Chaitanya Bhagavat Part 2

Chapter Eight: The Manifestation of Opulences
This chapter describes r Nitynanda's stay at the house of rvsa, Mlin's service to
Nitynanda in the mood of vtsalya, Mahprabhu's test of rvsa's love for Nitynanda,
rvsa's firm faith in Nitynanda, Mahprabhu's benediction on rvsa, Nitynanda's
performance of various childhood pastimes, mother ac's dream, Mahprabhu's invitation to
Nitynanda, Nitynanda's lunch at the house of the Lord, mother ac's vision of Their
opulences, Gaura and Niti's wonderful ecstatic mood, Mahprabhu's ride on the shoulders of
a singer who sang the glories of Lord iva, the Lord's resolution to perform congregational
chanting at night, the Lord's nightly sakrtana pastimes at the house of rvsa, the atheists'
various envious statements, Mahprabhu and His associates' krtana behind closed doors,
Mahprabhu's climbing on the throne of Lord Viu, and His eating in a wonderful mood.
When Mahprabhu was engaged in enjoying various pastimes in Navadvpa, Nitynanda

Prabhu lived at the house of rvsa. Due to constantly remaining in the mood of a child,
Nitynanda did not eat with His own hand, so Mlin affectionately fed Him like her own son.
In order to test rvsa, Mahprabhu one day asked him why he allowed Avadhta
Nitynanda, whose caste and character were unknown, to live in his house; in order to
protect the prestige of his family and caste, he should not allow Him to stay in his house. In
answer to this, rvsa informed Mahprabhu that one who has worshiped Mahprabhu for
even a day is certainly dear to him. Moreover, Nitynanda Prabhu is nondifferent from
Mahprabhu. Even if Nitynanda held a pot of wine and associated with prostitutes, or even if
He destroyed rvsa's caste, life, and wealth, still rvsa's faith in Nitynanda would not be
disturbed for even a moment. On seeing rvsa's firm faith in Nitynanda, Mahprabhu
became greatly pleased and gave him the benediction that even if Lakmdev happened to
beg at any time, rvsa would not face any poverty, and even the cats and dogs in the house
of rvsa would have unflinching devotion in Mahprabhu. Thereafter Mahprabhu
entrusted rvsa with the full responsibility of caring for Nitynanda and returned home.
Nitynanda Prabhu continued to wander throughout Nadia; sometimes He swam in the

waters of the Ganges and sometimes He enjoyed unlimited bliss by floating in the current of
the Ganges. Sometimes He would visit the houses of Murri or Gagdsa, and sometimes He
would go to the house of Mahprabhu. Whenever mother ac saw Nitynanda, she showed
Him great affection. When Nitynanda in the mood of a child tried to touch the lotus feet of
mother ac, she immediately ran away.
One day mother ac had a wonderful dream. While narrating the subject matter of the dream
to Mahprabhu, she said that both Mahprabhu and Nitynanda entered the temple of Viu
as five-year-old boys. Then Nitynanda held Ka and Mahprabhu held Balarma, and They
began to quarrel with each other. In anger, Balarma and Ka asked Gaura and Nitynanda
to leave the temple room because They were unauthorized. Nitynanda replied that in the
previous Dvpara-yuga, Ka and Balarma had full authority to perform all pastimes, but in
the present Kali-yuga, They had no right whatsoever. Therefore Gaura and Niti alone were
qualified to accept all the offerings. Both Balarma and Ka then said that They would bind
Gaura and Niti, confine Them to the temple room, and leave. In this way They went on
quarreling and began to eat the foodstuffs that They snatched from each other. When
Nitynanda Prabhu addressed acmt as mother and begged her for rice to mitigate His
hunger, mother ac's dream came to an end.
After Mahprabhu heard the description of the dream from mother ac, He forbade her to
disclose it to anyone. The Lord said that the Deities of her house were directly the Personality
of Godhead and They eat half the foods offered to Them. He previously had some doubt
whether Lakmpriy was eating that portion of the offering, but now that doubt was
removed from His mind. Therefore Nitynanda should be invited and fed. Thereafter
Mahprabhu went to Nitynanda, and while inviting Him for lunch, the Lord forbade Him
from manifesting any kind of restlessness. In answer to this, Nitynanda said that only a
madman plays mischief and Mahprabhu thinks that everyone is like Himself. While
speaking in this way, They both arrived at the house of Mahprabhu and sat down together
with Their intimate associates headed by Gaddhara.
After Mahprabhu and Nitynanda Prabhu washed Their feet with the water offered by na,
They both sat down together to eat Their meal. Mahprabhu and Nitynanda Prabhu
appeared just like r Rmacandra and Lakmaa. When mother ac served Them food on
three plates, They began to laugh. On seeing the characteristics of Ka and Balarma in the
bodies of Gaura and Niti, mother ac fell unconsciousness to the ground, whereupon
Mahprabhu helped her regain consciousness.
In order to perform various pastimes in Nadia, Mahprabhu visited the houses of the devotees
and manifested His different forms to the different devotees. One day, as a singer played his
small drum and sang the glories of Lord iva, Mahprabhu manifested the mood of Lord iva
and climbed on the singer's shoulders. Later, after regaining His external consciousness, the
Lord got down from his shoulders and gave him sufficient alms. The singer was very pleased
and returned home. Thereafter Mahprabhu called His associates and expressed His desire to
perform sakrtana every night. According to the Lord's desire, the pastimes of sakrtana
began. On hearing the sakrtana, the atheists began to criticize and spread rumors in various
ways. When Mahprabhu fell forcefully to the ground during the krtana, mother ac became
worried and prayed to Ka, Although Mahprabhu does not feel any pain while falling
forcefully to the ground, an affectionate mother cannot tolerate it. Therefore, may He not feel
any pain. Mahprabhu realized the internal mood of His mother, so from that time on
mother ac remained fully absorbed during the Lord's sakrtana pastimes and would not
know anything. As a tumultuous krtana was begun in the courtyard of rvsa on the day of
r Hari-vsara, Mahprabhu began to manifest various transformations of ecstatic love. Since
by the order of Mahprabhu the door of rvsa's house was locked from inside during the
performance of sakrtana, the atheists were unable to enter the house and began criticizing
Mahprabhu and His associates with various harsh statements. The devotees of Mahprabhu
ignored such statements and remained intoxicated in the pastimes of sakrtana. Just as the
long night of the rsa-ll pastimes appeared as a fraction of a second to the gops, the
devotees who were intoxicated by Mahprabhu's sakrtana pastimes passed their nights
absorbed in the same way.
One day after krtana Mahprabhu took all the lagrma-ils on His lap and sat on the
throne of Lord Viu. He then manifested His glories to the devotees and began to eat the
various foodstuffs offered by them. In this way, after the Lord ate foodstuffs sufficient to feed
two hundred people, He again demanded more food. The devotees were unable to offer any
more foodstuffs, so they simply offered Him some betel nuts. Thereafter Mahprabhu
requested Advaita Prabhu to ask for a benediction. In this way, after some time, the Lord fell
unconscious to the ground. Later on He regained external consciousness and began to
perform krtana. In this way, Mahprabhu continued His ecstatic pastimes in Navadvpa.
CB Madhya-khaa 8.001
TEXT 1
jaya jaya r-gaurasundara sarva-pra
jaya nitynanda-advaitera prema-dhma
All glories to r Gaurasundara, the life and soul of all! All glories to the abode of Nitynanda
and Advaita's love!
TEXT 2
jaya r-jagadnanda-rgarbha-jvana
jaya puarka-vidynidhi-pra-dhana
All glories to the life of r Jagadnanda and rgarbha! All glories to the life and wealth of r
Puarka Vidynidhi!
TEXT 3
jaya jagada-gopnthera vara

jaya hauka yata gauracandra-anucara
All glories to the Lord of Jagada and Gopntha! May all the devotees of Lord Gauracandra
be glorified.
TEXT 4
hena-mate navadvpe r-gaurga-rya
nitynanda-sage raga karaye sadya
In this way r Gaurga Rya constantly enjoyed various pastimes with Nitynanda in
Navadvpa.
TEXT 5
advaita laiy sarva vaiava-maala
mah-ntya-gta kare ka-kolhala
All the devotees accompanied Advaita in jubilant dancing and loud chanting of the names of
Ka.
TEXT 6
nitynanda rahilena rvsera ghare
nirantara blya-bhva, na nhi sphure
Nitynanda continued to reside in the house of rvsa Paita. He was constantly in the
mood of a child and did not manifest any other mood.
r Nitynanda Prabhu manifested the nature of a young child while residing in the house of
rvsa. Mlin, the wife of rvsa, fed Him like her own son in the mood of vtsalya.
Therefore in order to know rvsa's attachment for Nitynanda, r Mahprabhu said to him,
You should not associate much with Nitynanda, whose character and family background is
unknown. In answer to this, rvsa said, I know Nitynanda is Your own body. There is no
difference between the body and self of the Lord, and that is being proved by our service in
vtsalya-rasa. There is no difference between service to You and service to Nitynanda. I am
Your devotee, and I know that whoever is attached to Your service is also the worshipable
Lord of my heart. It is not proper for You to test me in this way with contradictory
statements. [This purport applies to verses 6-14.]
TEXT 7
pane tuliy hte bhta nhi khya
putra-prya kari' anna mlin yogya
He would not eat rice with His own hands, so Mlin fed Him like her own son.
TEXT 8
nitynanda-anubhva jne pati-vratnity
nanda sev kare, yena putra-mt
The chaste Mlin knew well the glories of Nitynanda, therefore she served Him as a mother
serves her son.
TEXT 9
eka-dina prabhu rnivsera sahita
vasiy kahena kathkera carita
One day the Lord was sitting and discussing topics of Ka with rvsa.
TEXT 10
paitere parkaye prabhu vivambhara
ei avadhte kene rkha nirantara?
In order to test rvsa, Lord Vivambhara said, Why are you letting this avadhta stay in
your home?
r Vallabhcrya defines an avadhta as a person who is completely devoid of bodily urges

and who appears like inert matter. According to the Siddhnta-pradpa, an avadhta is one
who is fully detached from the pride of identifying with his belly and genitals. The abda-
sra states: A yogi who follows the principles of strict celibacy, who is aloof from the
principles of vara, and who is always engaged in contemplating the Supersoul is called an
avadhta. The syllable a means akara, or ìnexhaustible;' the syllable va means vareya, or
'respectable;' the syllable dh means `free from material bondage;' and the syllable ta refers to
the knower of the famous Vedic statement tat tvam asi`You are that.' Therefore he who
possesses these qualities is an avadhta.
TEXT 11
kon jti, kon kula, kichui n jni
parama udra tumi,balilma mi
I know you are very magnanimous, but we do not know which caste and which family He
belongs to.
TEXT 12
panra jti-kula yadi rak co
tabe jha ei avadhtere ghuco
If you want to protect your own caste and family, then you should immediately get rid of
this avadhta.
TEXT 13
at hsiy bale rvsa paita
mre parka' prabhu, e nahe ucita
rvsa Paita smiled and said, O Lord, it is not proper for You to test me.
TEXT 14
dineka ye tom bhaje, sei mora pra

nitynandatora deha, mo ha'te prama
If anyone worships You for a day, he is my life and soul. Nitynanda is Your body, and I am
the witness of this fact.
CB Madhya-khaa 8.015-016
TEXT 15-16
madir-yavan yadi nitynanda dhare
jti-pra-dhana yadi mora na kare
tathpi mohra citte nahiba anyath
satya satya tomre kahilu ei kath
Even if Nitynanda holds a pot of wine, associates with women, and spoils my caste, life,
and wealth, still my faith will not waver. This is a fact I am telling You.
Since people who are intoxicated by drinking wine engage in various sinful activities, they are
extremely abominable in the vision of cultured persons. By drinking wine a living entity's
intelligence becomes polluted and his propensity for sinful activities increases. The mundane
sense enjoyers who are attracted to external form indiscriminately associate with women
without considering their caste and behavior. As a result, they bring infamy to their caste and
family and degrade themselves. Marriages other than prjpatya (arranged) and brhma
(between brhmaas) such as paica (ghostly) and rkasa (demoniac) as well as marriages
other than savara (within one's caste) such as asavara (intercaste) and apaka (with an
outcaste) lead to one's degradation. By drinking wine a person's intelligence becomes diverted
towards the path of sin, and as a result one develops a taste for associating with women.
According to social consideration, this is extremely abominable. Lord Nitynanda is the
dearmost object of those who are under the shelter of vtsalya-rasa. Even if Jagad-guru
Avadhta r Nitynanda happened to engage in such abominable activities, rvsa's
attachment for Nitynanda would not diminish. rvsa is stating that if r Nitynanda
Prabhu spoils his caste, kills him, plunders his wealth, etc., his propensity for the service of
Nitynanda will not diminish in the least. The nature of love is that if according to worldly
calculations some disgusting symptoms are found in the object of love, it does not make any
difference to the lover. I am eternally attached to r Nitynanda Prabhu. If I ever find some
temporary, worldly, contradictory mood in Him, I will not give up the partiality of my
attachment for Him. Actually, r Nitynanda Prabhu is the ideal example of a great moralist.
If someone desiring to minimize Nitynanda attempts to associate Him with a most
abominable activity of this world, according to my opinion it should not be considered
necessary for me to give up His eternally blissful service.
People who are weak-hearted and sinful cannot understand these topics of Nitynanda's
glories, and they thus support their own sinful nature by accepting Him differently. As a
result, one can recognize their abominable immoral tastes. Fanaticism and moods that are
unfavorable for understanding the Absolute Truth can never enter into the grave
transcendental pastimes of r rman Nitynanda Prabhu. In order to distort the intelligence
of sinful people, Lord Ka performs the pastimes of a debauchee; such pastimes create great
inauspiciousness for people with inferior taste. The living entities' eternal service propensity
is awakened by the eternal pastimes that the Supreme Lord manifests in order to exhibit the
superiority of persons who are attached to the service of the Lord and who are devoid of
desires for material enjoyment. Although the brother of Kadsa Kavirja Prabhu had
ordinary attachment for r Caitanyadeva, he invited his ruination by failing to understand
the transcendental love of Lord Nitynanda. Following in his footsteps, the bulas, prkta-
sahajiys, and other apa-sampradyas are busy going to hell. They also have the tendency to
attribute immoral characteristics to r Nitynanda Prabhu. r Nitynanda Prabhu was never
eager to perform any activity opposed to the principles of morality. One should completely
give up the association of those unfortunate persons who attribute such moods on Him
through their demoniac philosophies and should in all respects follow in the footsteps of
persons who are surrendered to the lotus feet of Nitynanda.
TEXT 17
eteka unil yadi rvsera mukhe
hukra kariy prabhu uhe tra buke
When the Lord heard this from the mouth of rvsa, He got up, roared loudly, and embraced
him to His chest.
TEXT 18
prabhu bale,ki balil paita rvsa?
nitynanda-prati tora etai vivsa?
O Paita rvsa, what did you say? You have so much faith in Nitynanda?
TEXT 19-21
`mora gopya nitynanda', jnil se tumi
tomre santua ha vara diye mi
yadi lakm bhik kare nagare nagare
tathpi dridrya tora nahibeka ghare
vila-kukkura-di tomra bra
sabra mte bhakti haibeka sthira
You have understood My confidential associate Nitynanda. Therefore I am most pleased

with you and desire to give you a benediction. Even if Lakm, the goddess of fortune, begs
alms from door to door, you will never be afflicted with poverty. Everyone in your house,
including the dogs and cats, will have unflinching devotion for Me.
Nitynanda Prabhu is completely under My (Gaurasundara's) protection. Since you (rvsa)

know this, there is no limit to My satisfaction. If the goddess of fortune, Lakmdev, who
resides on the chest of Nryaa, the Lord of six opulences, becomes bereft of her opulences
and due to poverty begs from door to door, still, by the influence of Nrya, you will never
experience any situation like `need.' The characteristics of devotional service to the Lord are
manifest in you in such a way that the nondevotees' worries about worldly needs will never
bother you. Therefore even if Lakmdev, who awards prosperity and wealth, ever
experiences need, you will not experience any need. Your service propensity towards the
Supreme Lord is so strong that what to speak of you and your relatives, even the domestic
animals like the cats and dogs in your house will have unflinching devotion for Me. The
great sage labandru said, Even if by the will of the Lord I have to take birth again in this
material world, let me have the association of the devotees by taking birth as a dog, cat, or
insect in a devotee's house. King Kulaekhara said, If I get an opportunity to associate with
persons who are fully engaged in the devotional service of the Lord birth after birth, then I
will not even accept liberation. The influence of the association of the Lord's devotees is
such that if even low-born living entities get the slightest amount of such association, their
inclination towards the service of the Lord is awakened. One Vaiava has sung:
vaiavera ghe yadi haitma kukkura
eho diy taritena vaiava hkura
If I were the dog in the house of a Vaiava, then he would have delivered me by giving me
his remnants.
TEXT 22
nitynanda samarpilumi tom' sthne
sarva-mate samvaraa karib pane
I am offering Nitynanda to you. Please take care of Him in all respects.
I am offering you Nitynanda, your worshipable Lord, so that you may constantly serve
Him. You should constantly engage in His service in all respects. This is My blessing. The
reverential service of the Lord who is the predominating Deity of the sandhin potency by the
pure devotees headed by rvsa is particularly praiseworthy. In the pastimes of r
Gaurasundara, rman Mahprabhu, who is the combined form of Rdh-Govinda, is served
through five kinds of rasas. The sentiments of Rdhr are manifested among r
Gaurasundara's energies, such as r Gaddhara, r Jagadnanda, and r Svarpa Dmodara,
as the ingredients of madhura-rasa-ll, or conjugal pastimes, but to imagine conjugal
pastimes in the audrya-ll, or magnanimous pastimes, is the fault known as rasbhsa, the
overlapping of transcendental mellows. The dsya-rasa mixed with vtsalya in devotees such
as rvsa is the prime example of pure devotional service. This is the most cherished object
for the followers of Nitynanda. Worship of the Lord's energies headed by r Gaddhara is
found among the followers of r Rpa Gosvm. The devotees of the Lord see associates like
Kvara and Govinda as situated on the platform of spontaneous dsya, r Rmnanda and
Paramnanda as possessing the full manifestation of conjugal attachment covered by skhya,
and the abodes of Gaua-maala, Ketra-maala, and Vraja-maala as situated on the
platform of nta-rasa.
TEXT 23
rvsere vara diy prabhu gel ghara
nitynanda bhrame saba nadya nagara
After giving this benediction to rvsa, the Lord returned home. Nitynanda continued to
wander throughout Nadia.
TEXT 24
kaeke gagra mjhe eena stra
mahsrote lai' yya, santoa apra

Sometimes He swam in the Ganges, and sometimes He happily floated in the current.
TEXT 25
blaka-sabra sage kae kr kare
kae yya gagdsa-murrira ghare
Sometimes He played with the boys, and sometimes He went to the houses of Gagdsa and
Murri.
TEXT 26
prabhura bte kaeka yyena dhiy
baa sneha kare i thne dekhiy
Sometimes He rushed to the Lord's house, where mother ac showered Him with affection.
TEXT 27
blya-bhve nitynanda ira caraa
dharibre yya, i kare palyana
In the mood of a child, Nitynanda tried to catch hold of mother ac's feet, but she would
run away.
TEXT 28-33
eka-dina i kichu dekhil svapane
nibhte kahil putra-vivambhara-sthne
nii avaee mui dekhilu svapana
tumi ra nitynandaei dui jana
vatsara-pcera dui choyla haiym

rmri kari' dohe veo dhiy
dui-jane sndhil gosira ghare
rma-ka lai' dohe hail bhire
tra hte ka, tumi lai' balarma
cri jane mrmri mora-vidyamna
rma-ka-hkura balaye kruddha haiy
ke torhgti, dui bhir o giy
One day mother ac had a dream, which she narrated to her son Vivambhara in a solitary
place. Early this morning I had a dream in which I saw You and Nitynanda. Both of You
appeared like five-year-old boys. You were quarreling together and chasing each other. In this
way You both entered the Deity room and came out holding Ka and Balarma in Your
hands. He had Ka in His hands, and You had Balarma. Then I clearly saw the four of You
quarreling together. The Deities of Ka and Balarma angrily said, 'Who are You imposters?
Get out of here.
Besides the Nryaa lagrma-il, there were also Deities of Ka and Balarma in ac's
house in rdhma Mypur. While describing whatever she saw in her dream to
Mahprabhu, acdev said, As five-year-old boys, You (Vivambhara) and Nitynanda
entered our Deity room, brought out the Deities of Ka and Balarma, and began to quarrel
with each other. I saw a loving quarrel of verbal and physical exchanges between You and
Balarma and between Nitynanda and Ka. The Deities of Balarma and Ka were
saying, `Both of You are imposters. You have forcibly entered into Our house and then taken
and eaten Our food.' In this way They displayed Their anger.
The word sndhil [in verse 31] means entered.
The word hgti [in verse 33] means a cheater, an imposter, a cunning person, or a
thief.
TEXT 34
e b, e ghara, saba m dohkra
e sandea, dadhi, dugdha yata upahra
`This house, these rooms, this sandea, this yogurt, and this milk all belong to Us.'
TEXT 35
nitynanda balaye,se-kla gela vaye
ye kle khile dadhi-navan luiye
Then Nitynanda said, `Those days when You stole yogurt and butter to eat are gone.
TEXT 36
ghucila goylahaila vipra-adhikra
pan ciniy cha saba upahra
`The days of the cowherd boys are over. Now the brhmaas have taken charge. Recognize
Us and allow Us to enjoy all the offerings.
In Vraja-ll You were the cowherd boys known as Rma and Ka. You alone ate all the
milk products like yogurt and curd. Now those days are gone, and You have appeared as
young brhmaa boys. Therefore try to understand Your present situation and give up the
desire to enjoy these offerings.
TEXT 37
prte yadi n chib, khib mraa
luiy khile v rkhibe kon jana?
Ìf You do not affectionately allow Us to eat, then You will be beaten. Moreover, if We
forcibly eat, who can stop Us?'
TEXT 38
rma-ka bale,ji mora doa ni
bndhiy eimu dui haga ei hi
Then Rma and Ka said, Ìt will not be Our fault if We bind You imposters here today.'
The word eimu means will keep.
Nitynanda informed Rma and Ka about Their present situation. They replied, We will
bind and keep both of You here, and then We will leave this place. When We do so, no one
can find fault with Us. Although Balarma and Ka were present there in the form of the
Deities, when the positions of Gaura and Nitynanda were established, They [Balarma and
Ka] wanted to install Them [Gaura and Nitynanda] in the position of Ka and
Balarma and leave that place.
TEXT 39
dohi kera yadi ji karona
nitynanda prati tarja garja kare rma
Then Balarma threatened Nitynanda, 'In the name of Ka, You better not misbehave
today.'
TEXT 40
nitynanda bale,tora kere ki ara
gauracandra vivambharamra vara
Nitynanda replied, Ì am not afraid of Your Ka, for My Lord is Gauracandra

