]The Liberation of Sarvabhauma Bhattacarya291TEXT 168w en 'aftfi c;

292 Sri Caitanya-caritlmfla [Madhya-lila, Ch. 6ye 'nye 'ravindak$a vimukta-maniriastvayy asta-bhavad avisuddha-buddhayabaruhya krcchrel)a pararil padaril tatabpatanty adho 'nadrta-yu$mad-ar'lghrayabThe intelligence of the Mayavadis is not purified; therefore even though theypractice austerities for self-realization, they cannot remain within the impersonalbrahmajyoti. Consequently, they fall down again into this material world.The Mayavadis' conception of spiritual existence is almost identical to thenegation of material existence. The Mayavadis believe that there is nothing positivein spiritual life. As a result, they cannot understand devotional service or theworship of the Supreme Person, sac-cid-ananda-vigraha The Ma.yavadi philosophersconsider Deity worship in devotional service to be pratibimba-vada, or theworship of a form that is the reflection of a false material form. Thus the Lord'stranscendental form, which is eternally blissful and full of knowledge, is unknownto Mayavadi philosophers. Although the term Bhagavan is explicitly described inSrimad-Bhagavatam, they cannot understand it. Brahmeti paramatmeti bhagavaniti sabdyate: "The Absolute Truth is called Brahman, Paramatma and Bhagavan:'(Bhag. 1.2.11) The Mayavadis try to understand Brahman only, or, at the most,Paramatma. However, they are unable to understand Bhagavan. Therefore theSupreme Personality of Godhead, KrQa, says: mayayapahrta-jnanab. Because ofthe Mayavadi philosophers' temperament, real knowledge is taken from them. Becausethey cannot receive the mercy of the Lord, they will always be bewilderedby His transcendental form. Impersonal philosophy destroys the three phases ofknowledge - jnana, jneya and jnata. As soon as one speaks of knowledge, theremust be a person who is the knower, the knowledge itself and the object ofknowledge. Ma.yavada philosophy combines these three categories; therefore theMayavadis cannot understand how the spiritual potencies of the Supreme Personalityof Godhead act. Because of their poor fund of knowledge, they cannotunderstand the distinction in the spiritual world between knowledge, the knowerand the object of knowledge. Because of this, Sri Caitanya Mahaprabhu considersthe Mayavadi philosophers more dangerous than the Buddhists.TEXT 169lftt ' 'Jl IrnrtRr·

Text 170] The Liberation of Sarvabhauma Bhattacarya 293SYNONYMSjTvera-of the living entities; nistara-deliverance; lagi'-for the matter of;sutra-Vedanta-sutra; kaila-made; vyasa-Srila Vyasadeva; mayavadi-of theimpersonalists; bha$ya-commentary; sunile-if hearing; haya -becomes; sarvanasa-alldestruction.TRANSLATION"Srila Vyasadeva presented the Vedanta philosophy for the deliverance ofconditioned souls, but if one hears the commentary of Sankaracarya, everythingis spoiled.PURPORTFactually, the devotional service of the Lord is described in Vedanta-sOtra, butthe Mayavadi philosophers, the Sarikarites, prepared a commentary known asSarTraka-bha$ya, in which the transcendental form of the Lord is denied. TheMayavadi philosophers think that the living entity is identical with the SupremeSoul, Brahman. Their commentaries on Vedanta-sOtra are completely opposed tothe principle of devotional service. Caitanya Mahaprabhu therefore warns us toavoid these commentaries. If one indulges in hearing the Sarikarite SarTrakabha$ya,he will certainly be bereft of all real knowledge.The ambitious Mayavadi philosophers desire to merge into the existence of theLord, and this may be accepted as sayujya-mukti. However, this form of muktimeans denying one's individual existence. In other words, it is a kind of spiritualsuicide. This is absolutely opposed to the philosophy of bhakti-yoga. Bhakti-yogaoffers immortality to the individual conditioned soul. If one follows the Mayavadiphilosophy, he misses his opportunity to become immortal after giving up the materialbody. The immortality of the individual person is the highest perfectionalstage a living entity can attain.TEXT 170'"Ptfil''tt1f·' -JI· I i!Jf"Pt "Ptft'fi! II 'lo II'pariQama-vada'-vyasa-sOtrera sammataacintya-sakti Tsvara jagad-rOpe pariQataSYNONYMSpariQama-vada-the theory of transformation; vyasa-sOtrera-of the VedantasOtra;sammata -purpose; acintya-sakti -inconceivable power; Tsvara -the

294 Sri Caitanya-caritlmrta [Madhya-lila, Ch. 6Supreme Personality of Godhead; jagat-rupe-in the form of the cosmicmanifestation; pariQata-transformed.TRANSLATION"The Vedanta-sutra aims at establishing that the cosmic manifestation hascome into being by the transformation of the inconceivable potency of theSupreme Personality of Godhead.PURPORTFor a further explanation of pariQama-vada, refer to Adi-lila, Seventh Chapter,verses 121-133.TEXT 1711ffit C 'CI \!l

Text 171] The Liberation of Sarvabhauma Bhattacarya 295abide in the Supreme Personality of Godhead, how He exists in His innumerableforms as the master of both spiritual and material energies, how He is the masterof both manifest and potential powers and how contradictory potencies canabide in Him. As long as the living entity is within this material world, in the conditionof illusion, he cannot understand the activities of the inconceivable energiesof the Lord. Thus the Lord's energies, though factual, are simply beyond thepower of the common brain to understand.When the atheistic philosophers or the Miiyiiviidis, being unable to understandthe inconceivable energies of the Supreme Personality of Godhead, imagine animpersonal void, their imagination is only the counterpart of materialistic thinking.Within the material world, there is nothing inconceivable. High-thinking philosophersand scientists can tackle the material energy, but not being able to understandthe spiritual energy, they can simply imagine an inactive state, such as theimpersonal Brahman. This is simply the negative side of material life. By such imperfectknowledge, the Miiy iiviidi philosophers conclude that the cosmicmanifestation is a transformation of the Supreme. Thus they must necessarily alsoaccept the theory of the illusion of the Supreme (vivarta-vada). However, if we acceptthe inconceivable potencies of the Lord, we can understand how theSupreme Personality of Godhead can appear within this material world withoutbeing touched or contaminated by the three modes of material nature.From the sastras we learn that there is a stone or jewel called a touchstone thatcan transform iron into gold. Although the touchstone tums iron into gold manytimes, it remains in its original condition. If such a material stone can maintain itsinconceivable energy after producing volumes of gold, certainly the Supreme Personalityof Godhead can remain in His original sac-cid-ananda form after creatingthe cosmic world. As confirmed in Bhagavad-gita (9.10), He acts only through Hisdifferent energies. Mayadhyakef)a prakrti/:1: Krt:a directs the material energy, andthat potency works in this material world. This is also confirmed in Brahmasarilhita(5.44):srti-sthiti-pralaya-sadhana-saktir ekachayeva yasya bhuvanani vibharti durgaicchanurupam api yasya ca cetate sagovindam adi-puruaril tam aharil bhajamiThe durga-sakti (material energy) acts under the direction of the Supreme Personalityof Godhead, and the universal creation, maintenance and destruction arebeing carried out by the durga-sakti. Krt:a's direction is in the background. Theconclusion is that the Supreme Personality of Godhead remains as He is, eventhough directing His energy, which makes the diverse cosmic manifestation workso wonderfully.

296 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6TEXT 172- fiil' Clt 1J,tiJI C5ft flr1 I'' 'ltf ·if! 1 II 'l IIvyasa-bhranta bali' sei sutre do$a diya'vivarta-vada' sthapiyache kalpana kariyaSYNONYMSvyasa-Srila Vyasadeva; bhranta-mistaken; ba/i'-saying; sei-that; sutre-inVedanta-sutra; do$a-fault; diya-accusing; vivarta-vada-the theory of illusion;sthapiyache-has established; ka/pana-imagination; kariya-doing.TRANSLATION"Sankaracarya's theory states that the Absolute Truth is transformed . By acceptingthis theory, the Mayavadi philosophers denigrate Srila Vyasadeva byaccusing him of error. They thus find fault in the Vedanta-sutra and interpret itto try to establish the theory of illusion.PURPORTThe first verse of the Brahma-satra is athato brahma jijiiasa: "We must now inquireinto the Absolute Truth:' The second verse immediately answers, janmadyasya yatal): "The Absolute Truth is the original source of everything:' }anmadyasya yatal) does not suggest that the original person has been transformed. Rather,it clearly indicates that He produces this cosmic manifestation through His inconceivableenergy. This is also clearly explained in Bhagavad-gita, where Kroa says,matta/:1 sarvaril pravartate: "From Me, everything emanates:' (Bg. 1 0.8) This is alsoconfirmed in the TaittirTya Upaniad: yato va imani bhatani jayante: "TheSupreme Absolute Truth is that from which everything is born." (Tait. Up. 3.1.1)Similarly, in the Mur:u;faka Upani$ad (1.1.7), it is stated, yathorf)a-nabhi/:1 srjate grh­T)ate ca: "[The Lord creates and destroys the cosmic manifestation] as a spider createsa web and draws it back within itself." All of these satras indicate the transformationof the Lord's energy. It is not that the Lord undergoes direct transformation,which is called parif)ama-vada. However, being very anxious to protect SrilaVyasadeva from criticism, Sarikaracarya became a pseudo gentleman and put forwardhis theory of illusion (vivarta-vada). Sarikaracarya concocted this meaning ofparif)ama-vada, and by word jugglery he endeavored very hard to establishparif)ama-vada as vivarta-vada.TEXT 173ittl

Text 173]The Liberation of Slrvabhauma Bhattacarya297jivera dehe atma-buddhi-sei mithya hayajagat ye mithya nahe, nasvara-matra hayaSYNONYMSjTvera-of the living entities; dehe-in the body; atma-buddhi-considering asthe self; sei-that; mithya-untruth; haya-is; jagat-the cosmic manifestation;ye-that; mithya-untruth; nahe-not; nasvara-matra-only temporary; hayais.TRANSLATION"The theory of illusion can be applied only when the living entity identifieshimself with the body. As far as the cosmic manifestation is concerned, it cannotbe called false, although it is certainly temporary.PURPORTThe living entity is the eternal servant of Krr:-a. Being part and parcel of theLord, he is constitutionally pure, but due to his contact with material energy, heidentifies himself with either the gross or the subtle material body. Such identificationis certainly false and constitutes the genuine platform of the theory of illusion. The living entity is eternal; he can never be subjected to the limits of time, asare his gross and subtle bodies. The cosmic manifestation is never false, but it issubject to change by the influence of the time factor. For a living entity to acceptthis cosmic manifestation as the field for his sense enjoyment is certainly illusory.This material world is the manifestation of the material energy of the Lord. This isexplained by Krr:-a in Bhagavad-gita (7.4):bhomir apo 'nalo vayubkharh mano buddhir eva caaharikara itiyarh mebhinna prakrtir a$tadhaThe material world is the inferior energy of the Supreme Personality of Godhead,but it is not a fact that the Supreme Lord has been transformed into this materialworld . The Mayavadr philosophers, devoid of true understanding, have confusedthe theory of illusion and the theory of the cosmic manifestation by word jugglery.The theory of illusion can be applied to a person who identifies himself with thebody. The living entity is the superior energy of the Supreme Lord, and the materialworld is the inferior energy. Both, however, are prakrti (energy). Althoughthe energies are simultaneously one with the Lord and different from Him, theLord never loses His personal form due to the transformation of His differentenergies.

298 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6TEXT 174'c.2!'1' ' lfttJ-1l Ic.2!'1 :.(t, 'Sf'$fe.· II '18 II'praf)ava' ye maha-vakya-Tsvarera mOrtipraf)ava haite sarva-veda, jagat-utpattiSYNONYMSpraf)ava-omkara; ye-that which; maha-vakya-transcendental vibration;Tsvarera-of the Supreme Personality of Godhead; mOrti-the form; praf)avaomkara;haite-from; sarva-veda-all Vedic literature; jagat-of the materialworld; utpatti -production.TRANSLATION"The transcendental vibration omkara is the sound form of the SupremePersonality of Godhead. All Vedic knowledge and this cosmic manifestationare produced from this sound representation of the Supreme Lord.PURPORTOmkara is the representation of the Supreme Personality of Godhead in sound.This form of His holy name is accepted as the transcendental vibration (mahavakya)by virtue of which the temporary material manifestation has come intobeing. If one takes shelter of the sound representation of the Supreme Personalityof Godhead (omkara), he can realize his constitutional identity and engage indevotional service even though in conditional life.TEXT 175'i!,lfflf'- -

Text 176] The Liberation of Sarvabhauma Bhattacarya 299TRANSLATION"The subsidiary vibration tat tvam asi ["you are the same"] is meant for theunderstanding of the living entity, but the principal vibration is orhkira. Notcaring for orhkira, Sai'lkaracarya has stressed the vibration tat tvam asi."PURPORTTat tvam asi is accepted as the primary vibration by one who does not acceptpraf)ava, the transcendental sauna incarnation of the holy name of the Lord, asthe chief principle in Vedic literature. By word jugglery, Sankaracarya tried tocreate an illusory presentation of the Supreme Personality of Godhead in His relationshipwith the living entities and the cosmic manifestation. Tat tvam asi is awarning to the living entity not to mistake the body for the self. Therefore tattvam asi is especially meant for the conditioned soul. The chanting of orilkara orthe Hare Krr:Ja mantra is meant for the liberated soul. Srila Ropa Gosvami has said,ayi mukta-kulair upasyamanam (Namtaka 1). Thus the holy name of the Lord ischanted by the liberated souls. Similarly, Parikit Maharaja says, nivrtta-tar$airupagiyamanat (Bhag. 1 0.1.4). The holy name of the Lord can be chanted by thosewho have fully satisfied their material desires or who are fully situated on the transcendentalplatform and devoid of material desire. The name of the Lord can bechanted by one who is completely freed from material contamination(anyabhila$ita-sanyaril jnana-karmady-anavrtam). Sankaracarya has indirectlyminimized the value of the principal Vedic mantra (orilkara) by accepting a subordinatevibration (tat tvam as1) as the most important Vedic mantraTEXT 17611t'! rn -ti! (}lt fir"' ,t (' fi"f II 9 IIei-mate ka/pita bha$ye sata dO$a di/abhattacarya p0rva-pak$a apara karilaSYNONYMSei-mate-in this way; ka/pita-imagined; bhye-in the commentary; satahundreds;do$a-of faults; di/a-gave; bhattacarya-Sarvabhauma Bhattacarya;p0rva-pak$a-opposing elements; apara-unlimitedly; kari/a-manifested.TRANSLATIONThus Sri Caitanya Mahaprabhu criticized Sankaracarya's Sariraka-bhya asimaginary, and He pointed out hundreds of faults in it. To defend

300 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6Sankaracarya, however, Sarvabhauma Bhattacarya presented unlimited opposition.TEXT 1771, ' fi{tllf il

Text 179] The Liberation of Sarvabhauma Bhattacarya 301TRANSLATIONSri Caitanya Mahaprabhu continued: "The Supreme Personality of Godheadis the central point of all relationships, acting in devotional service toHim is one's real occupation, and the attainment of love of Godhead is theultimate goal of life. These three subject matters are described in Vedicliterature.PURPORTBhagavad-gita also confirms this statement (Bg. 15.15). Vedais ca sarvair ahameva vedyaf): the actual purpose in reading the Vedas is to learn how to become adevotee of the Supreme Lord. The Lord Himself advises, man-mana bhava madbhaktomad-yaji marh namaskuru (Bg. 9.34). Therefore, after studying the Vedas,one must then execute devotional service by thinking always of the Supreme Lord(man-mana), becoming His devotee, worshiping Him and always offering Himobeisances. This is called vi$Qu-aradhana, and it is the supreme occupational dutyof all human beings. It is properly discharged in the varQasrama-dharma system,which divides society into brahmacarya, grhastha, vanaprastha, sannyasa, andbrahmaQa, k$atriya, vaisya and sudra. This is the whole scheme of Vedic civilization.However, this institution is very difficult to establish in this age; therefore SriCaitanya Mahaprabhu advises that we not worry about the Vedic system of var­Qasrama-dharma. Rather, we should take directly to the chanting of the Hare Krl)amantra and simply hear about the Supreme Personality of Godhead from puredevotees. This is the process recommended by Sri Caitanya Mahaprabhu, and thisis the purpose for studying the Vedas.TEXT 179 -f

302 ri Caitanya-caritama [Madhya-lila, Ch. 6PURPORTWhen a conditioned soul is purified, he is called a devotee. A devotee has his relationshiponly with the Supreme Personality of Godhead, and his only occupationalduty is to execute devotional service to satisfy the Lord. This service is renderedthrough the Lord's representative, the spiritual master: yasya deve parabhaktir yatha deve tatha gurau. When the devotee executes devotional serviceproperly, he attains the highest perfection of life-love of Godhead: sa vai purilsarilpara dharma yato bhaktir adhokaje. The ultimate goal of understanding theVedas is to be elevated to the platform of rendering loving service to the Lord. TheMayavadi philosophers, however, consider the central point of relationship to bethe impersonal Brahman, the function of the living entity to be the acquisition ofknowledge of Brahman, resulting in detachment from material activity, and theultimate goal of life to be liberation, or merging into the existence of the Supreme.All of this, however, is simply due to the imagination of the conditioned soul. Itsimply opposes him to material activities. One should always remember that allVedic literatures are self-evident. No one is allowed to interpret the Vedic verses.If one does so, he indulges in imagination, and that has no value.TEXT 180 Qf iftf, - l'f I Wifl fif' iftdft?J II "' oIIacaryera doa nahi, isvara-ajna hailaataeva kalpana kari' nastika-sastra kailaSYNONYMSacaryera-of Sarikaracarya; dO$a-fault; nahi-there is not; isvara-ajfla-theorder of the Supreme Personality of Godhead; haila-there was; ataevatherefore;ka/pana-imagination; kari'-making; nastika-atheistic; sastra-scriptures;kaila -prepared.TRANSLATION"Actually there is no fault on the part of ankaracarya. He simply carried outthe order of the Supreme Personality of Godhead. He had to imagine somekind of interpretation, and therefore he presented a kind of Vedic literaturethat is full of atheism.TEXT 181t5tt=

Text 182]The liberation of Sarvabhauma Bhattacarya303svagamai/:l kalpitais tvaril cajanan mad-vimukhan kurumaril ca gopaya yena syats($tir e$ottarottaraSYNONYMSsva-agamai/:1-with your own theses; ka/pitai/:1-imagined; tvam-you; caalso;janan-the people in general; mat-vimukhan-averse to Me and addictedto fruitive activities and speculative knowledge; kuru-make; mam-Me, theSupreme Personality of Godhead; ca-and; gopaya-just cover; yena-bywhich; syat-there may be; smi/:1-material advancement; e$a-this; uttarottara-more and more.TRANSLATION"Addressing Lord Siva, the Supreme Personality of Godhead said, 'Pleasemake the general populace averse to Me by imagining your own interpretationof the Vedas. Also, cover Me in such a way that people will take more interestin advancing material civilization just to propagate a population bereft ofspiritual knowledge.'PURPORTThis is a quotation from the Padma Puraf)a, Uttara-khaf)c;/a (62.31).TEXT 1821fti

304 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6PURPORTThe word brahmaQa-mOrtina in this verse refers to the founder of Mayavadaphilosophy, Sarikaracarya, who was born in the Malabara district of southernIndia. Mayavada philosophy states that the Supreme Lord, the living entities andthe cosmic manifestation are all transformations of illusory energy. To support thisatheistic theory, the Mayavadis cite false scriptures, which make people bereft oftranscendental knowledge and addicted to fruitive activities and mental speculation.This verse is a quotation from the Padma Puraf)a, Uttara-khaQc;/a (25.7).TEXT 183, wr1i 9l m 1 i{j fiUif tift, i! II lr IIsuni' bhattacarya haila parama vismitamukhe na ni/:lsare vaQi, ha-ila stambhitaSYNONYMSsuni' -hearing; bhattacarya-Sarvabhauma Bhagacarya; haila-became;parama-very much; vismita-astonished; mukhe-in the mouth; na-not;ni/:lsare-vibrates; vaQi-words; ha-ila-became; stambhita-stunned.TRANSLATIONSarvabhauma Bhattacarya became very astonished upon hearing this. Hebecame stunned and said nothing.TEXT 184 ,-'etft;t1f, ill -.f 'lm I'e1Rtt 'e-( lrt II IrS IIprabhu kahe, -bhattacarya, na kara vismayabhagavane bhakti-parama-puruartha hayaSYNONYMSprabhu kahe-the Lord said; bhattacarya-My dear Bhaacarya; na-not;kara-do; vismaya-astonishment; bhagavane-unto the Supreme Personality ofGodhead; bhakti-devotional service; parama-the Supreme; puru$a-arthahumaninterest; haya-is.

Text 186] The Liberation of Sarvabhauma Bhattacary a 305TRANSLATIONLord Sri Caitanya Mahaprabhu then told him: "Do not be astonished. Actually,devotional service unto the Supreme Personality of Godhead is thehighest perfection of human activity.TEXT 185'c:trt'tll' Jr tri{ Ittl tt'lll lr

306 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6tional service; ittham-bhata-so wonderful as to attract the attention of the selfsatisfied;gw:JaQ-who has transcendental qualities; hariQ-the Supreme Personalityof Godhead.TRANSLATION11 'Those who are self-satisfied and unattracted by external material desiresare also attracted to the loving service of Sri K;a, whose qualities are transcendentaland whose activities are wonderful. Hari, the Personality of Godhead,is called K;a because He has such transcendentally attractivefeatures.' "PURPORTThis is the famous atmarama verse (Bhag. 1.7.1 0).TEXT 187fil' ,-'i{, Jf I· t

Text 190] The Liberation of Sarvabhauma Bhattacarya 307SYNONYMSprabhu kahe-the Lord said; tumi-you; ki-what; artha-meaning; kara-do;taha-that; age-first of all; 5uni'-hearing; pache-after that; ami-1; karibashalldo; artha-meaning; yeba-whatever; kichu-something; jani-1 know.TRANSLATIONThe Lord replied: "First let Me hear your explanation. After that, I shall tryto explain what little I know!'TEXT 189fil' 'et"f1i "'t f'P( t'llt I-tliJi·'lf 'f II lr II5uni' bhattacarya 5/oka karila vyakhyanatarka-5astra-mata uthaya vividha vidhanaSYNONYMS5uni'-hearing this; bhattacarya-Sarvabhauma Bhattacarya; 5/oka-of theverse; kari/a-did; vyakhyana-explanation; tarka-5astra-scriptures dealing withlogic; mata-according to; uthaya-raises; vividha-various; vidhana-premises.TRANSLATIONSarvabhauma Bhattacarya then began to explain the atmarama verse, and,according to the principles of logic, he raised various premises.TEXT 190M C

308 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6TRANSLATIONThe Bhattacarya explained the atmarama verse in nine different ways on thebasis of scripture. After hearing his explanation, Sri Caitanya Mahaprabhu,smiling a little, began to speak.PURPORTThe atmarama verse was discussed at Naimiaral)ya at a meeting of many greatsages, headed by Saunaka i. They questioned Srila SOta Gosvami, who presidedat the meeting, about why Srila Sukadeva Gosvami, a paramaharilsa already in thetranscendental position, was attracted to a discussion of the qualities of Krt:a. Inother words, they wanted to know why Sri Sukadeva Gosvami engaged in thestudy of Srimad-Bhagavatam.TEXT 191'wN', tfj{ -1._fif t-.te. ""Pf I-trnr

Text 194] The Liberation of Sarvabhauma Bhattacarya 309SYNONYMSkintu-but; tumi-you; artha-meaning; kai/e-have shown; paQc;/ityascholarly;pratibhaya-with prowess; iha va-i-besides this; 5/okera-of theverse; ache-there is; ar o-another; abhipraya-purport.TRANSLATION"My dear Bhattacarya, you have certainly explained this verse by theprowess of your vast learning, but- you should know that, besides this scholarlyexplanation, there is another purport to this verse!'TEXT 193tt

310 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6TRANSLATIONThere are eleven words in the atmarama verse, and Sri CaitanyaMahaprabhu explained each wor, one after the other.PURPORTThe words in the atmarama verse are atmaramaf), ca, munaya/:1, nirgrantha/:1, api,urukrame, kurvanti, ahaitukim, bhaktim, ittham-bhOta-guf)a/:1 and hari/:1.TEXT 195 'f·l2ttlttttl ·tft1{' flltlMti I.. .. fl .. 2t111 'f$1 II

Text 198] The Liberation of Sarvabhauma Bhattacarya 311TRANSLATIONSri Caitanya Mahaprabhu said: "The Supreme Personality of Godhead, Hisdifferent potencies and His transcendental qualities all have inconceivableprowess. It is not possible to explain them fully.TEXT 197tl 'f l'ft-i{

312 Sri Caitanya-caritam!'fa[Madhya-lila, Ch. 6sanakadi-sukadeva tahate pramaf)aei-mata nana artha karena vyakhyanaSYNONYMSsanaka-adi-the four sanas; sukadeva-and Sukadeva Gosvami; tahate-inthat; pramaf)a-the evidence; ei-mata-in this way; nana-varieties; arthameaning;karena-does; vyakhyana-explanation.TRANSLATIONSri Caitanya Mahaprabhu explained the meaning of the verse by giving evidenceconcerning Sukadeva Gosvami and the four ris Sanaka, Sanat-kumara,Sanatana and Sanandana. Thus the Lord gave various meanings and explanations.PURPORTThat Krr:ta is all-attractive is verified by the activities of the four ris andSukadeva Gosvami. All of them were liberated persons, yet they were attractedby the qualities and pastimes of the Lord. It is therefore said: mukta api fifayavigraharh krtva bhagavantarh bhajante. (Cc. Madhya 24.112) Even liberated personsare attracted by the pastimes of Lord Krr:ta and thus engage in devotionalservice. From the very beginning of their lives, Sukadeva Gosvami and the fourKumaras, known as catu/:lsana, were liberated and self-realized on the Brahmanplatform. Nonetheless, they were attracted by the qualities of KrQa, and theyengaged in His service. The four Kumaras were attracted by the aroma of theflowers offered at the lotus feet of KrQa, and in this way they became devotees.Sukadeva Gosvami heard Srimad-Bhagavatam by the mercy of his father,Vyasadeva, and he was consequently attracted to Krr:ta and became a greatdevotee. The conclusion is that the transcendental bliss experienced in the serviceof the Lord must be superior to brahmananda, the bliss derived from realizingthe impersonal Brahman.TEXT 199f.{' ttt.f 1ltil 11e. t I iSftfi{' t t'Pfil1 ffflf II IIsuni' bhattacaryera mane haifa camatkaraprabhuke krf)a jani' kare apana dhikkaraSYNONYMSsuni'-hearing this; bhattacaryera-of Sarvabhauma Bhanacarya; mane-in themind; haifa-there was; camatkara-wonder; prabhuke-Lord Sri CaitanyaMahaprabhu; krQa-Lord KrQa; jani'-accepting as; kare-does; apana-himself;dhikkara-condemnation.

