Only the most fortunate will relish the mad words of Śrī Caitanya Mahāprabhu, which were mixed with jubilation, envy, agitation, submissiveness and grief, all produced by ecstatic loving emotions.
All glories to Lord Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaitacandra! And all glories to all the devotees of Śrī Caitanya Mahāprabhu!
He relished the symptoms of various transcendental emotions, such as jubilation, lamentation, anger, humility, anxiety, grief, eagerness and satisfaction.
In great jubilation, Śrī Caitanya Mahāprabhu said, “My dear Svarūpa Dāmodara and Rāmānanda Rāya, know from Me that chanting the holy names is the most feasible means of salvation in this Age of Kali.
saṅkīrtana-yajñe kalau kṛṣṇa-ārādhana sei ta’ sumedhā pāya kṛṣṇera caraṇa
[sankeertana-yajne kalau krishna-aaraadhana sei ta’ sumedhaa paaya krishnera charana]
Blended reading (Sanskrit + English inline)
saṅkīrtana-yajñe kalau kṛṣṇa-ārādhana sei ta’ sumedhā pāya kṛṣṇera caraṇa
“In this Age of Kali, the process of worshiping Kṛṣṇa is to perform sacrifice by chanting the holy name of the Lord. One who does so is certainly very intelligent, and he attains shelter at the lotus feet of Kṛṣṇa.
Purport
For further information, one may refer to Ādi-līlā, chapter three, texts 77-78
kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ
[krishna-varnam tvishaakrishnam saangopaangaastra-paarshadam yajnaih sankeertana-praayair yajanti hi su-medhasah]
Blended reading (Sanskrit + English inline)
kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ
“ ‘In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Kṛṣṇa. Although His complexion is not blackish, He is Kṛṣṇa Himself. He is accompanied by His associates, servants, weapons and confidential companions.’
Purport
This verse is spoken by Saint Karabhājana in Śrīmad-Bhāgavatam (11.5.32). For further information, see Ādi-līlā, chapter three, text 52.
“Simply by chanting the holy name of Lord Kṛṣṇa, one can be freed from all undesirable habits. This is the means of awakening all good fortune and initiating the flow of waves of love for Kṛṣṇa.
“ ‘Let there be all victory for the chanting of the holy name of Lord Kṛṣṇa, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Kṛṣṇa expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step.’
Purport
This is the first verse of Śrī Caitanya Mahāprabhu’s Śikṣāṣṭaka. The other seven verses are found in texts 16, 21, 29, 32, 36, 39 and 47.
“By performing congregational chanting of the Hare Kṛṣṇa mantra, one can destroy the sinful condition of material existence, purify the unclean heart and awaken all varieties of devotional service.
“The result of chanting is that one awakens his love for Kṛṣṇa and tastes transcendental bliss. Ultimately, one attains the association of Kṛṣṇa and engages in His devotional service, as if immersing himself in a great ocean of love.”
Lamentation and humility awoke within Śrī Caitanya Mahāprabhu, and He began reciting another of His own verses. By hearing the meaning of that verse, one can forget all unhappiness and lamentation.
“ ‘My Lord, O Supreme Personality of Godhead, in Your holy name there is all good fortune for the living entity, and therefore You have many names, such as “Kṛṣṇa” and “Govinda,” by which You expand Yourself. You have invested all Your potencies in those names, and there are no hard and fast rules for remembering them. My dear Lord, although You bestow such mercy upon the fallen, conditioned souls by liberally teaching Your holy names, I am so unfortunate that I commit offenses while chanting the holy name, and therefore I do not achieve attachment for chanting.’
ye-rūpe la-ile nāma prema upajaya tāhāra lakṣaṇa śuna, svarūpa-rāma-rāya
[ye-roope la-ile naama prema upajaya taahaara lakshana shuna, svaroopa-raama-raaya]
Blended reading (Sanskrit + English inline)
ye-rūpe la-ile nāma prema upajaya tāhāra lakṣaṇa śuna, svarūpa-rāma-rāya
Śrī Caitanya Mahāprabhu continued, “O Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya, hear from Me the symptoms of how one should chant the Hare Kṛṣṇa mahā-mantra to awaken very easily one’s dormant love for Kṛṣṇa.
“ ‘One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give all respect to others can very easily always chant the holy name of the Lord.’
uttama hañā āpanāke māne tṛṇādhama dui-prakāre sahiṣṇutā kare vṛkṣa-sama
[uttama hanaa aapanaake maane trinaadhama dui-prakaare sahishnutaa kare vriksha-sama]
Blended reading (Sanskrit + English inline)
uttama hañā āpanāke māne tṛṇādhama dui-prakāre sahiṣṇutā kare vṛkṣa-sama
“These are the symptoms of one who chants the Hare Kṛṣṇa mahā-mantra. Although he is very exalted, he thinks himself lower than the grass on the ground, and like a tree, he tolerates everything in two ways.
yei ye māgaye, tāre deya āpana-dhana gharma-vṛṣṭi sahe, ānera karaye rakṣaṇa
[yei ye maagaye, taare deya aapana-dhana gharma-vrishti sahe, aanera karaye rakshana]
Blended reading (Sanskrit + English inline)
yei ye māgaye, tāre deya āpana-dhana gharma-vṛṣṭi sahe, ānera karaye rakṣaṇa
“The tree delivers its fruits, flowers and whatever else it possesses to anyone and everyone. It tolerates scorching heat and torrents of rain, yet it still gives shelter to others.
premera svabhāva — yāhāṅ premera sambandha sei māne, — ‘kṛṣṇe mora nāhi prema-gandha’
[premera svabhaava — yaahaan premera sambandha sei maane, — ‘krishne mora naahi prema-gandha’]
Blended reading (Sanskrit + English inline)
premera svabhāva — yāhāṅ premera sambandha sei māne, — ‘kṛṣṇe mora nāhi prema-gandha’
Wherever there is a relationship of love of Godhead, its natural symptom is that the devotee does not think himself a devotee. Instead, he always thinks that he has not even a drop of love for Kṛṣṇa.