Vivambhara.'
TEXT 41
ei-mate kalaha karaye cri jana
kki kari' saba karaye bhojana
In this way the four of You quarreled and forcibly ate each others' food.
TEXT 42
khro htera keha ki' lai' khya

khro mukhera keha mukha diy khya
Someone grabbed another's food and ate, and someone ate the food from another's mouth
with His own mouth.
TEXT 43
`janan baliy nitynanda ke more
anna deha' mt, more kudh baa kare
Then Nitynanda called me and said, Ò mother, please give Me some rice. I am hungry.'
TEXT 44
eteka balite mui cetana pilukichu
n bujhilu mui, tomre kahilu
When Nitynanda said this to me, I woke up. But I could not understand anything, so I am
relating this to You.
TEXT 45
hse prabhu vivambhara uniy svapana
jananra prati bale madhura vacana
After hearing the topics of her dream, Lord Vivambhara laughed and spoke to His mother in
sweet words.
TEXT 46
baai susvapna tumi dekhiycha mt
ra kro hi pche kaha ei kath
O mother, you have certainly seen a most auspicious dream. Please do not disclose this to
anyone.
TEXT 47
mra gharera mrti parateka baa
mora citta tomra svapnete haila daa
The Deities of our house are full of life, and your dream has firmly established this fact in
My heart.
After hearing the statements of r acdev, Mahprabhu said, The Deities of Rma and
Ka in our house are directly the Supreme Lord. Now by hearing about your dream, My
heart has become fixed in this conviction.
TEXT 48
mui dekho bre bre naivedyera sje
dh-dhi n thke, n kaho kre lje
I often see that half of the foods that I offer vanish. Feeling shy, I don't tell anyone about
this.
TEXT 49
tomra vadhre mora sandeha chila
ji se mra mane sandeha ghucila
I had some doubt about your daughter-in-law, but today that doubt has been removed.
When r Gaurasundara offered foods cooked by Viupriy dev, He often observed that half
of the offering was eaten by the Deities. Therefore Mahprabhu said, I had a doubt in My
mind that your daughter-in-law, Viupriy-dev, ate it. But now after hearing about your
dream, I am firmly convinced that most of the offered foods were eaten by the Deities
Themselves and the rest was left for us. Within another room inside the house, Viupriy-
dev, the mother of the universe, smiled on hearing these words of rman Mahprabhu.
TEXT 50
hse lakm jagan-mt svmra vacane
antare thkiy saba svapna-kathune
Viupriy-dev, the mother of the universe, smiled on hearing the words of her husband.
She had heard the entire narration of the dream from within another room.
TEXT 51
vivambhara bale,mt, unaha vacana
nitynande ni jha karha bhojana
Vivambhara said, O mother, please hear My words. Let us immediately call Nitynanda
here to feed Him.
TEXT 52
putrera vacane ac haria hail
bhikra smagr yata karite lgil
Mother ac was pleased to hear these words of her son and began gathering the ingredients
for lunch.
TEXT 53-57
nitynanda sthne gel prabhu vivambhara
nimantraa giy tne karil satvara
mra bte ji gosira bhik
cacalat n karib karilik
kara dhari' nitynanda `viu' `viu' bale
cacalat kare yata pgala-sakale
ye bujhiye more tumi vsaha cacala
panra mata tumi dekhaha sakala

eta bale' dui-jane hsite hsite
ka-kath kahi' kahi' il bte
Lord Vivambhara quickly went to Nitynanda's residence and invited Him for lunch. O
Gosi, today You should take lunch at our house. But I tell You beforehand, do not create
any mischief. Nitynanda held His ears and said, Viu, Viu. Only madmen create
mischief. I think You consider Me a mischief monger because You think everyone is like
Yourself. Speaking in this way, They both began to laugh. They then proceeded to the Lord's
house while discussing topics of Ka on the way.
After hearing the narration of the dream, Mahprabhu invited Nitynanda to take lunch at
His house. He forbade Him from displaying any kind of mischief. Nitynanda replied, Viu!
Viu! Only madmen create mischief. You treat everyone like Yourself. You Yourself are
restlessintoxicated with the mellows of Ka consciousnesstherefore You think that
everyone in the world is like that. That is why You also consider Me restless. As They spoke
in this way, They walked towards the house of r Jaganntha Mira.
TEXT 58
hsiy vasil eka-hi dui-jana
gaddhara-di ra parampta-gaa
They both smiled as They sat down together, accompanied by Their intimate associates like
Gaddhara.
TEXT 59
na dilena jala dhuite caraa
nitynanda sage gel karite bhojana
na gave them water to wash their feet. Then the Lord and Nitynanda went to eat lunch.
TEXT 60
vasilena dui prabhu karite bhojana
kaualyra ghare yena r-rma-lakmaa

The mood in which the two Lords sat eating together resembled that of r Rma and
Lakmaa at the house of Kaualy.
TEXT 61
ei-mata dui prabhu karaye bhojana
sei bhva, sei prema, sei dui-jana
In this way the two Lords ate Their lunch in the same mood, with the same affection, as the
same persons.
TEXT 62-63
pariveana kare i parama santoe
tri-bhga haila bhik, dui jana hse
ra-bra si' i dui jane dekhe
vatsara pcera iu dekhe parateke
As mother ac happily served Them, she set out three plates by mistake and They both began
to laugh. When she returned to serve Them more, she directly saw Them as five-year-old
boys.
When r Gaura and Nitynanda sat down to eat, the respected mother ac began to serve
Them prasda. While serving Them prasda, she mistakenly prepared three plates. As a
result, r Gaura and Nitynanda began to laugh. After setting out three plates, mother ac
returned to serve more and saw Gaura and Nitynanda were eating. Yet she directly saw
Them as five-year-old boys.
TEXT 64
ka-ukla-vara dekhe dui manohara
dui jana catur-bhuja, dui digambara
She saw two enchanting boys, one with a whitish complexion and the other was blackish.
Both had four arms, and both were naked.
TEXT 65
akha, cakra, gad, padma, rhala-muala
rvatsa-kaustubha dekhe makara-kuala
She saw They had the conch, disc, club, lotus, plow, muala, the mark of rvatsa, the
Kaustubha gem, and Their ears were decorated with shark-shaped earrings.
TEXT 66
panra vadhu dekhe putrera hdaye
sakt dekhiy ra dekite n pye
She saw her daughter-in-law on the chest of her son. Then suddenly the whole scene
disappeared.
r acdev saw two naked five-year-old boys. The chest of one was decorated with the
Kaustubha gem, and the other held the plow and muala in His hands. Both boys had four
arms. Her daughter in law, Viupriy-dev, was present on the chest of one of the boys. She
saw this scene for only a moment and could not see it again.
The first line of this verse indicates that she saw r Lakmdev on the chest of r Ka. In
the Padma Pura it is stated: After seeing the beauty of r Ka, r Lakmdev was
attracted to Him and began to perform austerities. Then Lord Ka asked her, `For what
reason are you performing austerities?' Lakm replied, Ì desire to take the form of a gop and
enjoy Your company in Vndvana.' Lord Ka said, `That is most rarely attained.' Lakm
again said, Ò my Lord, I wish to remain on Your chest in the form of golden lines.' Lord
Ka then said, `So be it.' Since then Lakm remained on the chest of Lord Ka in the
form of golden lines.
TEXT 67-68
pail mrchita ha pthivra tale
titila vasana-saba nayanera jale
anna-maya sarva ghara haila takhane

aprva dekhiyac bhya nhi jne
She fell to the ground unconscious and all her clothes became wet with tears. Rice was
scattered throughout the entire room. On seeing this wonderful sight, ac forgot herself.
All her clothes became wet with tears. When liberated souls see the Supreme Lord, they lose
their external consciousness. Since it is impossible for unfortunate souls to attain this state,
the materialists are unable to realize this eternal state. According to the materialists,
everything is within the realm of knowledge achieved through sensual perception. And since
ordinary people have no qualification for perceiving transcendental subject matters, they are
unwilling to repose their faith in them.
TEXT 69
the-vyathe mahprabhu camana kari'
gye hta diy jananre tole dhari'
Mahprabhu hurriedly washed His hands and picked up His mother.
TEXT 70
uha uha mt, tumi sthira kara cita
kene v pail pthivte cambhita?
O mother, please get up. Calm yourself. Why did you suddenly fall to the ground?
TEXT 71
bhya pi' i, the-vyathe kea bndhe
n balaye kichu i gha-madhye knde
On regaining her consciousness, mother ac quickly tied her hair. She did not say anything
as she wept inside one of the rooms.
TEXT 72
mah drgha-vsa che, kampa sarva-gya
preme paripra hail, kichu nhi bhya
She breathed heavily and her entire body trembled. She was filled with ecstasy and nothing
else came to her mind.
TEXT 73-74
na karil saba gha upaskra
yata chila avaeasakala thra
sevilena sarva-kla ire na
catur-daa-loka-madhye mah bhgyavn
Then na cleaned the entire room and honored all the remnants. na is the most fortunate
person within the fourteen worlds, for he served mother ac throughout his entire life.
na, the Lord's domestic servant, gathered together the scattered rice and cleaned the room.
There is no limit to the good fortune of na. He spent his entire life serving the Lord's
mother. By serving the Lord's mother and wife even after the Lord accepted sannysa, the
servant na became greatly fortunate among the fortunate servants of the Lord in this
world.
TEXT 75
ei-mata aneka kautuka pratidine
marm-bhtya bai ih keha nhi jne
In this way many sweet pastimes took place every day. No one except the confidential
servants of the Lord know about them.
The phrase marm-bhtya is explained as follows: Being averse to the service of the Lord,
foolish materialists wander throughout the world trying to enjoy. They are incapable of
entering into the external world and unfolding the mysterious truths. Only the Lord's
confidential servants, who are not bewildered by the external phantasmagoria, are actually
capable of realizing the inner truths.
TEXT 76
madhya-khaa kath yena amtera bha
ye kathunile ghuce antara paa
The topics of the Madhya-khaa are like pots of nectar. By hearing these topics, the atheism
within one's heart is vanquished.
TEXT 77
ei-mata gauracandra navadvpa-mjhe
krtana karena saba bhakata-samje
In this way Gauracandra and the devotees engaged in chanting the holy names in Navadvpa.
TEXT 78
yata yata sthne saba prada janmil
alpe alpe sabe navadvpere il
All the Lord's associates who took birth in different places gradually came to Navadvpa and
joined Him.
In order to reveal that the Supreme Lord and His associates are not bound by material time,
place, and circumstances, the devotees of the Lord take birth in various castes, various
countries, and various times. Wherever, whenever, and in whatever circumstance they are
born, they eagerly engage in the service of r Caitanyadeva, the Absolute Truth.
TEXT 79
sabe jnilena varera avatra
nanda-svarpa citta haila sabra
When all the Lord's associates understood that the Lord has incarnated, their hearts were
filled with ecstasy.
TEXT 80
prabhura praka dekhi' vaiava-sakala
abhaya paramnande hail vihvala
As all the Vaiavas saw the Lord reveal Himself, they became fearless and overwhelmed with
ecstasy.
TEXT 81
prabhu o sabre dekhe prera samna
sabei prabhura priadera pradhna
The Lord also accepted them as equal to His own life. They were all confidential members of
the Lord's entourage.
All the devotees fully engaged in the service of the Lord according to their hearts' desire. The
Lord also accepted their service and considered each of them as His dearmost servant. This,
however, cannot be applied to the conditioned souls. That is why r Caitanyacandra is
known as avatr, the source of all incarnations. All devotees engage themselves in the Lord's
service according to their respective moods and become candidates for receiving the Lord's
full love. They all know, The Lord does not love anyone like He loves me. The envy that
arises in this world due to discrimination resulting from one's inferiority or superiority is not
found amongst the pure devotees of the Lord.
TEXT 82
vede yre niravadhi kare anveaa
se prabhu sabre kare prema-ligana
The Lord for whom the Vedas constantly search embraced them all with love.
The Supreme Lord is always attracted to and worshiped by spiritual propensities. The Lord is
constantly searched for by all animate living entities, and in reciprocation that Lord bestows
affection on them with His loving embrace.
TEXT 83
nirantara sabra mandire prabhu yya
catur-bhuja-a-bhujdi vigraha dekhya
The Lord regularly visited the houses of His devotees and exhibited to them His various
forms such as His four-armed and six-armed forms.
Mahprabhu displayed His four-armed Nryaa form, holding conch, disc, club, and lotus,
to many fortunate persons, and He displayed His six-armed form to some others. The
combination of the two arms of Nsihadeva, two arms of Rma, and two arms of Ka
comprise the a-bhuja, or six arms. The right hand of Nsihadeva displays bhakta-vtsalya,
or affection for the devotees, the nails of His left hand tear apart the hearts of those who are
envious of the devotees; the bow and arrows in the two hands of Rmacandra destroy the
name and fame of the materialists; and the flute in the two hands of Ka attracts the
devotees imbued with love of God. r Gaurasundara exhibited His six-armed form in order
to display these three pastimes. Sometimes it is also stated that the six arms of the Lord
destroy one's desires for wealth, fame, and material enjoyment. We see a bow and arrows in
the hands of Rma, a flute in the hands of Ka, and a daa and waterpot in the hands of
r Caitanyadeva. The two arms of Rma destroy the Lak of gold [or wealth], the two arms
of Vrajendra-nandana holding the flute destroy the Cupid of attachment [or material
enjoyment], and the two arms [of Caitanyadeva] destroy desires for the fame of enjoying the
association of women. In order to destroy the various philosophies that create false
arguments and disturbances in this world and that have made those who do not traverse the
path of the Absolute Truth averse to devotional service, the Lord has punished those persons
who are overwhelmed by such disturbances by holding a daa in one hand, and He
uprooted the deceitfulness of persons who desire material fame by holding a waterpot in His
other hand.
TEXT 84
kae yya gagdsa-murrira ghare
cryaratnera kae calena mandire
Sometimes the Lord went to the house of Gagdsa or Murri, and sometimes He went to
the house of cryaratna.
TEXT 85
niravadhi nitynanda thkena sahati
prabhu-nitynandera viccheda nhi kati
Nitynanda constantly remained with the Lord. They were never separated for even a
moment.
Mahprabhu enacted the pastime of always remaining with Nitynanda in order to display
His most relishable pastimes.
TEXT 86
nitynanda-svarpera blya nirantara
sarva-bhve veita prabhu-vivambhara
Nitynanda Svarpa was always absorbed in the mood of a child, and Lord Vivambhara was
also absorbed in various moods.
TEXT 87
matsya, krma, varha, vmana, narasiha
bhgya-anurpa dekhe caraera bhga
According to their respective good fortune, the devotees who were like bumble bees at the
lotus feet of the Lord saw the Matsya, Krma, Varha, Vmana, and Narasiha forms of the
Lord.
According to the devotees' qualification in service, the Lord exhibited to them His various
naimittika, or occasional, forms like Matsya, Krma, Vmana, Narasiha, and Rma, who are
worshiped with awe and reverence and who eternally reside in Vaikuha. In order to ensure
that people would not discriminate after seeing various forms of Viu and imagine Them to
be different Gods, the Lord displayed His eternal forms according to the favorable taste of His
devotees. In order to deliver people from the clutches of those who give up the worship of the
Lord, who desire wealth, fame, and women, who concoct temporary forms of the Lord, and
who boast of having fulfilled their material desires, the Lord displayed the pastimes of
manifesting His eternal forms within this material world. The display of those eternal
pastimes by rman Mahprabhu, the source of all incarnations, overwhelmed His eternal
servants and manifested as their highest goal.
TEXT 88
kona-dina gop-bhve karena rodana
kre bale `rtri-dina'nhika smaraa
Some days He cried in the mood of a gop and could not remember whether it was day or
night.
Sometimes during His exhibition of the symptoms of gop-bhva to His intimate devotees
who were under the shelter of conjugal attachment, the Lord displayed a loss of external
sense by failing to distinguish between day and night. In this way the Lord exhibited His
Vraja pastimes of separation.
TEXT 89
kona-dina uddhava-akrra-bhva haya
kona-dina rma-bhve madir ycaya
Some days the Lord accepted the mood of Uddhava or Akrra, and some days He was
absorbed in the mood of Balarma and asked for wine.
Sometimes, being agitated by the dealings of Akrra, the Lord would become absorbed in the
mood of the gops. Sometimes He would be pacified by Uddhava's words of solace, and in the
next moment He would exhibit the adhirha-mahbhva of separation. Sometimes He
would consider Himself the son of Rohi and express a desire to drink wine. No one should
misunderstand here that He taught the devotees the philosophy of anta-kto bahiaiva
sabhy vaiavo matabeing internally a kta, externally a aivite, and publicly a
Vaiava. In order to reveal that various pastimes of Lord Viu are performed out of His
own sweet will and that the living entities who are part and parcel of the Lord are His eternal
servants, whatever r Kacandra exhibited in His r Gaura-ll is simply a display of the
distinctions between the shelter and the sheltered. That is why the followers of r Rpa have
particularly warned everyone not to consider the Supreme Lord as one of the sheltered
separated parts. Since the litterateurs opposed to the r Rpnugas are busy executing
material activities, they become inimical to r Gaura's intimate associates by becoming
distracted from subordination to Gaura. In order to remove such inauspiciousness, r
Caitanyadeva has displayed various contradictory moods in His own pastimes. As an crya,
the Lord properly exhibited the pastimes of both the served and the servant to prevent the
conditioned souls from imagining themselves or other separated parts as incarnations of the
Supreme Lord like a dwarf trying to touch the moon.
TEXT 90
kona-dina caturmukha-bhve vivambhara
brahma-stava pai' pae pthiv upara
Some days Vivambhara assumed the mood of the four-headed Brahm. After reciting the
prayers offered by Brahm, He fell to the ground.
After exhibiting Himself as a descendant of the r Brahma-sampradya, r Caitanyadeva

recited the prayers offered by Brahm for the benefit of the followers of Vedic injunctions and
advertised to the public His position as nondifferent from Brahm.
TEXT 91
kona-dina prahlda-bhvete stuti kare
ei-mata prabhu bhakti-sgare vihare
Sometimes the Lord offered prayers in the mood of Prahlda. In this way the Lord constantly
floated in the ocean of devotional service.
Sometimes He acted as a preacher of devotional service like Prahlda and offered prayers. The
Lord taught the mood of a sheltered, or surrendered, soul in order to exhibit the pastime of
floating in various ways within the ocean of devotional service. By doing so, He demonstrated
that the sheltered separated parts can never become the supreme shelter.
TEXT 92
dekhiy nande bhse ac-jagan-mt
`bhirya putra pche'ei mana-kath
Upon seeing these pastimes, ac, the mother of the universe, floated in ecstasy. She thought
within her heart, This son may also leave home.
On seeing the Lord's various moods of madness, acdev, the mother of the universe, became
absorbed in ecstasy. But she had some anxiety in her mind that the Lord may leave home and
go away.
TEXT 93
i bale,bpa, giy kara gag-snna
prabhu bale,bala mt, `jaya ka rma'
Mother ac said, My dear son, go and take bath in the Ganges. The Lord replied, O
mother, please chant the names of Ka and Rma.
TEXT 94
yata kichu kahe ac putrera uttara
`ka' bai kichu nhi bale vivambhara
Regardless of whatever mother ac said to her son, Vivambhara would not reply anything
other than Ka.
TEXT 95
acintya vea sei bujhana n yya
yakhana ye haya, sei aprva dekhya
No one could understand the inconceivable moods of the Lord. Whatever mood He assumed
appeared most enchanting.
Whatever mood the Lord manifested was never seen before, so it appeared most wonderful.
These moods were actually situated in the realm beyond material thought and were therefore
incomprehensible to ordinary people.
TEXT 96
eka-dina si' eka ivera gyana

ambura bjya, gya ivera kathana
One day a singer of iva's glories arrived. He began to play his small drum and chant the
glories of Lord iva.
TEXT 97
ila karite bhik prabhura mandire
ghaye ivera gta, vei' ntya kare
He came to the Lord's doorstep for begging alms and began to dance in a circle while singing
a song about Lord iva.
He danced in a circle and sang a song glorifying iva.
TEXT 98
akarera gua uni' prabhu vivambhara
hailakara-mrti divya-ja-dhara
As soon as Lord Vivambhara heard the qualities of Lord akara, He immediately took the
form of akara with matted locks of hair.
TEXT 99
eka lamphe uhe tra kndhera upara
hukra kariy bale,mui se akara
The Lord jumped on the shoulders of that singer and shouted loudly, I am that akara!
TEXT 100
keha dekhe ja, ig, amaru bjya
bola bola mahprabhu balaye sadya

Some people saw Mahprabhu with matted locks of hair and playing a horn and amaru
drum, as He continually exclaimed, Sing! Sing!
TEXT 101
se mahpurua yata iva-gta gila
paripra phala tra ekatra pila
Whatever glorification of iva that great personality ever sang now bore its full fruits.
TEXT 102
sei ta' gila gta nirapardhe
gauracandra rohaa kail tra kndhe
Since that singer sang without offense, Gauracandra climbed on his shoulders.
As a result of the singer's chanting the glories of Lord iva without offense, Gaurasundara
climbed on his shoulders.
TEXT 103
bhya pi' nmilena prabhu-vivambhara
pane dilena bhik jhulira bhitara
After regaining external consciousness, Lord Vivambhara got down and personally placed
alms in the singer's bag.
TEXT 104
ktrtha haiy sei purua calila
`hari-dhvani' sarva-gae magala uhila
Being fully satisfied, the singer left. All the devotees chanted the names of Hari.
TEXT 105
jaya pi' uhe ka-bhaktira praka
vara sahita sarva-dsera vilsa
As the glories of the Lord were vibrated, devotional service to Ka became manifest. In this
way the Lord enjoyed pastimes with His servants.
TEXT 106
prabhu bale,bhi-saba, una mantra-sra
rtri kene mithy yya m sabkra
The Lord said, O brothers, listen to the essence of all advice. Why are we uselessly wasting
our nights?
TEXT 107
ji haite nirabandhita karaha sakala
niya kariba sabe krtana-magala
Make a resolution that from today on we will congregationally chant the holy names at
night.
The word nirbandhita means firm resolution. All of you firmly resolve that from today we
will every night perform an auspicious festival of krtana.
It was resolved that they would every night without fail chant the sixteen holy names
consisting of thirty-two syllables.
TEXT 108
sakrtana kariy sakala gaa-sane
bhakti-svarpi gag kariba majjane
We will all perform sakrtana and become merged in the Ganges of devotional service.
TEXT 109
jagata uddhra hau uni' ka-nma
parmrthe tomar sabra dhana-pra
Let the entire world be delivered by hearing the names of Ka. Let the holy names be the
life and wealth of you all.
TEXT 110
sarva-vaiavera haila uniy ullsa
rambhil mahprabhu krtana-vilsa
On hearing this, all the Vaiavas became ecstatic. Thus Mahprabhu began His krtana
pastimes.
TEXT 111
rvsa-mandire prati niya krtana
kona-dina haya candraekhara bhavana
Every night krtana was held at the house of rvsa, except some nights it was held at the
house of Candraekhara.
TEXT 112-116
nitynanda, gaddhara, advaita, rvsa
vidynidhi, murri, hiraya, haridsa
gagdsa, vanaml, vijaya, nandana
jagadnanda, buddhimanta khn, nryaa
kvara, vsudeva, rma, garui
govinda, govindnanda, chena tathi

gopntha, jagada, rmn, rdhara
sadiva, vakrevara, rgarbha, uklmbara
brahmnanda, puruottama, sajaydi yata
ananta caitanya-bhtya nma jni kata
Nitynanda, Gaddhara, Advaita, rvsa, Vidynidhi, Murri, Hiraya, Haridsa, Gagdsa,

Vanaml, Vijaya, Nandana, Jagadnanda, Buddhimanta Khn, Nryaa, Kvara,
Vsudeva, Rma, Garua, Govinda, Govindnanda, Gopntha, Jagada, rmn, rdhara,
Sadiva, Vakrevara, rgarbha, uklmbara, Brahmnanda, Puruottama, Sajaya, and
innumerable other servants of Lord Caitanya were present in those krtanas.
TEXT 117
sabei prabhura ntye thkena sahati
priada bai ra keha nhi tathi
They all participated in the Lord's dancing. No one other than the Lord's associates was
present there.
TEXT 118
prabhura hukra, ra ni-hari-dhvani
brahma bhedaye yena hena-mata uni
The loud roaring of the Lord and the tumultuous chanting of Hari's name shattered the
covering of the universe.
The people of the world are engaged in sense gratification during the day and sleep at night.
But the devotees who are under the shelter of the Lord engage in chanting the names of Hari
at night, rather than sleeping, just as they do in the course of their activities during the day.
TEXT 119
uniy pa-saba maraye balgiya

niya e-gul khya madir niy
Hearing that sound, the atheists jumped about in anger and said, These fellows drink wine at
night.
Atheism is prominent in those who are averse to the devotional service of the Lord. Such
people would say that the devotees are uselessly shouting at night due to drinking wine.
The word balgiya means jumping with rage.
TEXT 120
e-gul sakale madhumat-siddhi jne
rtri kari' mantra japi' paca kany ne
These people know the mystic perfection of madhumat. They chant mantras at night to call
five virgins.
The devotees achieve the perfection known as madhumat, and by the influence of mantras,
they call five kinds of unmarried girls and have illicit affairs with them. The medieval age
was polluted by various abominable activities like paca-makra [Paca-makra refers to
msa, madya, matsya, mahila, and maithunameat, wine, fish, women, and sex.] and
vrcra [A tantric practice based on sex.], practiced by tantrics in the mode of ignorance.
People who were envious of devotional service did not hesitate to attribute such abominable
activities on the devotees who were engaged in unmotivated krtana.
Madhumat-siddhi is achieved by invoking a particular heavenly damsel named Madhumat.

