vande śrī-kṛṣṇa-caitanyaṁ kṛṣṇa-bhāvāmṛtaṁ hi yaḥ āsvādyāsvādayan bhaktān prema-dīkṣām aśikṣayat
[vande shree-krishna-chaitanyam krishna-bhaavaamritam hi yah aasvaadyaasvaadayan bhaktaan prema-deekshaam ashikshayat]
Blended reading (Sanskrit + English inline)
vande śrī-kṛṣṇa-caitanyaṁ kṛṣṇa-bhāvāmṛtaṁ hi yaḥ āsvādyāsvādayan bhaktān prema-dīkṣām aśikṣayat
Let me offer my respectful obeisances unto Śrī Caitanya Mahāprabhu, who personally tasted the nectar of ecstatic love for Kṛṣṇa and then instructed His devotees how to taste it. Thus He enlightened them about ecstatic love of Kṛṣṇa to initiate them into transcendental knowledge.
All glories to Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaita Ācārya! And all glories to all the devotees of the Lord!
varṣāntare āilā saba gauḍera bhakta-gaṇa pūrvavat āsi’ kaila prabhura milana
[varshaantare aailaa saba gaudera bhakta-gana poorvavat aasi’ kaila prabhura milana]
Blended reading (Sanskrit + English inline)
varṣāntare āilā saba gauḍera bhakta-gaṇa pūrvavat āsi’ kaila prabhura milana
The next year, as usual, all the devotees from Bengal went to Jagannātha Purī, and, as in previous years, there was a meeting between Śrī Caitanya Mahāprabhu and the devotees.
When he used to throw dice in jest, he would chant Hare Kṛṣṇa while throwing the dice.
Purport
In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura warns the men of this age not to imitate the jesting of a mahā-bhāgavata like Kālidāsa. If someone imitates him by playing with dice or gambling while chanting the Hare Kṛṣṇa mahā-mantra, he will certainly become a victim of offenses unto the holy name. As it is said, hari-nāma-bale pāpe pravṛtti: one must not commit sinful activities on the strength of chanting the Hare Kṛṣṇa mantra. Playing with dice is certainly gambling, but it is clearly said here that Kālidāsa did this only in jest. A mahā-bhāgavata can do anything, but he never forgets the basic principles. Therefore it is said, tāṅra vākya, kriyā-mudrā vijñeha nā bujhaya: “No one can understand the activities of a pure devotee.” We should not imitate Kālidāsa.
raghunātha-dāsera teṅho haya jñāti-khuḍā vaiṣṇavera ucchiṣṭa khāite teṅho haila buḍā
[raghunaatha-daasera tenho haya jnaati-khudaa vaishnavera uchchishta khaaite tenho haila budaa]
Blended reading (Sanskrit + English inline)
raghunātha-dāsera teṅho haya jñāti-khuḍā vaiṣṇavera ucchiṣṭa khāite teṅho haila buḍā
Kālidāsa was an uncle of Raghunātha dāsa Gosvāmī. Throughout his entire life, even in his old age, he tried to eat the remnants of food left by Vaiṣṇavas.
He would go to all the Vaiṣṇavas born in brāhmaṇa families, be they neophyte or advanced devotees, and present them with gifts of first-class eatables.
After the Vaiṣṇavas finished eating, they would throw away their leaf dishes, and Kālidāsa would come out of hiding, take the leaves and lick up the remnants.
He would also take gifts to the homes of Vaiṣṇavas born in śūdra families. Then he would hide and in this manner eat the remnants of food they threw away.
There was a great Vaiṣṇava named Jhaḍu Ṭhākura, who belonged to the bhūṅimāli caste. Kālidāsa went to his home, taking mangoes with him.
Purport
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks, “Both Kālidāsa and Jhaḍu Ṭhākura are worshiped at a place called Śrīpāṭabāṭī, in the village known as Bhedo or Bhaduyā. This village is situated about three miles south of the village of Kṛṣṇapura, the birthplace of Raghunātha dāsa Gosvāmī, which is about one mile west of the Bandel junction of the Burdwan line. A post office there is named Devānanda-pura. Jhaḍu Ṭhākura used to worship the Deity of Śrī Madana-gopāla. The Deity is still worshiped by one Rāmaprasāda dāsa, who belongs to the Rāmāyet community. It is said that the Deity worshiped by Kālidāsa had been worshiped until recently in the village of Śaṅkha on the bank of the Sarasvatī River, but the Deity was taken away by a gentleman named Matilāla Caṭṭopādhyāya from the village of Triveṇī. The Deity is now being worshiped at his place.”
Kālidāsa presented the mangoes to Jhaḍu Ṭhākura and offered him respectful obeisances. Then he also offered respectful obeisances to the Ṭhākura’s wife.
When Kālidāsa went to Jhaḍu Ṭhākura, he saw that saintly person sitting with his wife. As soon as Jhaḍu Ṭhākura saw Kālidāsa, he likewise offered his respectful obeisances unto him.
ājñā deha’, — brāhmaṇa-ghare anna lañā diye tāhāṅ tumi prasāda pāo, tabe āmi jīye”
[aajnaa deha’, — braahmana-ghare anna lanaa diye taahaan tumi prasaada paao, tabe aami jeeye”]
Blended reading (Sanskrit + English inline)
ājñā deha’, — brāhmaṇa-ghare anna lañā diye tāhāṅ tumi prasāda pāo, tabe āmi jīye”
“If you will permit me, I shall send some food to a brāhmaṇa’s house, and there you may take prasādam. If you do so, I shall then live very comfortably.”
na me ’bhaktaś catur-vedī mad-bhaktaḥ śva-pacaḥ priyaḥ tasmai deyaṁ tato grāhyaṁ sa ca pūjyo yathā hy aham
[na me ’bhaktash chatur-vedee mad-bhaktah shva-pachah priyah tasmai deyam tato graahyam sa cha poojyo yathaa hy aham]
Blended reading (Sanskrit + English inline)
na me ’bhaktaś catur-vedī mad-bhaktaḥ śva-pacaḥ priyaḥ tasmai deyaṁ tato grāhyaṁ sa ca pūjyo yathā hy aham
“ ‘Even though one is a very learned scholar in Sanskrit literature, if he is not engaged in pure devotional service, he is not accepted as My devotee. But if someone born in a family of dog-eaters is a pure devotee with no motives for enjoyment through fruitive activity or mental speculation, he is very dear to Me. All respect should be given to him, and whatever he offers should be accepted, for such devotees are indeed as worshipable as I am.’
Purport
This verse, spoken by the Supreme Personality of Godhead, is found in the Hari-bhakti-vilāsa.
viprād dvi-ṣaḍ-guṇa-yutād aravinda-nābha- pādāravinda-vimukhāt śva-pacaṁ variṣṭham manye tad-arpita-mano-vacanehitārtha- prāṇaṁ punāti sa kulaṁ na tu bhūri-mānaḥ
[vipraad dvi-shad-guna-yutaad aravinda-naabha- paadaaravinda-vimukhaat shva-pacham varishtham manye tad-arpita-mano-vachanehitaartha- praanam punaati sa kulam na tu bhoori-maanah]
Blended reading (Sanskrit + English inline)
viprād dvi-ṣaḍ-guṇa-yutād aravinda-nābha- pādāravinda-vimukhāt śva-pacaṁ variṣṭham manye tad-arpita-mano-vacanehitārtha- prāṇaṁ punāti sa kulaṁ na tu bhūri-mānaḥ
“ ‘A person may be born in a brāhmaṇa family and have all twelve brahminical qualities, but if in spite of being qualified he is not devoted to the lotus feet of Lord Kṛṣṇa, who has a navel shaped like a lotus, he is not as good as a caṇḍāla who has dedicated his mind, words, activities, wealth and life to the service of the Lord. Simply to take birth in a brāhmaṇa family or to have brahminical qualities is not sufficient. One must become a pure devotee of the Lord. If a śva-paca or caṇḍāla is a devotee, he delivers not only himself but his whole family, whereas a brāhmaṇa who is not a devotee but simply has brahminical qualifications cannot even purify himself, what to speak of his family.’