Purport
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that persons who are actually very poor because they possess not even a drop of love of Godhead or pure devotional service falsely advertise themselves as great devotees, although they cannot at any time relish the transcendental bliss of devotional service. A class of so-called devotees known as prākṛta-sahajiyās sometimes display devotional symptoms to exhibit their good fortune. They are pretending, however, because these devotional features are only external. The prākṛta-sahajiyās exhibit these symptoms to advertise their so-called advancement in love of Kṛṣṇa, but instead of praising the prākṛta-sahajiyās for their symptoms of transcendental ecstasy, pure devotees do not like to associate with them. It is not advisable to equate the prākṛta-sahajiyās with pure devotees. When one is actually advanced in ecstatic love of Kṛṣṇa, he does not try to advertise himself. Instead, he endeavors more and more to render service to the Lord. The prākṛta-sahajiyās sometimes criticize pure devotees by calling them philosophers, learned scholars, knowers of the truth, or minute observers, but not devotees. On the other hand, they depict themselves as the most advanced, transcendentally blissful devotees, deeply absorbed in devotional service and mad to taste transcendental mellows. They also describe themselves as the most advanced devotees in spontaneous love, as knowers of transcendental mellows, as the topmost devotees in conjugal love of Kṛṣṇa, and so on. Not actually knowing the transcendental nature of love of God, they accept their material emotions to be indicative of advancement. In this way they pollute the process of devotional service. To try to become writers of Vaiṣṇava literature, they introduce their material conceptions of life into pure devotional service. Because of their material conceptions, they advertise themselves as knowers of transcendental mellows, but they do not understand the transcendental nature of devotional service.
na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi
[na dhanam na janam na sundareem kavitaam vaa jagad-eesha kaamaye mama janmani janmaneeshvare bhavataad bhaktir ahaitukee tvayi]
Blended reading (Sanskrit + English inline)
na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi
“ ‘O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You.’
“My dear Lord Kṛṣṇa, I do not want material wealth from You, nor do I want followers, a beautiful wife or the results of fruitive activities. I only pray that by Your causeless mercy You give Me pure devotional service to You, life after life.”
ati-dainye punaḥ māge dāsya-bhakti-dāna āpanāre kare saṁsārī jīva-abhimāna
[ati-dainye punah maage daasya-bhakti-daana aapanaare kare samsaaree jeeva-abhimaana]
Blended reading (Sanskrit + English inline)
ati-dainye punaḥ māge dāsya-bhakti-dāna āpanāre kare saṁsārī jīva-abhimāna
In great humility, considering Himself a conditioned soul of the material world, Śrī Caitanya Mahāprabhu again expressed His desire to be endowed with service to the Lord.
“ ‘O My Lord, O Kṛṣṇa, son of Mahārāja Nanda, I am Your eternal servant, but because of My own fruitive acts I have fallen into this horrible ocean of nescience. Now please be causelessly merciful to Me. Consider Me a particle of dust at Your lotus feet.’
“I am Your eternal servant, but I forgot Your Lordship. Now I have fallen into the ocean of nescience and have been conditioned by the external energy.
kṛpā kari’ kara more pada-dhūli-sama tomāra sevaka karoṅ tomāra sevana”
[kripaa kari’ kara more pada-dhooli-sama tomaara sevaka karon tomaara sevana”]
Blended reading (Sanskrit + English inline)
kṛpā kari’ kara more pada-dhūli-sama tomāra sevaka karoṅ tomāra sevana”
“Be causelessly merciful to Me by giving Me a place with the particles of dust at Your lotus feet so that I may engage in the service of Your Lordship as Your eternal servant.”
“ ‘My dear Lord, when will My eyes be beautified by filling with tears that constantly glide down as I chant Your holy name? When will My voice falter and all the hairs on My body stand erect in transcendental happiness as I chant Your holy name?’
yugāyitaṁ nimeṣeṇa cakṣuṣā prāvṛṣāyitam śūnyāyitaṁ jagat sarvaṁ govinda-viraheṇa me
“ ‘My Lord Govinda, because of separation from You, I consider even a moment a great millennium. Tears flow from My eyes like torrents of rain, and I see the entire world as void.’
āśliṣya vā pāda-ratāṁ pinaṣṭu mām adarśanān marma-hatāṁ karotu vā yathā tathā vā vidadhātu lampaṭo mat-prāṇa-nāthas tu sa eva nāparaḥ
[aashlishya vaa paada-rataam pinashtu maam adarshanaan marma-hataam karotu vaa yathaa tathaa vaa vidadhaatu lampato mat-praana-naathas tu sa eva naaparah]
Blended reading (Sanskrit + English inline)
āśliṣya vā pāda-ratāṁ pinaṣṭu mām adarśanān marma-hatāṁ karotu vā yathā tathā vā vidadhātu lampaṭo mat-prāṇa-nāthas tu sa eva nāparaḥ
“ ‘Let Kṛṣṇa tightly embrace this maidservant who has fallen at His lotus feet, or let Him trample Me or break My heart by never being visible to Me. He is a debauchee, after all, and can do whatever He likes, but still He alone, and no one else, is the worshipable Lord of My heart.’