It is described in the Kkalsa-dpik as follows: Madhumat is a particular heavenly damsel.
A sdhaka can control her through mantras. By achieving perfection in this art, hundreds of
heavenly girls come under one's control. Whenever the sdhaka wants to go to either heaven,
Ptla, or anywhere on earth, those girls immediately take him there. There is no doubt about
this.
TEXT 121-122
cri prahara ninidr yite n pi
`bola bola' hukra, uniye sadi
balgiy maraye yata para gaa

nande krtana kare r-acnandana
Twelve hours have passed and we could not sleep. All we hear is the loud sound of `Bol!
Bol!' In this way the atheists spoke in anger, as r acnandana blissfully engaged in krtana.
The duration of night is four praharas, or twelve hours. The devotees constantly placed
obstacles in the living entities' absorption in the mode of ignorance by chanting the names of
Hari throughout the night. Since their sleep was disturbed, they became annoyed. But r
acnandana remained intoxicated in the blissful krtana.
TEXT 123
unile krtana-mtra prabhura arre
bhya nhi thke, pae pthiv-upare
As soon as the Lord heard the sound of krtana, He lost external consciousness and fell to the
ground.
TEXT 124
hena se cha prabhu pae nirantara
pthv haya khaa khaa, sabe pya ara
The Lord repeatedly fell to the ground with such force that the earth broke into pieces and
everyone became frightened.
When the Lord fell to the ground without support, the ground cracked apart. On seeing this,
everyone became filled with anxiety.
TEXT 125
se komala-arre cha baa dekhi'
`govinda' smaraye i mudi' dui khi
When mother ac saw the Lord's soft body falling forcefully to the ground, she closed her
eyes and remembered Govinda.
TEXT 126
prabhu se cha khya vaiava-vee
tathpiha i dukha pya sneha-vae
Although the Lord fell with great force due to being absorbed in the mood of a Vaiava,
mother ac felt unhappy out of affection.
TEXT 127
chera i n jnena pratikra
ei bola bale kku kariy apra
Mother ac did not know how to prevent this. She repeatedly pleaded in the following
words.
TEXT 128-129
kp kari' ka, more deha' ei vara
ye samaye cha khyena vivambhara
mui yena th nhi jno se samaya
hena kp kara more ka mahaya
O Ka, please give me this benediction. When Vivambhara falls forcefully to the ground,
may I not know anything about it. O Ka, please show me this mercy.
TEXT 130
yadyapiha parnande tra nhi dukha
tathpiha n jnile mora baa sukha
Although due to spiritual ecstasy, He does not feel any distress, I would be happy to remain
unaware of this.
TEXT 131-132
ira cittera icch jni' gauracandra
sei-mata thre dilena parnanda
yata-kaa prabhu kare hari-sakrtana
ira n thke kichu bhya tata-kaa
Realizing the inner desire of mother ac, Gauracandra awarded her appropriate spiritual
happiness. As long as the Lord was engaged in congregational chanting of the names of Hari,
mother ac remained devoid of external consciousness.
Since mother ac was distressed when the Lord fell to the ground, Gaurasundara had her
become absorbed in ecstasy during hari-sakrtana and stole away her external
consciousness. Then ac felt happiness devoid of all distress.
TEXT 133
prabhura nande ntye nhi avasara
rtri-dine bei' gya saba anucara
There was no break in the Lord's ecstatic dancing. All of His associates chanted around Him
day and night.
TEXT 134
kona-dina prabhura mandire bhakta-gaa
sabei gyena, nce r-acnandana
Sometimes the devotees chanted at the Lord's house while r acnandana danced.
TEXT 135
kakhana vara-bhve prabhura praka

kakhana rodana kare, bale, `mui dsa'
Sometimes the Lord manifested His mood as the supreme controller, and sometimes He cried
while saying, I am the servant.
TEXT 136
citta diyuna bhi prabhura vikra
ananta brahme sama nhika yhra
O brothers, please hear attentively about the Lord's transformations of ecstatic love, which
are unique throughout the innumerable universes.
The transformations of Mahprabhu's ecstatic love can never be compared with the
transformations of any devotees' ecstatic love within the fourteen worlds. It is to be
understood that cheaters who imitate the Lord's exhibition of transformations of ecstatic love
in order to deceive people are devoid of love of God.
TEXT 137
ye-mate karena ntya prabhu gauracandra
te-mate se mahnande gya bhakta-vnda
As Lord Gauracandra danced in ecstasy, the devotees sang in ecstasy.
TEXT 138
r-hari-vsare hari-krtana-vidhna
ntya rambhil prabhu jagatera pra
On the day of r Hari-vsara, which is observed by chanting the names of Hari, the Lord,
who is the life of the entire world, began to dance.
On the fasting day of r Hari-vsara, Lord Gaurasundara began to dance and chant the names
of Hari.
The phrase r hari-vsara means the day of Lord Hari; in other words, Ekda, Dvda, or
the appearance day of the Lord.
In the Hari-bhakti-vilsa it is said that if on the day of r Hari-vsara one fasts, remembers
Lord Hari with devotion, chants the names of Hari, performs activities for the pleasure of
Hari, fixes one's mind on Hari, and gives up all desires for material enjoyment, then he can
without doubt attain the abode of Hari like Prahlda. It is the duty of Lord Hari's devotees to
worship Lord Hari with great faith by offering sandalwood paste, flowers, incense, lamps, the
finest foodstuffs, various gifts, and engage in chanting japa, performing fire sacrifices,
circumambulation, offering various prayers, pleasing dancing and chanting, playing musical
instruments, offering obeisances, glorifying the Lord by chanting Jaya! and staying awake at
night while chanting the glories of Lord Hari.
TEXT 139
puyavanta rvsa-agane ubhrambha
uhila krtana-dhvani `gopla govinda'
The auspicious inauguration of chanting the names of Gopla and Govinda took place in the
courtyard of the most pious rvsa.
The courtyard of rvsa is the shelter of many pious activities, because the chanting of
Govinda and Gopla was inaugurated there.
TEXT 140
akla haite ntya kare vivambhara
ytha ytha haila yata gyana sundara
Vivambhara began dancing from the time of sunrise, and the devotees sang sweetly in
various groups.
The Lord personally began dancing before sunrise and induced various groups of devotees to
chant.
TEXT 141
rvsa-paita la eka sampradya
mukunda laiya ra jana-kata gya
One group was headed by rvsa Paita, and another group was headed by the chanting of
Mukunda.
TEXT 142
laiy govinda ghoa ra kata-jana
gauracandra-ntya sabe karena krtana
Another group was headed by Govinda Ghoa. All the devotees chanted during the dancing
of Gauracandra.
TEXT 143
dhariy bulena nitynanda mahbal
alakite advaita layena pada-dhuli
As the powerful Nitynanda caught hold of the Lord, Advaita secretly took the dust from the
Lord's feet.
TEXT 144
gaddhara-di yata sajala nayane
nande vihvala haila prabhura krtane
The eyes of the devotees headed by Gaddhara filled with tears as they became overwhelmed
with ecstasy in the Lord's krtana.
TEXT 145
unaha callia pada prabhura krtana
ye vikre nce prabhu jagata-jvana

Now hear the next forty verses, which describe how the Lord, who is the life and soul of the
entire universe, danced in ecstasy during krtana.
TEXT 146
caudike govinda-dhvani,
acra nandana nce rage
vihvala hail saba priada sage
The name of Govinda vibrated in all directions as the son of ac became overwhelmed while
dancing in ecstasy with His associates.
TEXT 147
yakhana kndaye prabhu, prahareka knde
loya bhmite kea, th nhi bndhe
Whenever the Lord cried, He cried for three hours. His hair became untied and scattered on
the floor.
The hair of the Lord loosened. While crying for three hours, He found no opportunity to tie
His loosened hair.
TEXT 148
se krandana dekhi' hena kon kha che
n pae vihvala haiy se prabhura kche
Only a person whose heart is made of wood would not become overwhelmed and fall to the
ground upon seeing the Lord's crying.
TEXT 149
yakhana hsaye prabhu mah-aahsa

sei haya prahareka nanda-vilsa
When the Lord laughed loudly in ecstasy, He would continue laughing for three hours.
TEXT 150
dsya-bhve prabhu nija-mahim n jne
`jinilu jinilu' bali' uhe ghane ghane
The Lord forgot His own glories as He became absorbed in the mood of a servant. He
repeatedly exclaimed, I have conquered! I have conquered!
TEXT 151
jita jitam iti atiharea kadcid yukto
vadati tad anukaraa karoti jita jita iti
When Mahprabhu chanted in great ecstasy I have conquered! I have conquered! the
devotees also imitated Him by chanting, I have conquered! I have conquered!
TEXT 152
kae kae pane ye gya ucca-dhvani
Sometimes the Lord sang so loudly that the sound vibration pierced the covering of the
universe.
TEXT 153
kae kae haya aga brahmera bhara
dharite samartha keha nahe anucara
Sometimes His body became as heavy as the universe, then none of His followers could hold
Him still.
TEXT 154
kae haya tul haite atyanta ptala
harie kariy kndhe bulaye sakala
Sometimes He would become as light as cotton, and His followers would happily carry Him
on their shoulders.
Sometimes the Lord's body would become lighter than cotton. The devotees would then carry
Him on their shoulders to different places.
The word ptala means thin, light, or tiny.
TEXT 155
prabhure kariy kndhe bhgavata-gaa
prnanda hai' kare agane bhramaa
The pure devotees happily carried the Lord on their shoulders and wandered around the
courtyard.
TEXT 156
yakhane y haya prabhu nande mrchita
kara-mle sabe `hari' bale ati bhta
Whenever the Lord fell unconscious to the ground out of ecstasy, the devotees became
frightened and chanted the name of Hari in His ear.
TEXT 157
kne kae sarva age haya mahkampa
mahte bje yena blakera danta

Sometimes His entire body shook vigorously like a boy's teeth chattering due to excessive
cold.
TEXT 158
kae kae mahsveda haya kalevare
mrtimat gag yena ilarre
Sometimes His body perspired in such a way that it appeared that the Ganges was flowing
from His body.
TEXT 159
kakhana v haya aga jvalanta anala
dite mtra malayaja ukhya sakala
Sometimes His body became as hot as a blazing fire, and when sandalwood pulp was smeared
on His body, it dried immediately.
Sometimes the heat of His body was like a blazing fire, for as soon as sandalwood pulp was
applied to His body, it would dry up.
The word malayaja refers to the sandalwood brought from the Malaya Hills.
TEXT 160
kae kae adbhuta vahaye mahvsa
sammukha chiy sabe haya eka-pa
Sometimes the Lord would sigh heavily, and everyone would move out of the way of His
breath.
TEXT 161
kae yya sabra caraa dharibre

palya vaiava-gaa cri-dike are
Sometimes He tried to catch everyone's feet, and the Vaiavas ran away out of fear.
TEXT 162
kae nitynanda-age pha diy vase
caraa tuliy sabkre cai' hse
Sometimes He would sit, leaning against Nitynanda, and sometimes He lifted His feet,
looked at everyone, and smiled.
TEXT 163
bujhiy igita saba bhgavata-gaa
luaye caraa-dhuli aprva ratana
Understanding the intention of the Lord, all the devotees stole the wonderful jewel-like dust
from the Lord's lotus feet.
TEXT 164
crya gosi bale,re re cor!
bhgila sakala tora bhri-bhuri mor
crya Gosi said, My dear thief, we have broken into Your hidden treasury.
Advaita Prabhu addressed Gaurasundara as cora, or thief, and said, Now we understand
Your glories.
The phrase bhri-bhuri means opulence, gravity, reverence, self-esteem, glories, or

pride.
TEXT 165
mahnande vivambhara gagai yya

cri-dike bhakta-gaa ka-gua gya
Vivambhara rolled on the ground in ecstasy as all the devotees sang the glories of Ka on
all sides.
TEXT 166
yakhana uddaa nce prabhu vivambhara
pthiv kampita haya, sabe pya ara
When Lord Vivambhara danced madly, the earth shook and everyone became frightened.
TEXT 167
kakhano v madhura ncaye vivambhara
yena dekhi nandera nandana naavara
Sometimes Vivambhara danced so sweetly it resembled the enchanting dance of Nanda's son.
TEXT 168
kakhano v kare koi-sihera hukra
kara-rak-hetu sabe anugraha tra
Sometimes His roaring resembled that of millions of lions, yet by His mercy, everyone's ears
were saved from harm.
Although the sound of the Lord's roaring like a million lions was capable of breaking the
living entities' eardrums, He mercifully protected their weak eardrums.
TEXT 169
pthivra laga haiy kae yya
keha v dekhaye, keha dekhite n pya

Sometimes when He walked, He walked above the ground. Some persons saw this, while
others could not.
The loud roaring of the Lord sometimes cracked the earth.
Sometimes He walked above the ground, in other words, without touching the ground. Some
devotees saw this, while others could not.
The word laga, or lga (derived from the word alagna), means aloof, separated, or
different.
TEXT 170
bhvvee pkala locane yre cya
mahtrsa p sei hsiy palya
In His ecstasy, whoever the Lord looked at with His red eyes would first become frightened
and then run away laughing.
The word pkala means blood-red, red, or crimson.
TEXT 171
bhvvee cacala haiy vivambhara
ncena vihvala ha nhi parpara
Vivambhara became agitated in ecstasy and danced forgetful of His self and others.
TEXT 172
bhvvee eka-bra dhare y'ra pya
ra bra puna t'ra uhaye mthya
In ecstasy, He would catch the feet of someone and then climb on his head.
Sometimes the Lord touched the feet of a devotee, and sometimes He climbed on that
devotee's head.
TEXT 173
kae y'ra gal dhari' karaye krandana
kaeke thra kndhe kare rohaa
Sometimes He would cry while embracing someone around their neck, and then the next
moment He would climb on his shoulders.
TEXT 174
kae haya blya-bhve parama cacala
mukhe vdya bya yena choyla-sakala
Sometimes He would become extremely restless in the mood of a child and make various
childish noises in His mouth.
Sometimes the Lord made various noises with His mouth like a most restless child.
The word bya (a shortened form of bjya) means to play [an instrument].
The word choyla means child, boy, or inexperienced.
TEXT 175
caraa ncya kae, khala khala hse
jnu-gati cale kae blaka-vee
Sometimes He shook His feet and laughed exuberantly. Sometimes He crawled on His knees
like a small child.
The phrase jnu-gati cale refers to crawling about on one's knees. Jnu-gati means moving
with the knees or crawling.
TEXT 176
kae kae haya bhvatribhaga-sundara

prahareka sei-mata thke vivambhara
Sometimes Vivambhara became absorbed in the mood of Ka, in His beautiful threefold
bending form. He remained in that state for three hours.
TEXT 177
kae dhyna kari' kare muralra chanda
skt dekhiye yena vndvana-candra
Sometimes He would become absorbed in meditation and play a flute. Then He appeared
exactly like Ka, the moonlike Lord of Vndvana.
TEXT 178
bhya pi' dsya-bhve karaye krandana
dante ta kari' che caraa-sevana
On regaining His external consciousness, He would cry in the mood of a servant. He would
hold straw between His teeth and beg for the service of the Lord's lotus feet.
TEXT 179
cakrkti hai' kae prahareka phire
pana caraa giy lge nija ire
Sometimes He whirled in a circle for three hours, and sometimes He danced in such way that
His feet touched His head.
TEXT 180
yakhana ye bhva haya, sei adbhuta
nija-nmnande nce jaganntha-suta
Whatever mood the Lord exhibited was most wonderful. The son of Jaganntha Mira danced
in the ecstasy of chanting His own holy names.
TEXT 181
ghana ghana hukraya sarva aga nae
n pre haite sthira, pthivte pae
Sometimes He roared so loudly that His entire body trembled. Unable to remain steady, He
then fell to the ground.
Another reading of hukraya is hu-hukra [which also means loud roar].
TEXT 182
gaura-vara dehakae nn-vara dekhi
kae kae dui gua haya dui khi
Although the Lord's complexion was golden, He sometimes appeared in various colors.
Sometimes His two eyes doubled in size.
TEXT 183
alaukika ha prabhu vaiava-vee
ye balite yogya nahe, to prabhu bhe
In this way, the Lord became absorbed in the transcendental mood of a Vaiava and spoke in
words that did not befit Him.
TEXT 184
prve ye vaiava dekhi' `prabhu' kari' bale
e be mra dsa, dhare tra cule
Previously, whenever the Lord saw a Vaiava He addressed him as Prabhu, but now He
would grab them by the hair and announce, This fellow is My servant.
TEXT 185
prve ye vaiava dekhi' dharaye caraa
tra vake uhi' kare caraa arpaa
Previously, whenever the Lord saw a Vaiava He would catch hold of his feet, but now He
would climb on their chest and offer His feet to them.
TEXT 186
prabhura nanda dekhi' bhgavata-gaa
anyonye gal dhari' karaye krandana
On seeing the Lord's ecstasy, the devotees wept as they embraced each others' necks.
TEXT 187
sabra agete obhe r-candana-ml
nande gyena ka-rase hai bhol
All the devotees were decorated with sandalwood pulp and flower garlands as they chanted in
the ecstasy of Ka consciousness.
TEXT 188
mdaga-mandir bje akha-karatla
sakrtana-sage saba haila mila
The sound of mdagas, whompers, conches, and karatlas mixed with their congregational
chanting of the holy names.
TEXT 189
brahma bhedila dhvani priy ka
caudigera amagala yya saba na

The sound of sakrtana filled the sky and pierced the covering of the universe. All
inauspiciousness in the four directions was vanquished.
TEXT 190
e kon adbhutay'ra sevakera ntya
sarva-vighna na haya, jagat pavitra
This was not so wonderful, for by even the dancing of the Lord's servants all obstacles are
destroyed and the entire world is purified.
In the rmad Bhgavatam (11.14.24) it is stated:
vg gadgad dravate yasya citta
rudaty abhka hasati kvacic ca
vilajja udgyati ntyate ca
mad-bhakti-yukto bhuvana punti
A devotee whose speech is sometimes choked up, whose heart melts, who cries continually
and sometimes laughs, who feels ashamed and cries out loudly and then dancesa devotee
thus fixed in loving service to Me purifies the entire universe. In the Nrada-pacartra it is
said:
sakrtana-dhvanirutv
ye ca ntyanti vaiavte
pda-raja-spart
sadya pt vasundhar
Mother earth is immediately purified by the touch of the dust from the feet of the Vaiavas
who dance to the sound of sakrtana.
TEXT 191
se prabhu pane nce panra nme
ihra ki phalakib baliba pure?