Purport
This and the following verse are quoted from Śrīmad-Bhāgavatam (7.9.10 and 3.33.7).
aho bata śva-paco ’to garīyān yaj-jihvāgre vartate nāma tubhyam tepus tapas te juhuvuḥ sasnur āryā brahmānūcur nāma gṛṇanti ye te
[aho bata shva-pacho ’to gareeyaan yaj-jihvaagre vartate naama tubhyam tepus tapas te juhuvuh sasnur aaryaa brahmaanoochur naama grinanti ye te]
Blended reading (Sanskrit + English inline)
aho bata śva-paco ’to garīyān yaj-jihvāgre vartate nāma tubhyam tepus tapas te juhuvuḥ sasnur āryā brahmānūcur nāma gṛṇanti ye te
“ ‘My dear Lord, anyone who always keeps Your holy name on his tongue is greater than an initiated brāhmaṇa. Although he may be born in a family of dog-eaters and therefore, by material calculations, be the lowest of men, he is glorious nevertheless. That is the wonderful power of chanting the holy name of the Lord. One who chants the holy name is understood to have performed all kinds of austerities. He has studied all the Vedas, he has performed all the great sacrifices mentioned in the Vedas, and he has already taken his bath in all the holy places of pilgrimage. It is he who is factually the Āryan.’ ”
śuni’ ṭhākura kahe, — “śāstra ei satya kaya sei śreṣṭha, aiche yāṅte kṛṣṇa-bhakti haya
[shuni’ thaakura kahe, — “shaastra ei satya kaya sei shreshtha, aiche yaante krishna-bhakti haya]
Blended reading (Sanskrit + English inline)
śuni’ ṭhākura kahe, — “śāstra ei satya kaya sei śreṣṭha, aiche yāṅte kṛṣṇa-bhakti haya
Hearing these quotations from the revealed scripture Śrīmad-Bhāgavatam, Jhaḍu Ṭhākura replied, “Yes, this is true, for it is the version of śāstra. It is true, however, for one who is genuinely advanced in devotion to Kṛṣṇa.
“Such a position may befit others, but I do not possess such spiritual power. I belong to a lower class and have not even a pinch of devotion to Kṛṣṇa.”
Purport
In his statement, Jhaḍu Ṭhākura presents himself as being born in a low-caste family and not having the qualifications of a bona fide devotee of Lord Kṛṣṇa. He accepts the statements declaring a lowborn person highly exalted if he is a Vaiṣṇava. However, he feels that these descriptions from Śrīmad-Bhāgavatam appropriately describe others, but not himself. Jhaḍu Ṭhākura’s attitude is quite befitting a real Vaiṣṇava, for a Vaiṣṇava never considers himself exalted, even if he factually is. He is always meek and humble and never thinks that he is an advanced devotee. He assigns himself to a lower position, but that does not mean he is indeed low. Sanātana Gosvāmī once said that he belonged to a low-caste family, for although he was born in a brāhmaṇa family, he had associated with mlecchas and yavanas in his service as a government minister. Similarly, Jhaḍu Ṭhākura presented himself as someone who belonged to a low caste, but he was actually elevated above many persons born in brāhmaṇa families. Not only is there evidence for this in Śrīmad-Bhāgavatam, as quoted by Kālidāsa in verses 26 and 27, but there is also considerable evidence for this conclusion in other śāstras. For example, in the Mahābhārata (Vana-parva, chapter 177, verse 20), it is stated: śūdre tu yad bhavel lakṣma dvije tac ca na vidyatena vai śūdro bhavec chūdro brāhmaṇo na ca brāhmaṇaḥ “If someone born a śūdra possesses the characteristics of a brāhmaṇa and someone born a brāhmaṇa does not, that śūdra should not be known as a śūdra, and that brāhmaṇa should not be known as a brāhmaṇa.” Similarly, in the Vana-parva, chapter 203, verses 11-12, it is said: śūdra-yonau hi jātasya sad-guṇānupatiṣṭhataḥārjave vartamānasya brāhmaṇyam abhijāyate “If a person born in a śūdra family has developed the qualities of a brāhmaṇa, such as satya [truthfulness], śama [peacefulness], dama [self-control] and ārjava [simplicity], he attains the exalted position of a brāhmaṇa.” And in the Anuśāsana-parva, chapter 163, it is said: sthito brāhmaṇa-dharmeṇa brāhmaṇyam upajīvatikṣatriyo vātha vaiśyo vā brahma-bhūyaḥ sa gacchati ebhis tu karmabhir devi śubhair ācaritais tathāśūdro brāhmaṇatāṁ yāti vaiśyaḥ kṣatriyatāṁ vrajet na yonir nāpi saṁskāro na śrutaṁ na ca santatiḥkāraṇāni dvijatvasya vṛttam eva tu kāraṇam “If one is factually situated in the occupation of a brāhmaṇa, he must be considered a brāhmaṇa, even if born in a kṣatriya or vaiśya family. O Devī, even if one is born a śūdra, if he is actually engaged in the occupation and pure behavior of a brāhmaṇa, he becomes a brāhmaṇa. Moreover, a vaiśya can become a kṣatriya. Therefore, neither the source of one’s birth nor his reformation nor his education is the criterion of a brāhmaṇa. The vṛtta, or occupation, is the real standard by which one is known as a brāhmaṇa.” We have seen that a person who is not the son of a doctor and has not attended a medical college is sometimes able to practice medicine. By practical knowledge of how to perform a surgical operation, how to mix medicine and how to give certain medicines for certain diseases, a person can receive a certificate and be registered as a medical practitioner in the practical field. He can do a medical man’s work and be known as a doctor. Although qualified medical men may consider him a quack, the government will recognize his work. Especially in India, there are many such doctors who perform their medical services perfectly. They are accepted even by the government. Similarly, if one is engaged in brahminical service or occupational duties, he must be considered a brāhmaṇa despite the family in which he is born. That is the verdict of all the śāstras. In Śrīmad-Bhāgavatam (7.11.35), it is said: yasya yal lakṣaṇaṁ proktaṁ puṁso varṇābhivyañjakamyad anyatrāpi dṛśyeta tat tenaiva vinirdiśet This is a statement by Nārada Muni to Mahārāja Yudhiṣṭhira, wherein Nārada says that the symptoms of a brāhmaṇa, kṣatriya and vaiśya are all described in the śāstra. Therefore, if one is found exhibiting the symptoms and qualities of a brāhmaṇa, kṣatriya or vaiśya and serving in a brahminical, kṣatriya or vaiśya occupation, even if he is not born a brāhmaṇa, kṣatriya or vaiśya he