“āmi — kṛṣṇa-pada-dāsī, teṅho — rasa-sukha-rāśi, āliṅgiyā kare ātma-sāthakibā nā deya daraśana, jārena mora tanu-mana, tabu teṅho — mora prāṇa-nātha
[“aami — krishna-pada-daasee, tenho — rasa-sukha-raashi, aalingiyaa kare aatma-saathakibaa naa deya darashana, jaarena mora tanu-mana, tabu tenho — mora praana-naatha]
Blended reading (Sanskrit + English inline)
“āmi — kṛṣṇa-pada-dāsī, teṅho — rasa-sukha-rāśi, āliṅgiyā kare ātma-sāthakibā nā deya daraśana, jārena mora tanu-mana, tabu teṅho — mora prāṇa-nātha
“I am a maidservant at the lotus feet of Kṛṣṇa. He is the embodiment of transcendental happiness and mellows. If He likes He can tightly embrace Me and make Me feel oneness with Him, or by not giving Me His audience, He may corrode My mind and body. Nevertheless, it is He who is the Lord of My life.
sakhi he, śuna mora manera niścaya kibā anurāga kare, kibā duḥkha diyā māre, mora prāṇeśvara kṛṣṇa — anya naya
[sakhi he, shuna mora manera nishchaya kibaa anuraaga kare, kibaa duhkha diyaa maare, mora praaneshvara krishna — anya naya]
Blended reading (Sanskrit + English inline)
sakhi he, śuna mora manera niścaya kibā anurāga kare, kibā duḥkha diyā māre, mora prāṇeśvara kṛṣṇa — anya naya
“My dear friend, just hear the decision of My mind. Kṛṣṇa is the Lord of My life in all conditions, whether He shows Me affection or kills Me by giving Me unhappiness.
chāḍi’ anya nārī-gaṇa, mora vaśa tanu-mana, mora saubhāgya prakaṭa kariyā tā-sabāre deya pīḍā, āmā-sane kare krīḍā, sei nārī-gaṇe dekhāñā
[chaadi’ anya naaree-gana, mora vasha tanu-mana, mora saubhaagya prakata kariyaa taa-sabaare deya peedaa, aamaa-sane kare kreedaa, sei naaree-gane dekhaanaa]
Blended reading (Sanskrit + English inline)
chāḍi’ anya nārī-gaṇa, mora vaśa tanu-mana, mora saubhāgya prakaṭa kariyā tā-sabāre deya pīḍā, āmā-sane kare krīḍā, sei nārī-gaṇe dekhāñā
“Sometimes Kṛṣṇa gives up the company of other gopīs and becomes controlled, mind and body, by Me. Thus He manifests My good fortune and gives others distress by performing His loving affairs with Me.
kibā teṅho lampaṭa, śaṭha, dhṛṣṭa, sakapaṭa, anya nārī-gaṇa kari’ sātha more dite manaḥ-pīḍā, mora āge kare krīḍā, tabu teṅho — mora prāṇa-nātha
[kibaa tenho lampata, shatha, dhrishta, sakapata, anya naaree-gana kari’ saatha more dite manah-peedaa, mora aage kare kreedaa, tabu tenho — mora praana-naatha]
Blended reading (Sanskrit + English inline)
kibā teṅho lampaṭa, śaṭha, dhṛṣṭa, sakapaṭa, anya nārī-gaṇa kari’ sātha more dite manaḥ-pīḍā, mora āge kare krīḍā, tabu teṅho — mora prāṇa-nātha
“Or, since after all He is a very cunning, obstinate debauchee with a propensity to cheat, He takes to the company of other women. He then indulges in loving affairs with them in front of Me to give distress to My mind. Nevertheless, He is still the Lord of My life.
nā gaṇi āpana-duḥkha, sabe vāñchi tāṅra sukha, tāṅra sukha — āmāra tātparya more yadi diyā duḥkha, tāṅra haila mahā-sukha, sei duḥkha — mora sukha-varya
[naa gani aapana-duhkha, sabe vaanchi taanra sukha, taanra sukha — aamaara taatparya more yadi diyaa duhkha, taanra haila mahaa-sukha, sei duhkha — mora sukha-varya]
Blended reading (Sanskrit + English inline)
nā gaṇi āpana-duḥkha, sabe vāñchi tāṅra sukha, tāṅra sukha — āmāra tātparya more yadi diyā duḥkha, tāṅra haila mahā-sukha, sei duḥkha — mora sukha-varya
“I do not mind My personal distress. I only wish for the happiness of Kṛṣṇa, for His happiness is the goal of My life. However, if He feels great happiness in giving Me distress, that distress is the best of My happiness.
Purport
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that a devotee does not care about his own happiness and distress; he is simply interested in seeing that Kṛṣṇa is happy, and for that purpose he engages in various activities. A pure devotee has no way of sensing happiness except by seeing that Kṛṣṇa is happy in every respect. If Kṛṣṇa becomes happy by giving him distress, such a devotee accepts that unhappiness as the greatest of all happiness. Those who are materialistic, however, who are very proud of material wealth and have no spiritual knowledge, like the prākṛta-sahajiyās, regard their own happiness as the aim of life. Some of them aspire to enjoy themselves by sharing the happiness of Kṛṣṇa. This is the mentality of fruitive workers who want to enjoy sense gratification by making a show of service to Kṛṣṇa.