When the Lord Himself dances to the chanting of His own names, who can say what benefit
is there? Can even the Puras describe this?
The word prabhu refers to Lord Ka Himself, who is personally dancing while chanting His
own names. The Puras cannot reach the end of describing the glories of this.
TEXT 192
caturdige r-hari-magala-sakrtana
mjhe nce jaganntha-mirera nandana
The son of Jaganntha Mira danced in the midst of the auspicious congregational chanting of
Lord Hari's holy names, which vibrated in the four directions.
TEXT 193
y'ra nmnande iva vasana n jne
y'ra yae nce iva, se nce pane
He whose ecstatic holy names and glories induce Lord iva to forget his clothes and dance
was now personally dancing.
Being absorbed in the ecstasy of chanting the Lord's names, Mahdeva, the Lord's devotee,
forgets to wear his clothes. He whose glories when sung induce iva to dance in ecstasy now
began to dance Himself. Another reading of the word yae, or by the glories, is rase, or by
the mellows.
TEXT 194-195
y'ra nme vlmki hail tapodhana
y'ra nme ajmila pila mocana
y'ra nma-ravae sasra-bandha ghuce
hena prabhu avatari' kali-yuge nce

That Lord, whose holy names induced Vlmki to become enriched by austerities, whose holy
names awarded Ajmila with liberation, and whose holy names when heard destroy one's
material bondagethat Lord, who has incarnated in Kali-yuga, now engaged in dancing.
One should discuss the rmad Bhgavatam 1.1.16, 1.2.17-21, 2.2.37, 2.8.5, 3.9.5, 3.13.4,
4.29.40, 6.16.44, 10.1.4, 10.14.3, 11.6.9, 11.6.44, and 12.3.15.
TEXT 196-197
y'ra nma gi' uka-nrada veya
sahasra-vadana-prabhu y'ra gua gya
sarva-mah-pryacitta ye prabhura nma
se prabhu ncaye, dekhe yata bhgyavn
That Lord, whose holy names ukadeva and Nrada sing as they wander about, whose
transcendental qualities are sung by the thousand-headed Lord Ananta, and whose holy
names are the best of all forms of atonement now personally danced before the eyes of the
fortunate.
TEXT 198
haila ppiha-janma, takhana n haila
hena mah-mahotsava dekhite n pila
I took a sinful birth, for I did not take birth at that time. Therefore I did not have the
opportunity to see such a great festival.
The author expresses his humility by saying that since he did not take birth during the time
of Mahprabhu's manifest pastimes and did not have the good fortune of seeing the festival of
the Lord's dancing his life has become full of sin.
TEXT 199
kali-yuga praasila r-bhgavate
ei abhiprya t'ra jni' vysa-sute

The son of Vysa knew the Lord's intention, so he glorified Kali-yuga in the rmad
Bhgavatam.
r ukadeva, the son of Vysa, knew very well that r Gaurasundara would appear in the age
of Kali, so he glorified Kali-yuga in the rmad Bhgavatam (11.5.36 and 12.3.51) as follows:
kali sabhjayanty ry
gua j sra-bhgina
yatra sakrtanenaiva
sarva-svrtho 'bhilabhyate
Those who are actually advanced in knowledge are able to appreciate the essential value of
this age of Kali. Such enlightened persons worship Kali-yuga because in this fallen age all
perfection of life can easily be achieved by the performance of sakrtana.
kaler doa-nidhe rjan
asti hy eko mahn gua
krtand eva kasya
mukta-saga para vrajet
My dear King, although Kali-yuga is an ocean of faults, there is still one good quality about
this age: Simply by chanting the Hare Ka mah-mantra, one can become free from material
bondage and be promoted to the transcendental kingdom.
TEXT 200
nijnande nce mahprabhu vivambhara
caraera tla uni ati manohara
As Mahprabhu Vivambhara danced in His own ecstasy, the movement of His feet sounded
most enchanting.
TEXT 201-204
bhva-bhare ml nhi rahaye galya

chiiy paaye giy bhakatera pya
kati gel garuera rohaa-sukha
kati gelakha-cakra-gad-padma-rpa
kothya rahila sukha-ananta-ayana
dsya-bhve dhuli lui' karaye rodana
kothya rahila vaikuhera sukha-bhra
dsya-sukhe saba sukha psarila t'ra
Due to the Lord's absorption in ecstasy, His garland did not remain on His neck but scattered
at the feet of the devotees. Where did the happiness of riding on Garua go? Where did the
form holding conch, disc, club, and lotus go? Where did the happiness of lying on the bed of
Ananta go? The Lord now cried and rolled on the ground in the mood of a servant. Where
did the happiness of Vaikuha go? The Lord forgot all other happiness while tasting the
happiness of a servant.
The Lord of Vaikuha tore apart the Vaijayanti garland around His neck and threw it at the
feet of the devotees, He gave up the happiness of riding on the back of Garua, He gave up
holding weapons like the conch and disc, He gave up the happiness of sleeping on the bed of
Anantanow in His pastimes as Gaurasundara that Lord began to cry and roll on the ground
while absorbed in the mood of a servant. He gave up the happiness derived from being the
Lord and became absorbed in the happiness derived from being the servant.
TEXT 205
kati gela ramra vadana-di-sukha
virah haiy knde tuli' bhu-mukha
Where did the happiness of looking at the face of Ram, the goddess of fortune, go? Now the
Lord raised His arms and face and cried in separation.
Instead of looking at the face of Lakm in His capacity as the enjoyer of conjugal mellows,
the Lord raised His face and arms and began to cry, being merged in the ocean of separation.
TEXT 206-207
akara-nrada-di y'ra dsya psar
vaivarya tiraskari' bhrame dsa ha
sei prabhu panra dante ta kari'
dsya-yoga mge saba-sukha parihari'
Great personalities like iva and Nrada give up their opulence and wander about as servants
of the Supreme Lord, who now gave up all happiness, took straw between His teeth, and
begged for devotional service.
That worshipable Lord in whose service great personalities like iva and Nrada are engaged,
after giving up their respective opulence, now took straw between His teeth out of humility
and, after giving up all happiness as the object of worship, begged for devotional service.
TEXT 208
hena dsya-yoga chi' ra yeb cya
amta chiy yena via lgi' dhya
One who gives up such service and desires something else is like one who gives up nectar and
desires poison.
One who in spite of seeing the recent example of Gaurasundara gives up the path of
devotional service and proudly becomes inclined to attain one of the four types of liberation
beginning with slokya, or residing on the same planet as the Lord, is like one who gives up
nectar to drink poison. In the Skanda Pura it is stated:
vsudeva parityajya yo 'anya-devam upsate
tyaktvmta sa mhtm bhukte halhala viam
A foolish person who gives up the worship of Vsudeva and engages in the worship of the
demigods is giving up nectar to drink poison. It is stated in the Mahbhrata:
yas tu viu parityajya mohad anyam upsate
sa hema-rjim utsjya pu-ri jighkati
A person who out of illusion gives up the worship of the all-pervading Lord Viu and
worships other demigods gives up heaps of gold to accept heaps of ashes. It is further
described in the Nrada-pacartra (2.7.7):
r-harer-bhakti-dsya ca sarvam ukte para mune
vaiavnm abhimata srt sra part param
The devotional service of Lord Hari is most enchanting and the best of all forms of
liberation. O great sage, it is the essence of all conclusions. This is the opinion of the
Vaiavas. In the Hari-bhakti-kalpa-latik it is said:
nsti dsyt parareyo nsti dsyt para padam
nsti dsyt paro labho nsti dsyt para sukham
There is nothing more auspicious than Lord Hari's service. There is no situation better than
Lord Hari's service. There is nothing better to be gained than Lord Hari's service. There is no
happiness higher than Lord Hari's service.
TEXT 209
se v kene bhgavata pae v paya
bhaktira prabhva nhi yhra jihvya
Why does a person who does not describe the glories of devotional service recite or teach
rmad Bhgavatam?
The recitation of those who have no knowledge about the beauty of devotional service yet
proudly recite rmad Bhgavatam with a desire to become the master is useless.
TEXT 210-211
strera n jni' marma adhypan kare
gardabhera prya yena stra bahi' mare
ei-mata stra bahe, artha nhi jne
adhama sabhya artha-adhama vkhne
Those who teach the scriptures without understanding their purport are simply carrying the
burden of the scriptures like asses. In this way they carry the burden of the scriptures without
understanding their purpose. They present irrational meanings to irrational audiences.
Another reading of sabhya, or audiences, is svabhva, or nature.
Proud teachers of rmad Bhgavatam who display their pride by presenting nondevotional
conclusions are like asses who simply carry burdens without understanding the scriptural
statements. They uselessly labor to teach and study the scriptures. The purport explained by
such professional nondevotee reciters of rmad Bhgavatam to unqualified audiences is
completely abominable. In the Padma Pura (Uttara-khaa, Chapter Sixty-three) it is
stated:
viprair bhgavat vrt gehe gehe jane jane
krit dhana-lobhena kath-sras tato gata
Brhmaas will describe the topics of Ka's pastimes in rmad Bhgavatam from house to
house in order to accumulate wealth, therefore their audience will not achieve devotional
service, which is the essence of hearing such topics. In the Manu-sahit (12.115) it is
stated:
ya vadanti tamo-bht
mrkhdharmam atad-vidatat
ppaatadh bhtv
tad-vaktn anugacchati
Those who instruct religious principles in spite of being foolish, in the mode of ignorance,
or ignorant of religion incur one hundred times more sin than their audience. The Manu-
sahit (3.156) also states:
bhtak-dhypako ya ca
bhtak-dhypitas tath
dra-iyo guru caiva
vg dua kua-golakau
Those who charge fees for teaching, those who pay fees for studying, those who are disciples
of dras, those who are spiritual masters of dras, those who speak harshly, those who are
illegitimate sons of mothers whose actual husband is still alive, and those who are illegitimate
sons of mothers whose husband is dead should not be allowed to participate in rddha
ceremonies or other Vedic rituals. In the Padma Pura it is stated:
avaiava-mukhodgra pta hari-kathmtam

ravaa naiva kartavya sarpocchia yath paya
No one should hear or take lessons from a person who is not a Vaiava. Even if he speaks
about Ka, such a lesson should not be accepted, for it is like milk touched by the lips of a
serpent. It is stated in the Brahma-vaivarta Pura:
dr spakr ca
yo harer nma-vikrayyo
vidy-vikray vipro
viahno yathoraga
One who is devoid of devotional service to Ka, who cooks for dras, who charges money
to initiate disciples in chanting the holy names, or who lectures on the scriptures for pay is
like a poisonless snake. In the rmad Bhgavatam (7.13.8) it is stated:
na iyn anubadhnta
granthn naivbhyased bahn
na vykhym upayujta
nrambhn rabhet kvacit
A sannys must not present allurements of material benefits to gather many disciples, nor
should he unnecessarily read many books or give discourses as a means of livelihood. He
must never attempt to increase material opulences unnecessarily. In the Caitanya-caritmta
(Madhya 24.314) the following ancient statement of Lord iva is quoted:
aha vedmi uko vetti
vyso vetti na vetti vbhakty
bhgavata grhya
na buddhy na ca kay
I may know; ukadeva Gosvm, the son of Vysadeva, may know; and Vysadeva may know
or may not know the rmad Bhgavatam. On the whole, rmad Bhgavatam, the spotless
Pura, can be learned only through devotional service, not by material intelligence,
speculative methods or imaginary commentaries.
TEXT 212
vede bhgavate kahe,dsya baa dhana
dsya lgi' ram-aja-bhavera yatana
The Vedas and the rmad Bhgavatam declare that service to the Lord is the greatest
treasure. Lakm, Brahm, and iva are always engaged in such service.
TEXT 213
caitanyera vkye yra nhika prama
caitanya nhika t'ra, ki baliba na
Anyone who does not believe in the words of Lord Caitanya cannot attain Him. What more
can I say?
The words of r Caitanyadeva are the crest jewel of all conclusions. Devotional service alone
is the supreme goal of life. One who does not have this conviction is averse to Lord Caitanya
and fit to be called a fool. The Vedic literatures and rmad Bhgavatam, which it the essence
of the Vedas, fully establish the prominence of devotional service. Nryaa's goddesses of
fortune, as well as Lord Brahm and Lord iva, are all servants of the Supreme Lord. rla
Cakravart hkura has written:
rdhyo bhagavn vrajea-tanayas tad-dhma vdvana ramya kacid upsan vraja-vadhu-

varga-vrya kalpita, rmad-bhgavatam amala pura prem pum-artho mahn r-
caitanya mahprabhor matam ida tatradara na para.
The Supreme Personality of Godhead, the son of Nanda Mahrja, is to be worshiped along
with His transcendental abode, Vndvana. The most pleasing form of worship for the Lord is
that which was performed by the gops of Vndvaa. rmad Bhgavatam is the spotless
authority, and pure love of God is the ultimate goal of life. These statements, for which we
have the highest regard, are the opinion of r Caitanya Mahprabhu.
TEXT 214
dsya-bhve nce prabhu r-gaurasundara
caudige krtana-dhvani ati manohara

Lord r Gaurasundara danced in the mood of a servant as the enchanting sound of krtana
vibrated in the four directions.
TEXT 215
unite unite kae haya mrachita
ta-kare takhane advaita upanta
While listening to the krtana, Advaita crya sometimes lost consciousness. He took straw in
His hands and approached the Lord.
TEXT 216
pda-mastaka te nichiy laiynija
ire thui' nce bhrukui kariy
He covered His entire body with grass and kept some on His head as He frowned while
dancing.
The word nichiy means by covering.
TEXT 217
advaitera bhakti dekhi' sabra tarsa
nitynanda-gaddharadui-jane hsa
Everyone was frightened on seeing Advaita crya's devotional service, but Nitynanda and
Gaddhara simply laughed.
TEXT 218
nce prabhu gauracandra jagat-jvana
veera anta nhi haya ghane ghana

In this way, r Gaurasundara, the life of the entire universe, danced. He repeatedly expressed
unlimited varieties of moods.
TEXT 219
yh nhi dekhi uni r-bhgavate
hena saba vikra prake ac-sute
The son of ac manifested many wonderful transformations of ecstatic love that are not
found or heard of in rmad Bhgavatam.
Transformations of ecstatic love that are not even recorded in rmad Bhgavatam manifested
in the transcendental body of r Gaurasundara.
TEXT 220
kae kae sarva aga haya stambhkti
tilrdheka noite nhika akati
Sometimes His entire body was stunned in such a way that no one could even slightly bend
His body.
TEXT 221
sei aga kae kae hena-mata haya
asthimtra nhi yena navanta-maya
Sometimes that same body became slackened in such a way that it became as soft as butter,
without any bones.
TEXT 222
kakhano dekhi ye aga gua-dui-tina
kakhano svabhva haite atiaya ka

Sometimes His body appeared to double or triple in size, and sometimes it appeared to
shrink.
TEXT 223
kakhano v matta yena uli' uli' yya
hsiy dolya aga nanda sadya
Sometimes He was intoxicated in such a way that He tottered like a drunkard, and sometimes
He swayed back and forth while laughing.
TEXT 224
sakala vaiave prabhu dekhi' eke eke
bhvvee prva nma dhari dhari' ke
Seeing all the Vaiavas, the Lord called each of them by the name they bore in their previous
birth.
TEXT 225
`haladhara, iva, uka, nrada, prahlda
ram, aja, uddhava' baliy kare nda
He loudly addressed them, Haladhara! iva! ukadeva! Nrada! Prahlda! Ram! Aja!
Uddhava!
TEXT 226
ei-mata sab dekhi' nn-mata bale
yeb yei vastu, th prakaye chale
In this way the Lord revealed their actual identities by speaking about them in various ways.
In His Gaura pastimes, r Gaurasundara called out the former names of His associates who
participated in His previous pastimes. By doing so, He ascertained the identity of His
associates.
TEXT 227
aparpa kvea, aparpa ntya
nande nayana bhari' dekhe saba bhtya
All the Lord's servants happily watched as the Lord displayed His unparalleled ecstatic love
for Ka and unparalleled dancing.
TEXT 228
prve yei sndhila bra bhitare
sei-mtra dekhe anye praveite nre
Only those who had previously entered the house of rvsa were allowed to see those
pastimes.
There was such a crowd watching the Lord's dancing that no one other than those who had
previously entered rvsa's courtyard were allowed in.
TEXT 229
prabhura jya dha lgiyche dvra
praveite nre loka saba nadyra
The door was firmly locked by the order of the Lord. The ordinary people of Nadia were not
able to enter.
Another reading of loka saba nadyra (all the people of Nadia) is anya loka nadyra,
which means other persons of Nadia.
TEXT 230
dhiy ise loka krtana uniy
praveite nre loka, dvre rahe giy
On hearing the loud krtana, people came running. But being unable to enter, they stood at
the door.
TEXT 231
sahasra sahasra loka kalarava kare
krtana dekhiba,jha ghucha duyre
Thousands of people loudly clamored, Open the door quickly, we want to see the krtana.
TEXT 232
yateka vaiava-saba krtana-vee
n jne pana deha, anya jana kise
All the Vaiavas were so absorbed in the ecstasy of krtana that they were not aware of their
own bodies, so what did they know of others?
Another reading of krtana-vee (in the ecstasy of krtana) is krtanera rase, or in the
mellows of krtana.
TEXT 233-234
yateka pa-saba n piy dvra
bhire thkiy manda balaye apra
keha bale,e-gul-sakala mgi' khya
cinile pibe lja dvra n ghucya
The materialists, being unable to enter the house, spoke harsh words outside. Someone said,
These fellows beg to fill their bellies. They are ashamed of being recognized, so they do not
open the door.
Those who could not enter the courtyard of rvsa began to speak various harsh words:
Those who have entered the house maintain their livelihood by begging. They close the door
because they are ashamed of showing their miserable condition to others. If this were not the
case, then why do those inside the house cry out loudly, being afflicted by hunger?
TEXT 235
keha bale,satya satya ei se uttara
nahile kemane ke e aa prahara
Someone else said, That is the truth, otherwise why would they cry out for twenty-four
hours?
TEXT 236
keha bale,re bhi! madir
niysabe rtri kari' khya loka lukiy
Another person said, O brothers, these people bring wine and drink at night, unseen by
others.
Some people thought that the door was closed because those inside wanted to bring wine and
drink at night to avoid the embarrassment of being seen by the public.
TEXT 237
keha bale,bhla chila nimi paita
tra kena nryaa kaila hena cita
Another person said, Previously Nimi Paita was a good person. Why has Lord Nryaa
changed His heart like this?
TEXT 238
keha bale,hena bujhi prvera saskra

keha bale,saga-doa haila thra
Someone said, I think this is due to His previous activities. Someone else said, This is due
to bad association.
Someone said, Since Nimi Paita has been affected by bad association, He has closed the
door in order to engage in sinful activities hidden from the view of ordinary people.
TEXT 239
niymaka bpa nhi, tte che bi
eta-dine saga-doe hekila nimi
He does not have a father to guide Him, and He is afflicted by gastric disorders. Now Nimi
has become affected by bad association.
The word niymaka means a guide or a director.
Nimi does not have a guiding father or guardian. Moreover, He is afflicted by gastric
disorders. Therefore some bad elements have induced Him to act unjustly.
The word bi (derived from vyu) means gastric disorders, madness, or insanity.
TEXT 240
keha bale,psarila saba adhyayana
mseka n chile haya avaiykaraa
Someone said, He has stopped all studies, and if one does not study for a month, he forgets
all grammar.
If one does not study grammar for a month, he automatically forgets all the stras. Therefore
Nimi Paita has forgotten all the lessons of grammar.
TEXT 241-244
keha bale,re bhi saba hetu pila
dvra diy krtanera sandarbha jnila

rtri kari' mantra pai' paca kany ne
nn-vidha dravya ise t' sabra sane
bhakya, bhojya, gandha, mlya, vividha vasana
khiy t' sab-sage vividha ramaa
bhinna loka dekhile n haya t'ra saga
eteke duyra diy kare nn raga
Someone said, O brothers, I know the secret why they close the door and perform krtana.
At night they recite mantras to bring five girls along with various palatable foods. They eat,
they wear sandalwood paste and garlands, they dress in fine clothes, and they enjoy with girls
in various ways. If other people saw this, they would be embarrassed. Therefore they enjoy
behind closed doors.
Someone said, We have found the real reason why the doors are closed. They bring five
kinds of girls at night through mantra and engage in various types of enjoyment with them
while eating palatable foods and wearing sandalwood paste, garlands, and fine clothes. In
order to avoid being embarrassed by people, they close the door and become intoxicated by
various sinful activities.
TEXT 245
keha bale,kli hauka yiba deyne
kkle bndhiy saba niba jane jane
Someone said, Let tomorrow come and we will go to the court and have each and every one
of them tied around the waist and arrested.
Someone said, Tomorrow we will submit a complaint against them in the court. Those
engaged in sinful activities behind closed doors will have their hands tied behind their backs
and be taken away.
The word deyne (from the Persian word dvn) means royal assembly, religious court,
or court.
The word kkla means the waist or middle of the body.
TEXT 246
ye n chila rjya-dee, niy krtana
durbhika hailasaba gela cirantana
There was never any krtana in this state before, but these people have ruined everything
here by introducing krtana and causing famine.
They have introduced hari-krtana, which was never heard before in this province, and
placed obstacles in the happiness and prosperity of materialistic people. As a result, famine
has broken out and the happiness of ordinary people has been destroyed forever.
The word cirantana refers to that which has been going on unchanged since time
immemorial, that which is traditional, or that which is ever-existing.
TEXT 247
deve harileka vi, jniha nicaya
dhnya mari' gela kai utpanna n haya
Know for certain that because of them, the demigods are not showering rain, the paddy
fields have dried up, and no one can make any money.
Because of their mischief, the demigods are not supplying sufficient rain to produce food
grains, and as a result, the paddy fields have dried up. Therefore destitution and poverty have
overcome the entire country.
TEXT 248
khni thka, rvsera kli karo krya
kli v ki karo dekho advaita-crya
Just wait. Tomorrow we will take care of rvsa. And see what we do tomorrow to Advaita
crya.
Someone said, They cannot go on doing such activities for long. Therefore wait one or two
days. Let us see what we can do to them.
TEXT 249
koth haite si' nitynanda avadhta
rvsera ghare thki' kare eta-rpa
We do not know where this Nitynanda Avadhta came from. He stays at the house of
rvsa and enacts all these dramas.
TEXT 250
ei mate nn-rpe dekhyena bhaya
nande vaiava-saba kichu nunaya
Although the materialists threatened the devotees in this way, the Vaiavas were in ecstasy
and did not hear anything.
TEXT 251
keha bale,brhmaera nahe ntya-dharma
paiyo e-gul karaye hena karma
Someone said, Dancing is not appropriate for brhmaas. Why do they engage in such
activities, even after studying the scriptures?
Among those nondevotees who were averse to Lord Hari, one proud learned person said, It
is not the duty of a learned brhmaa to dance. This is the profession of low-class people. It is
lamentable that even after studying the scriptures they have introduced such a low-class
profession in the brhmaa community.
TEXT 252
keha bale,e-gul dekhite n yuyya
e gulra sambhe sakala-krti yya
Someone else said, They are not fit to be seen. By conversing with them, all of our piety will
be lost.
Someone said, By seeing such people, all the previously acquired merits of a brhmaa are
destroyed. Therefore one should never see their faces.
TEXT 253
o ntya-krtana yadi bhla-loka dekhe
sei ei-mata haya, dekha parateke
If a gentleman sees such dancing and chanting, he also becomes like them. See for yourself.
If good people see such dancing and chanting, in other words, if they happen to see out of
curiosity, their minds will be twisted. The clear proof of this is their increasing numbers.
TEXT 254
parama subuddhi chila nimi paita
e gulra sage tra hena haila cita
Previously Nimi Paita was most intelligent. Now, by the association of these fellows, His
mind has changed.
TEXT 255
keha bale,tma vin skt kariy
kile ki krya haya, n jnila ih
Someone said, They have not realized the self. They do not know what their loud calling will
yield.
Someone said, Without realizing one's self, how will one benefit by simply calling out,
Ka, Ka?
TEXT 256
pana arra-mjhe che nirajana

ghare hriy dhana che giy vana
The Supreme Brahman is present within one's body. These people are like those who lose
something at home and search for it in the forest.
The Supreme Brahman, who is untouched by sinful activities, resides within the bodies of
human beings. Therefore these foolish chanters are searching for wealth in the forest rather
than at home, so how will they benefit? Such statements from the ahagrahopsakas, or self-
worshipers, are examples of the impediments in their ascertainment of the real nature of
devotional service.
TEXT 257
keha bale,kon krya parere carciycala
sabe ghara yi, ki krya dekhiy
Someone else said, What is the use of criticizing others? Let us go home. What is the use of
watching?
Someone said, There is no benefit in discussing topics about others. Let us go and perform
our own duties.
TEXT 258
keha bale,n dekhila nija-karma-doe
se saba sukti, t' sabre bali kise?
Someone said, We could not see due to our past misdeeds. They are fortunate, so why
should we blame them?
Someone said, Due to our own misdeeds, we could not see the krtana pastimes. Those who
have received the opportunity to either participate in or see the krtana are pious, or
fortunate. We are unfortunate, how can we criticize them?
TEXT 259
sakala pat'r eka-cpa ha