should be considered such according to his qualifications and occupation. Similarly, in the Padma purāṇa it is said: na śūdrā bhagavad-bhaktās te tu bhāgavatā matāḥsarva-varṇeṣu te śūdrā ye na bhaktā janārdane “A devotee should never be considered a śūdra. All the devotees of the Supreme Personality of Godhead should be recognized as bhāgavatas. If one is not a devotee of Lord Kṛṣṇa, however, even if born in a brāhmaṇa, kṣatriya or vaiśya family, he should be considered a śūdra.” In the Padma Purāṇa it is also said: śva-pākam iva nekṣeta loke vipram avaiṣṇavamvaiṣṇavo varṇo-bāhyo ’pi punāti bhuvana-trayam “If a person born in a brāhmaṇa family is an avaiṣṇava, a nondevotee, one should not see his face, exactly as one should not look upon the face of a caṇḍāla, or dog-eater. However, a Vaiṣṇava found in varṇas other than brāhmaṇa can purify all the three worlds.” The Padma Purāṇa further says: śūdraṁ vā bhagavad-bhaktaṁ niṣādaṁ śva-pacaṁ tathāvīkṣate jāti-sāmānyāt sa yāti narakaṁ dhruvam “One who considers a devotee of the Supreme Personality of Godhead who was born in a family of śūdras, niṣādas or caṇḍālas to belong to that particular caste certainly goes to hell.” A brāhmaṇa must be a Vaiṣṇava and a learned scholar. Therefore in India it is customary to address a brāhmaṇa as paṇḍita. Without knowledge of Brahman, one cannot understand the Supreme Personality of Godhead. Therefore a Vaiṣṇava is already a brāhmaṇa, whereas a brāhmaṇa may become a Vaiṣṇava. In the Garuḍa Purāṇa it is said: bhaktir aṣṭa-vidhā hy eṣā yasmin mlecche ’pi vartatesa viprendro muni-śreṣṭhaḥ sa jñānī sa ca paṇḍitaḥ “Even if one is born a mleccha, if he becomes a devotee he is to be considered the best of the brāhmaṇas and a learned paṇḍita.” Similarly, the Tattva-sāgara says: yathā kāñcanatāṁ yāti kāṁsyaṁ rasa-vidhānataḥtathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṇām “As bell metal is turned to gold when mixed with mercury in an alchemical process, so one who is properly trained and initiated by a bona fide spiritual master becomes a brāhmaṇa immediately.” All this evidence found in the revealed scriptures proves that according to the Vedic version, a Vaiṣṇava is never to be considered an abrāhmaṇa, or non-brāhmaṇa. A Vaiṣṇava should not be thought to belong to a lower caste even if born in a mleccha or yavana family. Because he has become a devotee of Lord Kṛṣṇa, he has become purified and has attained the stage of brāhmaṇa (dvijatvaṁ jāyate nṛṇām).
Jhaḍu Ṭhākura’s wife then took the mangoes from their covering of banana tree leaves and bark and offered them to Jhaḍu Ṭhākura, who began to suck and eat them.
āṅṭhi-coṣā sei pāṭuyā-kholāte bhariyā bāhire ucchiṣṭa-garte phelāilā lañā
[aanthi-choshaa sei paatuyaa-kholaate bhariyaa baahire uchchishta-garte phelaailaa lanaa]
Blended reading (Sanskrit + English inline)
āṅṭhi-coṣā sei pāṭuyā-kholāte bhariyā bāhire ucchiṣṭa-garte phelāilā lañā
After she finished eating, she filled the banana leaves and bark with the seeds, picked up the refuse and then threw it into the ditch where all the refuse was thrown.
Śrī Caitanya Mahāprabhu would regularly visit the temple of Jagannātha every day, and at that time Govinda, His personal servant, used to carry His waterpot and go with Him.
On the northern side of the Siṁha-dvāra, behind the door, there are twenty-two steps leading to the temple, and at the bottom of those steps is a ditch.
sarvajña-śiromaṇi caitanya īśvara vaiṣṇave tāṅhāra viśvāsa, jānena antara
Śrī Caitanya Mahāprabhu is the most exalted, omniscient Supreme Personality of Godhead, and therefore He knew that Kālidāsa, in the core of his heart, had full faith in Vaiṣṇavas.
On the southern side, behind and above the twenty-two steps, is a Deity of Lord Nṛsiṁhadeva. It is on the left as one goes up the steps toward the temple.
prati-dina tāṅre prabhu karena namaskāra namaskari’ ei śloka paḍe bāra-bāra
[prati-dina taanre prabhu karena namaskaara namaskari’ ei shloka pade baara-baara]
Blended reading (Sanskrit + English inline)
prati-dina tāṅre prabhu karena namaskāra namaskari’ ei śloka paḍe bāra-bāra
Śrī Caitanya Mahāprabhu, His left side toward the Deity, offered obeisances to Lord Nṛsiṁha as He proceeded toward the temple. He recited the following verses again and again while offering obeisances.
namas te nara-siṁhāya prahlādāhlāda-dāyine hiraṇyakaśipor vakṣaḥ- śilā-ṭaṅka-nakhālaye
[namas te nara-simhaaya prahlaadaahlaada-daayine hiranyakashipor vakshah- shilaa-tanka-nakhaalaye]
Blended reading (Sanskrit + English inline)
namas te nara-siṁhāya prahlādāhlāda-dāyine hiraṇyakaśipor vakṣaḥ- śilā-ṭaṅka-nakhālaye
“ ‘I offer my respectful obeisances unto You, Lord Nṛsiṁhadeva. You are the giver of pleasure to Mahārāja Prahlāda, and Your nails cut the chest of Hiraṇyakaśipu like a chisel cutting stone.
Purport
This and the following verse are quoted from the Nṛsiṁha Purāṇa.
ito nṛsiṁhaḥ parato nṛsiṁho yato yato yāmi tato nṛsiṁhaḥ bahir nṛsiṁho hṛdaye nṛsiṁho nṛsiṁham ādiṁ śaraṇaṁ prapadye
“ ‘Lord Nṛsiṁhadeva is here, and He is also there on the opposite side. Wherever I go, there I see Lord Nṛsiṁhadeva. He is outside and within my heart. Therefore I take shelter of Lord Nṛsiṁhadeva, the original Supreme Personality of Godhead.’ ”
Having offered obeisances to Lord Nṛsiṁhadeva, Śrī Caitanya Mahāprabhu visited the temple of Lord Jagannātha. Then He returned to His residence, finished His noon duties and took His lunch.
Kālidāsa was standing outside the door, expecting the remnants of food from Śrī Caitanya Mahāprabhu. Knowing this, Mahāprabhu gave an indication to Govinda.
mahāprabhura iṅgita govinda saba jāne kālidāsere dila prabhura śeṣa-pātra-dāne
[mahaaprabhura ingita govinda saba jaane kaalidaasere dila prabhura shesha-paatra-daane]
Blended reading (Sanskrit + English inline)
mahāprabhura iṅgita govinda saba jāne kālidāsere dila prabhura śeṣa-pātra-dāne
Govinda understood all the indications of Śrī Caitanya Mahāprabhu. Therefore he immediately delivered the remnants of Śrī Caitanya Mahāprabhu’s food to Kālidāsa.