ye nārīre vāñche kṛṣṇa, tāra rūpe satṛṣṇa, tāre nā pāñā haya duḥkhī mui tāra pāya paḍi’, lañā yāṅa hāte dhari’, krīḍā karāñā tāṅre karoṅ sukhī
[ye naareere vaanche krishna, taara roope satrishna, taare naa paanaa haya duhkhee mui taara paaya padi’, lanaa yaana haate dhari’, kreedaa karaanaa taanre karon sukhee]
Blended reading (Sanskrit + English inline)
ye nārīre vāñche kṛṣṇa, tāra rūpe satṛṣṇa, tāre nā pāñā haya duḥkhī mui tāra pāya paḍi’, lañā yāṅa hāte dhari’, krīḍā karāñā tāṅre karoṅ sukhī
“If Kṛṣṇa, attracted by the beauty of some other woman, wants to enjoy with her but is unhappy because He cannot get her, I fall down at her feet, catch her hand and bring her to Kṛṣṇa to engage her for His happiness.
kāntā kṛṣṇe kare roṣa, kṛṣṇa pāya santoṣa, sukha pāya tāḍana-bhartsane yathā-yogya kare māna, kṛṣṇa tāte sukha pāna, chāḍe māna alpa-sādhane
[kaantaa krishne kare rosha, krishna paaya santosha, sukha paaya taadana-bhartsane yathaa-yogya kare maana, krishna taate sukha paana, chaade maana alpa-saadhane]
Blended reading (Sanskrit + English inline)
kāntā kṛṣṇe kare roṣa, kṛṣṇa pāya santoṣa, sukha pāya tāḍana-bhartsane yathā-yogya kare māna, kṛṣṇa tāte sukha pāna, chāḍe māna alpa-sādhane
“When a beloved gopī shows symptoms of anger toward Kṛṣṇa, Kṛṣṇa is very satisfied. Indeed, He is extremely pleased when chastised by such a gopī. She shows her pride suitably, and Kṛṣṇa enjoys that attitude. Then she gives up her pride with a little endeavor.
“Why does a woman continue to live who knows that Kṛṣṇa’s heart is unhappy but who still shows her deep anger toward Him? She is interested in her own happiness. I condemn such a woman to be struck on the head with a thunderbolt, for We simply want the happiness of Kṛṣṇa.
Purport
A devotee who is satisfied only with his own sense gratification certainly falls down from the service of Kṛṣṇa. Being attracted by material happiness, he later joins the prākṛta-sahajiyās, who are considered to be nondevotees.
ye gopī mora kare dveṣe, kṛṣṇera kare santoṣe, kṛṣṇa yāre kare abhilāṣa mui tāra ghare yāñā, tāre sevoṅ dāsī hañā, tabe mora sukhera ullāsa
[ye gopee mora kare dveshe, krishnera kare santoshe, krishna yaare kare abhilaasha mui taara ghare yaanaa, taare sevon daasee hanaa, tabe mora sukhera ullaasa]
Blended reading (Sanskrit + English inline)
ye gopī mora kare dveṣe, kṛṣṇera kare santoṣe, kṛṣṇa yāre kare abhilāṣa mui tāra ghare yāñā, tāre sevoṅ dāsī hañā, tabe mora sukhera ullāsa
“If a gopī envious of Me satisfies Kṛṣṇa and Kṛṣṇa desires her, I shall not hesitate to go to her house and become her maidservant, for then My happiness will be awakened.
“The wife of a brāhmaṇa suffering from leprosy manifested herself as the topmost of all chaste women by serving a prostitute to satisfy her husband. She thus stopped the movement of the sun, brought her dead husband back to life and satisfied the three principal demigods [Brahmā, Viṣṇu and Maheśvara].
Purport
The Āditya Purāṇa, Mārkaṇḍeya Purāṇa and Padma Purāṇa tell about a brāhmaṇa who was suffering from leprosy but had a very chaste and faithful wife. He desired to enjoy the company of a prostitute, and therefore his wife went to her and became her maidservant, just to draw her attention for his service. When the prostitute agreed to associate with him, the wife brought her the leprotic husband. When that leper, the sinful son of a brāhmaṇa, saw the chastity of his wife, he finally abandoned his sinful intentions. While coming home, however, he touched the body of Mārkaṇḍeya Ṛṣi, who thus cursed him to die at sunrise. Because of her chastity, the woman was very powerful. Therefore when she heard about the curse, she vowed to stop the sunrise. Because of her strong determination to serve her husband, the three deities — namely Brahmā, Viṣṇu and Maheśvara — were very happy, and they gave her the benediction that her husband would be cured and brought back to life. This example is given herein to emphasize that a devotee should engage himself exclusively for the satisfaction of Kṛṣṇa, without personal motives. That will make his life successful.
kṛṣṇa — mora jīvana, kṛṣṇa — mora prāṇa-dhana, kṛṣṇa — mora prāṇera parāṇa hṛdaya-upare dharoṅ, sevā kari’ sukhī karoṅ, ei mora sadā rahe dhyāna
[krishna — mora jeevana, krishna — mora praana-dhana, krishna — mora praanera paraana hridaya-upare dharon, sevaa kari’ sukhee karon, ei mora sadaa rahe dhyaana]
Blended reading (Sanskrit + English inline)
kṛṣṇa — mora jīvana, kṛṣṇa — mora prāṇa-dhana, kṛṣṇa — mora prāṇera parāṇa hṛdaya-upare dharoṅ, sevā kari’ sukhī karoṅ, ei mora sadā rahe dhyāna
“Kṛṣṇa is My life and soul. Kṛṣṇa is the treasure of My life. Indeed, Kṛṣṇa is the very life of My life. I therefore keep Him always in My heart and try to please Him by rendering service. That is My constant meditation.
mora sukha — sevane, kṛṣṇera sukha — saṅgame, ataeva deha deṅa dāna kṛṣṇa more ‘kāntā’ kari’, kahe more ‘prāṇeśvari’, mora haya ‘dāsī’-abhimāna
[mora sukha — sevane, krishnera sukha — sangame, ataeva deha dena daana krishna more ‘kaantaa’ kari’, kahe more ‘praaneshvari’, mora haya ‘daasee’-abhimaana]
Blended reading (Sanskrit + English inline)
mora sukha — sevane, kṛṣṇera sukha — saṅgame, ataeva deha deṅa dāna kṛṣṇa more ‘kāntā’ kari’, kahe more ‘prāṇeśvari’, mora haya ‘dāsī’-abhimāna
“My happiness is in the service of Kṛṣṇa, and Kṛṣṇa’s happiness is in union with Me. For this reason, I give My body in charity to the lotus feet of Kṛṣṇa, who accepts Me as His loved one and calls Me His most beloved. It is then that I consider Myself His maidservant.