Text 201] The Liberation of Sarvabhauma Bhattacarya 313TRANSLATIONUpon hearing Caitanya Mahaprabhu's explanation of the atmarama verse,Sarvabhauma Bhattacarya was struck with wonder. He then understood LordSri Caitanya Mahaprabhu to be Krr:ta in person, and he thus condemned himselfin the following words.TEXT 200,•tfti I! ' t-.te. "',--'lf$i1i fil11i I'lltti-9f1tt'f il. i u ' o o 11'inho ta' sak$at k($Qa,-mufii na janiyamaha-aparadha kainu garvita ha-iya'SYNONYMSinho-Sri Caitanya Mahaprabhu; ta'-indeed; sak$at-directly; k($Qa-LordKrQa; mufii-1; na-not; janiya-knowing; maha-aparadha-a great offense;kainu-did; garvita-proud; ha-iya-being.TRANSLATION"Caitanya Mahaprabhu is certainly Lord Knr:ta Himself. Because I could notunderstand Him and was very proud of my own learning, I have committedmany offenses!'TEXT 201!fJIAli fif' llf'l Ii tt1f 'Wl \21'-J 1fi1 U o IIatma-ninda kari' laila prabhura saraf)akrpa karibare tabe prabhura haila manaSYNONYMSatma-ninda-self-indictment; kari'-doing; /ai/a-took; prabhura-of theLord; sara1,1a-shelter; krpa-mercy; karibare-to do; tabe-then; prabhura-ofthe Lord; hai/a-it was; mana-the mind.TRANSLATIONWhen Sarvabhauma Bhattacarya denounced himself as an offender and tookshelter of the Lord, the Lord desired to show him mercy.

314 Sri Caitanya-caritamrta[Madhya-lila, Ch. 6TEXT 202fi{sr--Pt -it "" w.(i{ 1('·"Pt 1 '! II o IInija-ropa prabhu tar'lre karaila darsanacatur-bhuja-rOpa prabhu haila takhanaSYNONYMSnija-rOpa-personal form; prabhu-the Lord; tar'lre-unto him; karaila-made;darsana-seeing; catutJ-bhuja-four-handed; rOpa-form; prabhu-the Lord; haila-became;takhana-at that time.TRANSLATIONTo show him mercy, Sri Caitanya Mahaprabhu allowed him to see His ViQuform. Thus He immediately assumed four hands.TEXT 203'Itt 'itt '$f t_l('iSr-'Pt I"Pttr; -Itt ffi "Pt II o IIdekhaila tar'lre age catur-bhuja-rOpapache syama-varhsi-mukha svakiya svarOpaSYNONYMSdekhaila-showed; tar'lre-unto him; age-at first; catur-bhuja-rOpa-theform with four hands; pache-afterwards; syama-blackish; varhsi-mukha-witha flute to the mouth; svakiya-personal; svarOpa-form.TRANSLATIONSri Caitanya Mahaprabhu first showed him the four-handed form and thenappeared before him in His original form of K!lQa, with a blackish complexionand a flute to His lips.TEXT 204c;wf' "" m' -Pt' 1: ' '?If'!

Text 206]The Liberation of Sarvabhauma Bhattacarya315dekhi' sarvabhauma daf)qavat kari' paqi'puna/:! uthi' stuti kare dui kara yuqi'SYNONYMSdekhi' -seeing that; sarvabhauma-Sarvabhauma Bhagacarya; daQ(/avatobeisances;kari'-doing; paqi'-falling flat; puna/:1-again; uthi'-standing up;stuti-prayer; kare-does; dui-two; kara-hands; yuqi'-folding.TRANSLATIONWhen Sarvabhauma Bhatfacarya saw the form of Lord Krr:Ja manifested inCaitanya Mahaprabhu, he immediately fell down flat to offer Him obeisances.Then he stood up and with folded hands began to offer prayers.TEXT 2059ft 11f " Iift1l·011W·'Cftfif C.(i1 , II oct IIprabhura krpaya tanra sphurila saba tattvanama-prema-dana-adi varf)ena mahattvaSYNONYMSprabhura-of the Lord; krpaya-by the mercy; tanra-to him; sphuri/amanifested;saba-all; tattva -truths; nama-the holy name; prema-dana-distributionof love of Godhead; adi-and so on; varf)ena -describes; mahattvatheimportance.TRANSLATIONBy the mercy of the Lord, all truths were revealed to Sarvabhauma Bhattacarya,and he could understand the importance of chanting the holy nameand distributing love of Godhead everywhere.TEXT 206-t c; ' w i1i ftt 1fl!

316 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6SYNONYMS5ata-one hundred; 5foka-verses; kaifa-composed; eka-one; dary(la-aduration of twenty-four minutes; na-not; yaite-passing; brhaspati-Brhaspati,the priest of the heavenly planets; taiche-such; 5foka-verses; na-not; pareable;karite-to compose.TRANSLATIONSarvabhauma Bhattacarya composed one hundred· verses in a very shorttime. Indeed, not even Brhaspati, the priest of the heavenly planets, couldcompose verses as quickly.PURPORTThe name of the book of one hundred beautiful verses composed by SarvabhaumaBhanacarya is Su5foka-5ataka.TEXT 207f' ltt1f ' il I'e c; 'CI'!il II o9 II5uni' sukhe prabhu tanre kaifa alinganabhattacarya premave5e haifa acetanaSYNONYMS5uni'-hearing; sukhe-in happiness; prabhu-Lord Caitanya Mahaprabhu;tal'lre-Sarvabhauma Bhanacarya; kaifa-did; afingana-embracing; bhattacarya-SarvabhaumaBhanacarya; prema-ave5e-in the ecstasy of love of God;haifa-became; acetana-unconscious.TRANSLATIONAfter hearing the one hundred verses, Sri Caitanya Mahaprabhu happilyembraced Sarvabhauma Bhattacarya, who was immediately overwhelmed inecstatic love of Godhead and fell unconscious.TEXT 208'Cii!ti, v, , '

Text 210] The Liberation of Sarvabhauma Bhattacarya 317SYNONYMSa.Sru-tears; stambha-a stunned condition; pu/aka-standing of hair; svedaperspiration;kampa-trembling; tharahari-with great shaking; n.'ice-dances;gaya-sings; kande-cries; pac;le-falls down; prabhu-pada-the lotus feet ofthe Lord; dhari'-catching.TRANSLATIONOut of ecstatic love of God, the Bhattacarya shed tears, and his body wasstunned. He exhibited an ecstatic mood, and he perspired, shook andtrembled. He sometimes danced, sometimes chanted, sometimes cried andsometimes fell down to touch the lotus feet of the Lord.TEXT 209OfM' (;'it'tiftQlt - Ioelti( J r.t' t 'Sttl u o udekhi' gopinathacarya haraita-manabhattacaryera nrtya dekhi' hase prabhura gal)aSYNONYMSdekhi'-seeing this; gopinatha-acarya-Gopinatha Acarya; haraita-mana-apleased mind; bhattacayera-of Sarvabhauma Bhagacarya; nrtya-dancing;dekhi'-seeing; hase-laughs; prabhura gaQa-the associates of Lord CaitanyaMahaprabhu.TRANSLATIONWhile Sarvabhauma Bhattacarya was in this ecstasy, Gopinatha Acarya wasvery pleased. The associates of Sri Caitanya Mahaprabhu all laughed to see theBhattacarya dance so.TEXT 210(.tl'titi( I' Wtt t.

318 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6TRANSLATIONGopinatha Acarya told Lord Caitanya Mahaprabhu: "Sir, You have broughtall this upon Sarvabhauma Bhattacarya."TEXT 211 ,-''lfif 'e9, I'Sftl · 'Pfi 1"1iiC'! U' ) llprabhu kahe, -'tumi bhakta, tomara sang a hai tejagannatha inhare krpa kaila bhala-mate'SYNONYMSprabhu kahe-the Lord said; tumi bhakta-you are a devotee; tomara sangahaite -on account of your association; jagannatha-Lord Jagannatha; inhareuntohim; krpa-mercy; kai/a-showed; bhala-mate-very well.TRANSLATIONSri Caitanya Mahaprabhu replied: "You are a devotee. Because of yourassociation, Lord Jagannatha has shown him mercy."TEXT 212!;!t tt '-PI ij-., Ifie 1 ce l!IR! clf n ) utabe bhattacarye prabhu susthira karilasthira hana bhattacarya bahu stuti kailaSYNONYMStabe-then; bhattacarye-unto Sarvabhauma Bhattacarya; prabhu-Lord SriCaitanya Mahaprabhu; su-sthira-pacification; kari/a-did; sthira halia-beingpacified; bhattacarya-Sarvabhauma Bhanacarya; bahu-many; stuti-prayers;kaila -offered.TRANSLATIONAfter this, Sri Caitanya Mahaprabhu pacified the Bhattacarya, and when hewas quieted, he offered many prayers to the Lord.

Text 215]The Liberation of Sarvabhauma Bhatfacarya319TEXT 213'5t t ,- t'( Itlfl f1H:"'' '{f1f,- -t 'I II ) II'iagat nistari/e tumi, -seha alpa-karyaama uddharile tumi, -e sakti akaryaSYNONYMSjagat-the whole world; nistari/e-have delivered; tumi-You; seha-that;a/pa-karya-minor activity; ama-me; uddharile-have delivered; tumi-You;e-this; sakti-power; akarya-wonderful.TRANSLATIONSarvabhauma Bhattacarya said: "My dear Sir, You have delivered the entireworld, but that is not a very great task. However, You have also delivered me,and that is certainly the work of very wonderful powers.TEXT 214-m tfil, c , 11 W, 1fi', ' II )8 IItarka-sastre jaqa ami, yaiche lauha-piQc;/aama dravaile tumi, pratapa pracaf)qa'SYNONYMStarka-sastre-due to logical scriptures; jaqa-dull; ami-1; yaiche-just like;lauha-piQc;/a-an iron bar; ama-me; dravai/e-melted; tumi-You; pratapapower;pracaf)qa -very great.TRANSLATION"I had become dull-headed due to reading too many books on logic . ConsequentlyI had become like an iron bar. Nonetheless, You have melted me,and therefore Your influence is very great!'TEXT 21513 fil' sr

320 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6stuti suni' mahaprabhu nija vasa ailabhattacarya acarya-dvare bhika karailaSYNONYMSstuti suni '-after hearing the prayers; mahaprabhu-Sri Caitanya Mahaprabhu;nija-own; vasa-to the residence; ai/a-returned; bhattacarya-SarvabhaumaBhagacarya; acarya-dvare-through Gopinatha Acarya; bhika-luncheon;karai/a-induced to take.TRANSLATIONAfter hearing the prayers offered by Sarvabhauma Bhattacarya, Sri CaitanyaMahaprabhu returned to His residence, and the Bhatfacarya, throughGopinatha Acarya, induced the Lord to accept lunch there.TEXT 216111' flfif C IS1'Stit·WPtti{ I

Text 219] The Liberation of Sarvabhauma Bhattacarya 321SYNONYMSpOjari-the priest; aniya-bringing; mala-garlands; prasada-anna-remnantsof food; dila-offered; prasada-anna-the prasada; mala-and garlands; paflagetting;prabhu-Lord Caitanya Mahaprabhu; har$a-pleased; haila-became.TRANSLATIONThe priest there presented Him with garlands and prasada that had beenoffered to Lord Jagannatha. This pleased Caitanya Mahaprabhu very much.TEXT 218Cltl \2tt·1fti'fi ·r;; f'fi11i It l'ii 'flt lfPi II )17" IIsei prasadanna-mala ancale bandhiyabhattacaryera ghare aila tvarayukta hanaSYNONYMSsei prasada-anna-those remnants of food; mala-and garlands; aflcale-inthe end of His cloth; bandhiya-binding; bhattacaryera-of Sarvabhauma Bhattacarya;ghare-to the house; aila-went; tvara-yukta-hasty; hafla-being.TRANSLATIONCarefully tying the prasada and garlands in a cloth, Caitanya Mahaprabhuhastened to the house of Sarvabhauma Bhattacarya.TEXT 219ttfm·

322 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6TRANSLATIONHe arrived at the Bhattacarya's house a little before sunrise, just when theBhattacarya was arising from bed.TEXT 220,, '"' , vt< r I·ilt ' tillf! f II o II'kr$Qa' 'kr$Qa' sphuta kahi' bhatta.carya jagilakr$Qa-nama suni' prabhura ananda ba{filaSYNONYMSkr$Qa kr$Qa-chanting the name of Krt:Ja; _ sphuta-distinctly; kahi'-saying;bhattacarya-Sarvabhauma Bhattacarya; jagila-got up from the bed; kr$Qanama-theholy name of Lord Krt:a; suni'-hearing; prabhura-of Lord CaitanyaMahaprabhu; ananda-pleasure; ba{fi/a-increased.TRANSLATIONAs Sarvabhauma Bhattacarya arose from bed, he distinctly chanted, "Kr,Qa,KrQa." Lord Caitanya was very pleased to hear him chant the holy name ofKrQa.TEXT 221'ft 12ft_l 'ii 9lt'i:'1 w-til 1mB-m tf'1f' '

Text 224]The Liberation of Sarvabhauma Bhattacarya323TEXT 222 t'l Mti t 1112filtlfti f' !. t11' I! II IIvasite asana diya dunheta vasifaprasadanna khufi' prabhu tanra hate difaSYNONYMSvasite-to sit; asana-carpet; diya-offering; dunheta-both of them; vasifasatdown; prasada-anna-the prasada; khu/i'-opening; prabhu-Sri CaitanyaMahaprabhu; tar'lra-his; hate-in the hand; difa-offered.TRANSLATIONThe Bhattacarya offered a carpet for the Lord to sit upon, and hoth of themsat there. Then Sri Caitanya Mahaprabhu opened the prasada and placed it inthe hands of the Bhaffadrya.TEXT 223Wti 1 rtt "f ' It, Ji, w.q 'MM iii '

324 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6caitanya-prasade manera saba jar;lya gelaei sloka par;fi' anna bhak$al)a kari/aSYNONYMScaitanya-prasade-by the mercy of Lord Sri Caitanya Mahaprabhu; manera-ofthe mind; saba-all; jar;fya-dullness; ge/a-went away; ei s/oka-these verses;par;li'-reciting; anna-remnants of food; bhak$aQa-eating; kari/a-did.TRANSLATIONBy the mercy of Sri Caitanya Mahaprabhu, all the dullness in the mind ofSarvabhauma Bhaftacarya was eradicated. After reciting the following twoverses, he ate the prasada offered to him.TEXT 225 9f(f"li\!i 'Df9f "11\!i', i : I

Text 228]The liberation of Sarvabhauma Bhaftacarya325praptam annaril drutaril 5i$tairbhoktavyaril harir abravltSYNONYMSna-not; desa-of the country; niyamab-regulation; tatra-in that; na-not;kala-of time; niyamab-regulation; tatha-so also; praptam-received; annam-prasada;drutam-hastily; 5i$taib-by gentlemen; bhoktavyam-to beeaten; harib-the Lord; abravTt-has said.TRANSLATION11'The prasada of Lord K!la is to be eaten by gentlemen as soon as it isreceived; there should be no hesitation. There are no regulative principlesconcerning time and place. This is ,the order of the Supreme Personality ofGodhead!"PURPORTThese verses are quoted from the Padma Puraf)a.]EXT 227(;' tffl a;r 11 11 I

326 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6dui-jane dhari' dur'lhe karena nartanaprabhu-bhrtya dur'lha sparse, dor'lhara phule manaSYNONYMSdui-jane-both of them; dhari'-embracing; dur'lhe-both; karena-do; nartana-dancing;prabhu-bhrtya-the master and the servant; dur'lha-both;spar5e-by touching each other; dor'lhara-of both of them; phule-were excited;mana-minds.TRANSLATIONThe Lord and the servant embraced one another and began to dance.Simply by touching each other, they became ecstatic.TEXT 229'W·

Text 231] The Liberation of Sarvabhauma Bhattadrya 327SYNONYMSaji-today; mut'ii-1; anayase-very easily; jininu-conquered; tri-bhuvanathethree worlds; aji-today; mut'ii-1; karinu-did; vaikuQtha-to the spiritualworld; arohaQa-ascending.TRANSLATIONSri Caitanya Mahaprabhu said: "Today I have conquered the three worldsvery easily. Today I have ascende to the spiritual world."PURPORTThe goal of human perfection is stated here in brief. One has to surpass all theplanetary systems of the material universe, pierce through the covering of the universeand reach the spiritual world known as VaikuQthaloka. The VaikuQthalokasare variegated spiritual planets situated in the Lord's impersonal bodily effulgence,known as the brahmajyoti. One may aspire to elevate himself to a heavenlyplanet within the material world, such as the moon, the sun or Venus, but if one isspiritually advanced in KrQa consciousness, he does not wish to remain withinthe material universe, even in a higher planetary system. Rather, he prefers topenetrate the covering of the universe and attain the spiritual world. He can thenbe situated in one of the VaikuQtha planets there. However, the devotees underthe guidance of Sri Caitanya Mahaprabhu aspire to reach the topmost spiritualplanet, known as Goloka Vrndavana, the residence of Lord Sri KrQa and His eternalassociates.TEXT 231 (;11111" '!_( ft'f ('It If.)IHl II{ llti2!Jtt 'SttJt II IIaji mora pOrf)a haila sarva abhilasarvabhaumera haila maha-prasade visvasaSYNONYMSaji-today; mora-My; purf)a-satisfied; haila-became; sarva-all;abhila?a-desires; sarvabhaumera-of Sarvabhauma Bhattacarya; hai/a-therewas; maha-prasade-in the remnants of the Lord's food; visvasa-faith.TRANSLATIONCaitanya Mahaprabhu continued: "I think that today all My desires havebeen fulfilled because I see that Sarvabhauma Bhattacarya has acquired faithin the maha-prasada of Lord Jagannatha.

328 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6TEXT 232tf'f ·?t "ff ?t:!l111 t fil•s-tc:G oo '"' n uaji tumi ni$kapate haila k($Qasrayak($Qa aji nikapate toma haila sadayaSYNONYMSaji-today; tumi-you; nikapate-without a doubt; hai/a-have become;krQa-asraya-under the shelter of Lord KrQa; krQa-Lord KrQa; aji-today;nikapate-without reservation; toma-unto you; hai/a-has become; sa-dayaverymerciful.TRANSLATION"Indeed, today you have undoubtedly taken shelter of the lotus feet ofKrQa, and Kfl)a, without reservation, has become very merciful toward you.TEXT 233t ' fu:J 'f1f'hf 'fw-qti{ Itfif

Text 235]The Liberation of Sarvabhauma Bhaffacarya329aji km')a-prapti-yogya haila tomara manaveda-dharma /anghi' kaile prasada bhak$af)a"SYNONYMSaji-today; kr$Qa-prapti-for attainment of the lotus feet of Krt:a; yogya·-fit;hai/a-has become; tomara-your; mana-mind; veda-of the four Vedas; dharma-theprinciples; /ar'lghi'-surpassing; kaile-you have done; prasada-theremnants of food offered to Krt:a; bhak$af)a -eating.TRANSLATION"Today your mind has become fit to take shelter of the lotus feet of Kr,'.labecause, surpassing the Vedic regulative principles, you have eaten the remnantsof food offered to the Lord.TEXT 235c

330 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6of nescience. Those whose intelligence is fixed in the bodily conception, whothink, "I am this body," are fit food for dogs and jackals. The Supreme Lordnever bestows His mercy upon such people.' "PURPORTThe Supreme Lord never bestows His benediction upon those fixed in thebodily conception. As Bhagavad-grta clearly states:sarva-dharman parityajyamam ekaril saraf)aril vrajaaham tvaril sarva-papebhyomok?ayi?yami ma suca/:1'bandon all varieties of religion and just surrender unto Me. I shall deliver youfrom all sinful reaction. Do not fear." (Bg. 18.66)In this verse that Caitanya Mahaprabhu has quoted from Srimad-Bhagavatam(2.7.42), the meaning of Sri Krr:Ja's statement is explained. Krr:Ja bestowed Hiscauseless mercy upon Arjuna just to get him out of the bodily conception. Thiswas done at the very beginning of the Second Chapter of Bhagavad-gita(Bg. 2.13), where Krr:Ja says, dehino 'smin yatha dehe kaumararil yauvanaril jara.In this body, there is an owner, and one should not consider the body to be theself. This is the first instruction to be assimilated by a devotee. If one is under thebodily conception, he is unable to realize his true identity and engage in the lovingdevotional service of the Lord. Unless one comes to the transcendental position,he cannot expect the causeless mercy of the Supreme Lord, nor can he crossover the vast ocean of material nescience. This is also confirmed in Bhagavad-grta(7.14): mam eva ye prapadyante mayam etaril taranti te. Without surrenderingunto the lotus feet of Krr:Ja, one cannot expect release from the clutches of maya,the illusory energy. According to Srimad-Bhagavatam, Mayavadi sannyasis whofalsely think of themselves as liberated from the clutches of maya are calledvimukta-manina/:1. Actually, they are not liberated, but they think that they havebecome liberated and have become NarayaQa Himself. Although they have apparentlyrealized that they are not the material body but spirit soul, they nonethelessneglect the duty of the spirit soul, which is to render service to theSupreme Soul. Therefore their intelligence remains unsanctified. Unless one's intelligenceis sanctified, he cannot apply it to understanding devotional service.Devotional service begins when the mind, intelligence and ego are completelypurified. Mayavadi sannyasis do not purify their intelligence, mind and ego, andconsequently they cannot engage in the service of the Lord nor expect the causelessmercy of the Lord. Although they rise to a very high position by executingsevere austerities and penances, they still hover in the material world without the

Text 226] The Liberation of Sarvabhauma Bhaftadrya 331benediction of the lotus feet of the Lord. Sometimes they rise to the Brahmaneffulgence, but because their minds are not completely purified, they must returnto material existence.The karmis are fully under the bodily conception of life, and the jnanis, althoughtheoretically understanding that they are not the body, also have no informationabout the lotus feet of the Lord because they overly stress impersonalism.Consequently both karmis and jlianis are unfit for receiving the mercy of the Lordand becoming devotees. Narottama dasa Thakura therefore says, jnana-kaf)c;iakarma-kaf)r;fa, kevala Vi$era bhaf)c;ia: those who have taken to the process of karma-kaf)c;ia(fruitive activity) and jnana-kaf)c;ia (speculation on the science of transcendence)have simply eaten from poisoned pots. They are condemned toremain in material existence life after life until they take shelter of the lotus feet ofKrr:Ja. This is confirmed in Srimad Bhagavad-gita:bahunarh janmanam antejlianavan marh prapadyatevasudeva/:1 sarvam itisa mahatma sudur/abha/:1'fter many births and deaths, he who is actually in knowledge surrenders untoMe, knowing Me to be the cause of all causes and all that is. Such a great soul isvery rare!' (Bg. 7.19)TEXT 236If!

332 Sri Caitanya-caritamrta[Madhya-lila, Ch. 6TEXT 237·Ret t tf .-tt IceRP 'lllfttm'l ' iii t'l 11 ct 11caitanya-caraf)a vine nahi jane anabhakti vinu sastrera ara na kare vyakhyanaSYNONYMScaitanya-caraf)a-the lotus feet of Lord Caitanya; vine-except; nahi-not;jane-knows; ana-other; bhakti-devotional service; vinu-except; sastreraofthe scripture; ara-any other; na-not; kare-does; vyakhyana-explanation.TRANSLATIONFrom that day on, Sarvabhauma Bhattacarya did not know anything but thelotus feet of Lord Caitanya Mahaprabhu, and from that day he could explainthe revealed scriptures only in accordance with the process of devotional service.TEXT 238c;

Text 241]The Liberation of Sarvabhauma Bhattacarya333ara dina bhattacarya ai/a darsanejagannatha na dekhi' aila prabhu-sthaneSYNONYMSara dina-the next day; bhattacarya-Sarvabhauma Bhattacarya; ai/a-came;darsane-to see Lord Jagannatha; jagannatha-Lord Jagannatha; na dekhi'-withoutseeing; ai/a-came; prabhu-sthane-to the place of Lord SrT CaitanyaMahaprabhu.TRANSLATIONThe next day, the Bhattacarya went to visit the temple of Lord Jagannatha,but before he reached the temple, he went to see Caitanya Mahaprabhu.TEXT 2405fe. rn' R •!% 1' Rf'

334 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6SYNONYMSbhakti-sadhana-in the execution of devotional service; sretha-the most importantitem; sunite-to hear; haifa-it was; mana-the mind; prabhu-Lord SriCaitanya Mahaprabhu; upadesa-advice; kai/a-gave; nama-sankirtana-chantingof the holy name of the Lord.TRANSLATIONThen the Bhattacarya asked Caitanya Mahaprabhu: "Which item is mostimportant in the execution of devotional serviceJ" The Lord replied that themost important item was the chanting of the holy name of the Lord.PURPORTThere are nine items to be executed in devotional service. These are enumeratedin the following verse from Srimad-Bhagavatam (7.5.32):sraVaQariJ kirtanariJ Vi$QOQsmaraQaril pada-sevanamarcanaril vandanaril dasyarilsakhyam atma-nivedanamHearing the glories of the Lord, chanting, remembering, serving the lotus feet ofthe Lord, offering worship in the temple, offering prayers, becoming a servant ofthe Lord, becoming the Lord's friend, and sarvatma-nivedana, offering oneself fullyat the lotus feet of the Lord-these are the nine devotional processes. In The Nectarof Devotion, these are expanded into sixty-four items. When SarvabhaumaBhagacarya asked the Lord which item was most important, Sri CaitanyaMahaprabhu immediately answered that the most important item is the chantingof the holy names of the Lord-Hare KrQa, Hare KrQa, KrQa KrQa, Hare Hare/Hare Rama, Hare- Rama, Rama Rama, Hare Hare. He then quoted the followingverse from the Brhan-naradiya PuraQa (Thirty-eighth Chapter, verse 126) to confirmHis statement.TEXT 242r:tl a-1i'l r:-lrbr

Text 242] The Liberation of Sarvabhauma Bhattacarya 335SYNONYMShare/:! nama-the holy name of the Lord Hari; hare/:! nama-the holy name ofthe Lord Hari; hare/:! nama-the holy name of the Lord; eva-certainly;kevalam-only; ka/au-in this age of Kali; na asti-there is not; eva-certainly; naasti-there is not; eva-certainly; na asti-there is not; eva-certainly; gati/:1-means; anyatha-other.11TRANSLATION'In this age of quarrel and hypocrisy, the only means of deliverance is thechanting of the holy names of the Lord. There is no other way. There is noother way. There is no other way.' "PURPORTBecause the people of this age are so fallen, they can simply chant the HareKrt:a maha-mantra.ln this way they can rid themselves of the bodily conceptionof life and become eligible to engage in the Lord's devotional service. One cannotengage in the devotional service of the Lord without being purified of all contamination.This is confirmed in Bhagavad-gita:ye$arh tv anta-gataril papariljananarh pur:IYa-karmaQamte dvandva-moha-nirmuktabhajante marh drc;Jha-vrata/:1"Persons who have acted piously in previous lives and in this life, whose sinful actionsare completely eradicated and who are freed from the duality of delusionengage themselves in My service with determination." (Bg. 7.28) Sometimespeople are surprised to see young men and women take so seriously to the Krt:aconsciousness movement. By giving up sinful activity-illicit sex, meat eating, intoxicationand gambling -and strictly following the injunctions given by thespiritual master, they have become purified of all contamination. They cantherefore fully engage in the devotional service of the Lord.In this age of Kali, hari-kirtana is very, very important. The importance of chantingthe holy name of the Lord is stated in the following verses from Srimad­Bhagavatam:kaler do$a-nidhe rajannasti hy eko mahan guQa/:1kirtanad eva k{$f)asyamukta-sangab pararil vrajet

336 Sri Caitanya-caritamrta[Madhya-lila, Ch. 6krte yad dhyayato vi$QUrhtretayarh yajato makhai/:1dvapare paricaryayarhka/au tad dhari-kirtanat"The most important factor in this age of Kali, which is an ocean of faults, is thatone can be free from all contamination and become eligible to enter the kingdomof God simply by chanting the Hare Krt:a mantra. The self-realization that wasachieved in the Satya millennium by meditation, in the Treta millennium by theperformance of different sacrifices, and in the Dvapara millennium by worship ofLord Krt:a can be achieved in the age of Kali simply by chanting the holy names,Hare Krt:Ja." (Bhag. 12.3.51-52)TEXT 243-