Therefore, giving up hatred and hesitation, try to eat the remnants of the food of Vaiṣṇavas, for you will thus be able to achieve your desired goal of life.
kṛṣṇera ucchiṣṭa haya ‘mahā-prasāda’ nāma ‘bhakta-śeṣa’ haile ‘mahā-mahā-prasādākhyāna’
[krishnera uchchishta haya ‘mahaa-prasaada’ naama ‘bhakta-shesha’ haile ‘mahaa-mahaa-prasaadaakhyaana’]
Blended reading (Sanskrit + English inline)
kṛṣṇera ucchiṣṭa haya ‘mahā-prasāda’ nāma ‘bhakta-śeṣa’ haile ‘mahā-mahā-prasādākhyāna’
The remnants of food offered to Lord Kṛṣṇa are called mahā-prasādam. After this same mahā-prasādam has been taken by a devotee, the remnants are elevated to mahā-mahā-prasādam.
bhakta-pada-dhūli āra bhakta-pada-jala bhakta-bhukta-avaśeṣa, — tina mahā-bala
[bhakta-pada-dhooli aara bhakta-pada-jala bhakta-bhukta-avashesha, — tina mahaa-bala]
Blended reading (Sanskrit + English inline)
bhakta-pada-dhūli āra bhakta-pada-jala bhakta-bhukta-avaśeṣa, — tina mahā-bala
The dust of the feet of a devotee, the water that has washed the feet of a devotee, and the remnants of food left by a devotee are three very powerful substances.
ei tina-sevā haite kṛṣṇa-premā haya punaḥ punaḥ sarva-śāstre phukāriyā kaya
[ei tina-sevaa haite krishna-premaa haya punah punah sarva-shaastre phukaariyaa kaya]
Blended reading (Sanskrit + English inline)
ei tina-sevā haite kṛṣṇa-premā haya punaḥ punaḥ sarva-śāstre phukāriyā kaya
By rendering service to these three, one attains the supreme goal of ecstatic love for Kṛṣṇa. In all the revealed scriptures this is loudly declared again and again.
Therefore, my dear devotees, please hear from me, for I insist again and again: please keep faith in these three and render service to them without hesitation.
tina haite kṛṣṇa-nāma-premera ullāsa kṛṣṇera prasāda, tāte ‘sākṣī’ kālidāsa
From these three one achieves the highest goal of life — ecstatic love of Kṛṣṇa. This is the greatest mercy of Lord Kṛṣṇa. The evidence is Kālidāsa himself.
Taking his son, Śivānanda Sena went to see Śrī Caitanya Mahāprabhu at His residence. He made his son offer respectful obeisances at the lotus feet of the Lord.
Śrī Caitanya Mahāprabhu said, “I have induced the whole world to take to the holy name of Kṛṣṇa. I have induced even the trees and immovable plants to chant the holy name.
āra dina kahena prabhu, — ‘paḍa, purī-dāsa’ ei śloka kari’ teṅho karilā prakāśa
[aara dina kahena prabhu, — ‘pada, puree-daasa’ ei shloka kari’ tenho karilaa prakaasha]
Blended reading (Sanskrit + English inline)
āra dina kahena prabhu, — ‘paḍa, purī-dāsa’ ei śloka kari’ teṅho karilā prakāśa
Another day, when Śrī Caitanya Mahāprabhu said to the boy, “Recite, My dear Purī dāsa,” the boy composed the following verse and expressed it before everyone.
“Lord Śrī Kṛṣṇa is just like a bluish lotus flower for the ears; He is ointment for the eyes, a necklace of indranīla gems for the chest, and universal ornaments for the gopī damsels of Vṛndāvana. Let that Lord Śrī Hari, Kṛṣṇa, be glorified.”
All the devotees remained with Śrī Caitanya Mahāprabhu continuously for four months. Then the Lord ordered them back to Bengal, and therefore they returned.
As long as the devotees were in Nīlācala, Jagannātha Purī, Śrī Caitanya Mahāprabhu maintained His external consciousness, but after their departure His chief engagement was again the madness of ecstatic love for Kṛṣṇa.
Throughout the entire day and night, Śrī Caitanya Mahāprabhu directly relished Kṛṣṇa’s beauty, fragrance and taste as if He were touching Kṛṣṇa hand to hand.
One day, when Śrī Caitanya Mahāprabhu went to visit the temple of Lord Jagannātha, the gatekeeper at the Siṁha-dvāra approached Him and offered respectful obeisances.
‘tumi mora sakhā, dekhāha’ — kāhāṅ prāṇa-nātha?’ eta bali’ jagamohana gelā dhari’ tāra hāta
[‘tumi mora sakhaa, dekhaaha’ — kaahaan praana-naatha?’ eta bali’ jagamohana gelaa dhari’ taara haata]
Blended reading (Sanskrit + English inline)
‘tumi mora sakhā, dekhāha’ — kāhāṅ prāṇa-nātha?’ eta bali’ jagamohana gelā dhari’ tāra hāta
Lord Caitanya said to the doorman, “You are My friend. Please show Me where the Lord of My heart is.” After the Lord said this, they both went to the place known as Jagamohana, where everyone views Lord Jagannātha.
“Just see!” the doorkeeper said. “Here is the best of the Personalities of Godhead. From here You may see the Lord to the full satisfaction of Your eyes.”
garuḍera pāche rahi’ karena daraśana dekhena, — jagannātha haya muralī-vadana
[garudera paache rahi’ karena darashana dekhena, — jagannaatha haya muralee-vadana]
Blended reading (Sanskrit + English inline)
garuḍera pāche rahi’ karena daraśana dekhena, — jagannātha haya muralī-vadana
Śrī Caitanya Mahāprabhu stayed behind the huge column called the Garuḍa-stambha and looked upon Lord Jagannātha, but as He looked He saw that Lord Jagannātha had become Lord Kṛṣṇa, with His flute to His mouth.
“ ‘My dear friend the doorkeeper, where is Kṛṣṇa, the Lord of My heart? Kindly show Him to Me quickly.’ With these words, Lord Śrī Caitanya Mahāprabhu addressed the doorkeeper like a madman. The doorkeeper grasped His hand and replied very hastily, ‘Come, see Your beloved!’ May that Lord Śrī Caitanya Mahāprabhu rise within my heart and thus make me mad also.”
hena-kāle ‘gopāla-vallabha’-bhoga lāgāila śaṅkha-ghaṇṭā-ādi saha ārati bājila
[hena-kaale ‘gopaala-vallabha’-bhoga laagaaila shankha-ghantaa-aadi saha aarati baajila]
Blended reading (Sanskrit + English inline)
hena-kāle ‘gopāla-vallabha’-bhoga lāgāila śaṅkha-ghaṇṭā-ādi saha ārati bājila
The offering of food known as gopāla-vallabha-bhoga was then given to Lord Jagannātha, and ārati was performed with the sound of the conch and the ringing of bells.
mālā parāñā prasāda dila prabhura hāte āsvāda dūre rahu, yāra gandhe mana māte
The servants of Lord Jagannātha first garlanded Śrī Caitanya Mahāprabhu and then offered Him Lord Jagannātha’s prasādam. The prasādam was so nice that its aroma alone, to say nothing of its taste, would drive the mind mad.
koṭi-amṛta-svāda pāñā prabhura camatkāra sarvāṅge pulaka, netre vahe aśru-dhāra
[koti-amrita-svaada paanaa prabhura chamatkaara sarvaange pulaka, netre vahe ashru-dhaara]
Blended reading (Sanskrit + English inline)
koṭi-amṛta-svāda pāñā prabhura camatkāra sarvāṅge pulaka, netre vahe aśru-dhāra
To Śrī Caitanya Mahāprabhu the prasādam tasted millions upon millions of times better than nectar, and thus He was fully satisfied. The hair all over His body stood on end, and incessant tears flowed from His eyes.