eho sei gaa hena bujhi yya dh
The atheists gathered together and chased that person away, thinking, He is one of them.
When the atheists heard that statement, they unitedly chased that person away, thinking, He
is also part of that group.
The phrase eka-cpa (ekacombined + cpaassembled) means assembled together

or united together.
TEXT 260
o krtana n dekhile ki haibe manda?
ata ata vei' yena kare mah-dvandva
What is the loss if we do not see their krtana? Their krtana is like a big argument among
hundreds of people.
What is the problem if we do not participate in their krtana? Their krtana is just like a
great argument among hundreds of people.
The word dvandva means debate, quarrel, or fight.
TEXT 261-262
kona japa, kona tapa, kona tattva-jna
th n dekhiye kari' nija karma-dhyna
cla-kal-dugdha-dadhi ekatra kariyjti
na kari' khya ekatra haiy
We do not see any japa, any austerities, or any cultivation of spiritual knowledge amongst
them. They simply engage in their concocted activities and ruin their caste by gathering rice,
bananas, milk, and yogurt and eating together.
We do not find any trace of japa, austerities, or cultivation of spiritual knowledge among
them. They concoct their own activities and meditation; they mix together rice, bananas,
yogurt, and milk, and then they sit together and eat, thereby ruining their caste.
TEXT 263
parihse si' sabe dekhibra tare
dekhi, o pgala-gul kon karma kare
People came to see and ridicule them. Let us see what these madmen are doing.
TEXT 264
eteka baliy sabe calilena ghare
eka yya, ra si' bjya duyre
After speaking like this, they went home. As one left, another came and knocked at the door.
TEXT 265
pa pa yei dui dekh haya
galgali kari' saba hsiy paaya
As soon as two atheists met together, they embraced and fell to the ground laughing loudly.
As soon as two atheists opposed to devotional service met, they laughed so loudly while
discussing the devotees' activities that they collapsed to the ground.
TEXT 266
puna dhari' lai' yya yeb nhi dekhe
keha v nivtta haya kro anurodhe
They would also go and bring others who had not seen what was going on. Yet some persons,
on the advice of others, would refuse to go.
TEXT 267
keha bale,bhi, ei dekhila unila
nimi laiy saba pgala haila
Someone said, O brother, I have seen and heard everything. Along with Nimi, they have all
become mad.
TEXT 268
dardur uhiy che rvsera b
durgotsave yena si dei huhui
It sounds like the tumultuous croaking of frogs or the wild celebration of a Durg-pj
festival in the house of rvsa.
It seems like frogs are croaking at the house of rvsa. They are excited and noisy, just as
when people push and bump each other during a Durg-pj festival.
TEXT 269
`hai hai, hya hya'ei mtra uni
ih sab haite haila ayaa-khin
The only thing we can hear is 'Hey! Hey! Ho! Ho!' These people bring infamy on us.
TEXT 270
mah-mah-bhacrya sahasra yethya
hena hgita-gul vase nadyya
Nadia has thousands of great exalted Bhacryas, yet such imposters also live here.
Today in Nadia, where thousands of learned brhma as reside, a few cheaters and
imposters have become prominent.
The word hgita (or hgti) means a cheater, an imposter, a debauchee, or a

thief.
TEXT 271
rvsa-vmanre ei nady haite
ghara bhgi' kli laiy pheliba srote
Tomorrow we will drive the brhmaa rvsa out of Nadia. Then we will break his house
and throw it in the river.
We should drive rvsa, the so-called brhmaa who brings infamy to the brhmaas, out
of Navadvpa. We will break his straw house and throw it in the flowing waters of the
Ganges.
TEXT 272
o brhmaa ghucile grmera kuala
anyath yavane grme karibeka bala
When this brhmaa ruins the prosperity of this village, the Yavanas will become powerful
here.
The brhmaa rvsa has destroyed all auspiciousness in this village. When the influence of
the brhmaas wanes, the Yavanas will become prominent.
TEXT 273
ei-mata pa karaye kolhala
tathpiha mah-bhgyavanta se sakala
In this way the atheists made a great commotion, yet nevertheless they were all most
fortunate.
TEXT 274
prabhu-sage ekatra janmil eka grme
dekhileka, unileka se saba vidhne

They took birth in the same village as the Lord, and they saw and heard about His pastimes.
TEXT 275
caitanyera gaa-saba matta ka-rase
bahirmukha-vkya kichu kare n pravee
The followers of Lord Caitanya were intoxicated in the mellows of Ka consciousness,

therefore the statements of the materialists did not enter their ears.
TEXT 276
jaya ka murri mukunda vanaml
ahar-nia gya sabe hai' kuthal
Day and night they happily chanted, Jaya Ka, Murri, Mukunda, Vanaml!
TEXT 277
ahar-nia bhakti-sage nce vivambhara
rnti nhi kro, sabe sattva-kalevara
Vivambhara danced day and night with the devotees. No one became tired, for they all had
spiritual bodies.
TEXT 278
vatsareka nma mtra kata yuga gela
caitanya-nande keha kichu n jnila
A number of yugas passed as one year with no one understanding due to the ecstasy of being
with Lord Caitanya.
TEXT 279
yena mah-rsa-kr kata yuga gela
tilrdheka-hena saba gopik mnila
While a number of yugas passed during the rsa-ll pastime, the gops thought that only a
moment had passed.
In this regard one should discuss rla Cakravart hkura's Srrtha-darin commentary on
rmad Bhgavatam (10.29.1 and 10.33.38).
TEXT 280
ei-mata acintya kera paraka
ih jne bhgyavanta caitanyera dsa
In this way Ka manifests inconceivable pastimes that are known only to the fortunate
servants of Lord Caitanya.
TEXT 281
ei mate nce mahprabhu vivambhara
nii avaea mtra se eka prahara
In this way Vivambhara Mahprabhu danced until only three hours of the night remained.
TEXT 282
lagrma-il-saba nija-kole kari'
uhil caitanya-candra khara upari
r Caitanyacandra then took all the lagrma-ils on His lap and sat on the sihsana.
TEXT 283
maa maa kare kha vivambhara-bhare
the-vyathe nitynanda kha spara kare

As the sihsana made a cracking sound due to the weight of Vivambhara, Nitynanda
quickly touched it.
TEXT 284
anantera adhihna haila khaya
n bhgila kha, dole r-gaurga-rya
Lord Ananta manifested within the throne, so it did not break as Lord Gaurga comfortably
sat on it.
TEXT 285
caitanya-jya sthira haila krtana
kahe panra tattva kariy garjana
On the order of Lord Caitanya, the krtana was stopped. Then the Lord loudly revealed His
glories.
TEXT 286
kali-yuge mui ka, mui nryaa
mui sei bhagavn, devak-nandana
In Kali-yuga, I am Ka and I am Nryaa. I am the Supreme Lord and son of Devak.
TEXT 287
ananta brahma-koi-mjhe mui ntha
yata go, sei mui, tor mora dsa
I am the Lord of innumerable universes. I am the object of all glorification, and all of you are
My servants.
TEXT 288
to-sabra lgiy mra avatra
tor yei deha', sei mra hra
I have incarnated for your sake. Whatever you offer Me, that is My food.
TEXT 289
mre se diycha saba upahra
rvsa balena,prabhu sakala tomra
Actually you have offered everything to Me. Then rvsa replied, O Lord, everything
belongs to You.
TEXT 290
prabhu bale,mui ih khimu sakala
advaita balaye,prabhu baai magala
The Lord said, I will eat it all. Advaita then said, O Lord, that would be most auspicious.
TEXT 291
kare kare prabhure yogya saba dse
nande bhojana kare prabhu nijvee
All the servants of the Lord then offered Him various items with their own hands, and the
Lord in His own ecstasy happily ate.
TEXT 292
dadhi khya, dugdha khya, navanta khya
ra ki chaye na balaye sadya

As He ate yogurt, milk, and butter, He repeatedly asked, Bring whatever else you have.
TEXT 293
vividha sandea khya arkar-mrakita
mira, nrikela-jala asyera sahita
He ate various types of milk sweets mixed with sugar, as well as sugar candy and green
coconut water with its pulp.
TEXT 294
kadalaka, cipiaka, bharjita-taula
`ra na' puna bale khiy bahula
He ate bananas, flat rice, and puffed rice and then repeatedly said, Bring more.
TEXT 295
vyavahre jana-ata-duira hra
nimie khiy bale,ki chaye ra?
By ordinary calculation the Lord ate in one moment enough food to feed two hundred
people. He then said, What else do you have?
The word vyavahre means according to worldly consideration.
TEXT 296
prabhu bale,na na, eth kichu ni
bhakta saba trsa pi' saare gosi
The Lord said, Bring more, bring more. There is nothing left here. The devotees then
became frightened and remembered the Supreme Lord.
TEXT 297
kara-yoa kari' saba kaya bhaya-v
tomra mahim prabhu mar ki jni?
All the devotees folded their hands and fearfully said, What do we know of Your glories?
TEXT 298
ananta brahma che yhra udare
tre ki kariba ei kudra upahre?
With these insignificant offerings how can we satisfy He in whose stomach innumerable
universes rest?
TEXT 299
prabhu bale,kudra nahe bhakta upahra
jha na, jha na, ki chaye ra
The Lord said, The offerings of a devotee are not insignificant, therefore quickly bring
whatever you have.
av apy uphta bhaktai
prem bhury eva me bhavet
I regard as great even the smallest gift offered by My devotees in pure love.
TEXT 300
karpra tmbla che,unaha gosi
prabhu bale,ti deha kichu cint ni
O Lord, we have camphor and betel nuts. The Lord replied, Don't worry, give them to
Me.
TEXT 301
nanda haila, bhaya gela sabkra
yogya tmbla sabe yra adhikra
All the devotees became ecstatic and their fears were dispelled as those who were qualified
offered the Lord betel nuts.
TEXT 302
harie tmbla yogyena sarva-dse
hasta pti' laya prabhu sab chi hse
All the servants joyfully offered betel nuts, and the Lord smiled as He accepted them with His
own hand.
TEXT 303
dui caku pkiy karaye hukra
`n n n' prabhu bale bra-bra
The Lord rolled His eyes and roared loudly as He repeatedly called out, N! N! N!
Mahprabhu loudly called out, N! N! while rolling His eyes.
TEXT 304
kichui n bale keha, mauna kari' vase
sakala bhaktera citte lgaye tarse
The devotees did not say anything but sat down in silence as their hearts were struck with
wonder.
TEXT 305
mah-sti-kart-hena bhakta-saba dekhe
hena akti nhi kro, haibe sammukhe
All the devotees saw Him as the supreme chastiser. They had no strength to stand before
Him.
TEXT 306
nitynanda mahprabhu-ire dhare chti
yoa-kare advaita sammukhe kare stuti
Nitynanda held an umbrella over Mahprabhu's head, and Advaita offered prayers with
folded hands before the Lord.
TEXT 307
mah-bhaye yoa-hte saba-bhakta-gaa
hea mth kari' cinte caitanya-caraa
In great fear, the devotees all folded their hands and remembered the lotus feet of Lord
Caitanya as they bent their heads down.
TEXT 308
e aivarya unite yhra haya sukha
sei avaya dekhiba caitanya-r-mukha
Anyone who is pleased to hear about this display of opulence by the Lord will certainly see
the beautiful face of Lord Caitanya.
TEXT 309
yekhne ye che, se chaye seikhne
tadrdhva haite keha nre j-vine

One will understand these pastimes according to his qualification. No one can understand
more without the sanction of the Lord.
TEXT 310
`vara mga' bale advaitera mukha chi
tora lgi' avatra mora ei hi
The Lord looked at Advaita and said, Ask for some benediction. I have descended here
because of You.
TEXT 311
ei-mata saba bhakta dekhiy dekhiy
mga, mga bale prabhu hsiy hsiy
In this way, the Lord smiled as He looked at each devotee and said, Ask for some
benediction.
TEXT 312
ei-mata prabhu nija aivarya prake'
dekhi' bhakta-gaa sukha-sindhu-mjhe bhse
In this way the Lord manifested His own opulences. On seeing this, the devotees floated in an
ocean of bliss.
TEXT 313
acintya-caitanya-raga bujhana n yya
kaeke aivarya kari' puna mrch pya
No one can understand the inconceivable pastimes of Lord Caitanya. One moment He
displayed His opulences, and the next moment He fell unconscious.
TEXT 314
bhya prakiy puna karaye krandana
dsya-bhva praka karaye anukaa
On regaining His external consciousness, the Lord began to cry. He then continually cried in
the mood of a servant.
TEXT 315
gal dhari' knde saba-vaiava dekhiysa
bre sambhe `bhi', `bndhava' baliy
The Lord put His arms around the devotees' shoulders and cried. He addressed each one of
them as brother and friend.
TEXT 316
lakhite n pre keha, hena my kare
bhtya vin tra tattva ke bujhite pre
The power of His illusory energy was such that no one could recognize Him. No one other
than His servants can understand Him in truth.
TEXT 317
prabhura caritra dekhi' hse bhakta-gaa
sabi balena,avatra nryaa
The devotees smiled on seeing the Lord's characteristics. They said, Lord Nryaa has
appeared.
TEXT 318
kata-kaa thki' prabhu khara upara
nande mrchita hailr-gaurasundara
After remaining on the sihsana for some time, Lord Gaurasundara fell unconscious in
ecstasy.
TEXT 319
dhtu-mtra nhi,pailena pthivte
dekhi' saba priada lgil kndite
He fell to the ground with no symptom of life visible in His body. Seeing this, all His
associates began to cry.
Gaurasundara fell unconscious to the ground out of ecstasy. The symptoms of His life force
disappeared. All His associates began to cry. The word dhtu refers to the three elements
air, bile, and mucus.
TEXT 320
sarva-bhakta-gaa yukta karite lgil
m-sab chiy vhkura calil
Then all the devotees concluded that the Lord had left them.
TEXT 321
yadi prabhu e-mata nihura-bhva kare
marha ei-kae chiba arre
If the Lord displays such a cruel mood, then we will also give up our bodies at once.
TEXT 322
eteka cintite sarvajera cmai

bhya prakiy kare mah-hari-dhvani
While the devotees were thinking in this way, the crest jewel of all omniscient persons
manifested His external consciousness and loudly chanted the name of Hari.
TEXT 323
sarva-gae uhila nanda-kolhala
n jni ke kon-dige haila vihvala
They all raised a tumultuous sound of ecstasy. Being overwhelmed, they did not know where
they were.
TEXT 324
ei-mata nanda haya navadvpa-pure
prema-rase vaikuhera nyaka vihare
In this way, various ecstatic pastimes took place in Navadvpa as the Lord of Vaikuha
enjoyed His pastimes of ecstatic love.
The word navadvpa-pura refers to Gaua-pura, or r Mypur village.
TEXT 325
e sakala puya-kath ye kare ravaa
bhakta-sage gauracandre rahu t'ra mana
May the mind of one who hears these auspicious topics always remain at the lotus feet of r
Gauracandra, surrounded by His devotees.
TEXT 326
r ka-caitanya nitynanda-cnda jna
vndvana-dsa tachu pada-yuge gna

Accepting r Caitanya and Nitynanda Prabhu as my life and soul, I, Vndvana dsa, sing
the glories of Their lotus feet.
Thus ends the English translation of the Gauya-bhya commentary on r Caitanya-

bhgavata, Madhya-khaa, Chapter Eight, entitled, The Manifestation of Opulences.
Chapter Nine: The Lord's Twenty-One Hour Ecstasy and Descriptions of rdhara and Other
Devotees' Characteristics
This chapter describes r Gaurasundara's sta-prahariy-mah-praka, or twenty-one-hour

divine manifestation, His sitting on the throne of Lord Viu, the performance of His
abhieka by the devotees, the offering of prayers and the worship of Mahprabhu with sixteen
ingredients according to the rules and regulations prescribed with the ten-syllable Gopla-
mantra, the Lord's eating foodstuffs offered by the devotees, Mahprabhu's narration of the
previous histories of devotees headed by rvsa, the devotee's performance of evening rati,
topics of the topmost devotee rdhara, and the glories of Vaiavas' characteristics.
One day Mahprabhu came with Nitynanda to the house of rvsa. Understanding the
mood of the Lord, all the assembled devotees began to perform krtana. r Gaurasundara,
who is the supreme teacher of everyone, regularly danced in the krtana in the mood of a
devotee, yet in His own mood He sometimes sat on the throne of Viu as if unaware of what
He was doing. On this day, however, the Supreme Lord r Gaurasundara concealed His
mood as a devotee, and with a desire to accept the service of His surrendered devotees, He sat
on the throne of Viu for twenty-one hours and revealed that He is personally Lord Viu,
the shelter of all devotees. In this mah-praka pastime, He manifested all the forms of
Viu's incarnations.
This day, in response to the Lord's gesture, the devotees happily worshiped r Gaura-
Nryaa, who is the Lord of Vaikuha and full in six opulences, with various ingredients
through the performance of the abhieka ceremony meant for the King of kings. After
worshiping Mahprabhu with sixteen ingredients according to the prescriptions of the ten-
syllable Gopla-mantra, the devotees offered various prayers and described His
transcendental qualities and pastimes by glorifying Him as the cause of all causes, the
controller of all controllers, and the Lord who has accepted the mood of a devotee to manifest
His own service for delivering the fallen souls. Thereafter, r Gaurasundara spontaneously
extended His lotus feet to be worshiped, and all the devotees worshiped His lotus feet with
various accumulated ingredients according to their respective desires. With a desire to accept
the service of His devotees, Mahprabhu also happily ate various foodstuffs offered by them
and began to describe previous experiences of the devotees headed by rvsa. Later, after the
devotees finished offering evening rati, r Gaurasundara instructed the devotees to bring
His dearmost devotee rdhara in order to exhibit His pastimes of opulence to him. As the
Vaiavas following the Lord's instructions covered half the distance, they heard rdhara
loudly chanting the holy names of Hari, and by following that sound they came to his house.
Although according to external characteristics rdhara was extremely poor, since he was a
transcendental devotee of Mahprabhu, he was eternally enriched with the treasure of ka-
prema. The extraordinary example of service to the Lord exhibited in this world by the
destitute Kholvec rdhara, who was as truthful as Yudhihira, is meant to be followed by
everyone. The atheists thought that rdhara remained awake and chanted the name of the
Lord throughout the night due to being afflicted by poverty and hunger. They did not know
that rdhara was constantly engaged in the service of the husband of Lakmdev, the
predominating deity of the all opulences, therefore he can never actually be afflicted by
poverty. rdhara did not pay any attention to the statements of the atheists but constantly
remained absorbed in drinking the nectar of Ka's holy names. At night he eagerly prayed
to the Lord for the spiritual benefit of himself and the entire world. As soon as rdhara heard
the name of Mahprabhu from the devotees, he lost consciousness out of ecstasy. The
devotees then carefully brought him before Mahprabhu. On seeing rdhara, Mahprabhu
became greatly pleased, and rdhara also became overwhelmed by seeing the Lord's most
enchanting transcendental form.
During the Lord's pastimes as a student, rdhara passed his life by selling banana leaves,
banana flowers, and banana stems. In order to establish that the Supreme Lord happily
accepts the offerings of His devotees but does not even look at the offerings of nondevotees,
Mahprabhu would forcibly snatch those items from rdhara and as a result even quarreled
with him. Mahprabhu reminded rdhara about those pastimes and expressed His desire to
award him the eight kinds of mystic perfection. Thereafter Mahprabhu displayed His
extraordinary opulence to rdhara. As soon as rdhara saw that display, he was struck with
wonder and fell unconscious to the ground. When on rman Mahprabhu's order rdhara
regained his external consciousness, Mahprabhu instructed him to offer prayers. After
rdhara humbly expressed his inability to offer prayers to Mahprabhu on the pretext of
ignorance, the Lord ordered uddh Sarasvat to manifest on the tongue of rdhara, and thus
rdhara began to offer wonderful prayers to Mahprabhu. Being pleased by the prayers of
rdhara, Mahprabhu asked him to accept any benediction he wanted. rdhara asked for the
benediction that He who regularly quarreled with him (rdhara) over banana leaves and
flowers may remain his Lord, birth after birth. When Mahprabhu desired to make rdhara
the emperor, rdhara did not accept but rather prayed for the qualification to glorify the
Lord's transcendental qualities.
The devotees of r Gaura do not hanker for any material object, they simply pray for the
transcendental service of the Lord. Persons who have received Gaurasundara's merciful
glance know that religiosity, economic development, sense gratification or the eight mystic
perfections, and even liberation are most abominable and insignificant, and thus they simply
desire the service of the lotus feet of Ka. They do not desire their own sense gratification.
A Vaiava cannot be recognized by his external features. People who are intoxicated with
pride due to material assets cannot understand the glories of the opulence and wealth of
rdhara, who is an exalted transcendental Vaiava. Although from the material point of
view it may appear that the Vaiavas are deficient, they actually have no deficiency.
Although Vaiavas appear in poor families within this world to teach the fallen and
wretched living entities to worship Hari, they are not actually poor. The purpose of such
pastimes is to demonstrate how one can worship Hari in spite of being born in a poor family.
The characteristics of Vaiavas are incomprehensible to the materialists. If one surrenders to
the Vaiavas with nonduplicitous simplicity, then by their mercy one can recognize them. It
is the duty of every intelligent man to stay far away from the vaiava-apardha of trying to
measure Vaiavas with material knowledge. A person who is devoid of vaiava-apardha
can easily attain love of God by chanting the holy name of Ka even once, otherwise
nmpardha in the form of blaspheming Vaiavas will create havoc in one's life.
TEXT 1
gaura-nidhi kapaa sannys-vea-dhr
akhila-bhuvana-adhikr
All glories to Gaura, the Lord of the entire universe, who disguised Himself by wearing the
dress of a sannys!
r Gaurasundara is the Lord of the fourteen worlds. In order to teach the people of this
world, He gave up all kinds of worldly enjoyment and displayed the qualification of a human
being by accepting the dress of a renunciant.
TEXT 2
jaya jaganntha acnandana caitanya
jaya gaurasundarera sakrtana dhanya
All glories to r Caitanya, the son of Jaganntha and ac! All glories to Gaurasundara, who
inaugurated the glorious sakrtana movement!
The sakrtana movement of r Gaurasundara is the highest benediction in all respects. The
subject matter of this krtana illustrates the most exalted pastimes of the Lord, therefore there
is no comparison to this sakrtana.
TEXT 3
jaya nitynanda-gaddharera jvana
jaya jaya advaita-rvsa-pra-dhana
All glories to the Lord, who is the life of Nitynanda and Gaddhara! All glories to the life
and wealth of Advaita and rvsa!
TEXT 4
jaya r-jagadnanda-haridsa-pra
jaya vakrevara-puarka-prema-dhma
All glories to the life of Jagadnanda and Haridsa! All glories to the Lord, who is the abode
of Vakrevara's and Puarka's love!
r Gaurasundara is the shelter of Vakrevara's and r Puarka Vidynidhi's love; in other

words, Vakrevara and Puarka took shelter of Gaurahari, who is the supreme shelter.
TEXT 5
jaya vsudeva rgarbhera pra-ntha
jva-prati kara prabhu ubha-di-pta
All glories to the dear Lord of Vsudeva and rgarbha! O Lord, please glance mercifully on
the living entities.
TEXT 6
bhakta-goh sahita gaurga jaya jaya
unile caitanya-kath bhakti labhya haya

All glories to Gaurga, along with His devotees! By hearing topics about Lord Caitanya, one
obtains devotional service.
TEXT 7
madhya-khaa kath bhi una eka-cite
mahprabhu gauracandra vihare ye-mate
O brothers, please hear attentively the topics of the Madhya-khaa regarding how
Gauracandra Mahprabhu enjoyed His pastimes.
TEXT 8
ebe una caitanyera mah-paraka
yahi sarva-vaiavera siddhi-abhila
Now hear about Lord Caitanya's mah-praka, or great revelation, during which all the
Vaiavas obtained fulfillment of their desires.
By hearing the description of r Caitanyadeva's mah-praka, the desires of the Vaiavas

are fulfilled.
TEXT 9
`sta-prahariy-bhva' loke khyti y'ra
yahi prabhu hailena sarva avatra
This pastime is widely known as sta-prahariy bhva, or the twenty-one-hour ecstasy.