“Service to My lover is the home of happiness and is more sweet than direct union with Him. The goddess of fortune is evidence of this, for although she constantly lives on the heart of Nārāyaṇa, she wants to render service to His lotus feet. She therefore considers herself a maidservant and serves Him constantly.”
ei rādhāra vacana, viśuddha-prema-lakṣaṇa, āsvādaye śrī-gaura-rāya bhāve mana nahe sthira, sāttvike vyāpe śarīra, mana-deha dharaṇa nā yāya
[ei raadhaara vachana, vishuddha-prema-lakshana, aasvaadaye shree-gaura-raaya bhaave mana nahe sthira, saattvike vyaape shareera, mana-deha dharana naa yaaya]
Blended reading (Sanskrit + English inline)
ei rādhāra vacana, viśuddha-prema-lakṣaṇa, āsvādaye śrī-gaura-rāya bhāve mana nahe sthira, sāttvike vyāpe śarīra, mana-deha dharaṇa nā yāya
These statements by Śrīmatī Rādhārāṇī show the symptoms of pure love for Kṛṣṇa tasted by Śrī Caitanya Mahāprabhu. In that ecstatic love, His mind was unsteady. Transformations of transcendental love spread throughout His entire body, and He could not sustain His body and mind.
vrajera viśuddha-prema, — yena jāmbū-nada hema, ātma-sukhera yāhāṅ nāhi gandha se prema jānā’te loke, prabhu kailā ei śloke, pade kailā arthera nirbandha
[vrajera vishuddha-prema, — yena jaamboo-nada hema, aatma-sukhera yaahaan naahi gandha se prema jaanaa’te loke, prabhu kailaa ei shloke, pade kailaa arthera nirbandha]
Blended reading (Sanskrit + English inline)
vrajera viśuddha-prema, — yena jāmbū-nada hema, ātma-sukhera yāhāṅ nāhi gandha se prema jānā’te loke, prabhu kailā ei śloke, pade kailā arthera nirbandha
The pure devotional service in Vṛndāvana is like the golden particles in the river Jāmbū. In Vṛndāvana there is not a trace of personal sense gratification. It is to advertise such pure love in this material world that Śrī Caitanya Mahāprabhu has written the previous verse and explained its meaning.
Purport
The verse-referred to here is text 47, the eighth verse of the Śikṣāṣṭaka.
The Lord had formerly composed these eight verses to teach people in general. Now He personally tasted the meaning of the verses, which are called the Śikṣāṣṭaka.
yei yei śloka jayadeva, bhāgavate rāyera nāṭake, yei āra karṇāmṛtesei sei bhāve śloka kariyā paṭhane sei sei bhāvāveśe karena āsvādane
[yei yei shloka jayadeva, bhaagavate raayera naatake, yei aara karnaamritesei sei bhaave shloka kariyaa pathane sei sei bhaavaaveshe karena aasvaadane]
Blended reading (Sanskrit + English inline)
yei yei śloka jayadeva, bhāgavate rāyera nāṭake, yei āra karṇāmṛtesei sei bhāve śloka kariyā paṭhane sei sei bhāvāveśe karena āsvādane
When Śrī Caitanya Mahāprabhu read the verses of Jayadeva’s Gīta-govinda, of Śrīmad-Bhāgavatam, of Rāmānanda Rāya’s drama Jagannātha-vallabha-nāṭaka, and of Bilvamaṅgala Ṭhākura’s Kṛṣṇa-karṇāmṛta, He was overwhelmed by the various ecstatic emotions of those verses. Thus He tasted their purports.
For twelve years, Śrī Caitanya Mahāprabhu remained in that state day and night. With His two friends He tasted the meaning of those verses, which consists of nothing but the transcendental bliss and mellows of Kṛṣṇa consciousness.
How, then, could an ordinary living being with very little intelligence describe such pastimes? Nevertheless, I am trying to touch but a particle of them just to rectify myself.
yata ceṣṭā, yata pralāpa, — nāhi pārāvāra sei saba varṇite grantha haya suvistāra
[yata cheshtaa, yata pralaapa, — naahi paaraavaara sei saba varnite grantha haya suvistaara]
Blended reading (Sanskrit + English inline)
yata ceṣṭā, yata pralāpa, — nāhi pārāvāra sei saba varṇite grantha haya suvistāra
There is no limit to Śrī Caitanya Mahāprabhu’s activities and His words of madness. Therefore describing them all would greatly increase the size of this book.