Text 246] The Liberation of Sarvabhauma Bhattaclrya 337TRANSLATIONGopinatha Acarya reminded Sarvabhauma Bhattacarya: "My dear Bhattacarya,what I foretold to you has now taken place!'PURPORTPreviously Gopinatha Acarya had informed Sarvabhauma Bhaacarya thatwhen he would be blessed by the Lord, he would thoroughly understand thetranscendental process of devotional service. This prediction was now fulfilled.The Bhattacarya was fully converted to the cult of Vail)avism, and he was followingthe principles automatically, without being pressured. In Bhagavad-gita (2.40)it is therefore said, svalpam apy asya dharmasya trayate mahato bhayat: simply byperforming a little devotional service, one can escape the greatest danger. SarvabhaumaBhattacarya had been in the greatest danger because he had adheredto Mayavada philosophy. Somehow or other he came into contact with Lord SriCaitanya Mahaprabhu and became a perfect devotee. In this way he was savedfrom the great falldown of impersonal ism.TEXT 245'et

338 Sri Caitanya-caritama [Madhya-lila, Ch. 6SYNONYMStumi-you; maha-bhagavata-a first-class devotee; ami-1; tarka-andhe-inthe darkness of logical arguments; prabhu-the Lord; krpa-mercy; kai/ashowed;more-unto me; tomara-your; sambandhe-by the relationship.TRANSLATION"You are a first-class devotee, whereas I am in the darkness of logical arguments.Because of your relationship with the Lord, the Lord has bestowed Hisbenediction upon me."TEXT 247Ril til' 't_tJ

Text 250] The Liberation of Sarvabhauma Bhaftacarya 339TRANSLATIONAfter visiting the temple of Lord Jagannatha, Sarvabhauma Bhatfadryareturned home with Jagadananda and Damodara.TEXT 249m \! fililf11fetl2!-t ll i9fifl flfilf111 r,c;, 11uttama uttama prasada bahuta ani/anija-vipra-hate dui jana sange dilaSYNONYMSuttama uttama-very first-class; prasada-remnants of food offered to Jagannatha;bahuta-in great quantity; ani/a-brought; nija-vipra-of his ownbrahmaf)a servant; hate-in the hand; dui-two; jana-persons; sar'lge-withhim; di/a-gave.TRANSLATIONThe Bhatfacarya brought large quantities of excellent food remnantsblessed by Lord Jagannatha. All this prasada was given to his own brahmal)aservant, along with Jagadananda and Damodara.TEXT 250 ,m f \!ti'f 1''fit' flfi'f iSf'$fliftit"f·'! II

340 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6TEXT 251-.-ttil fQ."' $IT- G'f1 IIff ft if fi{G'( l!t 1 II

Text 254]The Liberation of Sarvabhauma Bhattacarya341TEXT 253 9ff' 9fi! fu11i

342 Sri Caitanya-caritama [Madhya-lila, Ch. 6knowledge, His devotional service and detachment from whatever does notfoster Krr:'la consciousness. He has descended because He is an ocean of transcendentalmercy. Let me surrender unto His lotus feet.PURPORTThis verse and the following verse are included in the Caitanya-candrodayanataka(6.7 4), by Sri Kavi-karl)apura.TEXT 255tC'!'P-1 'St

Text 256]The Liberation of Sarvabhauma Bhaftacarya343abhyutthanam adharmasyatadatmanarh srjamy aham"Whenever and wherever there is a decline in religious practice, 0 descendant ofBharata, and a predominant rise of irreligion-at that time I descend Myself:'(Bg. 4.7)This is also the case with Caitanya Mahaprabhu's appearance. Sri CaitanyaMahaprabhu appeared in this world as a disguised incarnation of Krr:Ja, but Hisappearance is confirmed in SrTmad-Bhagavatam, Mahabharata and other Vedicscriptures. He appeared to teach the fallen souls in this material world, for in thisage of Kali almost everyone has become attached to fruitive and ritualistic activitiesand mental speculation. Consequently there was a great need to revivethe system of devotional service. The Lord Himself personally came down disguisedas a devotee so that the fallen populace might take advantage of the Lord'sexample.At the conclusion of Bhagavad-gTta, Lord Krr:ta advised complete surrenderunto Him, promising all protection to His devotee. Unfortunately, people are sofallen that they cannot accept the instructions of Lord Krr:ta; therefore Krr:tareturned with the same mission, but He executed it in a different way. As Lord SriKrr:Ja, the Supreme Personality of Godhead, He ordered us to surrender unto Himself,but as Lord Sri Caitanya Mahaprabhu, He taught us how to surrender to Krr:Ja.Therefore He is praised by the Gosvamis: nama maha-vadanyaya kr$f.la-premapradayete. Lord Sri Krr:ta is certainly the Personality of Godhead, but He is not asmagnanimous as Sri Caitanya Mahaprabhu. Lord Krr:ta simply gave orders for oneto become His devotee (man-mana bhava mad-bhaktab), but Sri CaitanyaMahaprabhu actually taught the process of Krr:ta consciousness. If one wants tobecome a devotee of KrQa, he must first take shelter of the lotus feet of SriCaitanya Mahaprabhu, following in the footsteps of Sarvabhauma Bhattacaryaand other exalted devotees.TEXT 256\!! Ctf - I f'E! 'tt Rt'iltt1f II

344 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6TRANSLATIONThese two verses composed by Sarvabhauma Bhattacarya will alwaysdeclare his name and fame as loudly as a pounding drum because they havebecome pearl necklaces around the necks of all devotees.TEXT 257t

Text 261]The Liberation of Sarvabhauma Bhattacarya345TEXT 259Pfi{ t(11 -tr;'$f l'('l Ii{11'...-tf

346 Sri Caitanya-caritamrta[Madhya-lila, Ch. 6tat te 'nukamparh susamTk$amaQObhufijana evatma-krtarh vipakamhrd-vag-vapurbhir vidadhan namas tejTveta yo bhakti-pade sa daya-bhakSYNONYMStat-therefore; te-Your; anukampam-compassion; su-samfk$amaQab-hopingfor; bhufijanab-enduring; eva-certainly; atma-krtam-done by himself;vipakam-fruitive results; hrt-with the heart; vak-words; vapurbhib-andbody; vidadhan-offering; namab-obeisances; te-unto You; jTveta-may live;yab-anyone who; bhakti-pade-in devotional service; sab-he; daya-bhak-abona fide candidate.TRANSLATION[The verse read:] "O ne who seeks Your compassion and thus tolerates allkinds of adverse conditions due to the karma of his past deeds, who engagesalways in Your devotional service with his mind, words and body, and who alwaysoffers obeisances unto You is certainlt a bona fide candidate for becomingYour unalloyed devotee."PURPORTWheri reading this verse from SrTmad-Bhagavatam (1 0.14.8), SarvabhaumaBhagacarya changed the original reading from mukti-pade to bhakti-pade. Muktimeans liberation and merging into the impersonal Brahman effulgence. Bhaktimeans rendering transcendental service unto the Supreme Personality of Godhead.Because of having developed pure devotional service, the Bhagacarya didnot like the word mukti-pade, which refers to the impersonal Brahman feature ofthe Lord. However, he was not authorized to change a word in the SrTmad­Bhagavatam, as Sri Caitanya Mahaprabhu will explain. Although the Bhagacaryachanged the word in his devotional ecstasy, Sri Caitanya Mahaprabhu did not approveof it.TEXT 262121 ' ''if' -bt I'oef9' c

Text 263] The Liberation of Sarvabhauma Bhattacarya 347TRANSLATIONSri Caitanya Mahaprabhu immediately pointed out: "In that verse the wordis 'mukti-pade,' but you have changed it to 'bhakti-pade.' What is your intentionl"TEXT 263t

348 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6Godhead. Therefore devotees consider remaining in the impersonal Brahmaneffulgence a kind of punishment. Sometimes devotees think of merging into theBrahman effulgence, and consequently they are promoted to Siddhaloka. Becauseof their impersonal understanding, they are actually punished. Sarvabhauma Bhattacaryacontinues to explain the distinction between mukti-pada and bhakti-padain the following verses.TEXTS 264-265t-. f.t 'IIJ ift 1ftt I "ti·fft'

Text 267]The Liberation of Sarvabhauma Bhatfacarya349yadyapi se mukti haya panca-parakarasa/okya-samipya-sarupya-sar$ti-sayujya araSYNONYMSyadyapi-although; se-that; mukti-liberation; haya-is; panca-parakara-offive different varieties; salokya-of the name salokya; samipya-of the namesamipya; sarupya-of the name sarOpya; sar$ti-of the name sar$ti; sayujya-ofthe name sayujya; ara-and.TRANSLATION"There are five kinds of liberation: salokya, samipya, sarupya, sarfi andsayujya.PURPORTSalokya means that after material liberation one is promoted to the planetwhere the Supreme Personality of Godhead resides. 5amipya means remaining anassociate of the Supreme Personality of Godhead. Sara pya means attaining a fourhandedform exactly like that of the Lord. Sar$ti means attaining opulences likethose of the Supreme Lord, and sayujya means merging into the Brahmaneffulgence of the Lord. These are the five types of liberation.TEXT 267'' Rf 'tfw 1·1ffif I

350 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6TEXT 268':Jilt' f 'e 'tl- I

Text 269] The Liberation of Sarvabhauma Bhattacarya 351SYNONYMSbrahme-in the Brahman effulgence; isvare-in the body of the Lord; sayujya-merging;dui-two; ta'-indeed; prakara-varieties; brahma-sayujya ­merging into the Brahman effulgence; haite-than; isvara-sayujya-merging intothe body of the Lord; dhikkara-more abominable.TRANSLATIONSarvabhauma Bhatfacarya continued: "There are two kinds of sayujya-mukti:merging into the Brahman effulgence and merging into the personal bodyof the Lord. Merging into the Lord's body is even more abominable thanmerging into His effulgence.''PURPORTAccording to the opinion of the Mayavacli Vedantists, the living entity's ultimatesuccess is to merge into the impersonal Brahman. The impersonal Brahman,or bodily effulgence of the Supreme Lord, is known as Brahmaloka or Siddhaloka.According to Brahma-sarilhita (5.40), yasya prabha prabhavato jagad-aQ(ia-koti:the material universes are generated from the bodily rays of the Supreme Personalityof Godhead. Yogis who follow the principles of Patanjali accept the personalityof the Absolute Truth, but they want to merge into the transcendentalbody of the Supreme Lord. That is their desire. Being the greatest authority, theSupreme Lord can easily allow many millions of living entities to merge into Hisbody. The origin of everything is the Supreme Personality of Godhead, Bhagavan,and His bodily effulgence is known as the brahmajyoti, Brahmaloka or Siddhaloka.Thus Brahmaloka or Siddhaloka is a place where many sparklike living entities,parts and parcels of the Supreme Lord, are assembled. Because these living entitiesdo not wish to keep their individual existences, they are combined and allowed toremain in Brahmaloka like so many atomic particles of sunshine emanating fromthe sun.The word siddha is very significant. Siddha refers to one who has realized theBrahman effulgence and who has complete knowledge that the living entity is nota material atom but a spiritual spark. This understanding is described in Bhagavadgitaas brahma-bhuta. In the conditioned state, the living entity is known as jivabhata,or "the living force within matter." Brahma-bhata living entities are allowedto stay in Brahmaloka or Siddhaloka, but unfortunately they sometimes again fallinto the material world because they are not engaged in devotional service. This issupported by Srimad-Bhagavatam (1 0.2.32): ye 'nye 'ravindak$a. These semi-liberatedsouls falsely claim to be liberated, but unless one engages in devotional serviceto the Lord, he is still materially contaminated. Therefore these living entitieshave been described as vimukta-maninab, meaning that they falsely consider

352 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6themselves liberated although their intelligence is not yet purified. Although theseliving entities undergo severe austerities to rise to the platform of Siddhaloka, theycannot' remain there perpetually, for they are bereft of ananda (bliss). Even thoughthese living entities attain the brahma-bhata stage and realize the Supreme Personalityof Godhead through His bodily effulgence, they nonetheless fall downdue to neglecting the Lord's service. They do not properly utilize whatever littleknowledge they have of the Supreme Personality of Godhead. Not attainingananda, or bliss, they come down to the material world to enjoy. This is certainly afalldown for one who is actually liberated. The bhaktas consider such a falldownequal to achieving a place in hell.The followers of the Patanjali yoga system actually want to merge into thebody of the Supreme Personality of Godhead. This indicates that they do notwant to engage in His service despite their knowledge of Him, and thus their positionis even more abominable than that of those who want to merge into theLord's effulgence. These yogis meditate on the four-handed Vir:JU form of theLord in order to merge into His body. The Patanjali system describes the form ofthe Lord asklesa-karma-vipakasayair aparamr?ta/:1 puru?a-vise?a isvaraf): "TheSupreme Personality of Godhead is a person who does not partake of a miserablematerial life." The yogis accept the eternity of the Supreme Person in their mantra,sa purve?am api guru!) kalanavac chedat: "Such a person is always supreme and isnot influenced by the element of time." The followers of the Patanjali systemtherefore accept the eternity of the Supreme Personality of Godhead, yet, accordingto them: puru?artha-sunyanarh pratiprasavaf) kaivalyarh svarupa-prati?tha vaciti-saktir iti. They believe that in the perfectional stage, the conception of puru?ais vanquished. According to their description: citi-saktir iti. They believe thatwhen one becomes perfect, he cannot remain a person. This yoga system istherefore abominable because its final conception is impersonal. In the beginning,these yogis accept the Supreme Personality of Godhead, but they ultimately giveup this idea in order to become impersonal. They are most unfortunate becausealthough they have a personal conception of the Absolute Truth, they neglect torender devotional service to the Lord and thus they fall down again into the materialworld. This is supported by the Srimad-Bhagavatam (10.2.32). Aruhya-krcchref)apararil padaril tataf) patanty adho 'nadrta-yu?mad-arighrayaf): due toneglecting the lotus feet of the Lord, these yogis again fall down into the materialexistence (patanty adhaf)). Consequently this path of yoga is more abominablethan the impersonalists' path. This conclusion is also supported by LordKapiladeva in the following verse from Srimad-Bhagavatam (3.29.13).TEXT 270'lJ--:. 'li1l'19fr-'IT'1iC9fJ"ll"-9JJ 1·rrt"lt. 01' f f

Text 272]The Liberation of Sarvabhauma Bhattacarya353salokya-sar$ti-samipyasar0pyaikatvamapy utadiyamanarh na grhQantivina mat-sevanarh jana/:lSYNONYMSsalokya-the liberation of living in the same planet as the Lord; sar?ti-to haveopulence exactly like that of the Lo.rd; samipya-to associate always with theLord; sarOpya-to achieve a body like that of the Lord; ekatvam-to merge intothe body of the Lord; api-although; uta-it is said; diyamanam-being offered;na-not; grhQanti-do accept; vina-without; mat-My; sevanam-service;jana/:1-the pure devotees.TRANSLATIONSarvabhauma Bhattacarya concluded: " 'Even though he is offered all kindsof liberation, the pure devotee does not accept them. He is fully satisfiedengaging in the service of the Lord.' "TEXT 271 ,-'ll_f9r.;5f'1f ( l8l I'1[--t 'tte. W'!l1f' II '\ llprabhu kahe, -'mukti-pade'ra ara artha hay amukti-pada-sabde 'sak?at isvara' kahayaSYNONYMSprabhu kahe-the Lord said; mukti-padera-of the term "mukti-pade"; araanother;artha-meaning; haya-there is; mukti-pada-sabde-by the word"mukti-pada"; sak$at -directly; isvara-the Supreme Personality of Godhead;kahaya-is said.TRANSLATIONLord Sri Caitanya Mahaprabhu replied: "The word 'mukti-pade' hasanother meaning. Mukti-pada directly refers to the Supreme Personality ofGodhead.TEXT 272'if t1f, c;t ''lf915f' I t( 'JJ"f1f' t II '\ II

354 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6mukti pade yanra, sei 'mukti-pada' hayakimva navama padartha 'muktira' samasrayaSYNONYMSmukti-liberation; pade-at the lotus feet; yanra-of whom; sei-such a person;mukti-pada haya-is known as mukti-pada; kimva-or; navama-ninth;pada-artha-subject matter; muktira-of liberation; samasraya-shelter.TRANSLATION"All kinds of liberation exist under the feet of the Supreme Personality ofGodhead; therefore He is known as mukti-pada. According to another meaning,mukti is the ninth subject, and the Supreme Personality of Godhead is theshelter of liberation.PURPORTLord Sri KrQa is also known as Mukunda, or He who gives transcendental blissby offering all kinds of mukti. Srimad-Bhagavatam is divided into twelve cantos,and in the Ninth Canto different kinds of mukti are described. But the Tenth Cantois the actual center of all discussions of mukti because the Personality of GodheadSri KrQa, who is the tenth subject discussed in Srimad-Bhagavatam, is theexclusive subject of the Tenth Canto. Since all types of muktis reside at the lotusfeet of Sri KrQa, He may be called mukti-pada.TEXT 273-( '' ' (;t 9fti f I ,-'S·"Ptii tl! i 'Pft II 'I IIdui-arthe 'krTJa' kahi, kene patha phirisarvabhauma kahe, -o-patha kahite na pariSYNONYMSdui-arthe-by two interpretations; krQa-Lord Sri KrQa; kahi-1 accept;kene-why; patha-reading; phiri-changing; sarvabhauma kahe-Sarvabhaumareplied; o-patha-such a reading; kahite-to say; na-not; pari-am able.TRANSLATION"Since I can understand Krr:-a according to these two meanings," CaitanyaMahaprabhu said, "what point is there in changing the versel" SarvabhaumaBhaftacarya replied: "I was not able to give that reading to the verse.

Text 276]The Liberation of Sarvabhauma Bhattacarya355TEXT 2749f 'f1rtt (' Itf9t 'fn·,tt' il1 'hill cts 11yadyapi tamara artha ei sabde kayatathapi 'a5li$ya-do$e' kahana na yayaSYNONYMSyadyapi-although; tamara-Your; artha-meaning; ei-this; sabde-by theword; kaya-is said; tathapi-still; asfi$ya-dO$e-by the fault of ambiguity;kahana-to say; na-not; yaya-possible.TRANSLATION"Although Yo ur explanation is correct, it should not be used because thereis ambiguity in the word 'mukti-pada.'TEXT 275f9t ''!f'-f fHl 9f. f Ififhr;'m

356 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6mukti-sabda kahite mane haya ghwa-trasabhakti-sabda kahite mane haya ta' ullasaSYNONYMSmukti-sabda-the word mukti; kahite-by pronouncing; mane-in the mind;haya-there is; ghwa-hatred; trasa-and fear; bhakti-sabda-the word bhakti;kahite-to speak; mane-in the mind; haya-there is; ta'-indeed; u//asa-transcendentaljoy.TRANSLATION ."The very sound of the word 'mukti' immediately induces hate and fear, butwhen we say the word 'bhakti,' we naturally feel transcendental bliss withinthe mind."TEXT 277tit1li :Jt '- ·rti1f·1lti' 1 'l'f '- '\S Mtrt II IIsuniya hasena prabhu anandita-manebhattacarye kaila prabhu dr{iha alinganeSYNONYMSsuniya-hearing this explanation; hasena-laughs; prabhu-SrT CaitanyaMahaprabhu; anandita-mane-with great pleasure in His mind; bhattacaryeuntoSarvabhauma Bhanacarya; kai/a-did; prabhu-the Lord; dr{iha-firm;a/irigane -embracing.TRANSLATIONUpon hearing this explanation, the Lord began to laugh and, with greatpleasure, immediately embraced Sarvabhauma Bhaftacarya very firmly.TEXT 278' te - "Ptt 1ffiltcfttw 1it1f t1: m t1f ,G\!11· II lr IIyei bhattacarya pa(je pa(jaya mayavadetarira aiche vakya sphure caitanya-prasadeSYNONYMSyei-that; bhattacarya-Sarvabhauma Bhanacarya; pa{fe-reads; paqayateaches;mayavade-the philosophy of Mayavada impersonalism; tarira-his;

Text 280] The Liberation of Sarvabhauma Bhatfacarya 357aiche-such; vakya-explanation; sphure-manifested; caitanya-prasade-bythe mercy of Lord Sri Caitanya Mahaprabhu.TRANSLATIONIndeed, that very person who was accustomed to reading and teachingMayavada philosophy was now even hating the word "mukti." This waspossible only by the mercy of Sri Caitanya Mahaprabhu.TEXT 279'llftt

358 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6TRANSLATIONUpon seeing transcendental VaiQavism in Sarvabhauma Bhattacarya,everyone could understand that Lord Caitanya was none other than the son ofNanda Maharaja, KtQa.TEXT 281

Texts 284-285]The Liberation of Sarvabhauma Bhattacarya359yaiche paripati kare bhik$a-nirvahanavistariya age taha kariba vart;anaSYNONYMSyaiche-how; paripati-perfectly; kare-does; bhik$a-of offering alms; nirvahana-theexecution; vistariya-in full detail; age-later; taha-that; karibavart;ana-1 shall describe.TRANSLATIONI shall also describe in full detail how Sarvabhauma Bhattacarya perfectlyrendered service to Sri Caitanya Mahaprabhu by offering Him alms.TEXTS 284-285 11f -lt'e- Ilrti c; f1' 1ft (!ilj II 1r8 II-?ttllf irt11 t1ft Iref1f fi!"ft it1f 'il;!51f'l II lr IIei mahaprabhura li/a-sarvabhauma-milanaiha yei sraddha kari' karaye sravaQajnana-karma-pasa haite haya vimocanaacire milaye tanre caitanya-caraQaSYNONYMSei-this; mahaprabhura-of Lord .Sri Caitanya Mahaprabhu; /ita-pastime; sarvabhauma-milana-meetingwith Sarvabhauma Bhanacarya; iha-this; yei-anyonewho; sraddha-faith; kari'-having; karaye-does; sravat;a-hearing; jfianakarma-ofspeculation and fruitive activities; pasa-the net; haite-from; hayathereis; vimocana-liberation; acire-very soon; mi/aye-meets; talire-such adevotee; caitanya-caraQa-the lotus feet of Lord CaitanyaTRANSLATIONIf one hears with faith and love these pastimes concerning Lord CaitanyaMahaprabhu's meeting with Sarvabhauma Bhattacarya, he very soon is freedfrom the net of speculation and fruitive activity and attains the shelter of SriCaitanya Mahaprabhu's lotus feet.

360 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6TEXT 2861\pt'l_iltO!· t-t I-tl! II lr IIsri-rupa-raghunatha-pade yara asacaitanya-caritamrta kahe kmJadasaSYNONYMSsri-rupa-Srila Rupa Gosvami; raghunatha -Srila Raghunatha dasa GosvamT;pade-at the lotus feet; yara-whose; asa-expectation; caitanya-caritamrtathebook named Caitanya-caritamrta; kahe-describes; k[$Qadasa-SrilaKrr;adasa Kaviraja GosvamT.TRANSLATIONPraying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiringtheir mercy, I, Kr..,adasa, narrate Sri Caitanya-caritamrta, following in theirfootsteps.Thus end the Bhaktivedanta purports to the Sri Caitanya-caritamrta, Madhyalila,Sixth Chapter, describing the liberation of Sarvabhauma Bhattacarya.

ReferencesThe statements of Sri Caitanya-caritamrta are all confirmed by standardVedic authorities. The following authentic scriptures are quoted ,in this bookon the pages listed. Numerals in bold type refer the reader to Sri Caitanyacaritamrta'stranslations. Numerals in regular type are references to itspurports.Aitareya Upaniad, 273Amrta-pravaha-bhaya (Bhaktivinoda Thakura), 1,191 ,2 73Anubhaya (Bhaktisiddhanta Sarasvati), 264Bhagavad-gita, 30, 35, 3 7, 46, 48, 52, 68, 70, 128, 148, 158, 185, 233, 239,240,241,263-264,266,268,272,275,279,281,287,288,289,290,295,296,297,301,330,331,335,337,342-343,351Bhak ti-rasamrta-sindhu (ROpa GosvamT), 36, 1 04, 198Bhaviya Pural)a, 267Brahmal)c;/a Pural)a, 347Brahma-sarilhita, 72, 233, 236, 272, 295, 351Brahma-vaivarta Pural)a, 268Brhan-naradiya Pural)a, 268, 351Caitanya-candrodaya-nataka (Kavi-karQapura), 271, 341-342Caitanya-bhagavata, (Vrndavana dasa Thakura), 3, 5, 178, 179Caitanya-caritamrta (KrQadasa Kaviraja), 71, 245-246Chandogya Upaniad, 275Hari-bhakti-vilasa (Sanatana GosvamT), 26-27Katha Upaniad, 238361

362 Sri Caitanya-caritamrtaLaghu-bhagavatamrta (ROpa Gosvami), 246Mahabharata, 245, 249, 343MuQ(iaka Upaniad, 287, 296Nama taka (ROpa Gosvami), 299Padma Puraf}a, 236, 276, 303, 324-325Sarva-sarhvadini (Jiva Gosvami), 265-266Sik?ataka (Caitanya Mahaprabhu), 96Skanda Puraf}a, 178Srimad-Bhagavatam, 41-42, 48, 64, 68-69, 72, 96, 123, 126, 148, 192, 230,235,243,245,247, 248-249,251-255,269,274,277-278, 329-330,334,335-336,343,346,351,352,353Susloka-sataka (Sarvabhauma Bhattacarya), 316Svetasvatara Upaniad, 270, 273, 279, 280Taittiriya Upani?ad, 272, 273, 296Tattva-sandarbha (Jiva Gosvami), 265Ujjvala-nilamaf}i (ROpa Gosvami), 199Vedanta-sutra, 272, 276, 288, 294-295Vi?QU Puraf}a, 280-283

GlossaryAAbhieka-the bathing ceremony of the Deity.Acarya-a spiritual master who teaches by his own example.Acintya-bhedabheda-tattva-Lord Caitanya's "simultaneously one and different"doctrine.Ajita-the Supreme Lord who is unconquerable.Amrta -nectar.Anna-food grains.Arca-murti-the form of the Lord made of material elements.Arcana-Deity worship.Arca-vigraha-See: Arca-marti.Asutoa-Lord Siva who is very easily satisfied when one worships him.Atma-nivedana-the devotional process of sacrificing everything for the Lord.Atmaramas-those who are self-satisfied.Avatara-an incarnation of the Lord who descends from the spiritual sky.Avidya-sakti-material energy, or nescience.8Bahirmukha jana-a person influenced by the external energy.Bhagavan-Krl)a, who is full in six opulences.Bhakti-yoga -devotional service to the Lord.Bhava-manifestation of ecstatic symptoms in the body of a devotee.Brahma-bhata-the state of being freed from material contamination.Brahmajyoti-the impersonal effulgence emanating from the body of Krl)a.Brahman-the all-pervading impersonal aspect of Krl)a.Brahmananda-the bliss derived from realizing the impersonal Brahman.BrahmaQas -the intelligent class of men.BrahmaQya-deva-the Supreme Lord of brahminical culture.cChanna-avatara-an incarnation in disguise.DDadhi -yogurt.Dana-charity.DaQc;/a-bhariga-lila-the pastime of Lord Nityananda breaking the staff of LordCaitanya.363

364 Sri Caitanya-caritamrtaDaQt;iavats-offering obeisances by falling flat like a stick.Dasya -the devotional process of serving the Lord as a friend.Dhamayita -the stage exhibited by a devotee when only one or two transformationsare slightly present and it is possible to conceal them.Oik?a-initiating a disciple with transcendental knowledge.Dipta-the stage exhibited by a devotee when four of five ecstatic symptoms aremanifest.Dugdha-milk.Durga-sakti-the material energy.Du?krti -a miscreant.Dvija-bandhus-unworthy sons of the twice-born.GCaut;la-maQt;iala-bhami-the places in Bengal where Lord Caitanya stayed.Chrta -ghee.Govardhana-dhari-KrQa, the lifter of Govardhana Hill.Crhasthas -householders.HHari-kirtana-See: Sankirtana.Hladini sakti-the bliss portion of the Lord's spiritual potency.Hrikesa-a name of Krt:Ja, the master of all senses.lndra-the king of the heavenly planets.J}agya-the ecstatic symptom of loss of memory.}iva-bhata-the living force within matter.}iiana -knowledge.}iiana-kaQt;!a-the division of the Vedas dealing with empirical speculation in pursuitof truth.}iiani -one who is engaged in the cultivation of knowledge.}valita-the stage exhibited by a devotee when more than two or three transcendentaltransformations are manifest and it is possible to conceal them withdifficulty.KKali-yuga-the age of quarrel in which we are now living.