Śrī Caitanya Mahāprabhu considered, “Where has such a taste in this prasādam come from? Certainly it is due to its having been touched by the nectar of Kṛṣṇa’s lips.”
ei buddhye mahāprabhura premāveśa haila jagannāthera sevaka dekhi’ samvaraṇa kaila
Understanding this, Śrī Caitanya Mahāprabhu felt an emotion of ecstatic love for Kṛṣṇa, but upon seeing the servants of Lord Jagannātha, He restrained Himself.
The Lord said again and again, “Only by great fortune may one come by a particle of the remnants of food offered to the Lord.”
Purport
The servants of the Jagannātha temple inquired, “What is the meaning of this?” The remnants of Kṛṣṇa’s food are mixed with His saliva. In the Mahābhārata and the Skanda Purāṇa it is stated: mahā-prasāde govinde nāma-brahmaṇi vaiṣṇavesv-alpa-puṇyavatāṁ rājan viśvāso naiva jāyate “Persons who are not very highly elevated in pious activities cannot believe in the remnants of food [prasādam] of the Supreme Personality of Godhead, nor in Govinda, the holy name of the Lord, nor in the Vaiṣṇavas.”
prabhu kahe, — “ei ye dilā kṛṣṇādharāmṛta brahmādi-durlabha ei nindaye ‘amṛta’
[prabhu kahe, — “ei ye dilaa krishnaadharaamrita brahmaadi-durlabha ei nindaye ‘amrita’]
Blended reading (Sanskrit + English inline)
prabhu kahe, — “ei ye dilā kṛṣṇādharāmṛta brahmādi-durlabha ei nindaye ‘amṛta’
Śrī Caitanya Mahāprabhu replied, “These are remnants of food that Kṛṣṇa has eaten and thus turned to nectar with His lips. It surpasses heavenly nectar, and even such demigods as Lord Brahmā find it difficult to obtain.
‘sukṛti’-śabde kahe ‘kṛṣṇa-kṛpā-hetu puṇya’ sei yāṅra haya, ‘phelā’ pāya sei dhanya”
[‘sukriti’-shabde kahe ‘krishna-kripaa-hetu punya’ sei yaanra haya, ‘phelaa’ paaya sei dhanya”]
Blended reading (Sanskrit + English inline)
‘sukṛti’-śabde kahe ‘kṛṣṇa-kṛpā-hetu puṇya’ sei yāṅra haya, ‘phelā’ pāya sei dhanya”
“The word ‘sukṛti’ refers to pious activities performed by the mercy of Kṛṣṇa. One who is fortunate enough to obtain such mercy receives the remnants of the Lord’s food and thus becomes glorious.”
After saying this, Śrī Caitanya Mahāprabhu bade farewell to all the servants. After seeing the next offering of food to Lord Jagannātha, a function known as upala-bhoga, He returned to His own quarters.
bāhya-kṛtya karena, preme garagara mana kaṣṭe samvaraṇa karena, āveśa saghana
[baahya-kritya karena, preme garagara mana kashte samvarana karena, aavesha saghana]
Blended reading (Sanskrit + English inline)
bāhya-kṛtya karena, preme garagara mana kaṣṭe samvaraṇa karena, āveśa saghana
Śrī Caitanya Mahāprabhu performed His external activities, but His mind was filled with ecstatic love. With great difficulty He tried to restrain His mind, but it would always be overwhelmed by very deep ecstasy.
After finishing His evening duties, Śrī Caitanya Mahāprabhu sat down with His personal associates in a secluded place and discussed the pastimes of Kṛṣṇa in great jubilation.
Following the indications of Śrī Caitanya Mahāprabhu, Govinda brought the prasādam of Lord Jagannātha. The Lord sent some to Paramānanda Purī and Brahmānanda Bhāratī.
Śrī Caitanya Mahāprabhu then gave shares of the prasādam to Rāmānanda Rāya, Sārvabhauma Bhaṭṭācārya, Svarūpa Dāmodara Gosvāmī and all the other devotees.
prabhu kahe, — “ei saba haya ‘prākṛta’ dravya aikṣava, karpūra, marica, elāica, lavaṅga, gavyarasavāsa, guḍatvaka-ādi yata saba ‘prākṛta’ vastura svāda sabāra anubhava
[prabhu kahe, — “ei saba haya ‘praakrita’ dravya aikshava, karpoora, maricha, elaaicha, lavanga, gavyarasavaasa, gudatvaka-aadi yata saba ‘praakrita’ vastura svaada sabaara anubhava]
Blended reading (Sanskrit + English inline)
prabhu kahe, — “ei saba haya ‘prākṛta’ dravya aikṣava, karpūra, marica, elāica, lavaṅga, gavyarasavāsa, guḍatvaka-ādi yata saba ‘prākṛta’ vastura svāda sabāra anubhava
Śrī Caitanya Mahāprabhu said, “These ingredients, such as sugar, camphor, black pepper, cardamom, cloves, butter, spices and licorice, are all material. Everyone has tasted these material substances before.
Purport
The word prākṛta refers to things tasted for the sense gratification of the conditioned soul. Such things are limited by the material laws. Śrī Caitanya Mahāprabhu wanted to make the point that material things have already been experienced by materially absorbed persons who are interested only in sense gratification.
sei dravye eta āsvāda, gandha lokātīta āsvāda kariyā dekha, — sabāra pratīta
“However,” the Lord continued, “in these ingredients there are extraordinary tastes and uncommon fragrances. Just taste them and see the difference in the experience.
tāte ei dravye kṛṣṇādhara-sparśa haila adharera guṇa saba ihāte sañcārila
[taate ei dravye krishnaadhara-sparsha haila adharera guna saba ihaate sanchaarila]
Blended reading (Sanskrit + English inline)
tāte ei dravye kṛṣṇādhara-sparśa haila adharera guṇa saba ihāte sañcārila
“Therefore, it is to be understood that the spiritual nectar of Kṛṣṇa’s lips has touched these ordinary ingredients and transferred to them all their spiritual qualities.
Purport
Since everyone had previously tasted these ingredients, why had they become extraordinary and spiritually delicious? This was proof that food, prasādam, becomes uncommonly flavorful and delicious by touching Kṛṣṇa’s lips.
surata-vardhanaṁ śoka-nāśanaṁ svarita-veṇunā suṣṭhu-cumbitam itara-rāga-vismāraṇaṁ nṛṇāṁ vitara vīra nas te ’dharāmṛtam
[surata-vardhanam shoka-naashanam svarita-venunaa sushthu-chumbitam itara-raaga-vismaaranam nrinaam vitara veera nas te ’dharaamritam]
Blended reading (Sanskrit + English inline)
surata-vardhanaṁ śoka-nāśanaṁ svarita-veṇunā suṣṭhu-cumbitam itara-rāga-vismāraṇaṁ nṛṇāṁ vitara vīra nas te ’dharāmṛtam
“ ‘O hero of charity, please deliver unto us the nectar of Your lips. That nectar increases lusty desires for enjoyment and diminishes lamentation in the material world. Kindly give us the nectar of Your lips, which are touched by Your transcendentally vibrating flute, for that nectar makes all human beings forget all other attachments.’ ”
Purport
This is a quotation from Śrīmad-Bhāgavatam (10.31.14).