I have only very briefly described the pastimes of Śrī Caitanya Mahāprabhu not described by Vṛndāvana dāsa Ṭhākura. Nevertheless, because those transcendental pastimes are so numerous, the size of this book has increased.
ye kichu kahiluṅ ei dig-daraśana ei anusāre habe tāra āsvādana
[ye kichu kahilun ei dig-darashana ei anusaare habe taara aasvaadana]
Blended reading (Sanskrit + English inline)
ye kichu kahiluṅ ei dig-daraśana ei anusāre habe tāra āsvādana
What I have described gives merely an indication, but by following this indication one may obtain a taste of all the pastimes of Śrī Caitanya Mahāprabhu.
prabhura gambhīra-līlā nā pāri bujhite buddhi-praveśa nāhi tāte, nā pāri varṇite
[prabhura gambheera-leelaa naa paari bujhite buddhi-pravesha naahi taate, naa paari varnite]
Blended reading (Sanskrit + English inline)
prabhura gambhīra-līlā nā pāri bujhite buddhi-praveśa nāhi tāte, nā pāri varṇite
I cannot understand the very deep, meaningful pastimes of Śrī Caitanya Mahāprabhu. My intelligence cannot penetrate them, and therefore I could not properly describe them.
saba śrotā vaiṣṇavera vandiyā caraṇa caitanya-caritra-varṇana kailuṅ samāpana
After offering my respectful obeisances to the lotus feet of all my Vaiṣṇava readers, I shall therefore end this description of the characteristics of Śrī Caitanya Mahāprabhu.
Vṛndāvana dāsa Ṭhākura is Lord Nityānanda’s favorite devotee, and therefore he is the original Vyāsadeva in describing the pastimes of Śrī Caitanya Mahāprabhu.
Purport
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that all writers after Vṛndāvana dāsa Ṭhākura who are pure devotees of Śrī Caitanya Mahāprabhu and who have tried to describe the Lord’s activities are to be considered like Vyāsa. Śrīla Vṛndāvana dāsa Ṭhākura is the original Vyāsadeva in describing caitanya-līlā, and all others who follow in his footsteps by describing Śrī Caitanya Mahāprabhu’s pastimes are also to be called Vyāsadeva. The bona fide spiritual master is called Vyāsa because he is a representative of Vyāsa. Worshiping the birthday of such a spiritual master is called Vyāsa-pūjā.
Although Vṛndāvana dāsa Ṭhākura has within his jurisdiction the full store of Śrī Caitanya Mahāprabhu’s pastimes, he has left aside most of them and described but a small portion.
caitanya-maṅgale teṅho likhiyāche sthāne-sthāne sei vacana śuna, sei parama-pramāṇe
[chaitanya-mangale tenho likhiyaache sthaane-sthaane sei vachana shuna, sei parama-pramaane]
Blended reading (Sanskrit + English inline)
caitanya-maṅgale teṅho likhiyāche sthāne-sthāne sei vacana śuna, sei parama-pramāṇe
In his book named Caitanya-maṅgala [Caitanya-bhāgavata], he has described these pastimes in many places. I request my readers to hear that book, for that is the best evidence.
I have described the pastimes very briefly, for it is impossible for me to describe them in full. In the future, however, Vedavyāsa will describe them elaborately.
In the Caitanya-maṅgala, Śrīla Vṛndāvana dāsa Ṭhākura has stated in many places the factual truth that in the future Vyāsadeva will describe the Lord’s pastimes elaborately.
Purport
The statement āge vyāsa kariba varṇane is similar to a text in the Caitanya-bhāgavata (Ādi-khaṇḍa, first chapter, text 180) in which Vṛndāvana dāsa Ṭhākura says: śeṣa-khaṇḍe caitanyera ananta vilāsavistāriyā varṇite āchena veda-vyāsa “The unlimited pastimes of Śrī Caitanya Mahāprabhu will be described by Vyāsadeva in the future.” Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that these statements indicate that in the future, other representatives of Vyāsadeva will elaborately describe Lord Caitanya’s pastimes. The purport is that any pure devotee in the disciplic succession who describes the pastimes of Śrī Caitanya Mahāprabhu is confirmed to be a representative of Vyāsadeva.
The ocean of nectarean pastimes of Śrī Caitanya Mahāprabhu is like the ocean of milk. According to his thirst, Vṛndāvana dāsa Ṭhākura filled his pitcher and drank from that ocean.
ami — ati-kṣudra jīva, pakṣī rāṅgā-ṭuni se yaiche tṛṣṇāya piye samudrera pānītaiche āmi eka kaṇa chuṅiluṅ līlāra ei dṛṣṭānte jāniha prabhura līlāra vistāra
[ami — ati-kshudra jeeva, pakshee raangaa-tuni se yaiche trishnaaya piye samudrera paaneetaiche aami eka kana chunilun leelaara ei drishtaante jaaniha prabhura leelaara vistaara]
Blended reading (Sanskrit + English inline)
ami — ati-kṣudra jīva, pakṣī rāṅgā-ṭuni se yaiche tṛṣṇāya piye samudrera pānītaiche āmi eka kaṇa chuṅiluṅ līlāra ei dṛṣṭānte jāniha prabhura līlāra vistāra
I am a very insignificant living being, like a small red-beaked bird. Just as such a bird drinks the water of the sea to quench its thirst, so I have touched only a drop of the ocean of Śrī Caitanya Mahāprabhu’s pastimes. From this example, you may all understand how expansive are the pastimes of Śrī Caitanya Mahāprabhu.
nānā-roga-grasta, — calite vasite nā pāri pañca-roga-pīḍā-vyākula, rātri-dine mari
[naanaa-roga-grasta, — chalite vasite naa paari pancha-roga-peedaa-vyaakula, raatri-dine mari]
Blended reading (Sanskrit + English inline)
nānā-roga-grasta, — calite vasite nā pāri pañca-roga-pīḍā-vyākula, rātri-dine mari
I am infected with so many diseases that I can neither properly walk nor properly sit. Indeed, I am always exhausted by five kinds of diseases. I may die at any time of the day or night.