Glossary 365Kama-lust.Karma-action performed according to scriptural regulations.Karma-kaQc;fa-the division of the Vedas dealing with fruitive activities and theirreactions.Kirtana-the devotional process of chanting.Krodha -anger.Kr$Qa-viraha-the feeling of spiritual separation from Krl)a.Kr$Qe matir astu-greeting of Vail)ava sannyasis meaning "Let your attention be onKrl)a."Kira-cora-Lord Gopinatha the thief who stole the sweet rice.Kudha-t[$Qa-hunger and thirst.KOrma-the tortoise incarnation of the Lord.LUla-avatara-an incarnation of the Lord who performs a variety of activities withoutLobha-greed.making any special endeavor.MMaha-mantra-the great chanting for deliverance: Hare Kfl)a, Hare Kfl)a, Krl)aKrl)a, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.Maha-snana-a vast bath with ghee and water used to bathe the Deity.Maha-vakya-transcendental sound vibration.Matsarya-enviousness.Matsya-the fish incarnation of the Lord.Maya-illusion; an energy of Krl)a's which causes the living being to forget Him.Mayadhisa-the Lord of all energy.May avadis-impersonalists or voidists who believe that ultimately God is formlessand without personality.Maya-vasa-subjected to the influence of the illusory energy.Moha -illusion.MOc;fha -a fool or rascal.Mukti -liberation.Mukti-pada-the Supreme Lord under whose feet exist all kinds of liberation.Mukunda-the Lord who gives transcendental bliss by offering all kinds of mukti.NNama narayaQaya-greeting of Mayavadi sannyasis meaning "I offer my obeisancesto Narayal)a."NirvaQa-the cessation of all material activities.

366 Sri Caitanya-caritamrtaNitya-baddhas -eternally conditioned living beings.Nitya-siddha-bhaktas-the eternally liberated associates of the Lord.Nrsirhhadeva-the half-man, half-lion incarnation of the Lord.0Orhkara-the transcendental syllable which represents Kra.pPada-sevana-the devotional process of serving.Panca-gavya-five kinds of products of the cow used to bathe the Deity.Pancamrta-five kinds of nectar used to bathe the Deity.Paramaharhsa-the highest stage of the renounced order of life.Paramatma-the Supersoul, the localized aspect of the Supreme Lord within theheart of all living beings.Parampara-the disciplic succession through which spiritual knowledge is transmitted.PariQama-vada-the theory of transformation in the creation of the universe.Pathana-a brahmaQa's duty to be conversant with the Vedic scriptures.Prakrti -energy or nature.PraQava-See: Orhkara.Prasada-spiritualized foods offered to Krr:Ja.Pratibimba-vada-the worship of a form that is the reflection of a false material form.Pratigraha-the duty of a brahmaQa to accept contributions from his followers.POrQa-complete.Puru?a-person or enjoy er.RRasa-lila -the group dancing of Krl)a and His cowherd girlfriends in His Vrndavanapastimes.sSac-cid-ananda-vigraha-the transcendental form of the Lord which is eternal, full ofknowledge and blissful.$ac;l-aisvarya-p0rQa-the Supreme Lord who is complete with six opulences.Sahajiyas-pseudo-devotees with a mundane conception of Kra's pastimes.Sa/okya-the liberation of being promoted to the planet where the Lord resides.Samipya-the liberation of becoming an associate of the Lord.Sampradaya-disciplic succession through which spiritual knowledge is transmitted.Samvit-sakti-the knowledge portion of the Lord's spiritual potency.

Glossary367Sandhini sakti-the eternity portion of the lord's spiritual potency.Sar'lkirtana-congregational chanting of the glories of the lord.Sannyasa-the fourth order of spiritual life.Sannyasa-dar:l(;la-the staff carried by a sannyasi.Sannyasis-those in the renounced order of life.Si.ir$ti-the liberation of attaining opulences like those of the Lord.Sarupya-the liberation of attaining a four-handed form exactly like that of the Lord.Sarvatma-nivedana-See: Atma-nivedana.Sastra -revealed scripture.Sayujya-mukti-merging into the Brahman effulgence of the Lord.Seva-puja-Deity worship.Siddha-one who has realized the Brahman effulgence.Siva-the personality in charge of the mode of ignorance .SravaQa-the devotional process of hearing.Stri-women.SDddipta-the manifestation in a devotee of all eight ecstatic symptoms multiplied athousand times and all visible at once.Sudras-the laborer class of men.Svadhyaya-the reading of Vedic literature.TTamasab-the coverings of the universe.Tattva-truth.Triyuga-a name of Vif)U meaning one who appears in only three yugas.uUddipta-the manifestation in a devotee of five, six or all eight ecstatic symptomssimultaneously.vVaika/i-bhoga-food offered to the Deity at the end of the day.Vaikuf)thalokas-variegated spiritual planets situated in the brahmajyoti.Vairagya -renunciation.Vai$Qava-a devotee of the Supreme Lord Vir:tu, or Kfl)a.Vaisyas-people engaged in agriculture and commerce.Vanas -forests.Vandana-the devotional process of praying.Varaha-the boar incarnation of the Lord.Vedasraya nastikya-vada-agnosticism under the shelter of Vedic culture.

368Sri Caitanya-caritam!'faVijita-?acf-gul)a-one who has conquered the six material qualities.Vi?QOQ smaral)a-the devotional process of remembering.Vrajendra-nandana-Krt:Ja, the son of Nanda Maharaja.Vrndavana-the site of Krt:Ja's pastimes exhibited when He was present on earth5,000 years ago.yYajana-the duty of a brahmal)a to assist others in performing ceremonies.Yajana -the duty of a brahmal)a to perform Vedic rituals.Yamaraja-the demigod who punishes sinful living beings after their deaths.Yoga-linking the consciousness of the living being with the Supreme Lord.Yoga-maya -the eternal creative potency of the Lord.Yuga-avataras -the incarnations of the Lord in each millennium who prescribe theprocess of self-realization for that age.

Bengali Pronunciation GuideBENGALI DIACRITICAL EQUIVALENTS AND PRONUNCIATION'C{aVowelsta i ii u \tau r'r

370The letter a is implied after a consonant with no vowel symbol.The symbol viriima ("-) indicates that there is no final vowel. kThe letters above should be pronounced as follows:a -like the o in hot; sometimes like the o in go;final a is usually silent.a -like the a in far.i, T -like the ee in meet.u, ii -like the u in rule.r -like the ri in rim.r -like the ree in reed.e -like the ai in pain; rarely like e in bet.ai -like the oi in boil.o -like the o in go.au -like the ow in owl.m -(anusviira) like the ng in song.I} -(visarga) a final h sound like in Ah.n -(candra-bindu} a nasal n soundlike in the French word bon.k -like the k in kite.kh -like the kh in Eckhart.g -like the g in got.gh -like the gh in big-house.Ii. -like the n in bank.c -like the ch in chalk.ch -like the chh in much-haste.j -like the j in joy.jh -like the geh in college-hall.ii -like the n in bunch. -like the t in talk.th -like the th in hot-house. -like the d in dawn.h -like the dh in good-house.-like the n in gnaw.t-as in talk but with the tongue against thethe teeth.th-as in hot-house but with the tongue againstthe teeth.d-as in dawn but with the tongue against theteeth.dh-as in good-house but with the tongueagainst the teeth.n-as in nor but with the tongue against theteeth.p -like the p in pine.ph -like the ph in philosopher.b -like the b in bird.bh -like the bh in rub-hard.m -like the m in mother.y -like the j in jaw. lfy -like they in year. r -like the r in run.!-like the l in law.v -like the b in bird or like the w in dwarf.s, -like the sh in shop.s -like the s in sun.h-like the h in home.This is a general guide to Bengali pronunciation. The Bengali transliterations in thisbook accurately show the original Bengali spelling of the text. One should note, however,that in Bengali, as in English, spelling is not always a true indication of how a word is pronounced.Tape recordings of His Divine Grace A.C. Bhaktivedanta Swami Prabhuplidachanting the original Bengali verses are available from the International Society for KrishnaConscious ess, 3959 Landmark St., Culver City, California 90230.

Index of Bengali and Sanskrit VersesThis index constitutes a complete alphabetical listing of the first and third line of each four-lineverse and both lines of each two-line verse in Sri Caitanya-caritamrta. In the first column the trans-!iteration is given, and in the second and third columns respectively the chapter-verse referencesand page number for each verse are to be found.A amake dekhile, ami rahiba sei sthane 5.98 159amangala dura kari' karaila snana 4.60 27a-ba/a-vrddha gramera /oka karaha bhojane 4.83 39 ama prati bhat!acaryera haya anugraha 6.116 255'abhidha'-vrtti chac;li' kara sabdera lakara 6.134 264 amara bahu-prfti bac;le inhara upara 6.69 224acamana diya dila vic;laka-saiicaya 4.80 38 amara gramete keha na rahe upavasr 4.28 14acamana diya se tambala nivedila 4.65 29acarya-bhajini-pati, syalaka 6.112 253 amara matr-svasa-grha-nirjana sthana 6.65 222amara name gara-sahita kara nimantrare 6.110 252acarya kahe,-'anumane nahe rsvara-jiiane 6.81 232 amara sailge yabe, kimva amara /aka-sane 6.62 221acarya kahe, -"vastu-viaye haya vastu 6.89 239 amara sannyasa-dharma cahena rakhite 6.117 255acarya kahe,-'vijiia-mata isvara-/akare' 6.80 231 ama-saba chac;li' age gela darasane 6.24 204iicaryera doa nahi, isvara-iijiiii hai/a 6.180 302iicaryera siddhiinte mukundera haila santoa 6.113 254 iimi akulina, !ira dhana-vidyii-hina 5.22 122ami biilaka-sannyasr-bhiinda-manda niihi 6.59 220acintya prabhava tinera na yiiya kathana 6.196 310 ami-saba asiyiichi mahaprabhura sane 6.21 202acintya-sakti rsvara jagad-rupe parit;Jata 6.170 293 ami-saba piiche iiiliiil tiiilra anveare 6.24 204acire milaye liit;Jre caitanya-carara 2.285ami-saba pache yiiba, na yaba tamara sailge 5.155 186acire milaye tare gopala-carara 5.160 189'adhiruc;lha bhava' yiinra, tailra e vikara 6.13 198 iima uddhiirile tumi, -e sakti a5carya 6.213 319ananda biic;lila mane, dukha na garila 4.188 96adrsya asprsya, sei hay a yama-darc;lr 6.167 290 anandiirhse 'hliidini,' sad-arhse 'sandhini' 6.159 284ahankara itryarh me 6.164 288 anande candana liigi' kari/a yatana 4.150 78aho bhagyam aho bhiigyarh 6.149 277 anande karila jagannatha darasane 6.118 256aiche acintya bhagavanera guQa-gara 6.185 305'aiche vat mukhe tumi nii iinibe !ira 5.38 131 iinande puri-gosiiiiira prema uthalila 4.175 90iinande sarvabhauma tiiilra /aila pada-dhuli 6.38 210iii/a sakala loka siiki dekhibiire 5.109 163 aneka ghata bhari' dila suvasita jala 4.76 34aji k($Qa-prapti-yogya haila tamara mana 6.234 329 anna, ghrta, dadhi, dugdha, -griime yata 4.93 45aji mora purra haila sarva abhiliia 6.331 327 anna-kO!a kare sabe hara$ita haiiii 4.90"aji muiii aniiyase jininu tri-bhuvana 6.230 326aji muiii karinu vaikuQtha arohaQa 6.230 326 anna lana eka-griimera aila loka-gara 4.92 45anna-vyaiijana saba rahe ghrte bhasi' 4.71 32aji saba mahiiprasiida kara asvadana 6.45 213 antaranga-cic-chakti,-ta!asthii -jiva- 6.160 285aji se kharc;lila tamara dehiidi-bandhana 6.233 332 anumana pramiira nahe isvara-tattva-jiiane 6.82 234aji tumi chinna kaile miiyiira bandhana 6.233 332 any a griimera /aka yata dekhite iii/a 4.85 40iiji tumi nikapa!e hailii krriisraya 6.332 328aji ye haila amara bac;la-i vipatti 6.61 220 anya yata siidhya-siidhana kari' acchadana 6.197 311anye haite nahe, tumi calaha tvarite 4.107 54ajiia magi' gauc;la-dese karila gamana 4.109anyonye /okera mukhe ye kathii sunila 6.25 204ajiiii magi' gelii gopiniitha acaryake /aiiii 6.47 214 'apadiina', 'karara', 'adhikaraQa'-kiiraka tina 6.144 273iijiiii-piilana lagi' ha-i/a susthira 4.46 21iijiia-sthiine kichu nahe vijiiera gocara 6.79 230 iipane bahuta anna iini/a miigiyii 4.11 6a/aukika prema citte /age camatkara 4.178 91 apane miidhava-puri kai/a abhi$eka 4.59 26ama dravaile, pratapa pracaQc;la' 6.214 319 'apaQi-piida'-sruti varje 'priikrta' paQi-carara 6.150 2783595544371

372 Sri Caitanya-caritamrtaapareyam itas tv anyaril 6.165 189 athJpi te deva padambuja-dvaya- 6.84 235ara-bara asi' ami ei bharxla la-iba 4.31 15 atma-kanya diba, keba pare ni$edhite 5.71 145ara dina ajna magi' ca/i/a brahma(la 5.101 160ara dina bhattacarya aila darsane 6.239 333 atma-ninda kari' laila prabhura sara ()a 6.201 313ara dina gramera /aka ekatra kari/a 5.53 138 'atmarama' paryanta kare isvara bhajana 6.185 305atmaramas ca munayo 6.186 305ara dina gopinatha prabhu sthane giya 6.67 223 atmaramas ca-5/oke 'ekadasa pada haya 6.194 309ara dina laghu-vipra tarira ghare aila 5.48 136 atyanta nivic;la kunja-nari pravesite 4.49 22ara dina mahaprabhu bhattacarya-sane 6.118 256ara dina prabhu ge/a jagannatha-darasane 6.216 320 avasya mora vakya teriho karibe prama(la' 5.79 149ara jana-dui deha, diba ye vetana 4.166 85 avara(la dOra kari' karila vidite 4.52 23avese ca/i/a prabhu jagannatha-mandire 6.3 193ara keha sarige nahi, ei sarige ekala 5.60 141 avese karila puri se k$ira bhak$a(la 4.138arati dekhiya puri kaila namaskara 4.122 62 avidya-karma-sariljnanya 6.154 281arati kari/a Joke, kare jay a jay a 4.80 38aratrika kari' kaila bahuta stavana 4.66 30 avirbhava hana ami tahan sak$i diba 5.92 156ara vipra-yuva, tanra karena sahaya 5.16 119 avirbhOtas tasya padaravinde 6.255 342avi$la hana kai/a gopala stavana 5.6 114ara ye ye-kichu kahe, sakala-i kalpana 6.179 301 ayacaka-jane ami diye ta' ahara 4.29 14'are adhama! mora bhagni caha vivahite 5.52 137 ayacita k$ira prasada a/pa yadi pai 4.120 61aru(lodaya-kale haila prabhura agamana 6.219 321asambhava kaha kene, yei nahi haya 5.21 121 ayacita paile kha'na, nahe upavasa 4.123 62asarikhya aise, nitya bac;lila bhii(lc;lara 4.100 so ayacita-vrlli puri-virakta, udasa 4.123 62'ayi dina', 'ayi dina' bale bara-bara 4.201 103asan var(las trayo hy asya 6.101 247 ayi dina-da yardra natha he 4.197 100asa-pasa gramera /aka dekhite aila 4.89 44asa-pa5a vraja-bhamera yata grama saba4.97asi' age dhari' kichu bali/a hasiya 4.24 1249as ina parama-bhaktye namaskara kari' 5.49 136 bac;la eka pathara p[$the avalamba di/a 4.54 24bac;la-vipra chota-vi pre kanya-dana kai/a 5.112 165asru, stambha. pulaka, sveda, kampa 6.208 316 bac;Ja-vipra kahe,- "kanya mora nija-dhana 5.29 127a$fadasa artha kai/a abhipraya lana 6.195 310 bac;la-vipra kahe,-"tumi na kara sarh5aya 5.25 124a$tama-divase tarire puche sarvabhauma 6.124 259 bac;la-viprera mane,-'k[$(la bac;la dayavan 5.79 149aste-vyaste asi' kai/a cara(la vandana 6.221 322 bahirariga -maya,-tine kare prema- 6.160 285aste-vyaste kale kari' nila nityananda 4.199 102bahire aila, kare kichu na kahila ara 4.122 62ataeva 'aprakrta' brahmera netra-mana 6.146 274 bahire prabhura teilho pai/a darasana 6.221 322ataeva bac;la sampradayera nahika apek$a 6.73 226 bahir-vase bandhi' sei thikari rakhila 4.139 73ataeva han tamara ami nija-dasa' 6.56 218 bahu-dina tamara patha kari nirik$a(la 4.39 18ataeva kalpana kari' ntika-sastra kaila 6.180 302 bahu-dinera k$udhaya gopala khaila sa kala 4.76 34ataeva isvara-tattva na para janite 6.86 236bahu jnati-go$lhi tamara bahuta bandhava 5.26 125ataeva nama haila 'k$ira-cora hari' 4.20 10 bahu-k$a(le caitanya nahe, bhogera kala 6.7 195ataeva nama haila 'k$ira-cora' kari' 4.174 89 bahu nrtya-gita kaila lana bhakta-ga(la 4.15 8ataeva sruti kahe, brahma-savise$a 6.151 278 bahu parisrame candana remu(la ani/a 4.188 96ataeva taha var(lile hay a punarukti 4.6 4 bahu sitala jale kara sri-ariga marjana 4.38 18ataeva tanra paye kari namaskara 4.9 5bahu tai/a diya kai/a sri-ariga cikka(la 4.60 27ataeva tomaya ami diba kanya-dana 5.20 121 bahuta prasada sarvabhauma anaila 6.41 211ataeva 'tri-yuga' kari' kahi tara nama 6.99 245 balaka kahe, -gopa ami, ei grame vasi 4.28 14ataeva 'tri-yuga kari' kahi vi$(lU-nama 6.95 243 balakera saundarye pur ira ha-ila santo$a 4.26 13873

Index of Bengali and Sanskrit Verses 373"balya-ka/e mata mora nasa chidra kari' 5.129 173 bhartacarye kahe kichu vinaya vacana 6.57 219bata dekhe, se balaka punab na ai/a 4.33 16 bhartacarye kaila prabhu drc;Jha alingane 6.277 356bhagavad-bhakti-vimukhera haya darc;Ja 6.263 347 bhartacarye vakye mane haifa dubkha-roa 6.113 254bhagavan bahu haite yabe kai/a mana 6.145 274 bhartacaryera ghare aila tvarayukta haiia 6.218 321bhagavane bhakti-parame puruartha 6.184 304 bhartacaryera name tanre kaila nimantrara 6.114 254bhagavanera savi5ese ei tina cihna 6.144 273 bhartacaryera ninda kahe, mane pafia vyatha 6.115 254bhagavan-'sambandha', bhakti 6.178 300 bhartacaryera nrtya dekhi' hase prabhura 6.209 317bhagavan, tanra 5akti, tanra gura-gara 6.196 310 bhartacaryera prarthanate prabhu vyakhya 6.193 309bhJgavata-bharata dui 5astrera pradhana 6.97 244 bha!!acaryera vairavata dekhi' sarva-jana 6.280 357bhagavatera 'brahma-stave'ra 5/oka pac;Jila 6.260 345 bhavete avi!a haifa prabhu nityananda 6.34 208bhagavatta-lak$af}era inhatei sima 6.78 229 bhik$a karafia acamana karaila 6.46 213bhakta-gara avi!a haiia, sabe nace gay a 5.145 181 bhika /agi' eka-dina eka grama giya 4.11 6bhakta-gara-sange prabhu karena bhojana 6.42 211 bhimakera iccha, -krre kanya samarpite 5.28 126bhakta-gare dekhe-yena dunhe eka- 5.135 176 bhittye dekhi' bhakta saba 5/oka karthe kaila 6.253 341bhakta-gare kahe prabhu sei ta' akhyana 4.19 10 bhoga-samagri ai/a sande5adi yata 4.58 26bhakta-gare khaoyaite pafica kira /aila 4.206 105 bhoke rahe, tabu anna magifia na khaya 4.181 93bhakta-gare 5unafia prabhu kare asvadita 4.170 88 bhramite, bhramite ge/a giri govardhana 4.21 11bhakta-sange aila prabhu mahesa dekhiiia 5.143 180 bhamir apo 'nato vayub 6.164 288bhakta-sange 5ri-mukhe prabhu kai/a 4.210 107 bhuvane5vara-pathe yaiche kaila dar5ana 5.140 178bhakti dekhaite kaila prasada bhakara 4.208 106 brahma haite janme vi5va, brahmete jivaya 6.143 272bhakti kari' bahu a/arikara kaila samarpare 5.125 172 brahmara-brahmari-gare age khaoyaila 4.84 40bhakti kari' kai/a prabhu tanra darasana 4.13 7 brahmara kahila saba bhoga-vivarare 4.116 59bhakti kari' nana dravya bheta deya ani' 4.99 so brahmara-sevaya krrera priti bac;Ja haya 5.24 123'bhakti-pade' kene pac;Ja, ki tamara a5aya 6.262 346 brahmarera pratijfia yay a -ei bac;Ja dubkha 5.89 154bhakti-5abda kahite mane haya ta' ullasa 6.276 356 brahmarere kahe-"tumi yaha nija-ghara 5.107 163bhakti-sadhana-5re$!ha 5unite haifa mana 6.241 333 brahmarya-deva-gopa/era mahima ei dhanya 5.159 188bhakti vinu siistrera ara na kare vyakhyana 6.237 332 "brahmarya-deva tumi bac;Ja daya-maya 5.88 153bhala haifa aila ama kac;Jha savadhane 4.43 20 brahma-5abde kahe pOrra svayam bhagavan 6.147 275bhala-manda nahi kaha, raha mauna dhari' 6.125 259 brahma-5ayujya haite i5vara-sayujya dhikkiira 6.269 350bhala-manda nahi kahe, vasi' matra sune 6.123 258 brahme, isvare sayujya dui ta' prakara 6.269 350bhangana krodhe tenho irihake doaya 5.157 187 brhaspati taiche 5/oka na pare karite 6.206 315bharati-sampradaya iriho-hayena 6.72 225 bujha, ki na bujha,-iha bujhite na pari 6.12 259bha!!acarya acarya-dvare bhik$a karaila 6.215 320 bujhibara lagi' seha puche punarbara 6.128 261'bha!!acarya', jani-tumi saksat brhaspati 6.191 308 bujhite na pare keha dui prabhura mati 5.156 186bha!!iicarya kahe,-'bhakti'-sama nahe 6.263 347 bujhi teo ama-sabara nahi adhikara 4.190 97bha!!acarya kahe, -ekale tumi na yaiha 6.62 221 cbha!!acarya kahe,-'inhara prauc;Jha 6.74 227bha!!acarya kahe, -na bujhi', hena jfiana 6.128 261 caitanya-carara vine nahi jane ana 6.237 332bha!!acarya kahe tanre kari' namaskare 6.245 337caitanya-caritamrta kahe krradasa 4.213 108bha!!acarya premavese haifa acetana 6.207 316caitanya-caritamrta kahe krradasa 5.161 189caitanya-caritamrta kahe krradasa 6.286 360bha!!acarya pOrva-paksa apara karila 6.176 299 caitanya-mangale yaha karila varrana 4.7 4bha!!acarya-sange tarira mandire iii/a 6.119 256 caitanya-prasade manera saba jac;Jya gel a 6.224 324'bha!!acarya' tumi inhiira nii jana mahima 6.78 229 cala, sabe yiii sarvabhaumera bhavana 6.28 205