Upon hearing Rāmānanda Rāya quote this verse, Śrī Caitanya Mahāprabhu was very satisfied. Then He recited the following verse, which had been spoken by Śrīmatī Rādhārāṇī in great anxiety.
vrajātula-kulāṅganetara-rasāli-tṛṣṇā-hara- pradīvyad-adharāmṛtaḥ sukṛti-labhya-phelā-lavaḥ sudhā-jid-ahivallikā-sudala-vīṭikā-carvitaḥ sa me madana-mohanaḥ sakhi tanoti jihvā-spṛhām
[vrajaatula-kulaanganetara-rasaali-trishnaa-hara- pradeevyad-adharaamritah sukriti-labhya-phelaa-lavah sudhaa-jid-ahivallikaa-sudala-veetikaa-charvitah sa me madana-mohanah sakhi tanoti jihvaa-sprihaam]
Blended reading (Sanskrit + English inline)
vrajātula-kulāṅganetara-rasāli-tṛṣṇā-hara- pradīvyad-adharāmṛtaḥ sukṛti-labhya-phelā-lavaḥ sudhā-jid-ahivallikā-sudala-vīṭikā-carvitaḥ sa me madana-mohanaḥ sakhi tanoti jihvā-spṛhām
“ ‘My dear friend, the all-surpassing nectar from the lips of the Supreme Personality of Godhead, Kṛṣṇa, can be obtained only after many, many pious activities. For the beautiful gopīs of Vṛndāvana, that nectar vanquishes the desire for all other tastes. Madana-mohana always chews pan that surpasses the nectar of heaven. He is certainly increasing the desires of My tongue.’ ”
Purport
This verse is found in the Govinda-līlāmṛta (8.8).
eta kahi’ gaura-prabhu bhāvāviṣṭa hañā dui ślokera artha kare pralāpa kariyā
[eta kahi’ gaura-prabhu bhaavaavishta hanaa dui shlokera artha kare pralaapa kariyaa]
Blended reading (Sanskrit + English inline)
eta kahi’ gaura-prabhu bhāvāviṣṭa hañā dui ślokera artha kare pralāpa kariyā
After saying this, Śrī Caitanya Mahāprabhu was overwhelmed by ecstatic loving emotions. Talking like a madman, He began to explain the meaning of the two verses.
tanu-mana karāya kṣobha, bāḍāya surata-lobha, harṣa-śokādi-bhāra vināśaya pāsarāya anya rasa, jagat kare ātma-vaśa, lajjā, dharma, dhairya kare kṣayanāgara, śuna tomāra adhara-carita mātāya nārīra mana, jihvā kare ākarṣaṇa, vicārite saba viparīta
[tanu-mana karaaya kshobha, baadaaya surata-lobha, harsha-shokaadi-bhaara vinaashaya paasaraaya anya rasa, jagat kare aatma-vasha, lajjaa, dharma, dhairya kare kshayanaagara, shuna tomaara adhara-charita maataaya naareera mana, jihvaa kare aakarshana, vichaarite saba vipareeta]
Blended reading (Sanskrit + English inline)
tanu-mana karāya kṣobha, bāḍāya surata-lobha, harṣa-śokādi-bhāra vināśaya pāsarāya anya rasa, jagat kare ātma-vaśa, lajjā, dharma, dhairya kare kṣayanāgara, śuna tomāra adhara-carita mātāya nārīra mana, jihvā kare ākarṣaṇa, vicārite saba viparīta
“My dear lover,” Lord Caitanya said in the mood of Śrīmatī Rādhārāṇī, “let Me describe some of the characteristics of Your transcendental lips. They agitate the mind and body of everyone, they increase lusty desires for enjoyment, they destroy the burden of material happiness and lamentation, and they make one forget all material tastes. The whole world falls under their control. They vanquish shame, religion and patience, especially in women. Indeed, they inspire madness in the minds of all women. Your lips increase the greed of the tongue and thus attract it. Considering all this, We see that the activities of Your transcendental lips are always paradoxical.
āchuka nārīra kāya, kahite vāsiye lāja, tomāra adhara baḍa dhṛṣṭa-rāya puruṣe kare ākarṣaṇa, āpanā piyāite mana, anya-rasa saba pāsarāya
[aachuka naareera kaaya, kahite vaasiye laaja, tomaara adhara bada dhrishta-raaya purushe kare aakarshana, aapanaa piyaaite mana, anya-rasa saba paasaraaya]
Blended reading (Sanskrit + English inline)
āchuka nārīra kāya, kahite vāsiye lāja, tomāra adhara baḍa dhṛṣṭa-rāya puruṣe kare ākarṣaṇa, āpanā piyāite mana, anya-rasa saba pāsarāya
“My dear Kṛṣṇa, since You are a male, it is not very extraordinary that the attraction of Your lips can disturb the minds of women. But I am ashamed to say that Your impudent lips sometimes attract even Your flute, which is also considered a male. It likes to drink the nectar of Your lips, and thus it also forgets all other tastes.
“Aside from conscious living beings, even unconscious matter is sometimes made conscious by Your lips. Therefore, Your lips are great magicians. Paradoxically, although Your flute is nothing but dry wood, Your lips constantly make it drink their nectar. They create a mind and senses in the dry wooden flute and give it transcendental bliss.
“That flute is a very cunning male who drinks again and again the taste of another male’s lips. It advertises its qualities and says to the gopīs, ‘O gopīs, if you are so proud of being women, come forward and enjoy your property — the nectar of the lips of the Supreme Personality of Godhead.’
tabe more krodha kari’, lajjā bhaya, dharma, chāḍi’, chāḍi’ dimu, kara āsi’ pāna nahe pimu nirantara, tomāya mora nāhika ḍara, anye dekhoṅ tṛṇera samāna
[tabe more krodha kari’, lajjaa bhaya, dharma, chaadi’, chaadi’ dimu, kara aasi’ paana nahe pimu nirantara, tomaaya mora naahika dara, anye dekhon trinera samaana]
Blended reading (Sanskrit + English inline)
tabe more krodha kari’, lajjā bhaya, dharma, chāḍi’, chāḍi’ dimu, kara āsi’ pāna nahe pimu nirantara, tomāya mora nāhika ḍara, anye dekhoṅ tṛṇera samāna
“Thereupon, the flute said angrily to Me, ‘Give up Your shame, fear and religion and come drink the lips of Kṛṣṇa. On that condition, I shall give up my attachment for them. If You do not give up Your shame and fear, however, I shall continuously drink the nectar of Kṛṣṇa’s lips. I am slightly fearful because You also have the right to drink that nectar, but as for the others, I consider them like straw.’
adharāmṛta nija-svare, sañcāriyā sei bale, ākarṣaya trijagat-jana āmarā dharma-bhaya kari’, rahi’ yadi dhairya dhari’, tabe āmāya kare viḍambana
[adharaamrita nija-svare, sanchaariyaa sei bale, aakarshaya trijagat-jana aamaraa dharma-bhaya kari’, rahi’ yadi dhairya dhari’, tabe aamaaya kare vidambana]
Blended reading (Sanskrit + English inline)
adharāmṛta nija-svare, sañcāriyā sei bale, ākarṣaya trijagat-jana āmarā dharma-bhaya kari’, rahi’ yadi dhairya dhari’, tabe āmāya kare viḍambana
“The nectar of Kṛṣṇa’s lips, combined with the vibration of His flute, attracts all the people of the three worlds. But if we gopīs remain patient out of respect for religious principles, the flute then criticizes us.