During this period the Lord manifested His various incarnations.
A prahara consists of seven and a half daas, or three hours, therefore seven praharas is
equal to twenty-one hours. Gaurahari manifested the pastimes of all Viu incarnations for
twenty-one hours. During this period He manifested His wonderful pastimes and satisfied the
devotees by eating their offerings and awarding them devotional service to Lord Hari.
TEXT 10
adbhuta bhojana yahi, adbhuta praka
yre tre viu-bhakti-dnera vilsa
During this pastime the Lord ate wonderfully, manifested wonderful forms, and awarded the
devotional service of Viu to one and all.
TEXT 11
rja-rjevara-abhieka sei dine
karilena prabhure sakala bhakta-gae
On that day, the devotees gave the Lord abhieka as the King of all kings.
TEXT 12
eka-dina mahprabhu r-gaurasundara
ilena rnivsa paitera ghara
One day r Gaurasundara Mahprabhu came to the house of rvsa Paita.
TEXT 13
sage nitynanda-candra parama vihvala
alpe alpe bhakta-gaa milil sakala
He was accompanied by the most restless Nitynanda Candra. Gradually all the devotees
gathered there.
TEXT 14
veita citta mahprabhu gaura-rya
parama aivarya kari' catur-dige cya

The heart of Gaurga Mahprabhu was absorbed in ecstasy. Manifesting His supreme
opulences, He looked in the four directions.
TEXT 15
prabhura igita bujhilena bhakta-gaa
uccaisvare catur-dige karena krtana
Understanding the indication of the Lord, the devotees began loud krtana from all sides.
TEXT 16
anya anya dina prabhu nce dsya-bhve
kaeke aivarya prakiy puna bhge
On other days the Lord would dance in the mood of a servant and would only momentarily
manifest His opulences before withdrawing them.
TEXT 17-19
sakala bhaktera bhgye e dina ncite
uhiy vasil prabhu viura khate
ra saba dine prabhu bhva
prakiyvaisena viura khe yena n jniy
sta-prahariy-bhve chi sarva myvasil
prahara-sta prabhu vyakta haiy
While dancing on this day, however, the Lord made all the devotees fortunate by going up
and sitting on the throne of Lord Viu. On other days when the Lord had manifested His
ecstasy and sat on the throne of Viu, He had acted like He was unaware of His actions. But
during this sta-prahariy bhva, the Lord gave up all pretension and revealed His glories for
twenty-one hours.
The phrase viura kha refers to the Supreme Lord's sihsana, or throne. On other days
Mahprabhu acted as if unaware as He sat on the throne of Viu in His own ecstasy, but on
this day He concealed His mood and pastimes as a devotee and sat on the throne of Viu for
twenty-one hours in the mood of the Supreme Lord. This day He did not hide Himself in any
way but fully revealed Himself, in other words, He accepted the service of His devotees by
fully revealing Himself as Lord Viu, the object of all worship.
TEXT 20
yoa haste sammukhe sakala bhakta-gaa
rahilena parama nanda-yukta mana
All the devotees felt great ecstasy as they stood before the Lord with folded hands.
TEXT 21
ki adbhuta santoera haila praka
sabi vsena yena vaikuha-vilsa
How wonderful were their feelings of satisfaction! Everyone felt like they were enjoying in
Vaikuha.
TEXT 22
prabhu o vasil yena vaikuhera ntha
tilrdheka my-mtra nhika kothta
The Lord also sat like the Lord of Vaikuha. Not even a tinge of illusion was present there.
TEXT 23
j haila,bala mora abhieka-gta
uni' gya bhakta-gaa hai' haraita

The Lord ordered, Recite the prayers for My abhieka. On hearing this, the devotees
happily recited.
The phrase abhieka-gta refers to the prayers recited during an abhieka ceremony. When a
king of kings is installed on a throne, his subjects glorify him with various offerings of
prayers and homage.
TEXT 24
abhieka uni' prabhu mastaka hulya
sabre karena kp-di amyya
On hearing the abhieka prayers, the Lord rolled His head and without duplicity glanced
mercifully on everyone.
The phrase abhieka uni' means hearing the recitation of abhieka prayers.
TEXT 25
prabhura igita bujhilena bhakta-gaa
abhieka karite sabra haila mana
The devotees understood the Lord's indication and decided to perform the abhieka
ceremony.
TEXT 26
sarva-bhakta-gae bahi' ne gag-jala
ge chkilena divya-vasane sakala
All the devotees brought Ganges water and strained it with fine clean cloth.
TEXT 27
ee r-karpra catusama-di
diysajja karilena sabe prema-yukta haiy
Thereafter they joyfully prepared for the abhieka by mixing camphor and four other
ingredients in the water.
The Hari-bhakti-vilsa (6.115) quotes the Garua Pura as follows: Catusama consists of
two portions of musk, four portions of sandalwood, three portions of kukuma, and one
portion of camphor.
TEXT 28
mah-jaya-jaya-dhvani uni' cri bhite
abhieka-mantra sabe lgil paite
The tumultuous sound of Jaya! Jaya! was heard in the four directions as everyone began to
recite the abhieka mantras.
TEXT 29
sarvdye r-nitynanda `jaya jaya' bali'
prabhura r-ire jala dil kutuhal
First, r Nitynanda chanted Jaya! Jaya! as He happily poured water on the head of the
Lord.
TEXT 30
advaita-rvsa-di yateka pradhna
paiy purua-skta karyena snna
Exalted devotees headed by Advaita and rvsa bathed the Lord while reciting the Purua-
skta mantras.
o sahasra-r purua sahasrka sahasra-pt
sa bhmi vivato vtvty atihad dsgulam

The Supreme Lord's universal form has a thousand heads, a thousand eyes, and a thousand
feet, for He contains all living entities. Having pervaded the universe completely to give it
existence, and being independent, He extended Himself beyond the universe by ten fingers.
o purua eveda sarva yad bhta yac ca bhavyam
utmtatvasyeno yad annentirohati
The universespast, present, and futureare but manifestations of the Supreme Lord's
purua expansion. Though He is the Lord of immortality, he has manifest Himself as the
purua in the universe so that the jvas may enjoy material fruits.
o etvn asya mahim ato jyya ca purua
pdo 'sya viv bhtni tri-pdasymta dv
The past, present, and future universes are manifestations of the Lord's powers, but the Lord
Himself is much greater. All the living beings of the universe are but one-quarter portion, and
the eternal nature in the spiritual sky exists in three-quarters portion.
o tri-pd rdhva udait prua pdo 'syeh
bhavt punatato viva vyakrmat sannaane abhi
The three-quarters portion of the Lord transcends the material portion. The Lord in the one-
quarter portion manifested the universe again, as He had done repeatedly before. The Lord of
the one-quarter portion began the work of creation, by going all around, taking the form of
all animate and inanimate objects.
o tasmd vird ajyata virjo adhi pruasa
jto atyaricyata pacad bhmim atho pura
From the Lord, the universe was born, and in that universe was born the vr-purua, the
Supersoul of the universe. Then the vr-purua grew and produced the earth and the bodies
of the jvas.
o tasmd yajt sarva-hta sambhta pad-jyam
paun t cakre vyavyn arayn grmya ca ye
From that sacrifice where everything in the universe was sacrificed, yogurt and gheeand
indeed, all nourishing foodswere produced. It created the animals of the air, forest, and
village.
o tasmd yajt sarva-hta ca smni jajre
chandasi jajre tasmd yajus tasmd ajyata
From that ultimate sacrifice, or sarva-huta, were born the k [hymns], sma [music], and
yajus [prose] portions of the Vedas, along with the seven Vedic meters.
o tasmd av ajyanta ye ke cobhaydata
gvo ha jajre tasmt tasmj jt ajvaya
Horses were born from the sacrifice, along with animals with two sets of teeth, such as
donkeys and mules. Cows were also born from the sacrifice, along with goats and sheep.
o ta yaja barhii praukn purua jtam
agratatena dev ayajanta sdhyaya ca ye
The devats, sdhyas, and is placed the vrt-purua, the first being of the universe, on kua
grass and sprinkled Him with water for purification. In this way they conducted the mental
sacrifice using the vr-purua.
o yat purua vydadhu katidh vyakalpayan
mukha kim asya kau bh kv r pda ucyete
In the mental sacrifice, when they divided up the vr-purua, how many parts did they
divide? What is stated about His face, arms, thighs, and feet?
o brhmao 'sya mukham sd bh rjanya
ktaru tad asya yad vaiya padbhydro ajyata
The brhmaas arose from the face [of the vr-purua], the katriyas from His two arms, the
vaiyas from His thighs, and the dras from His feet.
o candram manaso jta cako sryo ajyata
mukhd indra cgni ca prd vyur ajyata
His mind gave rise to the moon; His two eyes, the sun; His breath, Vyu; and His mouth,
Indra and Agni.
o nbhy sd antarikaro dyau smavartata
padbhy bhmir diarotrt tath lokn akalpayan

From His navel arose the space between earth and heaven; from His head, the heavens; from
His feet, the earth; and from His ears, the directions. In this way the worlds were created.
o yat puruea havi dev yajam atanvata
vasanto 'sysd jya grma idhmaarad dhvi
The devats, the first beings manifested, performed a mental sacrifice to complete the
creation. For this sacrifice they used the vir-purua [the raw ingredients of the material
world] as the offering. Spring was the ghee, summer the fuel-wood, and autumn the offering.
o saptsysan paridhaya tri sapta samidha
ktdev yad yaja tanvn abadhnan purua paum
In this sacrifice the blades of kua grass strewn around the fire [for protection from rkasas]
were seven [the seven Vedic poetic meters], and the fuel sticks were twenty-one [twelve
months, five seasons, three worlds, and the sun]. The devats who performed the mental
sacrifice tied the vr-purua to offer Him as the sacrificial animal.
o yajena yajam ayajanta devs
tni dharmni prathamny san
te h nka mahmna sacante
yatra prve sdhy santi deva
In this way the devats conducted the mental sacrifice using the vr-purua to manifest
variety in the world. By that sacrifice both the physical laws of nature and the first spiritual
codes of conduct arose. The great souls, by similar mental worship, attain the place of
immortality where dwell the sdhyas and devats, the first worshipers.
TEXT 31
gaurgera bhakta saba mah-mantra-vit
mantra pai' jala hle hai' haraita
The devotees of Gaurga were expert in chanting mantras. As they recited mantras, they
joyfully poured water on the Lord.
TEXT 32
mukunddi gya abhieka-sumagala
keha knde, keha nce, nande vihvala
Devotees headed by Mukunda sang auspicious abhieka songs as some devotees cried, some
danced, and some became overwhelmed in ecstasy.
TEXT 33
pati-vrat-gaa kare `jaya-jayakra'
nanda-svarpa citta haila sabra
The chaste women made auspicious sounds as everyone's hearts filled with ecstasy.
TEXT 34
vasiy chena vaikuhera adhvara
bhakta-gae jala hle irera upara
The Lord of Vaikuha sat on the throne as all the devotees poured water on His head.
TEXT 35
nma-mtra aottara-ata ghaa jala
sahasra ghae o anta n pi sakala
As a formality there was supposed to be one hundred eight pots of water, but thousands of
pots could not actually hold all that water.
In ordinary auspicious rituals, the number one hundred eight is considered important, but in
this case it was hundreds and hundreds.
The procedure for bathing the Lord is described in the Hari-bhakti-vilsa (19.88) as follows:
According to one's capacity, one should bath the Lord with gold, silver, copper, bell metal,
or clay pots of water numbering one thousand, five hundred, two hundred fifty, one hundred
eight, sixty-four, thirty-two, sixteen, or four.
TEXT 36
devat-sakale dhari' narera kti
gupte abhieka kare, ye haya sukti
The fortunate demigods assumed the forms of human beings and secretly took part in the
abhieka ceremony.
TEXT 37-38
yra pda-padme jala-bindu dile mtra
seha dhyne, skte ke dite che ptra?
tathpiha tre nhi yama-daa haya
hena prabhu skte sabra jala laya
If one offers even a drop of water at the lotus feet of the Lord in meditation, what to speak of
directly, he is never subjected to the punishment of Yamarja. That Lord was now directly
accepting water from everyone.
It is stated in the Hari-bhakti-vilsa (19.96) as follows:
yavanti jala-binduni mama gtre niveayet
tvadvara-sahasri svarga-loke mahyate
A person will live in Vaikuha for as many thousands of years as the number of drops of
water that he offers to My body. (The phrase svarga-loke mahyate means that as one goes to
Vaikuhaloka, he will be respectfully worshiped by the demigods headed by Indra.)
TEXT 39
rvsera dsa-ds-gae ne jala
prabhu snna kare, bhakta-sevra ei phala
The servants and maidservants of rvsa brought water and also bathed the Lord. This is the
result of serving the devotees.
TEXT 40
jala ne eka bhgyavat `dukh' nma
pane hkura dekhi' bale,na na'
One most fortunate maidservant named Dukh brought water for the Lord, who encouraged
her by saying, Bring, bring.
TEXT 41
pane hkura t'ra bhakti-yoga dekhi'
`dukh'-nma ghuciy thilena `sukh'
On seeing her devotional service, the Lord changed her name from Dukh to Sukh [Dukh
means one who is unhappy, and Sukh means one who is happy.].
TEXT 42
nn veda-mantra pai' sarva-bhakta-gaa
snna kariy aga karil mrjana
All the devotees bathed the Lord while chanting various Vedic mantras, and then they dried
His body.
TEXT 43
paridhna karil ntana vasana
r-age lepil divya sugandhi-candana
Thereafter they dressed Him in new cloth and applied fragrant sandalwood paste on His
transcendental body.
TEXT 44
viu-kha ptilena upaskra kari'
vasilena prabhu nija khara upari
They cleaned Viu's throne, and the Lord then sat down on it.
TEXT 45
chatra dharilena ire nitynanda rya
kona bhgyavanta rahi' cmara hulya
Lord Nitynanda held an umbrella over the Lord's head, and some fortunate soul fanned Him
with a cmara.
TEXT 46
pjra smagr lai' sarva-bhakta-gaa
pjite lgil nija prabhura caraa
Then all the devotees began to offer various items of worship at the lotus feet of their Lord.
TEXT 47
pdya, arghya, caman, gandha, pupa, dhpa
pradpa, naivedya, vastra, yath anurpa
They offered water for washing the feet, auspicious ingredients to the hand, water for
washing the mouth, sandalwood paste, flowers, incense, lamps, foodstuffs, and cloth.
TEXT 48
yaja-stra yath-akti vastra-alakra
pjilena kariyoaa upacra
According to their capacity they offered brhmaa thread, clothes, and ornaments. In this
way they worshiped the Lord with sixteen ingredients.
For the meaning of oaa upacra, sixteen ingredients of worship, see the purport to
Madhya-khaa, Chapter Six, verse 110.
TEXT 49
candane kariy lipta tulas-majar
puna puna dena sabe caraa-upari
The devotees dipped tulas-majars in sandalwood paste and repeatedly offered them at the
lotus feet of the Lord.
TEXT 50
dakara gopla-mantrera vidhi-mate
pj-kari' sabe stava lgil paite
After worshiping the Lord according to the rules and regulations prescribed for chanting the
ten-syllable Gopla-mantra, they offered prayers.
For an explanation of the ten-syllable Gopla-mantra, see the Gautamya-tantra, Chapter

Two, and the Nrada-pacartra, Chapter Two, verse 3, and Chapter Four, verses 6-8.
TEXT 51
advaitdi kari' yata prada-pradhna
pail carae kari' daa-parama
All the Lord's principle associates headed by Advaita fell at the Lord's feet and offered
obeisances.
TEXT 52
prema-nad vahe, sarva-gaera nayane
stuti kare sabe, prabhu amyya une

Tears of love flowed from the eyes of the devotees. The Lord sincerely listened as they offered
the following prayers.
The phrase amyya une, or sincerely listened, is explained as follows: r Gaurasundara is

the controller of my; therefore since there is no possibility of His being conditioned by
my like the ordinary living entities, He exhibited the pastime of transgressing material
considerations in His manifestation as Nryaa.
TEXT 53
jaya jaya jaya sarva-jagatera ntha
tapta jagatere kara ubha dipta
All glories to the Lord of all universes! Please glance mercifully on the living entities who are
afflicted with the threefold material miseries.
The word tapta means burned by the threefold miseries.
TEXT 54
jaya di-hetu, jaya janaka sabra
jaya jaya sakrtanrambha avatra
All glories to the original cause and father of everyone! All glories to the Lord who has
incarnated to inaugurate the sakrtana movement!
Although the process of sakrtana is mentioned in the scriptures, people were inclined to
solitary services like chanting japa. But in order to award the highest benediction to the
people of Kali-yuga, r Gaurasundara revealed the necessity of performing sakrtana.
TEXT 55
jaya jaya veda-dharma sdhu-jana-tra
jaya jaya brahma-stambera mla-pra
All glories to the protector of Vedic principles and saintly persons! All glories to the Lord
who gives life to everyone, from Brahm to the nonmoving living entities!
Let the Lord, who is the deliverer of the saintly persons and inaugurator of Vedic religious
principles in the form of chanting the holy names of the Lord, be profusely glorified.
Nondevotees follow godless religious principles, which are contrary to Vedic principles. Let
r Gaurahari, who is the original life all living entities in the visible world, from Brahm to
the inanimate beings, be profusely glorified.
TEXT 56
jaya jaya patita-pvana gua-sindhu
jaya jaya parama araa dna-bandhu
All glories to the reservoir of transcendental qualities and the deliverer of the fallen souls!
All glories to the supreme shelter and the friend of the poor!
TEXT 57
jaya jaya kra-sindhu-madhye gopavsjaya
jaya bhakta-hetu prakaa vils
All glories to the cowherd boy who lives in the ocean of milk! All glories to the Lord who
manifests His pastimes for the sake of His devotees!
Vrajendra-nandana, who is the original source of everything, who is the localized Paramtm
known as Krodakay Viu, and who is a member of the cowherd community, has
certainly appeared as Gaurahari. With a desire to manifest His own service, He manifested
His Gaura pastimes to the devotees. Another reading [for gopavs] is guptavs, or He who
resides in secret.
TEXT 58-59
jaya jaya acintya-agamya-di-tattva
jaya jaya parama komala uddha-sattva
jaya jaya vipra-kula-pvana-bhuaa
jaya veda-dharma-di sabra jvana

All glories to the Lord who is the inconceivable, unfathomable, and original truth! All
glories to the Lord who is the most gentle form of pure goodness! All glories to the Lord who
is the ornament and deliverer of the brhmaa community! All glories to the Lord who is the
life and soul of all, including the Vedic principles!
r Gaurahari is most pleasant and the personification of pure goodness. He is the personified
Vedic religious principles, the life and soul of all living entities, and the most pure ornament
of the brhmaa community.
TEXT 60
jaya jaya ajmila-patita-pvana
jaya jaya ptan-dukti-vimocana
All glories to the deliverer of the fallen Ajmila! All glories to He who liberated Ptan of her
sins!
TEXT 61
jaya jaya adoa-darai ramknta
ei-mata stuti kare sakala mahnta
All glories to He who does not see the faults of others and who is the beloved Lord of
Lakm! In this way all the exalted devotees offered their prayers.
TEXT 62
parama-prakaa-rpa prabhura praka
dekhi' parnande ubilena sarva-dsa
Seeing the supreme manifestation of the Lord's form, all His servants merged in an ocean of
bliss.
TEXT 63
sarva my ghuciy prabhu gauracandra
r-caraa dilena, pjaye bhakta-vnda
Lord Gauracandra spontaneously extended His lotus feet, which were worshiped by all the
devotees.
TEXT 64
divya gandha ni' keha lepe r-carae
tulas kamale meli' pje kona jane
Someone brought fragrant sandalwood paste, which he smeared on those lotus feet. Someone
else offered tulas-majars in worship.
According to the following Vedic statement quoted in the Hari-bhakti-vilsa (6.114):

candanguru-karpra-paka gandham ihocyateThe term gandha refers to the mixture of
sandalwood paste, aguru, and camphor. Otherwise, according to the Garua Pura
statement quoted in Hari-bhakti-vilsa (6.115): Gandha refers to the mixture of two portions
of musk, four portions of sandalwood, three portions of kukuma, and one portion of
camphor. This is very dear to the Supreme Lord and all godly personalities.
The word meli' (derived from the mil dhatu) means to mix or to combine.
TEXT 65
keha ratna-suvara-rajata-alakra
pda-padme diy diy kare namaskra
Someone offered ornaments made of gold, silver, and gems at His lotus feet and then offered
obeisances.
TEXT 66
paa-neta, ukla, nla, supta vasana
pda-padme diy namaskare sarva-jana

Everyone offered obeisances while white, blue, and yellow silk cloth were offered at the
Lord's lotus feet.
The word paa-neta refers to silk or artificial silk cloth.
TEXT 67
nn-vidha dhtu-ptra dei sarva-jane
n jni kateka si' pae r-carae
They offered various types of metal containers. No one knew how many people fell at His
lotus feet.
TEXT 68-69
ye caraa pjibre sabra bhvanaja,
ram, iva kare ye lgi' kman
vaiavera dsa-ds-gae th pje
ei-mata phala haya, vaiave ye bhaje
The lotus feet that all living entities beginning with Brahm, Lakm, and iva desire to
worship were now being worshiped by the servants and maidservants of the Vaiavas. This
is the result of serving the Vaiavas.
The Vaiavas are naturally akicana, or without material assets. And through external
vision, ordinary people consider the Vaiavas' servants and maidservants to be even more
poor. But since Viu is the worshipable Lord and treasure of the Vaiavas, the servants and
maidservants of the Vaiavas obtain the eligibility to worship that all-desirable treasure.
TEXT 70
drv, dhnya, tulas laiy sarva-jane
piy abhaya sabe dena r-carae
They fearlessly offered fresh grass, paddy, and tulas at the lotus feet of the Lord.
TEXT 71
nn-vidha phala ni' dena pada-tale
gandha-pupa, candana, r-carae keha hle
Some of them brought various kinds of fruits, which they offered at His lotus feet, while some
offered sandalwood paste and flowers at the Lord's lotus feet.
TEXT 72
keha pje kariyoaa upacre
keha va-aga-mate, yena sphure y're
Someone was inspired to worship with sixteen ingredients, while someone was inspired to
worship with six ingredients.
For the meaning of a-aga-mate, with six ingredients, see Madhya-khaa (6.33).
TEXT 73
kastr, kukuma, r-karpra, phgu-dhli
sabe r-carae dei hai' kutuhal
Everyone joyfully offered musk, kukuma, camphor, and red powder at the Lord's lotus feet.
The phrase phgu-dhli refers to vermilion, or the red powder that is thrown during Holi.
TEXT 74
campaka, mallik, kunda, kadamba, mlatnn
pupe obhe r-caraa-nakha-pti
Those lotus feet and toenails were decorated with various flowers such as campaka, mallik,
kunda, kadamba, and mlat.
The word nakha-pti refers to toenails.