374 Sri Caitanya-caritamrtacali ' cali' purl srl-nllacala 4.143 75 dekhiya cintita haila bhartacaryera mana 6.9 196ca/ila dakiQe purl tailre dlka dina 4.111 56 dekhiya purlra prabhava lake camatkara 4.86 41calila madhava-purl candana lana 4.154 80 desam yayau vipra krte 'dbhuteham 5.1 112calite calite ai/a ya;apura-grama 5.3 113 dese asi' dui-iane gela niia-ghare 5.35 130calite calite prabhu ai/a 'ii!hiiranala' 5.147 182 dhac;lara ailcala-tale paila sei k$1ra 4.131 67candana pari' bhakta-srama karila saphala 4.177 91 dhac;lara ancale c;lhaka eka klra haya 4.128 65candana, tu/asl, pu$pa-mala ailge dila 4.63 29 dhana dekhi ei du$!era laite haila mana 5.59 140'candanesvara' niia-putra dila sabara sa the 6.33 2el7 dhapa, dipa, kari' nana bhoga lagaila 4.64 29caraQa pakhali' prabhu asane vasila 6.40 210 dhutura khaoyana vape kari/a pagala 5.60 141cari bhakta sailge krQa-klrtana-kutuhale 4.10 6 dine /oka-bhic;la habe mora prati$!ha ;ani' 4.141 74catur-bhu;a-rupa prabhu ha-i/a takhana 6.202 314 dlyamanam na grhQanti 6.270 353cho!a-vipra bale,-'patra karaha likhana 5.81 150 dugdha-dana-chale kr$Qa yailre dekha di/a 4.172 89cho!a-vipra bale,-"!hakura, tumi mora 5.33 129 dugdha pana kari' bhiiQc;la dhuna rakhila 4.33 16cho!a-vipra bale, -"tamara strl-putra saba 5.26 125 dui-arthe 'krQa' kahi, kene pii!ha phiri 6.273 354cho!a-vipra kahe,-"suna, vipra-mahasaya 5.21 121 dui-;anara bhare daQr;ia khaQc;la khaQc;la haila 5.150 184cho!a-vipra kahe, -"yadi kanya dite mana 5.31 127 dui-iane dhari' duilhe karena nartana 6.228 326cho!a-vipra kare sada tailhara sevana 5.17 120 dui rak$a kara, gopala, /ainu saraQa' 5.47 135cid-amse 'samvit,' yare ;nana kari mani 6.159 2.34 dui 5/oka bahira-bhite likhiya rakhila 6.252 340cuc;la pana mahaprabhura anandita mana 4.15 8 dui-vipra-madhye eka vipra-vrddha- 5.16 119dui-vipra vara mage ananda-antara 5.114 167Ddui viprera dharma rakha hafia sadaya 5.88 153dadhi, dugdha, ghrta ai/a grame yata chi/a 4.57 25 duriha dekhi' nityananda-prabhu maha-railge 5.138 177dadhi-dugdha-sandesadi yata kichu iii/a 4.64dunhara bhavavesa, durihe-candra-vadana 5.137 176dainya kari' kahe ni;a purva-durmati 6.240 333 durihara sammati lana madhyastha rakhila 5.82 151daive sarvabhauma tarihake kare darsana 6.5 194 durihara satye LU$ta ha-iliiri, dunhe maga' 5.114 167daive sei kaQe pailuil tamara darsana 6.27 205duilhe-eka varQa, durihe-prakaQr;ia- 5.136 176dambha kari' varQi yadi taiche nahi sakti 4.6 4 durihe-raktambara, durihara svabhava 5.136 176daQc;ia-bhariga-lila ei-parama gambhlra 5.158 187 dvadasa mrt-patre bhari' amrta-samana 4.117 59daQr;iavat kari' kahe saba vivaraQa 5.87 153 dvadasa-vana dekhi' 5e$e gela vrndavana 5.12 117daQc;lavat kari' kaila atma-samarpaQa 4.66 30 dvara diya grame ge/a sei k$1ra lana 4.132 67daQr;iavat kari' kaila bahu-vidha stuti 6.240 333 dvidha na bhaviha, na kariha kichu mane 4.161 8329daQr;iavat kari preme nacite lagila 5.144 181 Edarsana diya nistariba sakala samsara 4.40 18darsana karila ;agannatha-sayyotthane 6.216 320 ebe kichu nahi kaha, ki tamara vicara' 5.50 137dasa-vipra anna randhi' kare eka stUpa 4.69 31 ebe muni grame ainu, yaimu bhavana 5.104 161dekhai/a tiirire age catur-bhu;a-rupa 6.203 314 ebe ye na dena, pucha irihara vyavahara'139ei buddhye dui-;ana ha-ila sammate 5.80 150dekhi' anandita hai/a mahaprabhura mana 6.227 325 ei bhakti, bhakta-priya-krQa-vyavahara 4.190 97dekhi' goplnathacarya hara$ita-mana 6.209 317dekhi/e na dekhe tare bahirmukha ;ana" 6.92 241 ei dhyana, ei ;apa, lay a ei nama 6.258 344dekhi' saba /aka haila anande vismita 4.51 23 ei dui 5/oka-bhakta-kaQ!he ratna hara 6.256 343dekhi' sarvabhauma daQc;lavat kari' pac;li' 6.204 315 ei icc hay a la;;a pana viQu-smaraQa kaila 4.121 61dekhi' sarvabhauma haila vismita apara 6.6 195 ei kali-kale viQura avatara nai 6.94 242dekhite aila saba de sera loka-;ana 5.116 167 ei krQa-mahapremera sattvika vikara 6.11 1975.55

Index of Bengali and Sanskrit Verses 375ei /agi' puchi/ena brahma!Jera sthane 4.116 59 eta bali' gela balaka na dekhiye ara 4.32 15ei /agi 'sak$i-gopa/a' nama haifa khyati 5.133 175 eta bali' gopala gela, gosafii jagila 4.162 84ei mahaprabhura /ila-sarvabhauma-milana 2.284 359 eta bali' namaskari' karila gamana 4.138 73ei mata candana deya pratyaha gha$iya 4.167 86 eta bali' par;le prabhu tatira krta 5/oka 4.191 98ei-mata mahaprabhu cal ita nilacale 4.10 6 eta bali' pi!ha-pana saba khaoyaila 6.46 213ei-mata maha-ratige se ratri vaficiya 5.139 177 eta bali' premavese par;lila bhamite20ei-mata nana artha karena vyakhyana 6.198 312 eta bali' se-balaka antardhana kaila20ei-mata vatsara dui karila sevana 4.105 53 eta bhavi' sei vipra phiriya cahila 5.106 162ei mata vidyanagare sak$i-gopala 5.119 169 eta cinti' bhaJtacarya achena vasiya 6.14 199ei-mata vipra citte cintite lagila136 eta cinti' namaskari' gela sva-bhavane 5.128 1735.48ei-mate ca/i' vipra nija-dese aila 5.103 161 eta jani' tumi sak$i deha, daya-maya 5.90 155ei-mate kat pita bhii$ye sata do$a dila 6.176 299 eta kahi' mahaprabhu aila nija-sthane 6.236 331ei mOrti giya yadi ei sri-vadane 5.94 156 eta suni' gopinatha sabare lafia 6.29 206ei sloka kahiyachena radha-thakura!Ji 4.194 99 eta suni' Ioker a mane ha-ifa sarilsaya 5.63 142ei sloka par;li' anna bhak$a!Ja karila 6.224 324 eta suni' nastika loka upahasa kare 5.86 1524.454.44ei sloka par;lite prabhu ha-ifa mOrcchite 4.198 102 eta suni' prabhu age ca/i/a sighra-gati 5.156 186ei 5/okera artha sunai/a kariya vis tara 6.243 336 eta suni' puri-gosiifii paricaya dila 4.135 71ei 5/okera artha sunite vaficha haya' 6.187 306 eta suni' sei vipra rahe mauna dhari' 5.51 137ei stoke ughar;lila premera kapata 4.203 104 eta suni' tatira putra vakya-cchala pafia 5.58 140ei ta' akhyane kahila dotihara mahima 4.211 107eta suni' viprera cintita haifa mana 5.46 135ei tara gar;Jha prema toke dekhaite 4.187 96 etha nityananda-prabhu kai/a daJr;ia-bhatige 5.142 180ei tine hare siddha-sadhakera mana 6.197 311 etha pOjari karai/a thakure sayana 4.125 64ei vakye sak$i mora ache maha-jana 5.76 147 ethaya rahiba ami, na yaba ata/:lpara" 5.107 163ei vipra mora sevaya W$!a yabe haifa 5.65 143ei vipra-satya-vakya, dharma-paraya!Ja 5.83 151 Geka-dina nija-loka ekatra karila 5.37 130 gandha bar;Je, Iaiche ei slokera vicara 4.192 98eka-dina puri-gosafii delihila svapana 4.105 53 garur;Jera pase rahi' darsana kariba' 6.63 221eka-dina sarvabhauma prabhu-age aila 6.259 345 gaur;Ja ha-ite aila dui vairagi brahma!Ja 4.103 52eka-dinera udyoge aiche mahotsava kaila 4.79 37 gayii, varaiJaSi, prayaga-saka/a kariya 5.11 117eka eka dina sa be kare mahotsava 4.97 49 ghare aila bhauacarya jagannatha dekhiya 6.248 338eka eka vraja-vasi eka gabhi dila 4.102 51 ghare ani' pavitra sthane rakhila soyafia 6.8 196eka kuiije lafia gela hatete dharifia16 gha$ite gha$ite yaiche malayaja-sara 4.192 98eka maha-dhani k$atriya karaila mandira 4.101 so ghati-dani char;Jaite raja-patra dvare 4.153 80eka matha kari' tahiiti karaha sthapana 4.38 18 gita-sastre jiva-rOpa 'sakti' kari' mane 6.163 288ekanta-bhave cinte vipra gopala-cara!Ja 5.46 135 go-dohana karite cahi, sighra ami yaba 4.314.35eka sannyasi asi' dekhi' jagannatha 6.15 200 gopala asiya kahe, -suna he madhava 4.158 82eka-sera anna randhi' kariha samarpa!Ja 5.100 160 gopala-balaka eka dugdha-bha!Jr;Ja lafia 4.24 12eka vipra, eka sevaka, candana vahite 4.152 79 gopala candana mage, -suni' bhakta-gaJa 4.150 78ekeka dina ekeka grame /a-ita magifia 4.90 44 gopala-cara!Je mage,-'cala mora rajya 5.122 170e saba lila prabhura dasa vrndavana 4.4 3 gopala dekhifia loka da!Jr;Javat kare 5.109 163e-saba siddhanta tabe tumiha kahibe 6.106 250 gopala dekhiya saba prasada khaila 4.85 40eta bali' dui-jane cal ita de sere 5.34 129 gopala dekhiya sabara kha!Jr;Je du/:lkha-soka 4.96 4815

376 Sri Caitanya-caritamrtagopala-gopinatha-puri-gosiUiira guQa 4.210 107 gramera isvara tomara-govardhana-dhari 4.48 22gopala kahe, puri amara tapa nahi yay a 4.106gramera /oka ani' ama ka

Index of Bengali and Sanskrit Verses 377'inha more kanya dite karyache ailgikara 5.55 139 jaya jaya gauracandra jaya nityanadna 6.2 193ihiili yadi rahena, tabu nahi kichu bhaya' 5.105 162 jaya jay a sri-caitanya jaya nityananda112inhiira puf)ye krf)e ani' saki bolaiba 5.85 152 jiti' kanya /abe, mora vyartha dharma haya' 5.42 133inhiira sarire saba isvara-lakaf)a 6.90 240 jiva-bhotarh mahapbaho 6.165 289inho kene daf)c;/a bhange, tenho kene 5.157 187 jivera asthi -vitha dui-sankha-gomaya 6.136 266'inho ta' sakat krf)a, -muni na janiya 6.200 313 jivera dehe atma-buddhi-sei mithya haya 6.173 297i$at calaye tul!i dekhi' dhairya haifa 6.10 197 jivera nistara l!igi' sutra kaila vyiisa 6.169 292i$at krodha kari' kichu kahite lagila 5.152 185 jnana-karma-p!isa haite hay a vimocana 2.285 359iita-gothi vicara kari, na kariha roa 6.93 242 jnati loka kahe,-'mora tom!ike chac;liba' 5.41 132;5vara-darsane prabhu preme acetana 6.26 204Kisvara-sevaka mala-prasada ani' dila 6.35 208isvarera krpa-lesa hay a ta' yahare 6.83 235 kabe iisi' madhava ama karibe sevana18isvarera krpa-lesa nahika tomate 6.86 236 kabe ki baliyachi, mora nahika smaraf)a' 5.57 140isvarera maya ei-bali vyavahara 6.91 240 kahan muni daridra, murkha, nica, kula-hina 5.67 144isvarera sri-vigraha sac-cid-anandakara 6.166 289 kahan tumi paf)c;/ita, dhani, parama kulina 5.67 144iti dvapara urvisa 6.102 247 kahena yadi, punarapi yoga-patta diya 6.76 228J kahilan tanra pade minati karina 5.74 147kahila, -yana karaha isvara darasana 6.247 338jagadananda damodara, -dui sange lana 6.248 338 kalan natarh bhakti-yogarh nijarh ya 6.255 342jagad-rupa haya isvara, tabu avikara 6.171 kalau nasty eva nasty eva 6.242 334jagannatha alingite calila dhana 6.4 194 kali-yuge avatara nahi, -siistra-jnana 6.95 243jagannatha-darasane maha-sukha paya 4.144jagannatha dekhi' preme ha-ifa asthire 6.3 193 kali-yuge lilavatara na kare bhagavan 6.99 245ka/panarthe tumi tahii kara acchadana 6.132 263jagann!itha dekhi' sabara ha-ifa ananda 6.34 208 kamala-pure iisi bharginadi-snana kaila 5.141 179jagannatha inhare krpa kaila bhala-mate' 6.211 318 kampa, sveda, pulakasru, stambha, vaivarf)ya 4.202 103jagannatha kaiche kariyachena bhojana 6.45 213 kaf)the nii nisare vaf)i, netre asru-dhara 4.201 103jagannatha na ekhi' iii/a prabhu-sthane 6.239 333'jagannatha'-nama, padavi-'misra 6.51 216 kanya-dana-patra ami nii ha-i tamara 5.23 123'kany!i dite cahiyache-uthaila vacana 5.61 141jagann!ithe ani' dila miif)ikya-sirhhasana 5.124 171 kanya dite naribe, habe asatya-vacana 5.70 145jagannathera deula dekhi' avita haifa 5.144 181 'kanyii kene n!i deha, yadi diyacha vacana' 5.56 139jagannathera sevaka yata, yateka mahiinta 4.149 78 kanyii paba, -mora mane iha niihi sukha 5.89 154jagat nistarile tumi,-seha alpa-karya 6.213 319jagat ye mithya nahe, nasvara-matra haya 6.173 297 kanya tore dilun, dvidh!i na kariha cite 5.71 145kapotesvara dekhite gela bhakta-gaf)a sailge 5.142 180jagiya madhava-puri vicara karila 4.44 20 karpura-candana ami pailiima saba 4.158 82ja/a, jala-patradika sarva samadhiina kaila 6.66 222 karpura-candana yanra ailge cac;lai/a 4.175 90iala nite stri-gaf)a tomare dekhi' gela 4.30 14 karpura-sahita ghai' e-saba candana 4.159 82iana-panca randhe vyanjanadi nana supa 4.69 31jana panca-sata ruti kare rasi-rasi. 4.71kasi-misra-adi yata nilacala-viisi 6.281 358kata dine bac;la-vipra cintita an tare 5.35 130ianati tattvarh bhagavan-mahimno 6.84 235 kata-dine remuf)ate uttarila giya 4.154 80iani' saki nahi dey a, tara papa haya 5.90 155 katake iii/a siiki-gopala dekhite 5.5 114iayadvaitacandra jaya gaura-bhakta-vrnda 4.2 2Jayadvaitacandra jay a gaura-bhakta-vrnda 5.2 112 katake gopala-seva karila sthapana 5.124 171layadvaita-candra jaya gaura-bhakta-vrnda 6.2 193 keha anna magi' khaya, keha dugdhahara 4.29 14Jaya jaya gauracandra jay a nityananda 4.2 2 keha bac;la-bac;li-kac;li kare vipra-gaf)a 4.70 3229475325.24.39

378 Sri Caitanya-caritamrtakeha bale, isvara-dayalu, asiteha pare 5.86 152 kumbhakara ghare chi/a ye mrd-bhajana 4.68 31keha gaya, keha nace, mahatsava haifa 4.57 25 kw'ija dekhai'ia kahe, -ami ei kui'ije ra-i 4.36 17keha paka-bhaw;fara kaila, keha ta' pracira 4.101 50 kui'ija kafi' dvara kari' kari/a pravese 4.50 22ke-mate candana niba-nahi e vicara 4.184 94 kunje ache, cal a, tarire bah ira ye kari 4.48 22ke-mate jani/e, ami kari upavasa 4.27 13 kurvanti cai$arh muhur atma-maharh 6.108 251kemate sannyasa-dharma ha-ibe rak$a!Ja 6.74 227 kurvanty ahaitukirh bhaktim 6.186 305kesi-tirtha, kaliya-hradadike kaila snana 5.14 118 kuthari kadali /aha dvara karite 4.49 22ke tamara sak?i dibe, cinta kara kise 5.43 133 'kya kya bhaga /age?' brahmare puc hila 4.113 58khaile premavesa haya, -adbhuta kathana 4.140 73kiba ami age yai, na yaba sahite 5.154 186Lkiba gauracandra iha kare asvadana 4.195 99 'lak?ara' karile svata/:1-pramarya-hani hay a 6.137 267kiba nama irihara, sunite haya mana 6.70 224 lahake yavat sparsi' hema nahi kare 6.279 357kichu bhaga lagaila karaila jala-pana 4.88 43 lakera sarighatta dekhi' prabhura bahya haila 4.204 104kimva navama padartha 'muktira' samasraya 6.272 354 lakere kahiba giya sak?ira agamana 5.104 161kitikarere day a tava sarva-lake jane 5.115 167kintu tumi artha kaile parc;litya-pratibhaya 6.192 308kan sampradaye sannyasa karyachena 6.70 224 madhava-purira citte ha-ila camatkara 4.32 15krandana kariya tabe uthe gauracandra 4.199 102 madhava-puri sannyasi ache hatete vas ina 4.129 66krpa vina isvarere keha nahi jane 6.82 234 'madhava-puri sripada aila', -lake haila 4.145 76k[?!Ja aji ni$kapate tama haila sadaya 6.332 328 madhurimaharikara-sarikacana/:1 2.52 202k[?!Ja kahe,-"pratima cale, kathaha na 5.95 157Mmagi' kene nahi khaa, kiba kara dhyana 4.25 12k[$1Ja kahe, -vipra, tumi yaha sva-bhavane 5.91 155 maha-aparadha kainu garvita ha-iya' 6.200 313'kr?ra' 'kr?ra' sphuta kahi' bha.ttacarya jagila 6.220 322 maha-bhagavata haya caitanya-gasani242k[?!Ja-nama suni' prabhura ananda bac;lila 6.220 322 maha-bhari thakura-keha nare calaite 4.52 23kr?tJa-preme prati?tha cale sarige gac;lana 4.147k[$1Ja-pritye kari tamara seva-vyavahara 5.23 123766.94maha-daya-maya prabhu-bhakata-vatsala 4.177 91maha-kulina tumi-vidya-dhanadi-pravira 5.22 122k[$1Ja-varrarh tvi$ak[$1Jarh 6.103 248 maha-maha-bali$tha /aka ekatra karina 4.53 24k[$1Ja ye irihara vasa, -haya yathocita 4.137 72 maha-mahatsava kaila anandita hana 5.132 174'k[$1Je matir astu' bali' gasani kahila 6.48 214 mahaprabhura bhakta teriha prabhu-tattva- 6.18 201k[$1Jera vigraha yei satya nahi mane 6.264 348 mahaprabhura seva-vina nahi jane ana 6.257 344maha-prasada khaila asiya saba /aka 4.96 48krpa karibare tabe prabhura haila mana 6.201 313krta-ghnata haya tamaya na kaile sammana 5.20 121 mahaprasada-k?ira-labhe rahila prabhu tatha 4.18 9k?aneka radana kari, mana kaila dhira 4.46 21 maha-premavesa tumi pai'iacha darsana 6.90 240k?are uthe, k?a!Je pac;le, nahi sthanasthana 4.22 11 maha-snana karaila sata ghata dina 4.61 27'ksira-cora gapinatha' prasiddha tarira nama 4.19 10 maha-teja-maya durihe kamala-nayana 5.137 176k?ira dekhi' mahaprabhura ananda bac;lila 4.206 105 malayaja ana, yana nilacala haite 4.107 54k$ira diya pDjari tarire da!Jc;Javat haila 4.135 71 malayaja-candana /epa', tabe se juc;laya 4.106 53k?ira eka rakhiyachi sannyasi-karara 4.127 65 mam ca gapaya yena syat 6.181 303k$ira-iccha haila, tahe mane aparadhe 4.124 63 mandira kariya raja seva calaila 5.118 168k?ira /aha ei, yara nama 'madhava-puri' 4.133 68 mandire pac;lila preme avi?ta hana 6.4 194k$ira lana sukhe tumi karaha bhak$ane 4.134 69 mareka candana, tala-viseka karpOra 4.182 93k?ira-prasada diya tarire bhik$a karaila 4.156 81 marigala-arati dekhi' prabhiite calila 4.209 106k$irera vrttanta tiirire kahila pOjari 4.136 71 'marikya-sirhhasana' nama aneka ratana 5.121 170

Index of Bengali and Sanskrit Verses 379mat:i yaiche avikrte prasabe hema-bhara 6.171 294 namaskara kari' 5/oka pac;lite /agi/a 6.259 345manuyera dehe dekhi,-bac;la camatkara 6.13 198 'nama naraayat:Jaya' bali' namaskara kaila 6.48 214mathurara /aka saba bac;la bac;la dhani 4.99 50 nana dravya lana /aka lagila asite 4.98 49mathurate iii/a dw\he anandita hana 5.11 117 nana-rupe pritye kaila prabhura sevana 4.17 9'mayadhisa' 'maya-vasa'-isvare-jive 6.162 286 nana-tantra-vidhanena 6.102 247maya iva vi hi tam devi 6.182 303 nana upahara, taha kahite pari kata 4.58 26mayam madiyam udgrhya 6.109 251 nana vadya-bheri baje, stri-gat:Ja gaya gita 4.56 25mayavadam asac-chastraril 6.182 303 naraka vanchaye, tabu sayujya na laya 6.268 350mayavadi-bh;isya sunile haya sarva-nasa 6.169 292 nava sata-ghata jala kai/a upanita 4.56 25'misra purandara'tarira manya, hena jani 6.54 217 naumi tam gaura-candraril ya 6.1 192mleccha-bhaye sevaka mora gela pa/ana 4.42 19 nava vastra ani' tara upare patiya 4.81 38mleccha-desa dura patha, jagati apara 4.184 94 nava-vastra pati' tahe palasera pata 4.72 33mleccha-dese karpura-candana anile janjala 4.176 90 nava-vidha artha kai/a sastra-mata lana 6.190 307mora aparadhe tamara dat:da ha-i/a khat:c;la 5.151 184 nice kanya dile kula yaibeka nasa 5.39 131'mora dharma raka pay a, na mare nija-jana 5.47 135 'nisaktika' kari' tarire karaha ni.icaya? 6.153 280'mora pi tara kanya dite yogya ki ihare' 5.62 142 nija-dhana dite niedhibe kon jana 5.29 127mukhe na nisare vat:Ji, ha-ila stambhita 6.183 304 nija-dukha-vighnadira na kare vicara 4.186 95mukhyartha chac;liya kara gaut:artha kalpana 6.134 264 nija krta dui 5/oka likhiya tala-pate 6.250'mukhya' chac;li' '/akat:Ja 'te mane nirvisea 6.151 278 nija krtya kari' pujari karila say ana 4.126 65mukta paranachila bahu yatna kari' 5.129 173 nija-rupa prabhu tarire kairaila darsana 6.202 314339mukti-pada-sabde 'sakat isvara' kahaya 6.271 353 nija-vipra-hate dui jana sarige di/a 6.249 339mukti pade yanra, sei 'mukti-pada' haya 6.272 354 ni/aca/e aila sarige ama-saba lana 6.23 203mukti-sabda kahite mane haya ghrt:a-trasa 6.276 356 nilaca/e ani' mora sabe hita kaila 5.153 185mukunda datta kahe, -prabhu, tumi yaha 5.155 186 nilaca/e caturmasya anande rahila 4.169 87mukunda-datta lana ai/a sarvabhauma sthane 6.68 223 niladri-gamana, jagannatha-darasana 4.3 3nilambara cakravartira hayena dauhitra 6.52 216mukunda datta patri ni/a tara hate pana 6.251 340mukunda dekhiya tarira ha-ila vis maya 6.19 201 ninda-stuti-hasye sika kara' na acarya 6.112 253mukunda kahe,-'mahaprabhu sannyasa 6.23 203 nirantara irihake vedanta sunaiba 6.75 228mukunda kahe,-prabhura ihan haila 6.21 202 nirantara kara tumi vedanta sravat:Ja 6.121 257mukunda-sahita kahe bhattacJ.ryera katha 6.115 254 nirveda, viada, jac;lya, garva, hara, dainya 4.202 103'nirvisea' tarire kahe yei sruti-gat:Ja 6.141 270mukunda-sahita purve ache paricaya 6.19 201mukunda tanhJ.re dekhi' kaila namaskara 6.20 202 nityananda bale, -dat:c;la haila tina khat:c;la 5.148 183muni bhika dimu aji maha-prasadanna 6.39 210 nityanandadi simha-dvare mi/ila asiya 6.14 199murcchita haila, cetana na haya sarire 6.16 200 nityananda-gosanike acarya kaila namaskara 6.22 203nityananda-gosanire teriho kai/a namaskare 6.31 207Nnityananda-gosJ.ni yabe tirtha bhramila5.8115nace, gaya, kande, pac;le prabhu-pada dhari' 6.208 316 nityananda-hate prabhu dat:c;la dharila 5.141 179na desa-niyamas tatra 6.226324nityanande kahe prabhu, -deha mora 5.148 183nadiya-nivasi, visaradera jamata 6.18 201 nityananda-mukhe suni' gopala-carita 5.134 175nadiya-sambandhe sarvabhauma hrta hai/a 6.55 218 nityananda-vakta yara, srotJ.-sri- 5.159 188nahi kahi-na kahio e milhya-vacana5.44134 nitya-siddha bhakte se 'suddipta bhava' hay a 6.12 197nama-prema-dana-adi vart:ena mahattva 6.205 315 nrtya-gita kai/a preme bahuta stavana 5.4 113nama-sarikirtane sei ratri goriai/a 4.209 106 nrtya-gita kari' jaga-mohane vasi/J. 4.113 58

330 Sri Caitanya-caritamrta5.99nupurera dhvani-matra amara suniba159 prabhu kahe,-"sutrera artha bujhiye 6.130 262nupurera dhvani suni' anandita mana 5.102 160 prabhu kahe, -'tumi bhakta, tomara sanga 6.211 318nyaya jinibare kahe asatya-vacana 5.64 143 prabhu kahe, -'tumi ki artha kara, taha 6.188 306'prabhuke diha' bali' dila jagadananda-hate 6.250 339p prabhuke janila-'sakat vrajendra- 6.280 357pache ami kariba artha, yeba kichu jani' 6.188 306 prabhuke krQa jani' kare apana dhikkara 6.199 312pache syama-varilsi-mukha svakiya svarupa 6.203 314 prabhu krpa kai/a more tomara sambandhe 6.246 337padbhyam calan ya/:1 pratima-svarupo 5.1 112 prabhura age ani' dila prasada bara kira 4.205 105pac;ficha marite tenho kaila nivaraQa 6.5 194 prabhura ajna haila, -ei karpura-candana 4.163 84panca-gavya, pancamrte snana karana 4.61 27 prabhura bhakta-vatsalya, ara bhakta-prema- 4.211 107panca-kira pane a-jane vantiya khaila 4.207 106 prabhura krpaya tanra sphurila saba tattva 6.205 315paQc;fityadye isvara-tattva-jnana kabhu nahe' 6.87 237 prabhura nikata aila bhojana karina 6.47 214paraila mukta nasaya chidra dekhina 5.132 174 prabhura prabhava dekhi' prema-rupa-guQa 4.16 9parama santoa paila gopale dekhina 5.117 168 prabhura saundarya ara premera vikara 6.6 195parama virakta, mauni, sarvatra udasina 4.179 92 prabhure asana diya apane vasila 6.119 256paraya sevaka saba ananda kariya 4.167 26 prabhu sloka pac;fi' patra chiQc;fiya phelila 6.253 341parika karite gopala kaila ajna dana 4.189 97 prabhu-sthane aila dunhe prasada-patri lana 6.251 340pariksa kariya sese haila dayavan 4.189 97 prabhu upadesa kaila nama-sankirtana 6.241 333'pariQama-vada' -vyasa-sutrera sammata 6.170 293 pragac;fha-premera ei svabhava-acara 4.186 95parvata-upari gela purl thakura lana 4.53 24 pragalbha ha-iya kahe sammukhe as ina 5.58 140parvata-upari lana rakha bhala-mate 4.37 17 'prakrta' nisedhi kare 'aprakrta' sthapana 6.141 270pa5cat asi' amare karaiha sika 6.111 253 prakrta-saktite tabe kaila vilokana 6.145 274patharera simhasane thakura vasaila 4.54 24 'prakrti-vinita, sannyasi dekhite sundara 6.69 224pathe bac;fa bac;fa dani vighna nahi kare 4.12 7 pramaQera madhye sruti pramaQa pradhana 6.135 265patra prakalana kari' khaQc;fa khaQc;fa kaila 4.139 73 praQava haite sarva-veda, jagat-utpatti 6.174 298payasa, mathani, sara pase dhari ani' 4.74 33 praQava na mani' tare kahe maha-vakya 6.175 298pi tara sambandhe dorihake pujya kari' mani 6.54 217 'praQava' maha-vakya-isvarera murti 6.174 298pitha-pana deha tumi iriha-sabakare 6.44 212 praptam annaril drutaril sistair bhoktavyaril 6.226 325prabhate cali/a mangala-arati dekhina 5.139 177 prapti-matreQa bhoktavyaril 6.225prabhu-ajna pa/ibare gela purva-desa 4.108prasada ani' tanre karaha age bhiksa 6.111 25355prabhu-bhrtya duriha sparse, dorihara phule 6.228 326 prasadanna khuli' prabhu tanra hate dila 6.222 323prabhu dekhi' acaryera du/:lkha-hara haila 6.30 206 prasadanna-mala pana prabhu hara haila 6.217 320prabhu dekhi' pache kariba isvara darsana' 6.28 205 prasadanna pana bhattacaryera ananda haila 6.223 323prabhu dekhi' sabara haila harasita mana 6.32 207 prasada pana sabe haila anandita mane 6.36 209prabhu kahe, -bha11acarya na kara vismaya 6.184 304 prata/:1-kale puna/:! taiche karila sevana 4.92 45prabhu kahe, -'mandira bhitare na yaiba 6.63 221 prata/:1-snana kari' puri grama-madhye gela 4.47 21prabhu kahe, -more deha laphra-vyanjane 6.43 212 prati-dina eka-khani karena bhakaQa 4.140 73prabhu kahe,-'more tumi kara anugraha 6.122 258 pratima cal ina ailii. -sunina vismita 5.110 164prabhu kahe 'mukti-pade'-iha patha 6.262 346 pratima naha tumi,-saksat vrajendra- 5.96 157prabhu kahe,- 'mukti-pade'ra ara artha 6.271 353prabhu kahe,-"murkha ami, nahi 6.126 260 pratisthara bhaye puri gela palana 4.147 76prabhu kahe, -nityananda, karaha vicara 4.171 88 pratisthara svabhava ei jagate vidita 4.146 76prabhu kahe, 'mukti-pade-iha patha haya 6.262 346 pratiyuge karena krQa yuga-avatara 6.100 246324