I am writing this book by the mercy of the lotus feet of Śrī Govindadeva, Śrī Caitanya Mahāprabhu, Lord Nityānanda, Advaita Ācārya, other devotees and the readers of this book, as well as Svarūpa Dāmodara Gosvāmī, Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Raghunātha dāsa Gosvāmī, who is my spiritual master, and Śrī Jīva Gosvāmī. I have also been specifically favored by another Supreme Personality.
śrī-madana-gopāla more lekhāya ājñā kari’ kahite nā yuyāya, tabu rahite nā pāri
Śrī Madana-mohana Deity of Vṛndāvana has given the order that is making me write. Although this should not be disclosed, I disclose it because I am unable to remain silent.
nā kahile haya mora kṛta-ghnatā-doṣa dambha kari bali’ śrotā, nā kariha roṣa
[naa kahile haya mora krita-ghnataa-dosha dambha kari bali’ shrotaa, naa kariha rosha]
Blended reading (Sanskrit + English inline)
nā kahile haya mora kṛta-ghnatā-doṣa dambha kari bali’ śrotā, nā kariha roṣa
If I did not disclose this fact, I would be guilty of ingratitude to the Lord. Therefore, my dear readers, please do not consider me too proud and be angry at me.
tomā-sabāra caraṇa-dhūli karinu vandana tāte caitanya-līlā haila ye kichu likhana
[tomaa-sabaara charana-dhooli karinu vandana taate chaitanya-leelaa haila ye kichu likhana]
Blended reading (Sanskrit + English inline)
tomā-sabāra caraṇa-dhūli karinu vandana tāte caitanya-līlā haila ye kichu likhana
It is because I have offered my prayers unto the lotus feet of all of you that whatever I have written about Śrī Caitanya Mahāprabhu has been possible.
The first chapter describes how Rūpa Gosvāmī met Śrī Caitanya Mahāprabhu for the second time and how the Lord heard his two dramas [Vidagdha-mādhava and Lalita-mādhava].
That chapter also describes the incident of Śivānanda Sena’s dog, who was induced by Śrī Caitanya Mahāprabhu to chant the holy name of Kṛṣṇa and was thus liberated.
The second chapter tells how the Lord instructively punished Junior Haridāsa. Also in that chapter is a description of the wonderful vision of Śivānanda Sena.
In the third chapter is a description of the forceful glories of Haridāsa Ṭhākura. That chapter also mentions how Dāmodara Paṇḍita spoke words of criticism to Śrī Caitanya Mahāprabhu.
The third chapter also tells how Śrī Caitanya Mahāprabhu delivered everyone by bestowing upon the universe the holy name of the Lord, and it describes how Haridāsa Ṭhākura established the glories of the holy name by his practical example.
The fourth chapter also tells how Sanātana Gosvāmī was tested in the sunshine of Jyaiṣṭha [May-June] and was then empowered and sent back to Vṛndāvana.
The sixth chapter describes how Raghunātha dāsa Gosvāmī met Śrī Caitanya Mahāprabhu and performed the chipped rice festival in accordance with Nityānanda Prabhu’s order.
That chapter also tells how the Lord entrusted Raghunātha dāsa Gosvāmī to the care of Svarūpa Dāmodara Gosvāmī and gave Raghunātha dāsa the gift of a stone from Govardhana Hill and a garland of small conchshells.
navame — gopīnātha-paṭṭanāyaka-mocana trijagatera loka prabhura pāila daraśana
[navame — gopeenaatha-pattanaayaka-mochana trijagatera loka prabhura paaila darashana]
Blended reading (Sanskrit + English inline)
navame — gopīnātha-paṭṭanāyaka-mocana trijagatera loka prabhura pāila daraśana
In the ninth chapter is a description of how Gopīnātha Paṭṭanāyaka was delivered and how the people of the three worlds were able to see Śrī Caitanya Mahāprabhu.
In the tenth chapter I have described how Śrī Caitanya Mahāprabhu tasted the food given by His devotees, and I have also described the assortments in the bags of Rāghava Paṇḍita.
The eleventh chapter describes the disappearance of Haridāsa Ṭhākura and how Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, showed His affection for His devotees.
The thirteenth chapter tells how Jagadānanda Paṇḍita went to Mathurā and returned and how Śrī Caitanya Mahāprabhu by chance heard a song sung by a deva-dāsī dancing girl.
Also in that chapter is a description of how Śrī Caitanya Mahāprabhu fell down in front of the Siṁha-dvāra gate of the Jagannātha temple, His bones separated at the joints, and how various transcendental symptoms awakened in Him.
The sixteenth chapter tells how Śrī Caitanya Mahāprabhu showed His mercy to Kālidāsa and thus demonstrated the result of eating the remnants of the food of Vaiṣṇavas.
That chapter also tells how the attributes of Kṛṣṇa’s sound attracted the mind of Śrī Caitanya Mahāprabhu, who then described in ecstasy the meaning of the “kā stry aṅga te” verse.
The seventeenth chapter also tells how Śrī Caitanya Mahāprabhu, due to the conjunction of various ecstatic emotions, again began speaking like a madman and described in detail the meaning of a verse from the Kṛṣṇa-karṇāmṛta.
In the eighteenth chapter is an account of how the Lord fell into the ocean and in ecstasy saw in a dream the pastimes of a water fight between Kṛṣṇa and the gopīs.
In that dream, Śrī Caitanya Mahāprabhu saw Kṛṣṇa’s picnic in the forest. As Lord Caitanya floated in the sea, a fisherman caught Him, and then the Lord returned to His own residence. All this is recounted in the eighteenth chapter.
In the nineteenth chapter is a description of how Lord Śrī Caitanya Mahāprabhu rubbed His face against the walls and spoke like a madman because of separation from Kṛṣṇa.