TEXT 75
parama prakavaikuhera cmai
`kichu deha' khi'prabhu chena pani
As the crest jewel of Vaikuha manifested His opulences, He said, Give Me something to
eat.
TEXT 76
hasta pte prabhu, dekhe sarva bhakta-gaa
ye ye-mata deya, saba karena bhojana
All the devotees saw the Lord extend His palm. Whatever the devotees offered, the Lord ate.
TEXT 77
keha dei kadalaka, keha divya mudga
deha dadhi, kra v navan, keha dugdha
Someone offered bananas, someone offered soaked mung dahl, and others offered yogurt,
condensed milk, butter, and milk.
TEXT 78
prabhura r-haste saba dei bhakta-gaa
amyya mahprabhu karena bhojana
The devotees gave all these items directly into the hands of Mahprabhu, who sincerely ate
everything.
TEXT 79
dhila sakala-gaa nagare nagare

kiniy uttama dravya nena satvare
Everyone ran from street to street and bought the finest items, which they quickly brought
back to the Lord.
TEXT 80
keha divya nrikela upaskra kari'
arkar-sahita dei r-hasta-upari
Someone mixed coconut pulp with sugar and placed it directly into the Lord's hand.
TEXT 81
nn-vidha pracura sandea dei ni'
r-haste laiy prabhu khyena pani
They brought an abundance of various sweets, which the Lord took in His hands and ate.
The word sandea is explained as follows: At present, a particular type of dry sweet made
from curd is called sandea. But in this case the word sandea is used to indicate various types
of sweets.
TEXT 82
keha deya moy, jambu, karkaik phala
keha deya iku, keha deya gag-jala
Some offered sweets made of fused rice, rose apple, and cucumbers. Some offered sugar cane,
and others offered Ganges water.
The phrase karkaik phala refers to kkua [in Bengali, or kki in Hindi] (a type of
cucumber), and the word jambu refers to the rose apple.
TEXT 83
dekhiy prabhura ati nanda-praka
daa-bra pca-bra dei kona dsa
On seeing the Lord's ecstatic manifestation, some servants offered five or ten times.
TEXT 84
ata ata jane v kateka dei jala
mah-yogevara pna karena sakala
Hundreds of people offered water, all of which was drunk by the master of all mystic
perfections.
TEXT 85
sahasra sahasra bha dadhi, kra, dugdha
sahasra sahasra kndi-kal, kata mudga
They offered thousands of pots of yogurt, condensed milk, and milk, thousands of bunches of
bananas, and a large quantity of soaked mung dahl.
TEXT 86
kateka v sandea, kateka phala-mla
kateka sahasra b karpra tmbla
They offered large quantities of sweetmeats, fruits, and roots, and thousands of containers
filled with betel nuts and camphor.
The word b refers to a container for keeping betel nuts.
TEXT 87
ki aprva akti prakil gauracandra
ke-mate khyena, nhi jne bhakta-vnda

Such was the unprecedented opulence manifested by Gauracandra! The devotees could not
understand how the Lord ate everything.
TEXT 88
bhaktera padrtha prabhu khyena santoe
khiy sabra janma-karma kahe ee
The Lord happily ate the foodstuffs offered by His devotees and then began to describe their
birth and activities.
After accepting the ingredients of service offered by His devotees, the Lord happily praised
their good fortune, birth, and pious activities. Some persons consider that Mahprabhu
described the previous pious activities of the living entities by His quality of omniscience.
TEXT 89
tata-kae se bhaktera haya ye smaraa
santoe cha khya, karaye krandana
As a result, each devotee remembered his previous activities and joyfully fell to the ground
crying.
TEXT 90
rvsere bale,re pae tora mane
bhgavata unili ye devnanda-sthne
The Lord said to rvsa, O rvsa, do you remember when you once heard rmad
Bhgavatam from Devnanda Paita?
TEXT 91
pade pade bhgavataprema-rasa-maya
uniy dravila ati tomra hdaya

Every line of rmad Bhgavatam is full of loving devotional mellows, and your heart melted
on hearing that narration.
One should discuss rmad Bhgavatam verses 1.1.3, 1.1.19, and 12.13.15 in this regard.
TEXT 92
uccaisvara kari' tumi lgil kndite
vihvala haiy tumi pail bhmite
You began to cry loudly and fell to the ground, overwhelmed with ecstasy.
TEXT 93
abodha pauy bhakti-yoga n bujhiy
balgiy kndaye kene,n bujhila ih
Not understanding your devotional sentiments, the foolish students could not understand
why you were crying.
TEXT 94
bhya nhi jna tumi premera vikre
pauy tomre nila bhira duyre
You lost external consciousness while exhibiting transformations of ecstatic love, and the
students carried you outside.
TEXT 95
devnanda ithe n karila nivraa
guru yath aja, sei-mata iya-gaa
Devnanda did not stop them. As the guru was ignorant, so were his disciples.
Since the students under the shelter of Devnanda, their teacher, could not understand the
fruits of rvsa's devotional service, they committed offenses at the feet of rvsa because
they were controlled by their material perception. Because the teacher, Devnanda, did not
check the actions of his ignorant students, he was also guilty of the offense. Devnanda, who
was ignorant of devotional service, gave no information about the exalted position of
devotional service in his teachings to his students. Therefore since the guru had no
qualification in devotional service, his disciples were also devoid of devotional service.
Upon seeing the merciful pure devotees' method of preaching through chanting, many people
nowadays say that it is better to worship the Lord at home in solitude. They say various
obstacles such as false ego and pride attack one who preaches through chanting. But in this
instance, if a person like Devnanda Paita remains ignorant about devotional service and
does not preach the glories of devotional service, he commits an offense. This is the purport
of this pastime. A scarcity of devotional service is seen in every activity of this world, but if
one does not engage in glorifying the Lord to remove that scarcity, he is touched by offense.
TEXT 96
bhira duyre tom eila niytabe
tumi il parama dukha p
When they left you outside the door, you returned home greatly distressed.
TEXT 97
dukha pi' mane tumi virale vasil
ra-bra bhgavata chite lgil
Feeling unhappy at heart, you sat down in a solitary place and again began to read rmad
Bhgavatam.
TEXT 98
dekhiy tomra dukha r-vaikuha haite
virbhva hailma tomra dehete

Seeing your distress, I left Vaikuha and appeared in your body.
The school of r Devnanda Paita was at that time situated in Kuliy. Kuliy is a
neighborhood of Navadvpa that is situated on the western bank of the Ganges. At that time
the town of Navadvpa was situated on the eastern bank of the Ganges and is presently
known as r Mypur. The present city of Navadvpa is ancient Kuliy. This is the place
where one's offenses are nullified. Some people mistakenly accept the Kuliy village near
Kcap that was established by Mdhava Datta, the resident of Cucua, as the Kuliy
village of Devnanda Paita. Even today various names in the present city of Navadvpa
such as mda-kola, Kolera-gaja, Kolera-daha, and Gadakhlira-kola are evidence of the
location of ancient Kuliy. Some people fall into great illusion by accepting Sta-kuliy or
Dhopdi village as the original Kuliy. The village of Sta-kuliy is situated on the eastern
bank of the Ganges. But those who have studied r Caitanya-candrodaya-naka and r
Caitanya-carita-mahkvya know for certain that the village of Kuliy is situated on the
western bank of the Ganges. Since the Ganges is not flowing on the east of Sta-kuliy and r
Mypur is not situated east of Sta-kuliy, one cannot establish Sta-kuliy as the original
Kuliy. The ancient riverbed of the Ganges must have been on the western side of the present
Rmacandrapura village, and since there is no evidence of Kuliy village on the western side
of this riverbed, many learned devotees consider places like Rmacandrapura to be part of
Modadruma. The ascertainment of the location of ancient Nadia through the malicious
mentality of a few litterateurs who are envious and opposed to devotional service is not even
worth a farthing.
TEXT 99
tabe mi ei tora hdaye vasiykdilu
se mra prema-yoga diy
Then I sat in your heart and made you cry by awarding you loving devotion.
TEXT 100
nanda haila deha uni' bhgavata
saba titi' sthna haila varira mata
You became ecstatic by hearing rmad Bhgavatam, and the entire area became wet as if by
rain.
The word titi' (used in Vraja) means to become wet, to become soaked, or to become
drenched.
TEXT 101
anubhava piya vihvala rnivsa
gagai yya, knde, bahe ghana-vsa
Realizing the words of the Lord, rvsa became overwhelmed. He rolled on the ground,
cried, and sighed deeply.
TEXT 102
ei-mata advaitdi yateka vaiava
sabre dekhiy karyena anubhava
In this way the Lord reminded all the Vaiavas headed by Advaita about their previous
experiences.
TEXT 103
nanda-sgare magna saba-bhakta-gaa
vasiy karena prabhu tmbla bhojana
All the devotees merged in an ocean of bliss as the Lord sat down and ate betel nuts.
If on seeing the Lord's acceptance of intoxicants like betel nuts during His abhieka befitting
the King of kings one tries to imitate Him, then one's inauspiciousness is assured. The proper
etiquette approved by the mahjanas is to touch the remnants of betel nuts to one's head. If
one accepts betel nuts on the pretext of accepting prasda, then his propensity for material
enjoyment will certainly increase. Rather than becoming prkta-sahajiys, the pure
Vaiavas cleverly avoid agitating their bodies with such intoxicants. (One should see the
Gauya-bhya commentary on rmad Bhgavatam 1.17.38)
TEXT 104
kona bhakta nce, keha kare sakrtana
keha bale `jaya jaya r-acnandana'
Some devotees danced, and some devotees engaged in congregational chanting. Others
chanted, Jaya, Jaya, r-acnandana!
TEXT 105
kadcit ye bhakta n thke sei-sthne
j kari' prabhu tre nna pane
If by chance a devotee was absent, the Lord personally ordered that he should be brought
there.
TEXT 106
kichu deha' khi bali' ptena r-hasta
yei yh dena, th khyena samasta
The Lord extended His palm and said, Give Me something to eat. He then ate whatever they
gave.
TEXT 107
khiy balena prabhu,tora mane che?
amuka niya mi vasi' tora kche
After eating, the Lord said, Do you remember the night when I was sitting by your side?
TEXT 108
vaidya-rpe tora jvara karilma na
uniy vihvala hai' pae sei dsa

In the form of a doctor, I cured your fever. On hearing this, the servant became
overwhelmed and fell to the ground.
TEXT 109
gagdse dekhi' bale,tora mane jge?
rja-bhaye palis yabe ni-bhge?
The Lord turned to Gagdsa and said, Do you remember how one night you were running
away in fear of the king?
TEXT 110
sarva-parivra-sane si' khey-ghe
koth o nhika nauk, pail sakae
You came to the boat gha with your entire family, but you feared calamity when no boat
could be found.
TEXT 111
rtri ea haila, tumi nauk n
piykndite lgil ati dukhita haiy
When you could not get a boat throughout the entire night, you became distressed and
began to cry.
TEXT 112
mora ge yavane sparibe parivra
gag-praviite mana haila tomra
Fearing that the Yavanas would mistreat your family, you resolved to enter the Ganges.
TEXT 113
tabe mi nauk niy kheyrira rpe
gagya vhiy yi tomra sampe
At that time I crossed the Ganges and came before you as a boatmen in a ferry.
TEXT 114
tabe tumi nauk dekhi' santoa hail
atiaya prta kari' kahite lgil
You were pleased to see the boat and began to speak to Me with great affection.
TEXT 115
`re bhi, mre rkhaha ei-bra
jti, pra, dhana, dehasakala tomra
Ò brother, please save me this time. My caste, life, wealth, and body all belong to You.
TEXT 116
rak kara, parikara-sage kara pra
eka tak, eka joa bakhaa tomra'
`Protect me. Take me and my family across the river. I will pay You the one coin and give
You two coins as a donation.'
TEXT 117
tabe tom sage parikara kari' pra
tabe nija vaikuhe gelma ra-bra
Thereafter I took you and your family across the river and then returned to Vaikuha.
TEXT 118
uni' bhse gagdsa nanda-sgare
hena ll kare prabhu gaurga-sundare
On hearing these words, Gagdsa floated in an ocean of bliss. Such are the pastimes of Lord
Gaurasundara.
TEXT 119
gagya haite pra cintile mre
mane pae, pra mi karila tomre
While crossing the Ganges, you remembered Me. Do you remember now that it was I who
took you across?
TEXT 120
uniy mrchita gagdsa gai' yya
ei-mata kahe prabhu ati amyya
After hearing this, Gagdsa fell unconscious to the ground. In this way the Lord honestly
narrated the activities of His devotees.
While narrating the previous activities of Gagdsa Paita that were unknown to all, the
Lord said, When you felt great danger because of not finding a boat on the bank of the
Ganges to escape the harassment of the Yavana king, at that time I assumed the form of a
boatman and took you in a boat across the Ganges. No one except you knows about this. But
I know. On hearing this, Gagdsa rolled on the ground and lost consciousness. The
conditioned souls are devoid of the quality of omniscience. Since the Supreme Lord is the
controller of my, there is nothing unknown to Him or beyond His knowledge.
TEXT 121
vasiy chena vaikuhera adhvara

candana-mlya paripra kalevara
The Lord of Vaikuha sat down. His body was covered with sandalwood paste and flower
garlands.
TEXT 122
kona priyatama kare r-age vyajana
r-kea saskra kare ati priyatama
One of His dear devotees fanned Him, while another dear devotee combed His hair.
TEXT 123
tmbla yogya kona ati priya bhtya
keha vme, keha v sammukhe kare ntya
Another beloved servant offered Him betel nuts, while some danced on His left and some
danced before Him.
TEXT 124
ei-mata sakala divasa pra haila
sandhy si' parama kautuke praveila
In this way the whole day passed. As evening arrived, everyone became most jubilant.
TEXT 125
dhpa-dpa laiy sakala bhakta-gaa
arcana karite lgilena r-caraa
All the devotees worshiped the Lord's lotus feet with incense and lamps.
TEXT 126
akha, gha, karatla, mandir, mdaga
bjyena bahu-vidha, uhe nn raga
The sound of conches, bells, karatlas, whompers, and mdagas produced an enchanting
atmosphere.
TEXT 127
amyya vasiy chena gauracandra
kichu nhi bale, yata kare bhakta-vnda
As Gauracandra sat in His full glory, He did not say anything about the devotees' activities.
TEXT 128
nn-vidha pupa sabe pda-padme diy
`trhi prabho' bali' pae daavat ha
They offered various flowers at His lotus feet and then offered obeisances while saying, O
Lord, please protect us.
TEXT 129
keha kku kare, keha kare jaya-dhvani
caturdige nanda-krandana-mtra uni
Someone spoke with humility, and someone offered praises. Only the sound of ecstatic crying
was heard in the four directions.
TEXT 130
ki adbhuta sukha haila nira pravee
ye ise, sei yena vaikuhe pravee

What wonderful happiness arose as night fell! Whoever came there felt like they were
entering Vaikuha.
TEXT 131
prabhura haila mah-aivarya-praka
yoa-haste sammukhe rahila sarva-dsa
In this way the Lord manifested His supreme opulences as all His servants stood before Him
with folded hands.
TEXT 132
bhakta age aga diy pda-padma meli'
llya chena gaura-siha kutuhal
The lionlike Gaura happily enjoyed His pastimes while extending His feet and touching the
bodies of the devotees.
While remaining absorbed in this amazing pastime that had never been seen before, the
lionlike Gaura concealed His mood as a devotee. Since these activities of His are not like
those of conditioned souls who are forced to enjoy the fruits of their karma, the word ll, or
pastimes, has been used.
TEXT 133
varonmukha hailena r-gaurasundara
yoa-haste rahilena saba anucara
As r Gaurasundara was about to give benedictions, all His followers stood before Him with
folded hands.
TEXT 134
sta-prahariy-bhve sarva jane jane

amyya prabhu kp karena pane
During this sta-prahariy bhva, the Lord bestowed mercy on everyone without duplicity.
TEXT 135
j hailardharere jha giy na
siy dekhuka mora praka-vidhna
He ordered, Quickly, go and bring rdhara. Let him come and behold My opulences.
TEXT 136
niravadhi bhve more baa dukha p
siy dekhuka more jha na giy
As he constantly thinks of Me, he feels great unhappiness. Bring him at once so that he may
see My glories.
TEXT 137
nagarera ante giy thkiha vasiyye
more kaye tre niha dhariy
Go to the edge of town and wait there. Bring that person who is calling out My name.
TEXT 138
dhila vaiava-gaa prabhura vacane
j lai' gel tvarrdhara-bhavane
Following the Lord's instruction, some Vaiavas hurried to the house of rdhara.
TEXT 139
sei rdharera kichu unaha khyna
kholra pasra kari' rkhe nija pra
Now hear some topics about rdhara. He earned his livelihood by selling banana leaves.
TEXT 140
eka-bra khol-gchi kiniy naya
khni khni kari' th kiy vecaya
He would buy one banana tree, cut it into pieces, and then sell those pieces.
The phrase khol-gchi refers to a whole banana tree with the trunk intact.
TEXT 141
thte ye kichu haya divase upya
tra ardha gagra naivedya lgi' yya
He offered half of whatever he earned in a day in worship of the Ganges.
TEXT 142
ardheka saodya haya nija pra-rak
ei-mata haya viu-bhaktera park
With the other half, he maintained his life. This is the test of a devotee of Viu.
The word saod refers to profit earned through business.
It is stated in rmad Bhgavatam (10.88.8 and 8.22.24):
yasyham anughmi hariye tad-dhanaanai
If I especially favor someone, I gradually deprive him of his wealth.
brahman yam anughmi

tad-vio vidhunomy aham
yan-mada purua stabdho
loka m cvamanyate
My dear Lord Brahm, because of material opulence a foolish person becomes dull-witted
and mad. Thus he has no respect for anyone within the three worlds and defies even My
authority. To such a person I show special favor by first taking away all his possessions.
TEXT 143
mah-satya-vd teho yena yudhihira
yra yei mlya bale, n haya bhira
He was as truthful as Mahrja Yudhihira. He never deviated from whatever price he fixed.
TEXT 144
madhye madhye yeb jana tra tattva jne
thra vacane mtra dravya-khni kine
Sometimes those who knew his glories would buy his goods without bargaining.
TEXT 145
ei-mata navadvpe che mahaya
`khol-vec' jna kari' keha n cinaya
In this way he resided in Navadvpa. No one recognized him, for everyone thought he was
simply a banana leaf seller.
No one could understand that banana stem seller rdhara was a transcendental devotee of
Lord Caitanya.
TEXT 146
cri prahara rtri nidr nhi ka-nme
sarva-rtri `hari' bale drghala hvne
He passed the entire night without sleep while loudly chanting the names of Ka and Hari.
By loudly chanting the names of Ka throughout the night, rdhara disturbed the villagers'
peaceful sleep. As a result of the pure devotees' current preaching of the holy names, the
godless litterateurs of this world become so disturbed by hearing the holy names vibrated by
the mouths of those pure devotees of the Lord that being unable to express their
inconvenience they engage in various forms of harassment. In order to deceive people and
obtain material objects with the desire to gratify their senses, some of them earn their
livelihood by reciting rmad Bhgavatam, glorifying the topics of the Lord, or performing
krtana with expert musical arrangement. In this way they try to show that they are equal to
the pure devotees. Intelligent persons, however, can easily detect their duplicity in the form
of deceitfulness and mundane endeavors. The purpose of the devotees' krtana is to feelingly
address Ka for the benefit of themselves and the godless human society, while the purpose
of the cheaters' krtana is to gratify their own senses on the pretext of chanting the holy
names, giving lectures, reciting, and singing sweetly. Therefore there is a difference of heaven
and hell between the activities of the servants of the Supreme Lord and those of the lusty
sense enjoyers.
The word drghala means lengthy or drawn out.
TEXT 147-148
yateka pa bale,rdharera ke
rtre nidr nhi yi, dui kara phe
mahc-be bhte pea nhi bhare
kudhya vykula ha rtri jgi' mare
All the atheists complained, Due to rdhara's loud cries, we cannot sleep at night and our
ears are broken. He is a low-class fellow who cannot fill his stomach. Being afflicted with
hunger, he stays up all night.
Not understanding the actual purport of chanting the holy names, the atheists said, Since
poor rdhara is unable to earn his livelihood, he is incapable of procuring his food and
clothes. Because he has nothing to eat, he therefore screams loudly the whole night in order
to disturb the Supreme Lord and break the peace of ordinary people. Although such misdeeds
are appropriate for a greatly uncivilized person like rdhara, we cannot approve of such
krtana throughout the night.
TEXT 149
ei-mata pa maraye manda bali'
nija krya karaye rdhara kutuhal
In this way the atheists continued their blasphemy as rdhara happily engaged in his own
activities.
Just as Gaurasundara's associate rdhara did not pay attention to the ill statements of the
foolish cheaters and did not refrain from preaching the holy names of Hari, when the servants
of rdhara are advancing in the pure devotional service of preaching the holy names, they
should not pay attention when they are attacked in various ways by those who are intoxicated
with material pride and who are averse to the service of the Lord.
TEXT 150
`hari' bali kite ye chaye rdhara
ni-bhge prema-yoge ke uccaisvara
rdhara continued to loudly call out the name of Hari with love throughout the night.
TEXT 151
ardha-patha bhakta-gaa gela mtra dh
rdharera ka une tathi thkiy
As soon as the devotees got halfway there, they heard the loud cries of rdhara.
TEXT 152
ka-anusre gel bhgavata-gaa
rdharera dhariy lail tata-kaa

The devotees followed that sound and quickly found rdhara.
TEXT 153
cala cala mahaya, prabhu dekha giy
mar ktrtha hai tom paraiy
O Mahaya, come. Come and see the Lord. Let us become glorious by your touch.
TEXT 154
uniy prabhura nma rdhara mrchita
nande vihvala hai' pail bhmita
On hearing the Lord's name, rdhara became overwhelmed with ecstasy and fell unconscious
to the ground.
TEXT 155
the-vyathe bhakta-gaa lail tuliy
vivambhara ge-nila laga kariy
The devotees quickly picked him up and carefully brought him before Vivambhara.
The phrase laga kariy means very gently, without pressure.
TEXT 156
rdhara dekhiy prabhu prasanna hail
isa, isa, bali' kite lgil
On seeing rdhara, the Lord was pleased and called him, Come, come.
TEXT 157
vistara kariy cha mora rdhana
bahu janma mora preme tyajil jvana
You have worshiped Me so long. You have passed many lifetimes to obtain My love.
TEXT 158
ei janme mora sev karil vistara
tomra kholya anna khi nirantara
In this life you have also served Me so much. I always eat rice off of your banana leaves.
TEXT 159
tomra hastera dravya khinu vistara
psaril m sage ye kail uttara
I have eaten many items obtained from you. You have forgotten your conversations with
Me.
TEXT 160-161
yakhana karil prabhu vidyra vilsa
parama uddhata-hena yakhana praka
sei kle gha-rpe rdharera sage
khol ken-vec-chale kaila bahu rage
When the Lord manifested His pastimes as a scholar, He acted like a most arrogant person.
Keeping His identity concealed, He enjoyed various pastimes with rdhara on the pretext of
buying banana leaves.
TEXT 162
prati-dina rdharera pasrete giythoa,

kal, mla, khol nena kiniy
The Lord daily visited rdhara's shop and bought banana leaves, bananas, and banana stems.
TEXT 163
prati-dina cri-daa kalaha kariytabe
se kinaye dravya ardha-mlya diy
He would daily quarrel with rdhara for two hours and then buy his goods for half price.
TEXT 164
satya-vdrdhara yathrtha mlya bale
ardha-mlya diy prabhu nija haste tole
Although truthful rdhara quoted a reasonable price, the Lord would take the goods at half
price.
TEXT 165
uhiyrdhara dsa kare kki
ei-mata rdhara-hkurera huhui
Then rdhara would stand up, grab hold of the goods, and a tug-of-war would ensue. In this
way rdhara and the Lord would shove each other.
TEXT 166
prabhu bale,kene bhi rdhara tapas
vaneka tomra artha che hena vsi
The Lord would say, O brother rdhara, why do you live like an ascetic when you have so
much wealth?
TEXT 167
mra htera dravya laha ye kiy
eta-dina ke mi, n jnis ih
Why are you taking the goods from My hands? Don't you know yet who I am?
TEXT 168
parama-brahmaya rdhara krddha nhi haya
vadana dekhiy sarva-dravya ki' laya
The most brahminical rdhara did not become angry. After looking at the Lord's face, he
gave Him all the goods.
Finding no symptoms of anger in the face of rdhara, Gaurasundara, who is worshiped by

the brhmaas, took all of rdhara's goods; or, on seeing the enchanting form of
Gaurasundara, who is worshiped by the brhmaas, rdhara did not become angry even
though Gaurasundara forcibly took away his goods.
TEXT 169
madana-mohana rpa gaurga-sundara
lale tilaka obhe rdhva manohara
The form of Gaurasundara was more enchanting than that of Cupid. His forehead was
beautifully decorated with tilaka.
TEXT 170
trikaccha vasana obhe kuila kuntala
prakti, nayanadui parama cacala
He was dressed in a dhot tucked in at three places, His hair was curly, and both His nature
and eyes were restless.
The Lord's two eyes are by nature most restless.