“The nectar of Your lips and the vibration of Your flute join together to loosen our belts and induce us to give up shame and religion, even before our superiors. As if catching us by our hair, they forcibly take us away and deliver us unto You to become Your maidservants. Hearing of these incidents, people laugh at us. We have thus become completely subordinate to the flute.
śuṣka bāṅśera lāṭhikhāna, eta kare apamāna, ei daśā karila, gosāñi nā sahi’ ki karite pāri, tāhe rahi mauna dhari’, corāra māke ḍāki’ kāndite nāi
[shushka baanshera laathikhaana, eta kare apamaana, ei dashaa karila, gosaani naa sahi’ ki karite paari, taahe rahi mauna dhari’, choraara maake daaki’ kaandite naai]
Blended reading (Sanskrit + English inline)
śuṣka bāṅśera lāṭhikhāna, eta kare apamāna, ei daśā karila, gosāñi nā sahi’ ki karite pāri, tāhe rahi mauna dhari’, corāra māke ḍāki’ kāndite nāi
“This flute is nothing but a dry stick of bamboo, but it becomes our master and insults us in so many ways that it forces us into a predicament. What can we do but tolerate it? The mother of a thief cannot cry loudly for justice when the thief is punished. Therefore we simply remain silent.
adharera ei rīti, āra śuna kunīti, se adhara-sane yāra melā sei bhakṣya-bhojya-pāna, haya amṛta-samāna, nāma tāra haya ‘kṛṣṇa-phelā’
[adharera ei reeti, aara shuna kuneeti, se adhara-sane yaara melaa sei bhakshya-bhojya-paana, haya amrita-samaana, naama taara haya ‘krishna-phelaa’]
Blended reading (Sanskrit + English inline)
adharera ei rīti, āra śuna kunīti, se adhara-sane yāra melā sei bhakṣya-bhojya-pāna, haya amṛta-samāna, nāma tāra haya ‘kṛṣṇa-phelā’
“Such is the policy of these lips. Just consider some other injustices. Everything that touches those lips — including food, drink or betel — becomes just like nectar. It is then called kṛṣṇa-phelā, or remnants left by Kṛṣṇa.
se phelāra eka lava, nā pāya devatā saba, e dambhe kebā pātiyāya? bahu-janma puṇya kare, tabe ‘sukṛti’ nāma dhare, se ‘sukṛte’ tāra lava pāya
[se phelaara eka lava, naa paaya devataa saba, e dambhe kebaa paatiyaaya? bahu-janma punya kare, tabe ‘sukriti’ naama dhare, se ‘sukrite’ taara lava paaya]
Blended reading (Sanskrit + English inline)
se phelāra eka lava, nā pāya devatā saba, e dambhe kebā pātiyāya? bahu-janma puṇya kare, tabe ‘sukṛti’ nāma dhare, se ‘sukṛte’ tāra lava pāya
“Even after much prayer, the demigods themselves cannot obtain even a small portion of the remnants of such food. Just imagine the pride of those remnants! Only a person who has acted piously for many, many births and has thus become a devotee can obtain the remnants of such food.
kṛṣṇa ye khāya tāmbūla, kahe tāra nāhi mūla, tāhe āra dambha-paripāṭī tāra yebā udgāra, tāre kaya ‘amṛta-sāra’, gopīra mukha kare ‘ālabāṭī’
[krishna ye khaaya taamboola, kahe taara naahi moola, taahe aara dambha-paripaatee taara yebaa udgaara, taare kaya ‘amrita-saara’, gopeera mukha kare ‘aalabaatee’]
Blended reading (Sanskrit + English inline)
kṛṣṇa ye khāya tāmbūla, kahe tāra nāhi mūla, tāhe āra dambha-paripāṭī tāra yebā udgāra, tāre kaya ‘amṛta-sāra’, gopīra mukha kare ‘ālabāṭī’
“The betel chewed by Kṛṣṇa is priceless, and the remnants of such chewed betel from His mouth are said to be the essence of nectar. When the gopīs accept these remnants, their mouths become His spittoons.
e-saba — tomāra kuṭināṭi, chāḍa ei paripāṭī, veṇu-dvāre kāṅhe hara’ prāṇa āpanāra hāsi lāgi’, naha nārīra vadha-bhāgī, deha’ nijādharāmṛta-dāna”
[e-saba — tomaara kutinaati, chaada ei paripaatee, venu-dvaare kaanhe hara’ praana aapanaara haasi laagi’, naha naareera vadha-bhaagee, deha’ nijaadharaamrita-daana”]
Blended reading (Sanskrit + English inline)
e-saba — tomāra kuṭināṭi, chāḍa ei paripāṭī, veṇu-dvāre kāṅhe hara’ prāṇa āpanāra hāsi lāgi’, naha nārīra vadha-bhāgī, deha’ nijādharāmṛta-dāna”
“Therefore, My dear Kṛṣṇa, please give up all the tricks You have set up so expertly. Do not try to kill the life of the gopīs with the vibration of Your flute. Because of Your joking and laughing, You are becoming responsible for the killing of women. It would be better for You to satisfy us by giving us the charity of the nectar of Your lips.”
ayogya hañā tāhā keha sadā pāna kare yogya jana nāhi pāya, lobhe mātra mare
[ayogya hanaa taahaa keha sadaa paana kare yogya jana naahi paaya, lobhe maatra mare]
Blended reading (Sanskrit + English inline)
ayogya hañā tāhā keha sadā pāna kare yogya jana nāhi pāya, lobhe mātra mare
“There are persons who are unfit to drink that nectar but who nevertheless drink it continuously, whereas some who are suitable never get it and thus die of greed.
Again Śrī Caitanya Mahāprabhu said to Rāmānanda Rāya, “Please say something. I want to hear.” Understanding the situation, Rāmānanda Rāya recited the following words of the gopīs.
gopyaḥ kim ācarad ayaṁ kuśalaṁ sma veṇur dāmodarādhara-sudhām api gopikānām bhuṅkte svayaṁ yad avaśiṣṭa-rasaṁ hradinyo hṛṣyat-tvaco ’śru mumucus taravo yathāryāḥ
[gopyah kim aacharad ayam kushalam sma venur daamodaraadhara-sudhaam api gopikaanaam bhunkte svayam yad avashishta-rasam hradinyo hrishyat-tvacho ’shru mumuchus taravo yathaaryaah]
Blended reading (Sanskrit + English inline)
gopyaḥ kim ācarad ayaṁ kuśalaṁ sma veṇur dāmodarādhara-sudhām api gopikānām bhuṅkte svayaṁ yad avaśiṣṭa-rasaṁ hradinyo hṛṣyat-tvaco ’śru mumucus taravo yathāryāḥ
“ ‘My dear gopīs, what auspicious activities must the flute have performed to enjoy the nectar of Kṛṣṇa’s lips independently and leave only a taste for us gopīs, for whom that nectar is actually meant. The forefathers of the flute, the bamboo trees, shed tears of pleasure. His mother, the river on whose bank the bamboo was born, feels jubilation, and therefore her blooming lotus flowers are standing like hair on her body.’ ”
Purport
This verse, quoted from Śrīmad-Bhāgavatam (10.21.9), is part of a discussion the gopīs had among themselves. As the autumn season began in Vṛndāvana, Lord Kṛṣṇa was tending the cows and blowing on His flute. The gopīs then began to praise Kṛṣṇa and discuss the fortunate position of His flute.