That chapter also describes Kṛṣṇa’s wandering in a garden on a spring night, and it fully describes the meaning of a verse about the scent of Kṛṣṇa’s body.
śrī-rādhā-saha ‘śrī-madana-mohana’ śrī-rādhā-saha ‘śrī-govinda’-caraṇaśrī-rādhā-saha śrīla ‘śrī-gopīnātha’ ei tina ṭhākura haya ‘gauḍiyāra nātha’
[shree-raadhaa-saha ‘shree-madana-mohana’ shree-raadhaa-saha ‘shree-govinda’-charanashree-raadhaa-saha shreela ‘shree-gopeenaatha’ ei tina thaakura haya ‘gaudiyaara naatha’]
Blended reading (Sanskrit + English inline)
śrī-rādhā-saha ‘śrī-madana-mohana’ śrī-rādhā-saha ‘śrī-govinda’-caraṇaśrī-rādhā-saha śrīla ‘śrī-gopīnātha’ ei tina ṭhākura haya ‘gauḍiyāra nātha’
The Vṛndāvana Deities of Madana-mohana with Śrīmatī Rādhārāṇī, Govinda with Śrīmatī Rādhārāṇī, and Gopīnātha with Śrīmatī Rādhārāṇī are the life and soul of the Gauḍīya Vaiṣṇavas.
śrī-kṛṣṇa-caitanya, śrī-yuta nityānanda śrī-advaita-ācārya, śrī-gaura-bhakta-vṛndaśrī-svarūpa, śrī-rūpa, śrī-sanātana śrī-guru śrī-raghunātha, śrī-jīva-caraṇanija-śire dhari’ ei sabāra caraṇa yāhā haite haya saba vāñchita-pūraṇa
[shree-krishna-chaitanya, shree-yuta nityaananda shree-advaita-aachaarya, shree-gaura-bhakta-vrindashree-svaroopa, shree-roopa, shree-sanaatana shree-guru shree-raghunaatha, shree-jeeva-charananija-shire dhari’ ei sabaara charana yaahaa haite haya saba vaanchita-poorana]
Blended reading (Sanskrit + English inline)
śrī-kṛṣṇa-caitanya, śrī-yuta nityānanda śrī-advaita-ācārya, śrī-gaura-bhakta-vṛndaśrī-svarūpa, śrī-rūpa, śrī-sanātana śrī-guru śrī-raghunātha, śrī-jīva-caraṇanija-śire dhari’ ei sabāra caraṇa yāhā haite haya saba vāñchita-pūraṇa
So that my desires may be fulfilled, I place the lotus feet of these personalities on my head: Lord Śrī Caitanya Mahāprabhu, with Lord Nityānanda, Advaita Ācārya and Their devotees, as well as Śrī Svarūpa Dāmodara Gosvāmī, Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Raghunātha dāsa Gosvāmī, who is my spiritual master, and Śrīla Jīva Gosvāmī.
Purport
Śrīla Raghunātha dāsa Gosvāmī was the instructing spiritual master of Kṛṣṇadāsa Kavirāja Gosvāmī and has therefore been described as śrī-guru.
The mercy of their lotus feet is my spiritual master, and my words are my disciples, whom I have made dance in various ways.
Purport
Upādhyāyī, or upādhyāya, refers to one who teaches when approached (upetya adhīyate asmāt). In the Manu-saṁhitā it is said: eka-deśaṁ tu vedasya vedāṅgāny api vā punaḥyo ’dhyāpayati vṛtty-artham upādhyāyaḥ sa ucyate “One who teaches others a part of the Vedas or literatures supplementary to the Vedas may be called upādhyāya.” Upādhyāya also refers to one who teaches art.
Seeing the fatigue of the disciples, the spiritual master has stopped making them dance, and because that mercy no longer makes them dance, my words now sit silently.
My inexperienced words do not know how to dance by themselves. The mercy of the guru made them dance as much as possible, and now, after dancing, they have taken rest.
śrī-rūpa-raghunātha-pade yāra āśa caitanya-caritāmṛta kahe kṛṣṇadāsa
[shree-roopa-raghunaatha-pade yaara aasha chaitanya-charitaamrita kahe krishnadaasa]
Blended reading (Sanskrit + English inline)
śrī-rūpa-raghunātha-pade yāra āśa caitanya-caritāmṛta kahe kṛṣṇadāsa
Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.
Śrī Caitanya-caritāmṛta is filled with the activities of Śrī Caitanya Mahāprabhu, who is the Supreme Personality of Godhead Himself. It invokes all good fortune and destroys everything inauspicious. If one tastes the nectar of Śrī Caitanya-caritāmṛta with faith and love, I become like a bumblebee tasting the honey of transcendental love from his lotus feet.
Since this book, Caitanya-caritāmṛta, is now complete, having been written for the satisfaction of the most opulent Deities Madana-mohanajī and Govindajī, let it be offered at the lotus feet of Śrī Kṛṣṇa Caitanyadeva.
Realized devotees are like bumblebees maddened by their own mellows at Kṛṣṇa’s lotus feet. The scent of those lotus feet perfumes the entire world. Who is the realized soul that could give them up?
In Vṛndāvana in the year 1537 Śakābda Era [A.D 1615], in the month of Jyaiṣṭha [May-June], on Sunday, the fifth day of the waning moon, this Caitanya-caritāmṛta has been completed.
Purport
Thus end the Bhaktivedanta purports to Śrī Caitanya-caritāmṛta, Antya-līlā, twentieth chapter, describing the meaning of the Śikṣāṣṭaka and how the Lord tasted it Himself. END OF THE ANTYA-LĪLĀ