Index of Bengali and Sanskrit Verses 381pratyaha candana paraya, yavat haila anta 4.168 86 pOrva-dina-praya vipra kari/a randhana4.94 47prema dekhi' sevaka kahe ha-iya vismita 4.137 72 pOrve isvara-puri tarire kahiyachena katha 4.18 9premamrte trpta, k5udha-tr$1Ja nahi badhe 4.124 63 pOrve madhava-purira lagi' k5ira kaila curi 4.20 10prema-'prayojana', vede tina-vastu kaya 6.178 300 pOrve sri-madhava-puri iii/a vrridavana 4.21 11premavese nrtya-gita kaila kata-k5af)a 5.6 114 pOrve vidya-nagarera dui ta' brahmaf)a 5.10 116premave5e nrtya-gita karila apara 4.155 81 putra bale,- "pratima siik$i, seha dOra5.43 133premavese pac;lila tumi, tomare dharinu 5.149 183 putreo pi tara aiche na kare sevana 5.19 120premavese prabhu-sarige raja-marge yaya 5.145 181 putrera mane,-'pratima na asibe sak5i 5.80 150premave5e uthe, pac;le, hase, nace, gaya 4.144 75 putrera virodhe kanya narila arpite" 5.28 126premavi$ta hana prabhu kahite lagila 6.229 326Rpremavi$!a hana prabhu kaila alirigana 6.227 325preme matta, -nahi tarira ratri-dina-jnana 4.22 11 raja-lekha kari' dila puri-gosanira kare 4.153 80premete vi vasa hana padila bhumite 4.198 102 raja-patra-sane yara yara paricaya 4.151 79premonmada hai/a, uthi' iti-uti dhaya 4.200 102 raja-saha mukta lana mandire ai/a 5.131 174prita hana gosanire kahite lagila 6.55 218 ratri-se5e gopa/a tarire kahena svapane 5.128 173raja-s eva haya, -purira ananda bac;li/a 4.104 52prthak prthak kaila padera artha ni5caya 6.194 309prthivite aiche bhoga kahari nahi ara 4.118 60 randhi' randhi' tara upara rasi kaila bhata 4.72 33prthivite nahi paQc;lita tomara samana 6.85 236 rasa-kavya-madhye taiche ei 5/oka gaQi 4.193pujari aniya mala-prasadanna-dila 6.217 320 ratna-gaf)a-madhye yaiche kaustubha-maf)i 4.193 99puna/:! dina-5e$e prabhura karai/a utthana 4.88 43 ratri-kale !hakurere karaiya 5ayana 4.91 45puna/:! kahe, sighra cale, kare sarva grahaf)a 6.150 278 remuf)ate gopinatha parama-mohana 4.13 7puna/:! taila diya kaila sri-ariga cikkaf)a 4.62 28 remuf)ate kai/a gopinatha darasana 4.112 57puna /:I u(hi' stuti kare dui kara yuc;li' 6.204 315 rOc;lhi-vrttye kahe tabu 'sayujye' pratiti 6.275puQa/:1 yena nahi ca/e e-saba vacana' 5.81 150 rukmiQira pita bhi5maka tahate pramaf)a 5.27 125punarapi aila sabe mahaprabhura sthane 6.36 209spunarapi kahe vipra kariya yatana 5.70 145puraf)a-vakye sei artha karaya ni5caya 6.148 277 saba anaila prate, cac;li/a randhana 4.68 31puri dekhi' sevaka saba sammana karila 4.156 81 saba dhana lana kahe-'core la-ila dhana' 5.61 141puri du/:lkha pabe iha janiya gopala 4.176 90 sabake kahi/a puri gopala-vrttanta 4.149 78puri, ei dugdha lana kara tumi pana 4.25 12 saba khaQc;li' prabhu nija-mata se sthapila 6.177 300saba loka asi' tarire kare bahu bhakti 4.145 76puri-gosani ajna dila sakala brahmaf)e 4.83 39 saba loka bac;la-vipre c;lakiya ani/a 5.54 138puri-gosani gopalere kai/a samarpaf)a 4.75 34puri-gosiifii kaila kichu gavya bhojana 4.91 45 saba /oka ekatra kari' kahite lagila 4.47 21puri-gosani rakhi/a tare kariya yatana 4.103 52 saba sahita yatha-yogya karila milana 6.32 207puri-gosanira sarige di/a sambala-sahite 4.152 79 sabe da(l(;ia-dhana chi/a, taha na rakhila 5.153 185sabe kahibe-'mora kichu nahika smaral)a' 5.44 134puri kahe, -ei dui gha$ibe candana 4.166 85 sabe me/i' dhari tatire susthira kari/a 635 208puri kahe, -ke tumi, kahari tomara vasa 4.27 13pur ira prema dekhi' acarya ananda antare 4.110 55 sabe meli' puc he prabhura varta bara bara 6.22 203purira prema-parakastha karaha vicara 4.178 91 sabe vasi' krame bhojana karila 4.84 40sabha kari' more tumi kariha smaraf)e 5.91 155puri-sama bhagyavan jagate nahi ara 4.171 88 sac-cid-ananda-maya haya isvara-svaropa 6.158 284puru$ottama-deva sei bac;la bhakta arya 5.122 170 $ac;l-aisvarya-p0rf)iinanda-vigraha yarihara 6.152 279purva annakota yena haila sak$atkara 4.86 41 $ac;l-vidha aisvarya-prabhura-cic-chakti- 6.161 28699355

382 Sri Caitanya-caritamrta·sahajei pujya tumi. are ta' sannyasa 6.56 218 sarvabhauma kichu tanre bali/a vacane 6.68 223sahaje vicitra madhura caitanya-vihara 4.5 3 sarvabhauma kirli ghoe ljhakka-vadyakara 6.256 343sahasra krosa asi' bule candana magi ria 4.180 92 sarvabhauma /aria gela apana-bhavana 6.26 204sahasra sahasra gabhi gopalera haila 4.102 51 sarvabhauma /aria gela apanara ghare 6.16 200sahaya haria more tirlha karaila 5.18 120 sarvabhauma mane tabe upaya cintila 6.7 195saila parikrama kari' govinda-kur)Qe asi' 4.23 12 sarvabhauma sarva-bhuma 6.1 193saila-upari haite ama kurije lukaria 4.42 19 sarvabhauma parivesana karena apane 6.43 212saka/a aniya dila parvata haila purr)a 4.67 30 sarvabhauma pathaila saba darsana karile 6.33 207sakala brahmar)e purl vair)ava karila 4.87 42 sarvabhauma-sthane giya prabhuke dekhila 6.30 206sakala lokera age gopala saki dila 5.112 165 sarvabhaume janaria saba ni/a abhyantare 6.31 207sakale na dekhile mane pratiti na hay a 5.105 162 sarva-bhuleu bhU-pala 6.156 282saki bolaimu tomaya, ha-io savadhana 5.75 147 sarvaisvarya-paripurr)a svayaril bhagavan 6.140 269saki deha yadi -tabe sarva-loka sune156 sarva-prakare karibe amaya pa/ana 6.60 2205.94·saki-gopala' bali' tanra nama khyali haila 5.118 168 sastra-drrye kahi, kichu na la-iha doa 6.93 242saki-gopala dekhibare kataka ai/a 5.8 115 saslra-jria kariria tumi kara abhimane 6.96 2445.9saki-gopalera kalha suni, loka-mukhe116 sastra-vyakhya karite aiche karo nahi sakti 6.191 308'sa/okyadi' cari yadi hay a seva-dvara 6.267 349 sata dina kara tumi vedanta sravar)a 6.124salokya-samipya-sarupya-sarti-sayujya ara 6.266 349 sata dina paryanta aiche karena sravar)e 6.123 258salokya-sarti-samipya- 6.270 353 sata kira pujarike bahui;liya dila 4.207 106'sambhave,-dhana-lobhe /aka chalje 5.63 142 sala 5/oka kai/a eka dar)Qa na yaile 6.206 315259sarilsara-tapan akhilan 6.155 282 'sayujya' sunite bhaklera haya ghrr)a-bhaya 6.268 350sarilsaya na kara tumi, karaha svikara" 5.30 127 sayya karaila, nulana khata anaria 4.81 38sarilskara kariye uttama-sampradaye aniya' 6.76 228 sayyotthana darasana karaila /aria 6.67 223samudra-snana kari' mahaprabhu sighra aila 6.40 210 se desera raja aila a5carya suniria 5.117 168sanakadi-sukadeva tahate pramar)a 6.198 312 sei arlha mukhya, -vyasa-sulre saba kaya 6.133 26459sandhyaya bhoga /age kira-'amrta-ke/i'- 4.117'sei bhauacaryera prabhu kaile ei gati' 6.210 317sange eka vara nahi ghati-dana dite 4.185 95 sei bhaye ratri-see calila sri-purl 4.142 72sankha-gandhodake kaila snana samadhana 4.62 28 sei brahma-brhad vaslu, isvara-lakar)a 6.139 268sannyasa-krc chama/:! santo 6.104 249 sei brahme punarapi haye yaya laya 6.143 272sannyasira dharma /agi' sravar)a matra kari 6.127 260 sei bujhe, dunhara pade yanra bhakti dhira 5.158 187santipura aila advailacaryera ghare 4.110 55 sei chidra adyapiha achaye nasale 5.130 174sararia la-ila sa be prabhu-pade asi' 6.281 358 sei desa jini' nila kariya sangrama 5.120 169sarvabhauma bharracarya-prabhura milana 4.3 3 sei dui-grantha-vakye nahi avadhana 6.97 244sarvabhauma-ghare gela haraila haria 6.29 206 sei dui kahe kalite sakat-avatara 6.98 245sarvabhauma-grhe prabhu, -anumana kai/a 6.25 204 sei duira dar)Qa haya-'brahma-sayujya-m' 6.265 348sarvabhaumera haila maha-prasade vis vasa 6.331 327 sei dui siya kari' seva samarpila 4.104 52sarvabhauma haila prabhura bhakta ekalana 6.257 344 sei haite bhauacaryera khar)i;lila abhimane 6.236 331sarvabhauma kahe, -acarya, kaha 6.88 238 sei haite gopalera karakete sthiti 5.133 175sarvabhauma kahe,-'inhara nama 6.72 225 sei haile rahi ami ei kurija-sthane 4.43 20sarvabhauma kahe, -nilambara cakravarti 6.53 217 sei-kale bharracaryera haila jagarar)a 6.219 321sarvabhauma kahe, -o-patha kahite na pari 6.273 354 sei katha kahena, prabhu sune maha-sukhe116sarvabhauma kahe,-sighra karaha madya- 6.39 210 sei khar)qa kanha pai;lila, kichu na janila 5.150 184sarvabhauma kare yaiche prabhura sevana 6.282 358 sei-khane gopinalhe dar)qaval kari' 4.142 745.9

Index of Bengali and Sanskrit Verses383sei mukta paraha, yaha cahiyacha dite"sei prasadanna-mala aiica/e bandhiyasei raja jini' nila tarira sirilhasanasei ratre devalaye karila sayanasei ratri tiihari prabhu karila vaiicana5.1306.2185.1214.1574.17174 sri-rupa-raghunatha-pade yara asa321 sri-rupa-raghunatha-pade yara liSa170 sri-vigraha ye na mane, sei La' pal)r;fi81 sruti-vakye sei dui maha-pavitra haya9 sruti ye mukhyartha kahe, sei se pramal)a5.161 1896.286 3606.167 2906.136 2666.135 265sei ratri tahari rahi' bhakta-gal)a-sarigesei sabde amara gamana pratili karibasei sei seva-madhye saba niyojilasei se kartavya, tumi yei more kaha'sei saba katha age kariba varl)ana5.75.994.876.1226.282115 sthana /epi' kira lana ha-ifa bahira159 stri, putra, jnati, bandhu janibe ni5caya42 stri-putra kahe,-'via khaiya mariba'258 stri-saba dugdha diya amare pat haifa358 sthira hana bhattacarya bahu stuti kaila4.131 675.36 1305.41 1324.30 146.212 318sei ta' isvara-tattva janibare parese kale nahi janme 'prakrta' mano-nayanase mandire gopalera maha-seva hayasea-kale ei sloka pathite pathitesea-ratre tandrii haifa, -bahya-vrtti-laya6.836.1465.134.1964.34235 stuti suni' mahaprabhu nija vasa aila274 'suddipta sattuika' ei nama ye 'pralaya'118 sukha pailii. rahe tahari dina dui-cari100 suklo raktas tathii pita16 sakma tufa ani' niisa-agrete dharila6.215 3206.12 1975.15 1196.101 2476.10 197se$a-riitri haile puri dekhila svapanaseva arigikara kari' achena cira-kalaseva arigikara kari' jagata tiiri/asevara nirbandha-loka kari/a sthapanasevara sauthava dekhi' iinandita mane4.1575.1194.1734.1094.11481 suna, bhattiiciirya, tomiira sei La' ha-ifa'169 suni' anandita haila sevakera mana89 suni' bhattiiciirya haifa parama vismita55suni' bhattacarya kahe, -'suna, mahasaya58 suni' bhattacarya-mane haifa camatkara6.244 3364.165 856.183 3046.187 3066.243 336se-vigrahe kaha sattva-gul)era vikarasiddhi-priipti haila purira 5/okera sahite5i$ya-gal)a kahe,- 'isvara kaha konasi$ya kahe,- 'isvara-tattva sad hi anumane'5i$ya par;lichii-dviirii prabhu nila vahana6.1664.1966.806.816.8289 suni' bhauacarya sloka karila vyakhyana100 suni bhattiicaryera mane haifa camatkara231 suni' gopiniitha-mukunda durihe dukha232 suni' hasi' sarvabhauma bali/a vacana196 suni' kichu mahiiprabhu dukha prakasila6.189 3076.199 3126.77 2296.92 2415.152 185sita-vmi-viitiignite maha-duka paisloka-see dui akara-patha phirai/asnana kari' kapata khuli, mukta kaila dviirasnana kari, vrk$a-tale ache sandhyaya vasi'snana, sandh ya, danta-dhiivana yadyapi niisneha-bhakti kari' kichu prabhiisraddhii-yukta hanii ihii sune yei janasraddha-yukta haiia iha sune yei janasri-ariga marjana kari' vastra pariiilasri-gopala dekhi' tiihari karila visriima4.366.2604.1304.236.2236.1204.2125.1604.635.1417 suni' tarira sarige califa harie345suni mahaprabhu kahe aiche mat kaha66 sunina saka/a /oka camatkiira haifa12 sunina saka/a loka karibe upahasa'323 suni' premavi$!a hai/a sri-miidhava-purisuni' puri-gosiini kichu mane viciirila257108 suni' prabhu kahe kichu i$at hasiya189 suni' saba gothi tara kare haha-kara29 suni' sabe jani/ii ei mahiiprabhura karya118 suni' sarvabhauma mane vicara karila4.50 226.116 2555.108 1635.39 1314.1364.119 16716.190 3075.38 1316.17 2006.49 215'sri-gopala' nama mora, -govardhanasri-gopalapradurasid-vasa san'sri-k[$1)a-Caitanya saci-suta gul)a-dhiima'sri-k[$1)a-caitanya-sarira-dharisrikrl)a-caral)e sei paya prema-dhana4.414.16.2586.2544.21219 suni' sukhe prabhu tarire kai/a a/inganasuniya acarya kahe dukhi haiia mane344 suniya hiisena prabhu iinandita-mane341 supa-adi-vyanjana-bhal)r;la caudike dharila709 sukariJ paryU$ilariJ vapi6.207 3166.96 2446.277 3564.73 336.225 324sri-krl)ake dekhinu muili narinu cinitesri-mukhe madhava-purira amrta-caritasri-rupa-raghunatha-pade yara asa4.454.1704.21320 sutra-rape sei lila kariye sacana88 sutrera artha bhii$ya kahe prakiiSiya108 sutrera mukhya artha na karaha vyakhyana4.7 46.131 2636.132 263

384 Sri Caitanya-caritamrtasuvarl)a-tha/ira anna uttama vyanjana 6.42 211 tabe sei dui vi pre kahila isvara 5.113 165suvarl)a-vari)O hemango 6.104 249 tabe sei /aghu-vipra kahite lagila 5.54 138suvasita ja/a nava-patre samarpila 4.65 29 tabe sei vipra yai nagare kahila 5.108 163svJ.bhavika tina sakti yei brahme haya 6.153 280 tabe sei viprere puchila sarva-jana 5.56 139svada jani' taiche kira gopale lagai 4.120 61 tabu ei vipra more kahe bara bara 5.68 144tabu kadacit bhakta kare angikara 6.267 349svagamai/:1 kalpitais tv am ca 6.181 303svajana-mrtya-bhaye kahe asatya-vacana 5.84 152 tabu ta' isvara-jnana na haya tamara 6.91 240sva-kalpita bhya-meghe kare acchadana 6.138 268 tabu tamara vakye karu na habe pratitisvapane thakura asi' bali/a vacana 4.126655.93156taha dite iccha, haifa, manete cintaya 5.126 172svapna dekhi' pujari uthi' karila vicara 4.130 66 taha haite kaile tumi amara avyahati" 6.61 220tahake ta'ei ksira sighra deha lana 4.129 66svapna dekhi' puri-gosanira haifa premavesa 4.108 55svapne dekhe, sei balaka sammukhe as ina 4.35 16 taha khanii tamara sange kariba gamana 5.100 160svapne dekhi' sei riil)i riijiike kahila 5.131 174 tiihiin asi' prabhu kichu biihya prakasilii 5.147 182svarl)a, raupya, vastra, gandha, bhaksya- 4.100 so tiihan ediiila riija-patra dekhanii 4.183svasa-prasvasa niihi udara-spandana 6.9 196 tiihiin vasa deha, kara sarva samiidhana' 6.65 222tiihiira madhura-viikye ge/a bhoka-sosa 4.26 13svata/:1-pramiil)a veda satya yei kay a 6.137 267svata/:1-pramiil)a veda-viikye kalpena laksal)ii 6.179 301 tahiite vikhyiita inho parama-isvara 6.79 230svatantra isvara -tiinra ajnii se prabala 4.164 84 Laiche anna-kuta gopala kari/a bhojana 4.94 47sva-viikya chiic;lite inhiira niihi kabhu mana 5.84 152 Laiche bhiyane bhoga gopa/e /agaiba 4.115 58svayam bhagaviin krsl)a-sastrera pramiil)a 6.147 275 tiinhara mahisi iii/a gopiila-darsane 5.125 172sveda-kampa-asru durihe anande bhasilii 6.229 326 tiirihiira nasiite bahu-mulya mukta hay a 5.126 17294Ttiirihiira santose bhakti-sampad biic;laya" 5.24 123tiirihiira sevaya viprera tusta haifa mana 5.17 120tabe ami gopalere siiksi karina 5.74 147 tariha sune lake kahe anyonye vat 6.15 200tabe ami kahiliiri drc;lha kari' mana 5.72 146 tiirira aiche vakya sphure caitanya-prasade 6.278 356tabe ami kahiliin-suni, mahii-mati 5.69 145 tiirira bhakti-vase gopala tiinre ajna dila 5.123 171tabe ami nyiiya kari' briihmanere jini' 5.45 134 tanra hasta-sparse puna(ltemani ha-ila 4.77 35tabe bac;la-vipra kahe,-"ei satya katha 5.77 148 tarira krpaya sphuriyiiche miidhavendra-val)i 4.194 99tabe bhattiiciirya kahe, yiiha gosiinira sthane 6.110 252 tiirira nava artha-madhye eka na churii/a 6.193 309tabe bha!fiiciirya kahe yuc;li' dui kare 6.44 212 tarire niriikiira kari' karaha vyakhyana 6.140 269tabe bhattiicarye prabhu susthira karila 6.212 318 tiirira pada-piidma nikata pral)iima karite 4.14 8tabe chota-vipra kahe,-"suna, mahiijana 5.64 143 tarira piiya apariidlia na ha-uk iimiira 4.9tabe chota-vipra kahe, -suna, sarva-jana 5.83 151tiirira puspa-cuc;lii pac;lila prabhura miithiite 4.14 8tabe dui viprera satya pratijna riikhiba 5.92 156 tarira putra kahe,-'ei bha/a viita haya' 5.78 149tabe ei dasi mukta nasiiya pariiita 5.127 172 tarira putra marite aila hate thenga kari' 5.51 137tabe ei viprera satya-pratijnii rakhiba 5.85 152 tiirira rupa dekhinii haila vihvala-mana 4.112 57tabe iriho gopalera iigete kahila 5.73 146 tiirira sutre ache, teriha na kai/a varl)ana 4.8 5tabe jagadiinanda patri prabhuke lana dila 6.252 340 tarira thani gopalera lukana kichu nai 4.78 36tarira thiini mantra laila yatana karina 4.111 56tabe kanya diba ami, janiha ni5caya" 5.78 149tabe mahaprabhu sukhe bhojana kari/a 6.41 211 tara mukti phala nahe, yei kare bhakti 6.265 348tabe muni nisedhinu, -suna, dvija-vara 5.66 143 tara pache pache gopala karila gamana 5.101 160tabe saba /oka me/i' patra ta' likhila 5.82 151 tara piise dadhi, dugdha, mafhii, sikharil)i 4.74 33tabe sei bac;la-vipra anandita hana 111 164 tara pase ruti-rasira parvata ha-i/a 4.73 33tabe sei chota-vipra ge/a vrndavana 5.87 153 tare magi' karpura-candana karila saflcaya 4.151 79

Index of Bengali and Sanskrit Verses385tarka-nitha hrdaya tamara nahika vicara 6.100tarka-sastra-mata uthaya vividha vidhana 6.189tarka-sastre ja

386Sri Caitanya-caritamrta'visvambhara'-nama irihara, tarira iriho 6.52 216v visvasa kari' candana deha amara vacane 4.161 83vita(lc;f!i, chala, nigrahadi aneka uthaila 6.177 300vairagya-advaita-marge pravesa karaiba 6.75 228 'vivarta-vada' sthapiyache ka/pana kariya 6.172 296vairagya-vidya-nija-bhakti-yoga- 6.254 341vai$Qava-sannyasi iriho, vacane janila 6.49 215 vraja-vasi /okera kr$fle sahaja piriti 4.95 47vajrera sthapita, ami ih!iri adhikari 4.41 19 vrndavana-dasa-muk he amrtera dh!ira 4.5 4vamana hana carida yena caha ta' dharite' 5.52 137 yndavane govinda-sthane maha-devalaya 5.13 118vyasa-bhranta bali' sei sutre do$a diya 6.172 296vana-yatraya vana dekhi' dekhe govardhana 5.12 117 vyasa-sutrera artha-yaiche suryera kira(la 6.138 268vanya saka-phala-mule vividha vyafljana 4.70 32varaha-thakura dekhi' karila pral)ama 5.3 113 yvasi' bha.ttacarya mane karena vicara 6.11 197vasi' nama lay a puri, nidra nahi haya 4.34 16 yac-chaktayo vadatam vadinaril vai 6.108 251yadi ei vipra more na dibe kanya-dana 5.75 147vasite asana diya duriheta vasila 6.222 323 "yadi vara dibe, tabe raha ei sthane 5.115 167vastu-tattva-jflana hay a krpate pramal)a 6.89 239 yadyapi gopala saba anna-vyafljana kh!iila 4.77 35vatsalye karuQa karena, ki doa ihate 6.117 255 yadyapi jagad-guru tumi-sastra-jflanavan 6.85 236veda-dharma larighi' kai/e prasada bhaka(la" 6.234 329veda na m!iniya bauddha haya ta' nastika 6.168 291 yadyapi 'mukti'-sabdera haya paflca vrtti 6.275yadyapi se mukti hay a paflca-parakara 6.266 349vedanta pac;Jaite tabe arambha karila 6.120 257 yadyapi tamara artha ei sabde kaya 6.274 355vedanta pac;Jao, sannyasira upakarta 6.58 219 yadyapi udvega haila pal!iite mana 4.148 77vedanta-sravaQa, -ei sannyasira dharma 6.121 257 yaiche iha bhoga /age, saka/a-i puchiba 4.115 58veda-puriiQe kahe brahma-nirupa(la 6.139 268 yaiche paripati kare bhika-nirvahana 6.283 359veda.Sraya nastikya-vada bauddhake adhika 6.168 291vedera niguc;Jha artha bujhana na haya 6.148 277 yajapure se ratri karil!i yapana 5.4 113yajflai/:lsarikirtana-prayair 6.103 248vicara-yoge sati hanta t.'isaril 6.142 271 yan-mitrarh paramanandarh 6.149 277vinaya suni' tutye prabhu kaila alirigana 6.247 338 yiirira lagi' gopiniitha kira kaila curi 4.174 89vipra bale,-"pratima hafla kaha kene v!i(li 5.95 157 yiirira preme vasa hafla prakata ha-i/a 4.173 89vipra bale,- "saki bolana karibeka nyaya 5.42 133 yathii kathaflcit kari' se lila kathana 4.8vipra bale,-"tirtha vakya kemane kari ana 5.40 132yafira vakya satya kari mane tri-bhuvana" 5.76 147vipra ba/e,-tumi mora bahu seva kaila 5.18 120 yasmai datum corayan kira-bhiiQc;Jarh 4.1 2vipra bale,-"yadi hao caturbhuja-murti 5.93 156 yayii ketra-jfla-sakti/:lsii 6.155 282vipra kahe,-'suna, loka, mora nivedana 5.57 140 ya ya srutir jalpati nirvisearh 6.142 271vipra /agi' kara tumi akarya-kara(la" 5.96 157 ye hauk, se hauka, ami diba kanya-dana" 5.40 132vinaya karifla kahe kara dui yuc;Ji' 5.49 136 yei bhattacarya pac;Je pac;Jaya mayavade 6.278 356visaradera samadhyayi, -ei tafira khyati 6.53 217 yei ninda-yuddh!idika kare tarire sane 6.264 348vismita ha-ila gopinathera dasa-ga(la 4.16 9 yei 5/oka-candre jagat karyiiche a/aka 4.191 98viQu-sakti/:1 para prokta 6.154 281 ye na vane he, tara hay a vidh!itii-nirmita 4.146 76vistari' kariyachena uttama varl)ana 4.4 3 yeam sa ea bhagavan dayayed ananta/:1 6.235 329vistariya age tahii kariba varQana 6.283ye ucita haya, mora kara tara daQc;Ja 5.151 184vistari' varQiyachena diisa-vrndavana 5.140 178 yuktarh ca santi sarvatra 6.109 251359355