ei śloka śuni’ prabhu bhāvāviṣṭa hañā utkaṇṭhāte artha kare pralāpa kariyā
Upon hearing the recitation of this verse, Śrī Caitanya Mahāprabhu became absorbed in ecstatic love, and with a greatly agitated mind He began to explain its meaning like a madman.
eho vrajendra-nandana, vrajera kona kanyā-gaṇa, avaśya kariba pariṇaya se-sambandhe gopī-gaṇa, yāre māne nija-dhana, se sudhā anyera labhya naya
[eho vrajendra-nandana, vrajera kona kanyaa-gana, avashya kariba parinaya se-sambandhe gopee-gana, yaare maane nija-dhana, se sudhaa anyera labhya naya]
Blended reading (Sanskrit + English inline)
eho vrajendra-nandana, vrajera kona kanyā-gaṇa, avaśya kariba pariṇaya se-sambandhe gopī-gaṇa, yāre māne nija-dhana, se sudhā anyera labhya naya
“Some gopīs said to other gopīs, ‘Just see the astonishing pastimes of Kṛṣṇa, the son of Vrajendra! He will certainly marry all the gopīs of Vṛndāvana. Therefore, the gopīs know for certain that the nectar of Kṛṣṇa’s lips is their own property and cannot be enjoyed by anyone else.
gopī-gaṇa, kaha saba kariyā vicāre kon tīrtha, kon tapa, kon siddha-mantra-japa, ei veṇu kaila janmāntare?
[gopee-gana, kaha saba kariyaa vichaare kon teertha, kon tapa, kon siddha-mantra-japa, ei venu kaila janmaantare?]
Blended reading (Sanskrit + English inline)
gopī-gaṇa, kaha saba kariyā vicāre kon tīrtha, kon tapa, kon siddha-mantra-japa, ei veṇu kaila janmāntare?
“ ‘My dear gopīs, fully consider how many pious activities this flute performed in his past life. We do not know what places of pilgrimage he visited, what austerities he performed, or what perfect mantra he chanted.
hena kṛṣṇādhara-sudhā, ye kaila amṛta mudhā, yāra āśāya gopī dhare prāṇa ei veṇu ayogya ati, sthāvara ‘puruṣa-jāti’, sei sudhā sadā kare pāna
[hena krishnaadhara-sudhaa, ye kaila amrita mudhaa, yaara aashaaya gopee dhare praana ei venu ayogya ati, sthaavara ‘purusha-jaati’, sei sudhaa sadaa kare paana]
Blended reading (Sanskrit + English inline)
hena kṛṣṇādhara-sudhā, ye kaila amṛta mudhā, yāra āśāya gopī dhare prāṇa ei veṇu ayogya ati, sthāvara ‘puruṣa-jāti’, sei sudhā sadā kare pāna
“ ‘This flute is utterly unfit because it is merely a dead bamboo stick. Moreover, it belongs to the male sex. Yet this flute is always drinking the nectar of Kṛṣṇa’s lips, which surpasses nectarean sweetness of every description. Only by hoping for that nectar do the gopīs continue to live.
“ ‘Although the nectar of Kṛṣṇa’s lips is the absolute property of the gopīs, the flute, which is just an insignificant stick, is forcibly drinking that nectar and loudly inviting the gopīs to come drink it also. Just imagine the strength of the flute’s austerities and good fortune! Even great devotees drink the nectar of Kṛṣṇa’s lips after the flute has done so.
mānasa-gaṅgā, kālindī, bhuvana-pāvanī nadī, kṛṣṇa yadi tāte kare snāna veṇura jhuṭādhara-rasa, hañā lobhe paravaśa, sei kāle harṣe kare pāna
[maanasa-gangaa, kaalindee, bhuvana-paavanee nadee, krishna yadi taate kare snaana venura jhutaadhara-rasa, hanaa lobhe paravasha, sei kaale harshe kare paana]
Blended reading (Sanskrit + English inline)
mānasa-gaṅgā, kālindī, bhuvana-pāvanī nadī, kṛṣṇa yadi tāte kare snāna veṇura jhuṭādhara-rasa, hañā lobhe paravaśa, sei kāle harṣe kare pāna
“ ‘When Kṛṣṇa takes His bath in universally purifying rivers like the Yamunā and the Ganges of the celestial world, the great personalities of those rivers greedily and jubilantly drink the remnants of the nectarean juice from His lips.
e-ta nārī rahu dūre, vṛkṣa saba tāra tīre, tapa kare para-upakārī nadīra śeṣa-rasa pāñā, mūla-dvāre ākarṣiyā, kene piye, bujhite nā pāri
[e-ta naaree rahu doore, vriksha saba taara teere, tapa kare para-upakaaree nadeera shesha-rasa paanaa, moola-dvaare aakarshiyaa, kene piye, bujhite naa paari]
Blended reading (Sanskrit + English inline)
e-ta nārī rahu dūre, vṛkṣa saba tāra tīre, tapa kare para-upakārī nadīra śeṣa-rasa pāñā, mūla-dvāre ākarṣiyā, kene piye, bujhite nā pāri
“ ‘Aside from the rivers, the trees standing on the banks like great ascetics and engaging in welfare activities for all living entities drink the nectar of Kṛṣṇa’s lips by drawing water from the river with their roots. We cannot understand why they drink like that.
“ ‘The trees on the bank of the Yamunā and Ganges are always jubilant. They appear to be smiling with their flowers and shedding tears in the form of flowing honey. Just as the forefathers of a Vaiṣṇava son or grandson feel transcendental bliss, the trees feel blissful because the flute is a member of their family.’
veṇura tapa jāni yabe, sei tapa kari tabe, e — ayogya, āmarā — yogyā nārī yā nā pāñā duḥkhe mari, ayogya piye sahite nāri, tāhā lāgi’ tapasyā vicāri
[venura tapa jaani yabe, sei tapa kari tabe, e — ayogya, aamaraa — yogyaa naaree yaa naa paanaa duhkhe mari, ayogya piye sahite naari, taahaa laagi’ tapasyaa vichaari]
Blended reading (Sanskrit + English inline)
veṇura tapa jāni yabe, sei tapa kari tabe, e — ayogya, āmarā — yogyā nārī yā nā pāñā duḥkhe mari, ayogya piye sahite nāri, tāhā lāgi’ tapasyā vicāri
“The gopīs considered, ‘The flute is completely unfit for his position. We want to know what kind of austerities the flute executed, so that we may also perform the same austerities. Although the flute is unfit, he is drinking the nectar of Kṛṣṇa’s lips. Seeing this, we qualified gopīs are dying of unhappiness. Therefore, we must consider the austerities the flute underwent in his past life.’ ”
While thus speaking like a madman, Śrī Caitanya Mahāprabhu became full of ecstatic emotion. In the company of His two friends, Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya, He sometimes danced, sometimes sang and sometimes became unconscious in ecstatic love. Śrī Caitanya Mahāprabhu passed His days and nights in this way.
Expecting the mercy of Svarūpa, Rūpa, Sanātana and Raghunātha dāsa, and taking their lotus feet on my head, I, the most fallen Kṛṣṇadāsa, continue chanting the epic Śrī Caitanya-caritāmṛta, which is sweeter than the nectar of transcendental bliss.
Purport
Thus end the Bhaktivedanta purports to Śrī Caitanya-caritāmṛta, Antya-līlā, sixteenth chapter, describing the nectar flowing from Śrī Kṛṣṇa’s lotus lips.