General IndexNumerals in bold type indicate references to Sri Caitanya-caritamrta'sverses. Numerals in regular type are references to its purports.AAbhiekadescription of, 26-30Abhyutthanam adharmasyaverses quoted, 343Absolute Truthas original source of everything, 296categorized in three cases, 273-274difference between relative truth and,68-69followers of Patafijali accept personalityof, 351is a person, 269-270is Krr:Ja, 272knowledge of as evidence of Lord'smercy, 239knowledge of not derived by logical hypothesis,232-234known in three phases, 230, 269, 292Mayavadis try to establish as formless,280Mayavadis try to prove impersonalnature of, 264, 278-279Supreme Brahman is, 269the real philosophy of the, 192transcendental nature of mind and eyesof, 274-275See also Krr:Ja, Supreme LordAcaryasone must follow path traversed by, 277previous to Caitanya accepted a daQ(ia,188statements of proof Caitanya isSupreme Lord, 231See also Spiritual masterAcintya-bhedabheda-tattvaCaitanya's philosphy of, 288Activitiesfour opulences as result of pious, 122Adhiru(iha-mahabhavaexplanation of, 199Advaita Acaryainitiated by Madhavendra Puri, 56AgnosticsBuddhists considered, 291-292those who don't accept form of Lordare, 290Aharh sarvasya prabhava/:1quoted, 272Aharh tvarh sarva-papebhyoverses quoted, 330Ahailkara itiyarh me bhinnaverses quoted, 297Aitareya Upani?adquoted on nature of Absolute Truth,273Ajita-jito 'py asi tais tri-lokyamAmericaquoted, 72installation of Deities in, 43Amrta-pravaha-bha?yacited on nature of Supreme Brahman,273summary of Fourth Chapter in, 1summary of Sixth Chapter in, 191Analiga-bhima, Kingtemple of )agannatha Puri constructedby, 181Andha yathandhair upaniyamana/:1Animalsquoted, 69without God-consciousness humans arelike, 128Annakua ceremonydescription of, 31-35leaders should execute, 46Anubhayaword upaniad explained in, 264Anyabhi la?i ta-sunyamquoted, 299ApaQi-pado javano grahitaArjunaverses quoted, 270, 279accepted Krr:Ja as Supreme Brahman.269accepts Krr:Ja as God, 232addresses Krr:Ja as original person. 279387

388 Sri Caitanya-caritamtaArjunasecrets oi Gila disclosed to, 233victorious by grace of Krr:Ja, 37learned about Krr:ta by His mercy, 234,330Aruhya-krcchreQa pararil padaril tata/:1quoted, 292, 352AryansAs itaKing Puruottama advanced in civilizationof, 170accepts Krr:ta as God, 232Asliya va pada-rataril pinatu mamquoted, 96Asramasobservance of Caturrnasya obligatoryfor all, 87AsutoaSiva known as, 178Ata/:1 sri-kfQa-namadiverse quoted, 36, 236, 276Aharanalaas bridge at entrance of Jagannatha Puri,183Nityananda broke Caitanya's staff at,111Atharva Vedaas Vedic literature, 2p8, 276Athato brahma jijiiasaquoted, 296AtheismAtheistsSarikaracarya presented Vedic literaturefull of, 302-304See also Impersonal ismcan't understand how Deity eats, 35don't believe in spiritual position ofDeity, 134interpret Vedas imaginatively, 263-264Mayavadis are actually, 192See also lmpersonalists, MayavadisAtmarama verseeleven words in listed, 310explained by Caitanya in eighteenways, 192, 309-312explained by Sarvabhauma Bhanacaryain nine ways, 307-308Atmarama versequoted, 306Atma va idam eka evagra asitverses quoted, 273Austerityperformed by Mayavadis doesn't purifytheir intelligence, 292Avajananti maril muc;Jhaverse quoted, 279Avidya-saktiprovokes fruitive activity, 281Ayi mukta-kulair upasyamanamquoted, 299BBahanaril janmanam anteverses quoted, 275verses quoted, 331Baladeva Vidyabhoar:tacited as reference, 265Balaramaas /ila-avatara, 246rebuked Krr:ta for punishing Rukmi, 126Bhagavad-gitaArjuna accepted Krr:ta as SupremeBrahman in, 269brahma-bhata described in, 351cited on material elements as Lord's energy,158conclusion of, 240discourse on ketra and k?etra-jiia in,281duty of vaisyas described in, 46interpreted by Mayavadis, 263is within Mahabharata, 268Krr:ta declared to be God in, 263-264quoted on actual purpose of Vedas, 301quoted on approaching spiritual master,279quoted on auspicious presence of Krr:taand Arjuna, 37quoted on brahma-bhata platform, 287quoted on deluded world not knowingKrr:ta, 233quoted on demons who don't surrenderto Krr:ta, 68

General Index 389Bhagavad-gitaquoted on difference between bodyand self, 330quoted on example set by great men,185quoted on escaping danger by devotionalservice, 337quoted on food offered to Krr;a, 35quoted on full surrender to Lord, 330quoted on inferior energy of Lord, 297quoted on Krr;a as goal of Vedas, 275quoted on Krr;a as source of everything,272, 296quoted on Krr;a being known by Vedas,269quoted on Krr;a helping His devotee,148quoted on Kuruketra, 266quoted on living being as marginalpotency, 288, 289quoted on Lord's not being exposed toeveryone, 239quoted on Lord working through His energies,295quoted on principle followed in Battleof Kuruketra, 128quoted on qualifications for engaging indevotional service, 335quoted on rareness of knowing Krr;a,275quoted on rascals who worship imaginaryforms of God, 290quoted on reason for Lord's descent,342-343quoted on reciprocation between Krr;aand devotee, 48quoted on surrender of wise man toKrr;a, 331quoted on those eligible for devotionalservice, 241quoted on transcending modes ofnature, 70quoted on understanding Lord by devotionalservice, 52reading of means to understand Krr;a,237secrets of disclosed to Arjuna, 233Bhagavanas phase of Absolute Truth, 269brahmajyoti as bodily effulgence of, 351explicitly described in Bhagavatam, 292Krr;a or Rama sometimes accepted asby MayavadTs, 232See also Krr;aBhagavata Pural)aespecially meant for Vair;avas, 268See also Srimad-BhagavatamBhakti-rasamrta-sindhuloss of memory described in, 104quoted on Krr;a's revealing Himself todevotees, 36sOddipta-sattvika explained in, 198Bhaktisiddhanta SarasvatTcited on invitation of Advaita, 56cited on nature of Absolute Truth, 273cited on Ni tyananda's breakingCaitanya's staff, 180cited on story of two brahmal)as andSaki-gopala, 124cited on transformation of energy, 294dal)c;ia-bhanga-lila explained by, 188quotes ROpa GosvamT on mahabhava199word sOddipta-sattvika explained by,198word "upaniad" explained by, 264Bhakti-yogaMayavadTs equate worship of imaginaryforms with, 290offers immortality to conditioned soul,293senses purified to engage in, 51spiritual activities other than, 311See also Devotional service, Krr;a consciousnessBhakto 'si me sakha cetiquoted, 233Bhaktivinoda Thakuracited on nature of Supreme Brahman,273Bhaktya mam abhijanatiquoted, 52, 233BharatT sampradayabrahmacaris named Caitanya in, 224

390Sri Caitanya-caritamrtaBharatT sampradayain disciplic succession of Sankaracarya,226BhargTnadT RiverNityananda threw Caitanya's staff in,111 ' 1 79-1 80Bhaviya Pura(laBhTmakaquoted on Vedas as self-evident, 267as father of Queen RukmiT, 125-126BhOmir apo 'nalo vayuf:rverses quoted, 297BhuvanesvaraVrndavana dasa described Lord'sjourney to, 178Caitanya visited temple of Siva at, 111Bindu-sarovaraas lake created by Siva, 179Body, materialBrahmaMayavadTs think Kra has, 232accepts Kra as God, 231-232made a mistake in understanding Kra,236prayers of quoted by Sarvabhauma, 345quoted on fortune of Nanda Maharaja,277-278Brahma-bhOtadescribed in Gila, 351Brahma-bhOtaf:r prasannatmaverse quoted, 287Brahma-bhOyaya kalpatequoted, 70Brahmacarisdifferent kinds of, 227named Caitanya in BharatT sampradaya,224sometimes take sannyasa, 216Brahmajyotias bodily effulgence of Lord, 351as cause of creation, 233Vaikuhalokas situated in, 327See also BrahmanBrahmalokaBrahmanSee Siddhaloka, 347as bodily rays of Kra, 232-233Brahmanas feature of Absolute Truth, 230, 269,292bliss derived from realizing, 312considered central point of relationshipof MayavadTs, 302indicates Kra, 275-277known as Brahmaloka, 351MayavadTs consider living beings identicalwith, 293means the greatest of all, 269-270merging in as kind of punishment,347See also BrahmajyotiBrahmanandaas inferior to transcendental bliss, 312Brahmar:JaSdevotees under protection of Lord areautomatically, 189initiated into Vaiava cult by MadhavendraPurT, 42-43Kra arranged worship of GovardhanaHill and, 41-42Kra pleased by service to, 123-124not necessarily Vaiavas, 42-43offer obeisances to devotees, 71prasada offered first to, 40proper initiation of, 56-57six duties of, 42-43Brahmar:u;ia Pura(laquoted on two kinds of beings in Siddhaloka,347Brahma-sarhhitaquoted on brahmajyoti as effulgence ofLord, 233, 272quoted on energies of Lord, 295quoted on generation of material universes,351quoted on Lord as all-pervasive, 272quoted on pure devotee understandingLord, 236quoted on understanding Kra by love,72verses from chanted at abhiekaceremony, 27Brahma-sutraSee Vedanta-sutra

General Index 391Brahma-vaivarta Pural)aespecially meant for Vaiavas, 268Brahmeti paramatmeti bhagavan itiquoted, 230, 292Brhan-naradiya Pural)aBrhaspatiBuddhaCaitanya explained harer nama verse of,336quoted on chanting holy names, 335Caitanya compared Bhagacarya to, 308Sarvabhauma composes verses quickerthan, 316as lila-avatara, 246rejected ritualistic ceremonies of Vedas,Buddhism291Sarikaracarya's philosophy similar to,Buddhists303considered agnostics, 291-292cCaitanya-candrodaya-na!akaquoted on two features of SupremeLord, 271Sarvabhauma's verses included in,341-342Caitanya Mahaprabhualways expressed ecstatic emotions ofRadharai, 1 01and His devotees as paramahamsas, 188appearance of confirmed in Vedic scriptures,343as covered incarnation 243-244, 246as Kra Himself, 180, 191, 227, 313,341-342, 358·associates of as nitya-siddhas, 166as son of mother Saci, 344considers Mayavadis more dangerousthan the Buddhists, 292criticized Sariraka-bhaya, 299-300danced with Sarvabhauma, 326does not rely on external formality,226-227Caitanya Mahaprabhuecstatic feelings of came from MadhavendraPuri, 101ecstatic symptoms of, 181-182,194,198-199explained atmarama verse in eighteenways, 309-312His bodily complexion was yellowish,247, 249His philosophy of acintya-bhedabhedatattva,288identical with Gopinatha Deity, 106,176-177never discussed rasa-lila publicly, 69not dependent on inferior or superiorsampradaya, 229personally tasted qualities of Gopalaji,Gopinatha and Madhavendra Puri,107pleased to hear of marital dealings betweendevotees, 124process recommended by, 301quoted on Kra being understood fromdevotees, 233quoted on real guru, 56quoted on qualification of guru, 71relished characteristics of MadhavendraPuri, 88, 91-97retained His brahmacari name, 224revealed conclusion of Madhvacaryasampradaya,101things happen wonderfully by grace of,37-38thought Himself servant of the servantof God, 123verse understood only by Radharai.Madhavendra Puri and, 100-101Caitanya-bhagavataLord's journey to Bhuvanesvara describedin, 178,179pastimes of Caitanya described in,3,5Caitanya-caritamrtaquoted on lila-avataras, 245-246quoted on qualification of guru, 71Caitanya-matigalaSee Caitanya-bhagavata

392 Sri Caitanya-caritamrtaCandanesvaraas son of Sarvabhauma Bhanacarya,208Catuf:l-sanaas lila-avatara, 246Caturmasyaobservance of, 87Chaqiya-vai$1)avaseva nistara payechequoted, 123Chandarilsi yajiia/:1 kratavo vrataniverses quoted, 273Chand KaziCaitanya's discussion with, 261Chandogya Upani$adquoted on creation by Lord, 275Chantingidentical with devotional service, 64public encouraged by Caitanya, 69See also Holy nameCintamal)i-prakara-sadmasuverses quoted, 27Cit potencydescribed, 283Conditioned soulsalmost all envious, 77See also Human beingsConjugal loveconceptio n of introduced inMadhvacarya-sampradaya, 101Cowas most important animal, 46Deity bathed with stool and urine of, 28dung of is pure, 266-267Krl)a arranged worship of GovardhanaHill and, 43-44Creationbrahmajyoti as cause of, 233by glance of Lord, 274-275K[l)a's direction in background of, 295Lord as one with and different from His,192scientists set forth false theories about,252subsists by energy of Supreme Brahman,273CuttakSee KaakaDDadami buddhi-yogaril tamverses quoted, 48DamodaraDal)qatook prasada and verses to Caitanya,339-340significance of, 188Dal)c;la-bhariga-nadiRiver Bh arginadi now known as,Datta trey a179-180as lila-avatara. 246Dehino 'smin yatha deheDeityverse quoted, 330atheists don't believe in spiritual positionof, 134bathing ceremony of described, 26-30can act exactly as Lord in His originalform, 158-159devotees should engage everyone inservice of, 51extends reality of transcendental principles,189only Vail)avas can worship, 43quarrels settled before, 128Vail)avas don't eat anything notoffered to, 46worship of considered false byMayavadis, 292worship of described, 43worship of necessary to understandKrr:Ja, 72worship of not neglected by disciple oftranscendental sannyasis, 57Demonsturned into Vail)avas by taking prasada,46Devoteesall godly qualities exist in, 148are already freed from sin, 241are automatically brahmal)as, 189aspire to reach Goloka Vrndavana, 327brahmat:as offer obeisances to, 71

General Index 393Devoteesconsider merging in Brahman a punishment,348don't consider personal inconveniences,95-96ecstatic symptoms manifest byadvanced,198expected to accept all nine processes ofdevotional service, 64following in footsteps of exalted, 343four sampradayas of uncontaminated,101Krt:a can deal with in any form, 159Krt:a controlled by, 72Krt:a reciprocates with, 48Krt:a understood only by mercy of,279Lord consents to be captured by, 236Lord eats everything offered by, 35-36Lord understood only by, 233many are nitya-siddha, 166Mayavadis should not be seen by, 290of Caitanya follow in footsteps ofMadhavendra Puri, 92purified conditioned souls as, 302Sarvabhauma's verses as necklaces onnecks of, 344should engage people in service to theDeity, 51understand Krt:a by revelation, 36See also Pure devotees, Vait:avasDevotional serviceafter studying Vedas one must execute,301as highest perfection of human activity,305as one's real occupation, 301begins when mind is purified, 330bliss of superior to brahmananda, 312Caitanya descended to teach, 341-342Caitanya fixed in, 249chanting identical with, 64chanting holy name as most importantitem of, 334described in Vedanta, 293engagement inomkara, 298by taking shelter ofDevotional servicein conjugal love introduced by MadhavendraPuri, 101Krt:a conquered through, 72Lord understood only by, 233manifested by Caitanya, 106nine kinds of, 64, 334no titular superiority required to engagein, 227of MadhavendraChapter Four, 1-109Puri as subject ofone must be purified to engage in,335one not engaged in is materially contaminated,351one who engages in transcends modesof nature, 70opulence of one's increases by pleasingLord, 123perfect knowledge acquired by, 276rendered through spiritual master, 302saves one from danger, 337system of had been lost at time ofCaitanya, 342those averse to punished by merging inBrahman, 347understood by sense control, 228See also Bhakti-yoga, Krt:a consciousnessDharma-ketre kuru-ketrequoted, 128, 266Dharmam mahapurua pasiverses quoted, 243Dhanvantarias lila-avatara, 246Dharma/:! svanu!hita/:1 pumsamorkaverses quoted, 276defined, 57Dina-dayardra-nathaKrt:a known as, 1 01Drot:acaryaDurgaYudhihira spoke like diplomat to134-135Siva explains his appearance asSarikaracarya to, 303

394 Sri Caitanya-caritamrtaDvapara-yugaKrr:Ja accepted blackish body in, 247worship of Govardhana Hill begun atend of, 41Ovapare paricaryayarhverses quoted, 336Ova suparf!a sayuja sakhayaverses quoted, 287Ekamra-kananaElementsEas place given to Siva by Krt:Ja, 178-179Lord can appear through material, 158EnergyEuropeEvidenceFameFoodliving beings as marginal, 288, 289Lord enjoys six kinds of opulence in His,286Lord's inferior described, 288material acts on living beings in differentdegrees, 283material world as manifestation of material,297of Lord manifested in three phases,285-286of Lord sometimes manifest sometimesnot, 294-295power of illusory, 252Supreme glanced over material,274-275three kinds of the Lord's, 280-283installation of Deities in, 43ten kinds of, 265-266Vedic accepted as foremost, 267-268Vair:Javas don't hanker after, 77preparation of nutritious, 46Form of the LordFas complete in eternity, knowledge andbliss, 289Form of the Lordimpersonalists don't accept, 293, 348never lost due to transformation of Hisenergies, 297orhkara as sound, 298one who does not accept is an agnostic,290shown by Caitanya to Sarvabhauma,314-315unknown to Mayavadis, 292Fruitive activitieseveryone addicted to in Kali-yuga, 343hearing Sarvabhauma frees one from,360Lord bestows results of, 287Mayavadi scriptures make one addictedGadadharato, 304Gas personal expansion of Caitanya, 249Gargamuniquoted on yuga-avataras, 247Gau9a-mar:J9ala-bhumiequal to Vrajabhumi, 166Gau9iya-Madhva-sampradayaworship in separation in, 1 01GauracandraSee: Caitanya MahaprabhuCaurangera sangi-gaf!e, nitya-siddhaGautamaGayaGodavariverses quoted, 166set forth false theories, 252as place of pilgrimage, 117Vidyanagara situated on bank of, 169Coloka eva nivasaty akhi/atma-bhata/:1quoted, 272Goloka Vrndavanadevotees aspire to reach, 327Lord always stays in, 272See also: World, spiritual, VrndavanaGopala DeityCaitanya personally tasted qualities of,107

General Index 395Gopala Deityestablished on Govardhana Hill, 1as directly son of Maharaja Nanda,158brought to town of Kataka, 111Caitanya pleased with beauty of, 114Caitanya of same form as, 176-177history of, 19-20known as Saki-gopala, 111given pearl by Queen of Puruottamadeva,172-175nondifferent from Gopinatha Deity, 83now situated in city of Kataka, 175originally installed by grandson of Krr:Ja,2quarrel of love between jagannathaDeity and, 116tested love of Madhavendra Puri, 97went back to Kataka, 171whole world liberated by, 89Gopinatha Acaryaas brother-in-law of Sarvabhauma Bhattacarya,253as son-in-law of Visarada, 201convinced that226-227Caitanya is Krr:Ja,ecstatic to see Sarvabhauma as a devotee,332established that Caitanya is Krr:Ja, 191found residential quarters for Caitanya,222-223met with Mukunda Datta, 202pleased at ecstasy of Sarvabhauma,317-318Gopinatha DeityCaitanya identical with, 106Caitanya personally tasted qualities of,107famous sweet rice offered to, 60given sandalwood meant for GopalaDeity, 82-86helmet of fell on head of Caitanya, 8Madhavendra Puri overwhelmed bybeauty of, 57nondifferent from Gopala Deity, 83openly declared he was a thief, 68story of summarized, 1Gop isapproached Lord out of lust, 69symptoms of mahabhava exhibited by,199Gosvamis, the sixas paramaharhsas, 62-63Caitanya praised by, 343chanted fixed number of rounds, 64temples started by, 53GovernmentKrr:Ja conscious, 46-47Govardhana HillGovindaGopala Diety established on top of, 1Krr:Ja instituted worship of, 41-42Krr:Ja known as, 233Govinda-kur:Jc;iaGopala Deity bathed with water from,25Madhavendra Puri took a bath at, 12Grhastha-brahmal)aworship of ViQu by, 57Grhasthasmay be spiritual masters, 57sannyasis offered respect by, 218Gupta-kasivisited by Caitanya, 179GuruSee: Spiritual masterGuru-kr!Ja-prasade paya bhakti-lataquoted,233Hare Krr:Ja mantraHariHSee also: Maha-mantraas name of Supreme Lord, 306See also: Krr:Ja, Supreme LordHari-bhakti-vilasacited on bathing ceremony of Deity,26-27Hams aas li/a-avatara, 246Hare Krr:Ja mantrachanted by Caitanya on way to Puri, 6

396 Sri Caitanya-caritamrtaHare Krr:Ja mantradevotees of Caitanya chanted, 209Haridasa Thakurachanted fixed number of rounds, 64HayagrivaHayasiraSee: Hayasiraas lila-avatara, 246Holy nameHrikesachanted by Sarvabhauma on arisingfrom bed, 322chanting of as most important item ofdevotional service, 334chanting of encouraged by Caitanya,69orilkara as form of, 298one becomes purified by chanting, 69Sarvabhauma always chantedCaitanya's, 344Sarvabhauma could understand importanceof chanting, 315served by purified senses, 51Hriker,Ja hrikesa-sevanaril bhaktirquoted, 51 'Human beingsdevotional service as highest perfectionfor, 305four defects of, 265like animals without God consciousness,128spiritual consciousness comparativelyawakened in, 283supreme occupational duty for all, 301lmpersonalismlittle difference between voidism and,291-292Sarvabhauma saved from greatfalldown of, 337lmpersonalistspath of yoga more abominable thanpath of, 352punished by merging in Brahman, 348think "spiritual" refers to an absence ofform, 290See also: MayavadisIncarnationsIndiaenumerated to Sanatana Gosvami, 246magicians accepted as, 234pseudo not referred to in sastras, 231custom of arranging marriage in, 128many pseudo-incarnations in, 231system of marriage in, 122IndonesialndraVedic culture lost in, 54worship of by cowherd men stoppedby Krr:Ja, 41-42Intelligenceof Mayavadis not purified, 292, 330TSvara Purias disciple of Madhavendra Puri, 43Caitanya heard story of MadhavendraPuri.from, 1, 10ecstatic feelings of Caitanya comethrough, 1 01Jttharil nr-tiryag-ri-deva-jha$iiVatarairverses quoted, 243!dam hi visvaril bhagavan ivetaroverses quoted, 274Illusion, theory ofMayavadis try to establish, 296the genuine platform of, 297Immortalityof individual person as highest perfection,293lmpersonalismjt'ianis overly stress, 331JagadanandaJtook prasada and verses to Caitanya,339-340Jagannatha DeityCaitanya fainted on entering temple of,191' 194Caitanya fainted on seeing, 194Caitanya fainted on seeing temple of,181

General Index 397]agannatha DeityCaitanya received garlands and prasadafrom, 321devotees of Caitanya go to see, 208Gopinatha Acarya took Caitanya to seeearly rising of, 223helped King Puruottama, 111Madhavendra Puri overwhelmed withecstasy on seeing, 77Mal)ikya throne presented to, 171quarrel of love between Gopala Deityand, 116sandalwood and camphor used for,79Sarvabhauma acquired faith in mahaprasadaor, 327Sarvabhauma pleased to receiveprasada or, 323showed mercy to Sarvabhauma, 318visited by Caitanya and Sarvabhauma,256visited by Sarvabhauma, 339Jagannatha Misraas father of Caitanya, 216Jagannatha Puribridge at entrance of, 183Caitanya chanted Hare K[r:Ja on way to,6Caitanya went to, 3inhabitants of took shelter of Caitanya,358Madhavendra Puri collected sandalwoodpulp at, 1]aiminipresent temple of constructed by KingAnaliga-bhima, 181River Bhargi six miles north of, 179visited by Madhavendra Puri, 75-76set forth false theories, 252]anayaty asu vairagyarhverses quoted, 276]anmady asya yata/:1quoted, 272, 296javaVedic culture lost in, 54]iva Gosvamias a brahmacari, 53cited as reference, 265]iva Gosvamiwarns against interpreting scriptures,266]iianaLord attracts those engaged in activitiesof, 311]iiana-kary;fa karma-kaQr;ia, kevala vi?erabhaQr;faverse quoted, 331]iianisoverly stress impersonalism, 331KKaivalyarh narakayatequoted, 350Kalatmana bhagavataverses quoted, 41Kaler do?a-nidhe rajannverses quoted, 335Kaliya-ghatapilgrims bathe at, 119Kali-yugaas ocean of faults, 336chanting holy names important in,335-336Kalkieveryone in attached to fruitive activitiesin, 343Lord appears in disguise in, 243maha-man tra chanted in congregationallyin, 248no lila avataras in, 246order of sannyasa prohibited in, 261Siva appears as Salikaracarya in, 303as lila-avatara, 246KamalapuraCaitanya visited, 111, 179Kar:Jadaset forth false theories, 252Kapilaas lila-avatara, 246Kapila (atheist)set forth false theories, 252KapotesvaraCaitanya visited temple of, 180

398 Sri Caitanya-caritamrtaKarmaLord attracts those engaged in activitiesof, 311Karma-kaQc;ia jnana-kaQc;ia keva/a vi$eraquoted, 124Karmisfully under bodily conception of life,331Kasias place of pilgrimage, 117Kasi Misrainhabitants of Puri led by take shelter ofCaitanya, 358Kasirajafight between Krr:'a and, 178KatakaGopala Deity now sitated in, 175King of defeated by King Puruottama,111temple of saki-gopala at, 111Karha Upaniadquoted on understanding Krr:'a by Hismercy, 238Kaustubha-mar:'iverse of Madhavendra Puri comparedto, 99Kavi-karQapuraas author of Caitanya-can drodayanaraka,342quoted on two features of SupremeLord, 271Kesava BharatiCaitanya took sannyasa from, 224, 225Kesi-ghaapilgrims bathe at, 119Kiba vipra kiba nyasi sudra keneverses quoted, 56, 71 Kirtanad evakrr:'asyaverses quoted, 335Klesa-karma-vipakasayairquoted, 352Knowledgeacquired by taking shelter of samvitpotency, 285all Vedic produced from orilkara, 298Caitanya descended to teach real,341-342Knowledgehearing Sariraka-bha$ya deprives one of,293Krr:'a as ultimate goal of, 236Mayavadis bereft of real, 290Mayavadi scriptures make one bereftof, 304must be cultivated to understand devotionalservice, 228of summum bonum as evidence ofLord's mercy, 239real not attained by logical hypothesis,232-234subject matter of, 284understanding Vasudeva as real, 276Vedic necessary to understand Krr:'a,279Ko!iv asea-vasudadhi-vibhati-bhinnamKrr:'aquoted, 272Absolute Truth is, 272all Vedic knowledge leads to, 276Arjuna victorious by grace of, 37as li/a-avatara, 246as son of Nanda Maharaja, 358as Supersoul knows everyone's desire,149as Supreme Brahman, 269-270as the all-attractive, 311as the greatest of everything, 269as ultimate goal of knowledge, 236as ultimate object of Vedic literature,275began Govardhana-pOja, 41-42Brahman as bodily rays of, 232-233Caitanya appeared in original form of toSarvabhauma, 314-315Caitanya as, 180, 191, 227, 230, 313,341-342, 358can appear in any material element,158-159compared to sun, 158considered immoral by mundane rascals,68considered ordinary human byMayavadis, 232controlled by devotees, 72

General Index 399Krl)adeclared to Cod in Cita, 263-264established as Cod by statements fromauthorized persons, 231-232feelings of separation from, 92Coloka Vrndavana as residence of, 327has transcendentally attractive features,306known as brahmal)ya-deva, 189known as dina-dayardra natha, 101known as Mukunda, 354liberated souls attracted by qualities of,312love of in separation expressedRadharal)i, 101bypleased when one is servant of His servant,123, 124reading of Citii means understanding,237reason for His descent, 342-343understood by purified senses, 36Vajra as grandson of, 2whatever He does is all good, 68-69word "Brahman" indicates, 275-277See also Absolute Truth, Supreme LordKrl)a CaitanyaSee Caitanya MahaprabhuKrl)a consciousnessperfection of human civilizationdepends on, 46-47religion without as waste of time, 48spread by grace of Krl)a, 37-38VrajabhOmi as ideal place to execute,47See also Devotional serviceKrte yad dhyayato vil)umverses quoted, 336Kira-cora-gopinathaKumarasKOrmaCopinatha Deity known as, 1, 10, 90attracted by flowers offered to Krl)a,312as lila-avatiira, 246Kuruketra, Battle ofArjuna successful in by grace of Krl)a,37Kuruketra, Battle ofprinciple followed in, 128Living beingsLas knowers of field of activities, 281as marginal potency, 288, 289as servants of Lord's potencies, 287as superior energy of Lord, 297pleasure potency in, 283sometimes described as Brahman, 269suffer threefold miseries, 282tat tvam asi meant for understanding,299two kinds of, 166Love of CodLustas ultimate goal of life, 301, 302attained by hearing narration aboutMadhavendra Puri, 108awakened by devotional service, 72Caitanya danced in ecstasy of, 181Caitanya overwhelmed with, 194-195characteristics of those who havedeveloped, 95-96in separation expressed by Radharal)i,101Madhavendra Puri mad in ecstasy of, 11Madhavendra Puri overwhelmed inecstasy of, 75, 90manifest in Madhavendra Puri, 56Sarvabhauma could understand importanceof distributing, 315Sarvabhauma overwhelmed in 316-317surpasses liberation, 347-348the best example of, 92gopis approached Krl)a out of, 69MadhvacaryaMcited as reference, 265cited on Vedic literatures, 276cited on Vedas as self-evident, 267-268

400 Sri Caitanya-caritamrtaMadhvacarya-sampradayaconception of conjugal love introducedin, 101Madhavendra PurT belonged to, 43Madhva-Gau

General Index 401Material naturesometimes described as Brahman, 269Mathur aas place of pilgrimage, 117Kroa left Vrndavana to acceptkingdom of, 101people of came to see Gopala Deity, 50Matsyaas li/a-avatara, 246Mattah sarvaril pravartatequoted, 296Mayadevotional service saves one fromclutches of, 287obscures one's spiritual identity,285-286Mayadhyakef)a prakrtihquoted, 295Mayapurainhabitants of not different from inhabitantsof Vrndavana, 166Maya tatam idaril sarvarilquoted, 272Mayavadi-bhaya sunile haya sarva-nasaquoted, 261MayavadisAbsolute Truth interpreted as impersonalby, 278-279accuse Vyasadeva of error, 296are actually atheists, 192consider Brahman as central point ofrelationship, 302cover meaning of Vedanta, 263-264don't understand that Kroa has aspiritual body, 232imagine five specific forms of the Lord,290more dangerous than Buddhists, 291try to establish absolute as formless,280See also: lmpersonalistsMayayapahrta-jfianahquoted, 292Mental speculationeveryone addicted to in Kali-yuga, 343hearing of Sarvabhauma frees one from,360Mental speculationMayavadi scriptures make one addictedto, 304MercyCaitanya as ocean of, 342knowledge of summum bonum as evidenceof Lord's, 239Kroa understood by His, 234-239Kroa understood only by devotee's,279Lord showed Sarvabhauma His,313-314of Gopinatha Acarya praised by Sarvabhauma,337of Lord )agannatha saved Sarvabhauma,318of Lord not bestowed on those in bodilyconcept of life, 329-331Mayavadis can't receive Lord's, 292Sarvabhauma's mind cleared byCaitanya's, 324Milkas miracle food, 46Modes of natureLord untouched by, 295transcended by devotee, 70Mohammedansattack of frightened priests of GopalaDeity, 19inhabitants of Malaysia are, 54some provinces of India governed by,83,91Mohinias lila-avatara, 246MonismSarvabhauma wanted to train Caitanyain, 228Moonverse of Madhavendra Puri comparedto, 98Mcu;Jho 'yam nabhijanativerses quoted, 233Mukta api lilaya vigraharilverse quoted, 312Mukti-padaLord known as, 353-354

402 Sri Caitanya-caritamrtaMukundaLord known as, 354Mukunda Dattaangry at statements of Bhagacarya,254, 255copied verses of Sarvabhauma on wall,340his talk with Gopinatha Acarya,191met with Gopinatha Acarya, 202Mukunda Dattatold Caitanya to go ahead to JagannathaPuri, 186Mur:u;iaka UpaniadNadiyaquoted on distinction between Lordand living beings, 287quoted on Kroa as source of everything,296Gopinatha Acarya as resident of, 201Naharil prakasa/:1 sarvasyaverses quoted, 233, 239NNaimiaraoyaatmarama verse discussed at, 308Naia tarkef)a matir apaneyaverses quoted, 238Nama-gana-na ti bhi /:1quoted, 64Na maril dukrtino mudha/:1verses quoted, 68, 290NamaHakaquoted on chanting of holy name byliberated souls, 299Nama brahmaf)ya-devaya·verses quoted, 189Nama maha-vadanyayaverse quoted, 343Nanda Maharajabegan Govardhana-pOja, 42fortune of praised, 277-278Gopala Deity as directly son of, 158Kroa as son of, 358accepts Kroa as God, 232as lila-avatara, 246Naradiya Puraf)aespecially meant for VaiQavas, 268Nara-NarayaoaNarayaoaas li/a-avatara, 246Mayavadi sannyasis consider themselves,291, 330Narottama dasa Thakuraquoted on associates of Caitanya, 166quoted on association of devotees,37quoted on being servant of servant ofKroa, 123quoted on karma-kaf)(ia sections ofVedas, 124quoted on position of jr'ianis and karmis,331NathadvaraGopala Deity situated at, 2NavadvipaJagannatha Misra as resident of, 216Nayam atma pravacanena labhyoverses quoted, 238Nectar of Devotion, Thesixty-four devotional processes, 334Nidrahara-viharakadi-vijitauquoted, 62NilacalaSee Jagannatha PuriNilambara Cakravartias grandfather of Caitanya, 216Visarada as classmate of, 201Nimbarkacaryacited as reference, 265Nirvaf)aBuddha's philosophy on, 291Nityanandaasked by Caitanya to judge fortune ofMadha vendra Puri, 88, 91-92as plenary expansion of Caitanya,248-249broke sannyasa staff of Caitanya,111-112Caitanya heard story of Saki-gopalafrom, 111 , 115-116Caitanya narrated story of MadhavendraPuri for, 1

General Index 403Nityanandaconsidered Caitanya's acceptance ofsannyasa useless, 185, 188Gopinatha Acarya offered obeisancesto, 203nearly fainted on seeing Lord )agannatha,208Sarvabhauma Bhagacarya offered obeisancesto, 207remarked on Gopala Deity andCaitanya as identical, 177took Caitanya on His lap, 1 02threw Caitanya's staff in river, 179-180Nitya-siddha-bhaktasenjoy company of Lord in four relationships,198never forget the Lord, 166NondevoteesLord not exposed to, 233Notpadayed yadi ratirilverses quoted, 276Nrsirhhadevaas li/a-avatara, 2460Om bha gavate vasudevaya namabOrilkaraOrissaas mantra chanted at abhiekaceremony, 26-27as the sound form of the Lord, 298,299See Jagannatha PuripPacyantaril vividhab pakabverses quoted, 41Padma PuraQaquoted on impossibility of understandingKra with mundane senses,276quoted on Sarikaracarya as Siva,303Padma PuraQaquoted on taking maha-prasada,324-325Pafica-gavyaingredients of, 28Paricakrosi Vrndavanatemple of Gopala formerly at, 118Paficamrtaingredients of, 30Paficaratraas Vedic literature, 268, 276Pararil brahma pararil dhamaquoted, 269ParamaharilsasCaitanya and His devotees as,188can't give up chanting, 64described, 62-63inexperienced neophytes try to imitate,185must give up sannyasa staff, 180See also Pure devoteesParamatmaas feature of Absolute Truth, 230, 269,292transmigration under direction of, 287See also SupersoulParasuramaas lila-avatara, 246Parasya saktir vividhaiva sruyateverse quoted, 239, 280ParitraQaya sadhunarilquoted, 243Pastimes of Caitanyaconsidered mundane by SarvabhaumaBhagacarya, 241like a shower of nectar, 4Pastimes of Kraare all good, 70liberated souls attracted to, 312notunderstood by nondevotionalresearch, 36not understood with mundane senses,276with gopis not to be discussed by commonmen, 69

404 Sri Caitanya-caritamrtaPasupata-as traPatanjalias weapon baffled by Krr:Ja, 178followers want to merge, 351Patrarh pu?parh phalarh toyarhverses quoted, 35Prabodhananda SarasvatTquoted on merging in Brahman ashellish, 350Prahlada MaharajaPrasadaquoted on staunch devotee as mostlearned scholar, 148as much as possible should be offeredto Deity, 43Caitanya collected grains for preparationof, 6given to Jagadar.anda by Sarvabhauma,339given to Sarvabhauma by Caitanya,323-325importance of distribution of, 46offered first to brahmaQas, 40offered to sannyasis by Sarvabhauma,of219o rd Ja gannatha received byCaitanya, 321See also Maha-prasadaPrataparudra, KingPrayagaRamananda Raya as governor duringtime of.169as place of pilgrimage, 117PrsnigarbhaPrthuPurar:Jasas lila-avatara, 246as lila-avatara, 246especially meant for Vair:Javas, 268meant for supplement Vedic knowledge,276PuriiQiini ca yanihaverses quoted, 267Pure devoteesas richest men in the world, 148hearing about the Lord from, 301types of liberation accepted by, 349Pure devoteeswould rather go to hell than merge inBrahman, 350See also Devotees, Spiritual master,Vair:JavasPOrQasya pOrQam adayaquoted, 35Puru?iirtha-sunyanarh pratiprasava/:1quoted, 352Puruottama, Kingconquered King of Vidyanagara, 170defeated King of Kaaka, 111managed to control Orissa, 169Queen of gave pearl to Gopala Deity,172-175Puruottama-devag VedaKing Puruottama known as, 170as Vedic literature, 268, 276g-yaju/:1-samatharvas ca bharatarhabhaRukmTRverses quoted, 267as lila-avatara, 246as elder brother of Rukmir:JT, 126story.of her marriage to Krr:Ja, 125-126Rupa GosvamTlila-avataras enumerated by, 246mahabhava explained by, 199quoted on holy name, 299Radharar:JTCaitanya always expressed ecstaticemotions of on seeing Uddhava, 101Caitanya as Krr:Ja and, 180feelings of separation of. 101verse of manifest in words of MadhavendraPurT, 99, 101verse understood only by Caitanya,RaghavendraMadhavendra PurT and, 100-101as lila-avatara, 246

General Index 405Rajasld bhlmako namaverses quoted, 126Ramacandraas 11/a-avatara, 246sometimes accepted by Mayavadis asBhagavan, 232Ramananda Rayaas governor during time of King Prataparudra,169Ramanujacaryacited as reference, 265RamayaQaas Vedic literature, 268, 276Rasa-It/anever discussed publicly by Caitanya,69Rasikananda Prabhutomb of at Remur;a, 7Regulative principlesbrahmaQas must strictly follow, 189followed unfailingly by Caitanya, 185,188none for taking maha-prasada, 324-325purify one of contamination, 335Religioncheating form of, 48present systems of deny worship ofLord's form, 290Remur;aCaitanya narrated story of MadhavandraPuri at, 1visited by Caitanya, 7visited by Madhavendra Puri, 57Renunciationmust be cultivated to understand devotionalservice, 228sSac-cid-ananda-vigrahaSupreme Lord is, 283-284SaciCaitanya as son of, 344Sahajiyasfalsely present themselves as humble,77Sa guQan samaUtyaitanverse quoted, 70Saki-gopalaactivities of, 111-190four points of instruction in story of,189stayed in Vidyanagara for a long time,169temple of is in Kaaka, 111See also Gopala DeitySakti-sakimator abheda/:1quoted, 288Samane vrke puruo nimagnoverses quoted, 287Sarna Vedaas Vedic literature, 268, 276Sampradayasfour named, 101Samvit potencyknowledge acquired by taking shelterof, 285SanakaCaitanya gives as evidence, 312SanandanaCaitanya gives as evidence, 312Sanat-kumaraCaitanya gives as evidence, 312SanatanaCaitanya gives as evidence, 312Sanatana GosvamiCaitanya described ltla-avataras to,245Sandalwoodproduced in Malaya is popular, 54Sarikaracaryaas Lord Siva, 302-304born in Malabara district, 304had ten names for his sannyasa disciples,226-227his theory of illusion, 296, 297his Vedanta commentary, 257stressed the vibration of tat tvam asi,299Sarikara-sampradayasannyasls in seriously study Vedanta,257

406 Sri Caitanya-caritamrtaSarikaritesSee MayavadisSafikirtanaSannyasaspread by Caitanya, 249acceptance of by Caitanya considereduseless by Nityananda, 185four divisions of, 180order of prohibited in age of Kali, 261sometimes taken from brahmacari life,216taken by Caitanya from Kesava Bharati,Sannyasis224always worshiped by householders, 218assisted by brahmacaris, 227Caitanya distinguished from Mayavadi,249Caitanya set good example for, 185Deity worship not neglected by disciplesof transcendental, 57etiquette among, 214-215Mayavadi customarily called jagadguru,219Mayavadi declarethemselves jagadgurus,260-261Mayavadi enjoy studying Vedanta, 257Mayavadi think themselves falsely liberated,330may take part in marriage ceremony tospread Krt:a consciousness, 124must be detached from sense gratification,228Sarikaracarya had ten names for his,Santipura226Madhavendra Puri visited house ofAdvaita at, 56Sa pOrveam api guruh kalanavac chediitquoted, 352Sarasvatias goddess of music and learning, 226Sariraka-bhayaas Sarikaracarya's Vedanta commentary,257Caitanya criticized, 299-300form of Lord denied in, 293one who hears is doomed, 261Sarvabhauma Bhanacaryaaccepted Caitanya as his master, 218acquired faith in maha-prasada of LordJagannatha, 327as the reservoir of all bad logic, 193Caitanya met with, 3Caitanya showed His Vit:u form to,314changed word in Bhagavatam, 346-347compared to Brhaspati by Caitanya,308composed verses for Caitanya on palmleaf, 339danced with Caitanya, 326defended Sarikaracarya, 299-300discussed Vedanta with Caitanya,191-192Gopinatha Acarya as brother-in-law of,253liberation of as subject of Chapter Six,191-360Vait:avism manifest in, 358Sarva-dharman parityajyaverses quoted, 330Sarva-sarilvadinicited on direct evidence, 265-266SastrasBrahman described as bodily rays ofKrt:a in, 232-233nature of Lord described in, 284one should understand Lord through,234spiritual master must be conversant inessence of, 57verify Lord's internal potency asspiritual, 281warn against considering Deity to bematerial, 158-159See also VedasSastra-yonitvatquoted, 276$at-karma-nipuQo viproSatyavadiquoted, 42Gopala Deity stationed at, 116Saunaka isages at Naimiarat:Jya headed by,308

General Index 407Sa vai purilsaril para dharmaverse quoted, 302Sayujya-muktiScientistsas spiritual suicide, 293two kinds of, 351-352can't understand spiritual energy, 295set forth false theories, 252Sense gratificationSensesobservance of Giturmasya meant tominimize, 87one can't protect sannyasa order when'attached to, 228paramaharilsa has conquered desire for,62-63rascals present so-called incarnation fortheir own, 236K[l)a understood by purified, 36of Lord all transcendental, 275purified to engage in bhakti, 51Vedic mantras not understood by mundane,276Separation from K[l)afeelings of as prime success of life,92Sevonmukhe hi jihvadauverses quoted, 36, 236, 239SiddhalokaBrahman known as, 351two kinds of beings in, 347Sik$a$takaSinSisupalaSivaquoted on determination of lover ofKrl)a, 96devotees are freed from, 241Rukmil)i was supposed to marry, 126appeared as Sarikaracarya, 302-304Caitanya visited temple of atBhuvanesvara, 111established Gupta-kasi as place ofpilgrimage, 179helped Kasiraja in fight with K[l)a, 178Skanda Pura\)aKrl)a's fight with Kasiraja described in,178Societydivision of human, 301SoulSee Living beingsSpiritual masterdevotee determined to execute orderof, 95-96devotional service rendered through,302must be conversant in essence of sastra,57See also Pure devotees5rava\)adi suddha-citte karayequoted, 72Sravar:Jaril kirtanaril Vi$r:JOverses quoted, 334Sridhara Svamicited on ViI)U appearance in Kali-yuga,243Sri-gaur;la-mar:Jr;/ala-bhami, yeba janeverses quoted, 166Sri-kr$r:Ja-caitayna, radha-kr$r:Ja nahe anyaquoted, 180Srimad-Bhagavatamappearance of Caitanya confirmed in,343as real commentary on Vedanta, 261atmarama verse of explained byCaitanya, 192Brahma's prayer in quoted, 346cited on cheating form of religion, 48cited on Lord as all good, 68-69cited on nine kinds of devotional service,64divided into twelve cantos, 354heard by Sukadeva by mercy ofVyasadeva, 312Lord's appearance described in, 245nine processes of devotional servicelisted in, 334quoted on appearance of Caitanya,248-249quoted on blind leading blind, 69quoted on falldown of yogis, 352quoted on false logicians, 251-252quoted on fortune of Nanda Maharaja,277-278

408 Sri Caitanya-caritamrtaSrimad-Bhagavatamquoted on import

General Index 409Svetasvatara Upaniadquoted on Absolute Truth as a person,279quoted on multi-potencies of Absolute,280quoted on nature of Absolute Truth,273Syamananda CosvamiRasikananda Prabhu as chief disciple of,7TTe$am satata-yuktanamverses quoted, 48Threefold miseriesliving beings suffer, 282Timematerial world subject to change by,297Transmigrationunder direction of Paramatma, 287Tufas Igarlands of offered to Copala Deity, 29offered by villagers to Copala Deity, 26Tad aham bhakty-upahrtamverses quoted, 35Tad aik$ata bahu syam prajayeyaverse quoted, 275Tad brahma ni$ka/am anantamverses quoted, 233Tad viddhi pra(Jipatenaverses quoted, 279Taittirlya Upani$adquoted on Krr:ta as source of everything,296quoted on nature of Absolute Truth,273quoted on Supreme Brahman as sourceof everything, 272Tatidera cara(Ja sevi bhakta-sane vasa,quoted, 37Tan manye 'dhitam uttamamquoted, 148Tatha ca vyadadhub sarvairverses quoted, 41Tatra 'srir vijayo bhUtirverses quoted, 37Tat te 'nukampam susamlk$yamii!Jabquoted, 96Tattva-sandarbhacited as reference, 265Tat tvam asistressed by Sarikaracarya, 299Tattva-vadisCaitanya revealed conclusion ofMadhvacarya-sampradaya to, 101Te dvandva-moha-nirmuktaverses quoted, 241, 335uUddhavaCaitanya expressed Radharar:ti's emotionson seeing, 101Ujjvala-nilama(Jiexplanation of mahabhava in, 199Upadek$yanti te jnanamverse quoted, 279Upahrtya ba/ln sarvanverses quoted, 41Upani$adsdiscussed by Caitanya and SarvabhaumaBhattacarya, 191-192Vedanta-sutra as summary of all, 264vVadanti tat tattva-vidasverses quoted, 230Vaikur:tthaplanets of situated in brahmajyoti, 327Vair:tavasapparent distress in is actually bliss, 96as servants of servant of Cod, 123caste brahma(Jas not necessarily, 42-43Deity worshiped only by, 43demons turned into by taking prasada,46don't eat anything not offered to Deity,46don't hanker after fame, 77

410 Sri Caitanya-caritamrtaVail)avaskarma-ka0(ia sections of Vedas unnecessaryfor, 124Krr:Ja pleased by service to, 124observe Caturmasya, 87Pura0as especially meant for, 268want everyone to be Krr:Ja conscious,215See also Devotees, Pure devoteesVail)avismBhanacarya fully converted to cult of,337manifest in Sarvabhauma, 358See also Krr:Ja consciousnessVaisyasduty of, 46Vaitarar:Ji RiverYajapura situated on, 113VajraGopala Deity originally installed by, 2,19VallabhacaryaGopala Deity under management of descendantsof, 2Vamanadevaas lila-avatara, 246VarahadevaCaitanya visited temple of, 113-114Var0asrama systembrahma0as honored first in, 40divisions in, 301Varur:Jaquoted on nature of Absolute Truth,274Vasudevawise man surrenders to, 276Vasudeva/:! sarvam itiverses quoted, 275, 331Vasudeve bhagavativerses quoted, 276Vedais ca sarvair aham eva vedya/:1quoted,236,269,275,301Vedanta-sutraas summary of all Upani?ads, 264devotional service described in, 293discussed by Caitanya and SarvabhaumaBhanacarya, 191-192Vedanta-sutrafirst verse of, 272Mayavada commentaries on, 293Mayavadis find fault in, 296quoted on living beings' oneness withand difference from Lord, 288quotedVedas, 276on proper understanding ofreal commentary on is Bhagavatam, 261studied by Mayavadi sannyasis, 257theory of transformation described in,294-295verses of as clear as sunshine, 262, 263VedantistsVedasconsider merging in Brahman successful,351See also MayavadisBuddhists don't recognize authority of,291-292explained through false scriptures bySankaracarya, 303karma-ka0qa sections of as unnecessary,124Krr:Ja to be known by, 269Lord not understood simply from statementsof, 238must be studied from spiritual master,279proper understanding of, 276purpose of impersonal descriptions in,270state Absolute has different potencies,239statements·of as self-evident, 267-268three subject matters described in, 301ultimate goal of understanding, 302unlimited energies of Absolute acceptedin, 192See also SastrasVede?U durlabham adur/abhamquoted 72, 236Vedic civilizationwhole scheme of, 301Vedic literatureKrr:Ja not understood only by reading,72

General Index 411Vedic literatureSee also VedasVidyanagarastory of two brahmal)as from, 111Saki-gopala stayed in for a long time,169VisaradaGopinatha Acarya as son-in-law of, 201ViuCaitanya appeared in His form of to Sarvabhauma,314incarnates for two purposes, 243known as Triyuga, 243, 245potencies of, 280-283worship of by grhastha-brahmal)a, 57yogis want to merge into body of. 352Vil)u Pural)aespecially meant for Vaiavas, 268quoted on different potencies of Lord,280-283quoted on potencies of Lord, 283Vil)u-sakti para proktaquoted, 284Visvambhara Misraas former name of Caitanya, 216Void ismdescribed by Buddha, 291little difference between impersonalismand, 291-292VrajabhOmifortune of inhabitants of praised,277-278See also VrndavanaVrajendra-nandanaKra known as; 158Vrndavanaas ideal place to execute Kra consciousness,47Gau9a-ma9ala-bhOmi equal to, 166Kra left to accept kingdom ofMathura, 101twelve forests of, 117-118See also Goloka VrndavanaVrndavana dasa Thakuraauthor offers obeisances to, 6described Lord's journey to Kaaka,178Vrndavana dasa Thakurapastimes of Caitanya described by, 3-5Vyasadevaaccepts Kra as God, 232accused of error by Mayavadis, 296as lila-avarara, 246compiled Mahabharata for commonman, 276presented Vedanta for deliverance offallen souls, 293Srimad-Bhagavatam written by, 261Sukadeva heard Bhagavatam by mercyof. 312Sukadeva heard Bhagavatam by mercyof, 312Vyasa-sutraSee Vedanta-sutrawWomenMahabharata compiled for, 276World, materialalmost everyone in is envious, 77as inferior energy of Lord, 297Caitanya appeared to teach fallen soulsin, 343detachment from by devotional service,276Durga as superintendent of, 303impersonalists fall again into, 292liberated by Gopala Deity, 89living beings in forgetful of their relationshipwith God, 281nitya-siddhas within appear to work likeordinary men, 166Mayavadi sannyasis hover in, 330-331nothing is inconceivable within, 295pleasure potency existing in, 283subject to change by influence oi time.247sustained by living beings, 289World, spiritualequated with Buddhist voidism bvMayavadis, 291

412 Sri Caitanya-caritamrtaWorld, spiritualKra understood only by those alreadyin, 70Lord's stealing as source of bliss in, 68there are spiritual forms in, 290yYad yad acarati srethasquoted, 185Yada yada hi dharmasyaverses quoted, 342YajapuraCaitanya passed through, 111, 113Yajiiaas /ila-avatara, 246Yamarajaagnostics subject to be punished by,290Yam evaia vwute tena labhyasverses quoted, 238Yam labdhva caparam labham manyatequoted, 148Yam tvam apab satva-dhrtir vatasiverses quoted, 238Yamunaforests on banks of, 118Yasya deve para bhaktir yatha deveverse quoted, 302Yasya prabha prabhavato jagad-ar:)(;Javersesquoted, 233, 272, 351Yathorl)a-nabhib srjate grhaQate caquoted, 296Yato ya imani bhlrtani jayantequoted,272,273,296Yatra yogesvarab krf!abverses quoted, 37Ye 'nye 'ravindaka vimukta-maninasverses quoted, 292, 351Yesam tv anta-gatam papamverses quoted, 241, 335YogaLord attracts those engaged in activitiesof, 311path of more abominable than path ofimpersonalists, 352Yoga-mayaSupreme Lord covered by, 233Yogiswant to merge in body of Lord, 351-352Yudhihiraspoke like diplomat to Droacary a,134-135Yuga-avatarasdescribed in Bhagavatam, 247

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MADHYA-LiLA\Qlume2HIS DIVINE GRAoCEA.C. BllaktivedantaSwamiPrabltupadaHis Divine Grace AC. Bhaktivedanta wami Prabhupida,the author of Bhagavad-g{tti As It Is, Snmad-Bhigavatam, TheNecttll' of Devotion and many other spiritual texts, is theworld's most distinguished teacher of Vedic religionand thoug ht. He is the present representative of the chain ofholy teachers from Lord Caitanya Mahiprabhu, and itis he who is directly responsible for bringing the teachingsof Lord Caitanya to the West. He is the founder and spiritualmaster of the International Society for KrishnaConsciousness, which has nearly one hundred centersthroughout the world.•THEBHAKTIVEDANT ABOOK TRUST