TEXT 171
ukla yaja-stra, obhe veiyarre
skma-rpe ananta ye-hena kalevare
In a subtle form, Anantadeva resided in the white brhmaa thread that adorned His body.
r Anantadeva serves Gaura-Nryaa in the following ten different forms: umbrella,

slippers, bedding, pillow, garments, ornaments, resting chair, residence, sacred thread, and
throne.
TEXT 172
adhare tmbla, hse rdhare chiy
ra-bra khol laya pane tuliy
The Lord chewed betel nuts as He looked at rdhara. Then He again picked up the banana
leaves with His own hands.
TEXT 173
rdhara balena,una brhmaa hkura
kam kara more, mui tomra kukkura
rdhara said, Listen, O respected brhmaa. Please forgive me, for I am Your dog.
TEXT 174
prabhu bale,jni tumi parama catura
khol-vec-artha tomra chaye pracura
The Lord said, I know you are very clever. You have accumulated so much wealth by selling
banana leaves.
TEXT 175
ra ki pasra nhi rdhara ye bale
alpa kai diy tath kina' pta-khole
Are there no other shops? rdhara asked. Go there and buy leaves cheaper.
When the Lord forcibly took rdhara's goods, rdhara asked, Instead of taking from me,
why don't You go to another shopkeeper and buy banana leaves cheaper?
TEXT 176
prabhu bale,yogniy mi nhi chi
thoa-kal diy more tumi laha kai
The Lord replied, I will not give up My supplier. Take My money and give Me stems and
bananas.
In answer to this, the Lord said, I will continue to buy My goods from whom I regularly buy
them.
The word yogniy refers to a supplier, or to one who fulfills one's requirements.
TEXT 177
rpa dekhi, mugdha hai' rdhara ye hse
gli pe vivambhara parama santoe
On seeing the Lord's beauty, rdhara would become overwhelmed and smile. Then
Vivambhara would jubilantly speak harsh words to him.
TEXT 178
pratyaha gagre dravya deha ta' kiniy
mre v kichu dile mlyete chiy

You buy ingredients that you regularly offer to the Ganges, so what is wrong if you give Me
a discount?
TEXT 179
ye gag pjaha tumi, mi t'ra pitsatya
satya tomre kahila ei kath
I am the father of the Ganges, whom you regularly worship. This is the truth I am telling
you.
TEXT 180
kare hasta dei' rdhara `viu, viu' bale
uddhata dekhiy tre dei pta khole
rdhara then covered his ears with his hands and exclaimed, Viu! Viu! Seeing the
Lord so arrogant, rdhara then gave Him the leaves and stems.
TEXT 181
ei-mata prati-dina karena kandala
rdharera jnavipra parama cacala
In this way they both regularly quarreled with each other. rdhara considered the Lord as a
most restless brhmaa.
TEXT 182
rdhara balena,mui hrilu tomre
kai vinu kichu diba, kam kara more
rdhara said, I am defeated. Please leave me alone. I will give You something free.
TEXT 183
eka-khaa khol diba, eka-khaa thoa
eka-khaa kal-ml, ro doa' mora?
I will give You a piece of stem, a few bananas, and a few leaves. Then am I still at fault?
TEXT 184
prabhu bale,bhla bhla, ra nhi dya
rdharera khole prabhu pratyaha anna khya
The Lord said, Good, good. I have no more complaints. The Lord regularly ate rice off of
rdhara's leaf plates.
TEXT 185
bhaktera padrtha prabhu hena mate khya
koi haile o abhaktera ulai' n cya
In this way the Lord enjoys the gifts of His devotees and does not glance at millions of gifts
offered by nondevotees.
Since rdhara was a devotee of Mahprabhu, Mahprabhu forcibly bought goods cheaper
from him and thus accepted rdhara's service. But if a rich nondevotee offers goods, He
would not even glance at them. (One should discuss Bhagavad-gt 9.26 and rmad
Bhgavatam 7.9.11 in this regard.)
TEXT 186
ei ll kariba caitanya hena che
ihra karae se rdhare khol vece
Lord Caitanya had a desire to perform these pastimes, that is why He had rdhara sell
banana leaves.
TEXT 187
ei ll lgiyrdhare vece kholke
bujhite pre viu-vaiavera ll
In order to perform such pastimes, He made rdhara sell banana leaves. Who can understand
the pastimes of Lord Viu and the Vaiavas?
The main purpose behind the pastimes of Viu and the Vaiavas is incomprehensible to
ordinary people. Only those who are favored by the Supreme Lord can factually realize the
activities of Viu and the Vaiavas.
TEXT 188
vin prabhu jnile keha nhi jne
sei kath prabhu karil saarae
No one can know these pastimes unless the Lord reveals them. The Lord reminded everyone
of this principle.
TEXT 189
prabhu bale,rdhara, dekhaha rpa mora
aa-siddhi dna ji kari' dea tora
The Lord said, O rdhara, look at My form. Today I will award you the eight mystic
perfections.
The phrase aa-siddhi is explained in the rmad Bhgavatam (11.15.4-5) as follows: Among
the eight primary mystic perfections, the three by which one transforms one's own body are
aim, becoming smaller than the smallest; mahim, becoming greater than the greatest; and
laghim, becoming lighter than the lightest. Through the perfection of prpti one acquires
whatever one desires, and through prkmya-siddhi one experiences any enjoyable object,
either in this world or the next. Through iit-siddhi one can manipulate the subpotencies of
my, and through the controlling potency called vait-siddhi one is unimpeded by the three
modes of nature. One who has acquired kmvasyit-siddhi can obtain anything from
anywhere, to the highest possible limit. My dear gentle Uddhava, these eight mystic
perfections are considered to be naturally existing and unexcelled within this world.
In the Nrada-pacartra (2.8.2) it is stated:
aim laghim vypti prkmya mahim
tathitva ca vatva ca tath kmvasyit
The eight mystic perfections are aim, laghim, vypti, prkmya, mahim, itva,
vatva, and kmvasyit.
TEXT 190
mth tuli' che mah-purua rdhara
tamla ymala dekhe sei vivambhara
The exalted rdhara raised his head and saw that Vivambhara was blackish like a tamla
tree.
TEXT 191
hte mohana va, dakie balarma
mah-jyotir-maya saba dekhe vidyamna
He held an enchanting flute in His hands, and Balarma stood at His right side. rdhara saw
the entire place was filled with a bright effulgence.
TEXT 192
kamal tmbla dei htera upare
caturmukha, pacamukha ge stuti kare
He saw goddess Lakm offer betel nuts into the hand of the Lord and the four-headed
Brahm and five-headed iva offer prayers to the Lord.
TEXT 193
mah-pha chatra dhare irera upare

sanaka, nrada, uka dekhe stuti kare
He saw Ananta hold His thousand hoods as an umbrella over the head of the Lord and
Sanaka, Nrada, and ukadeva chanting the glories of the Lord.
TEXT 194
prakti-svarp saba yoa-hasta kari'
stuti kare catur-dike param sundar
In the four directions greatly beautiful women were glorifying the Lord with folded hands.
The phrase prakti-svarprefers to consorts of the Lord.
TEXT 195
dekhi' mtra rdhara hail suvismita
sei-mata haliy pail pthivta
On seeing this, rdhara was struck with wonder. As such, he reeled and fell to the ground.
TEXT 196
uha uha rdharaprabhura j haila
prabhu-vkye rdhara se caitanya pila
The Lord ordered, Get up. Get up, rdhara. rdhara then regained consciousness by the
words of the Lord.
TEXT 197
prabhu bale,rdhara mre kara stuti
rdhara balaye,prabhu mui mha-mati
The Lord said, rdhara, offer prayers to Me. rdhara replied, O Lord, I am most foolish.
TEXT 198
kon stuti jno mui ki mora akati
prabhu bale,tora vkya-mtra mora stuti
I have no ability to offer any prayers. The Lord then said, Your words alone are prayers to
Me.
TEXT 199
prabhura jya jagan-mt sarasvat
praveil jihvya, rdhara kare stuti
By the order of the Lord, Sarasvat, the mother of the universe, appeared on rdhara's tongue
and rdhara began to offer prayers.
TEXT 200
jaya jaya mahprabhu, jaya vivambhara
jaya jaya jaya navadvpa-purandara
All glories to Mahprabhu! All glories to Vivambhara! All glories to the Lord of Navadvpa!
TEXT 201
jaya jaya ananta-brahma-koi-ntha
jaya jaya ac-puyavat-garbhajta
All glories to the Lord of innumerable universes! All glories to He who was born from the
womb of the pious mother ac!
TEXT 202
jaya jaya veda-gopya, jaya dvija-rja

yuge yuge dharma pla' kari' nn sja
All glories to the Lord, who is unknown to the Vedas! All glories to the best of the
brhmaas! You assume various forms in every age to protect religious principles.
TEXT 203
gha-rpe smbhil nagare nagare
vin tumi jnile ke jnite pre
You wandered throughout the city, unknown to all. Who can know You unless You reveal
Yourself?
TEXT 204
tumi dharma, tumi karma, tumi bhakti, jna
tumi stra, tumi veda, tumi sarva-dhyna
You are dharma, You are karma, You are bhakti, and You are jna. You are the scriptures,
You are the Vedas, and You are the object of all meditation.
TEXT 205
tumi siddhi, tumi ddhi, tumi bhoga, yoga
tumi raddh, tumi day, tumi moha, lobha
You are the mystic perfections, You are prosperity, You are enjoyment, and You are yoga.
You are faith, You are compassion, You are illusion and greed.
TEXT 206
tumi indra, tumi candra, tumi agni, jala
tumi srya, tumi vyu, tumi dhana, bala

You are Indra, You are Candra, You are Agni and Varua. You are Srya, You are Vyu, You
are wealth and strength.
TEXT 207
tumi bhakti, tumi mukti, tumi aja, bhava
tumi v haibe kena, tomrai ye saba
You are devotional service, You are liberation, You are Brahm and iva. But why consider
You to be them? They are all subordinate to You.
TEXT 208
prve mora sthne tumi pane balil
`tora gag dekha mora caraa-salil'
Previously You personally told Me, `The water of your Ganges has emanated from My feet.'
In this regard one should discuss rmad Bhgavatam (1.18.21 and 8.19.28).
TEXT 209
tabu mora ppa-citte nahila smaraa
n jnila mui tora amlya caraa
Yet neither did my sinful heart recognize You, nor did I understand the glories of Your
invaluable lotus feet.
TEXT 210
ye tumi karil dhanya gokula-nagara
ekhane hail navadvpa purandara
It was You who made the town of Gokula glorious, and now You have appeared as the King
of Navadvpa.
TEXT 211
rkhiy veo bhakti arra-bhitare
hena bhakti navadvpe haila bhire
You conceal devotional service within Your body, but You have manifested that devotional
service in Navadvpa.
TEXT 212
bhakti-yoge bhma tom jinila samare
bhakti-yoge yaodya bndhila tomre
It was through devotional service that Bhma conquered You on the battlefield, and it was
through devotional service that Yaod bound You.
For a description of Bhma's and Yaod's devotional service, see the purport to di-khaa
(17.26).
TEXT 213
bhakti-yoge tomre vecila satyabhm
bhakti-vae tumi kndhe kaile gopa-rm
It was through devotional service that Satyabhm sold You. Being controlled by devotional
service, You carried a cowherd damsel of Vraja on Your shoulders.
Satyabhm's devotional service is explained as follows: During Ka's Dvrak pastimes, the
great sage Nrada one day came before Ka with a prijta flower in his hand that Indra had
given him. At that time Ka was residing in the house of Rukmi. When Nrada gifted that
prijta flower to r Ka, Lord Vsudeva gave it to Rukmi. On seeing this, Nrada
praised the good fortune of Rukmi and concluded that she was the most intimate and
chaste wife of Ka. Thereafter the maidservants of Satyabhm who were present at the
time informed Satyabhm about the incident. As a result, when Satyabhm became filled
with conceit, Ka went to her residence and promised to bring an entire prijta tree to the
house of Satyabhm in order to please her. Thereafter, when Nrada went there and
specifically glorified the Puyaka-vrata, Satyabhm expressed a desire to observe that vow.
Then Ka brought the prijta tree from Amarvat, the abode of Indra, and according to
the prescriptions of that vrata, Satyabhm bound Ka to that prijta tree and gave Him in
charity to Nrada. (Hari-vaa, Viu-parva, Chapter Seventy-six)
TEXT 214
ananta brahma-koi vahe yre mane
se tumi rdma-gopa vahil pane
You who are carried in the minds of the inhabitants of innumerable universes personally
carried the cowherd boy rdma.
rdma's devotional service is explained as follows: Once Lord Ka called His cowherd boy
friends and expressed His desire to play a new game. On one side was Balarma and on the
other side was Ka. In the course of the game, some boys were carriers and some were
carried. In that game the winners were to ride on the shoulders of the losers. Being defeated,
Ka carried rdma, Bhadrasena carried Vabha, and Pralambsura carried Baladeva.
(rmad Bhgavatam, Tenth Canto, Chapter Eighteen)
TEXT 215
yh haite panra parbhava haya
sei baa gopya, loke khre n kaya
You are conquered by devotional service, therefore it is most confidential. Ordinary people
do not understand this.
TEXT 216
bhakti lgi' sarva-sthne parbhava
pjiniy veo tumi bhakti lukiy
You are always conquered by devotional service. You therefore hid devotional service and
wander around like a conqueror.
TEXT 217
se my haila cra, ra nhi lge
hera dekha sakala-bhuvane bhakti mge
This characteristic of Yours is now shattered and inactive. Just see, the entire world hankers
for Your devotional service.
TEXT 218
se kle hril jana dui cri sthne
e-kle bndhiba tom sarva jane jane
At that time You were defeated by only two or four persons, but now You will be bound by
one and all.
TEXT 219
mahuddh sarasvatrdharera uni'
vismaya pil sarva vaiava-gan
After hearing rdhara's transcendental prayers, all the exalted Vaiavas were struck with
wonder.
The word gan means exalted or foremost.
TEXT 220
prabhu bale,rdhara vchiy mga vara
aa siddhi dimu ji tomra gocara
The Lord said, O rdhara, choose and ask for a benediction. Today I will give you the eight
mystic perfections.
TEXT 221
rdhara balena,prabhu, ro bhib?
thkaha nicinte tumi, ra n prib
rdhara replied, O Lord, will You again deceive Me? Stay peaceful, for this will not be
possible again.
TEXT 222
prabhu bale,daraana mora vyartha naya
avaya pib vara, yei citte laya
The Lord said, Seeing Me cannot be fruitless. You must take some benediction according to
your desire.
TEXT 223
mga mga puna puna bale vivambhara
rdhara balaye,prabhu, deha' ei vara
Vivambhara repeatedly said, Ask, ask, and rdhara replied, O Lord, then give me this
benediction.
TEXT 224
ye brhmaa ki' nila mora khol pta
se brhmaa hauka mora janma janma ntha
Let that brhmaa who forcibly took away my banana leaves be my Lord birth after birth.
TEXT 225
ye brhmaa mora sage karila kandala
mora prabhu hauka tra caraa-yugala

Let me always engage in the service of the lotus feet of that brhmaa who constantly
quarreled with me.
TEXT 226
balite balite prema baye rdhare
dui bhu tuli' knde mah-uccaisvare
While speaking in this way, rdhara's love for the Lord increased and he began crying loudly
with his arms raised.
TEXT 227
rdharera bhakti dekhi' vaiava-sakala
anyonye kndena saba haiy vihvala
On seeing rdhara cry, all the Vaiavas became overwhelmed and also cried.
TEXT 228
hsi' bale vivambhara,unaha rdhara
eka mah-rjye karo tomre vara
Vivambhara smiled and said, Listen, rdhara, I want to make you the king of a great
kingdom.
TEXT 229
rdhara balaye,mui kichui n ca
hena kara prabhu yena tora nma ga
rdhara replied, I do not want anything. Make such arrangement, O Lord, that I may chant
Your names.
TEXT 230
prabhu bale,rdhara mra tumi dsa
eteka dekhila tumi mra praka
The Lord said, O rdhara, you are My servant. That is why you are able to see My
opulences.
TEXT 231
eteke tomra mati bheda n haila
veda-gopya bhakti-yoga tore mi dila
That is why your mind does not deviate from Me. Thus I am giving you devotional service
that is confidential to the Vedas.
The phrase veda-gopya bhakti-yoga is explained as follows: To suit their own sense
gratification, materialists who are proud of their mundane knowledge explain the Vedic
mantras through aja-rhi, the conventional meaning of words according to unenlightened
persons. Having taken shelter of vidvad-rhi, the conventional meaning of words according
to enlightened persons, the Vedic literatures cover the vision of unqualified persons. Only
those who are most fortunate can realize through their study of the Vedas that the supremely
worshipable Lord is Hari, devotional service to Hari is the method of achieving Him, and love
of Hari is the ultimate goal of life. Ordinary foolish people see only the principles of karma-
ka in the Vedic literatures. Others who proudly establish the philosophy of nonvariegated
impersonalism by denying variegatedness in the object of worship, the worshiper, and the
worship under the shelter of Myvda philosophy become unsuccessful in attaining
devotional service. The personified Vedas awaken devotional service in the hearts of those
who are favored by the Lord. Obtaining devotional service is the highest goal of life.
Uttihata jgrata prpya varn nibodhataWake up! Get up! Understand the great
benediction you have in this human form of life. Now utilize it and get free from the clutches
of the material modes of nature. The importance of this Kaha Upaniad (1.3.14) statement
is hearby established. The vetvatara Upaniad (5.6) states: tad veda-guhyopaniatsu
ghaThat Supreme Absolute Truth is indistinctly described in the Upaniads, which
are the confidential portions of the Vedas. In Prema-bhakti-candrik it is said: veda-vidhi-
agocara, ratana-vedra paraConstantly worship the divine couple, who are seated on a
jeweled throne and who are beyond the reach of Vedic injunctions. (One should discuss
Bhagavad-gt 18.64-66 and rmad Bhgavatam 2.2.34)
TEXT 232
jaya jaya dhvani haila vaiava-maale
rdhara pila vara, unila sakale
All the Vaiavas chanted Jaya! Jaya! as they heard the benediction given to rdhara.
TEXT 233
dhana nhi, jana nhi, nhika pitya
ke cinibe e sakala caitanyera bhtya
He had no wealth, no followers, and no education. Who can recognize such servants of Lord
Caitanya?
It is impossible to identify the characteristics of a Vaiava by material sense perception or

external symptoms. It is not that one who possesses more wealth is a superior Vaiava. It is
not that one who gathers more followers is a superior Vaiava. It is not that one who has
more knowledge of the scriptures is a superior devotee of Viu. The servants of Lord
Caitanya may not have much wealth, may not gather many followers, and may not have the
academic qualification of being expert in argument and counter-argument, but ordinary
people have no qualification to understand why they are indifferent to such matters. The
devotees consider the service of r Caitanya as superior to wealth, followers, and knowledge.
Therefore it is impossible for ordinary people to estimate their dignity, glories, and greatness.
TEXT 234
ki karibe vidy, dhana, rpa, yaa, kule
ahakra bi, saba paaye nirmle
What is the value of education, wealth, beauty, fame, and high birth? They only increase
one's pride and bring about one's falldown.
Ordinary poverty-stricken people think that education, wealth, beauty, fame, and family
prestige are the goals of life. In the rmad Bhgavatam (1.8.26) it is stated:
janmaivarya-ruta-rbhir
edhamna-mada pumn
naivrhaty abhidhtu vai
tvm akicana-gocaram
My Lord, Your Lordship can easily be approached, but only by those who are materially
exhausted. One who is on the path of [material] progress, trying to improve himself with
respectable parentage, great opulence, high education and bodily beauty, cannot approach
You with sincere feeling. Not understanding this statement, people who hanker after
material advancement mistakenly desire education, wealth, beauty, fame, and good family.
Therefore the transcendental greed for the service of Lord Caitanya does not find a place in
their misfortune. (See rmad Bhgavatam 10.10.8 and 10.73.10 and Kaha Upaniad 1.2.6.)
TEXT 235
kal ml veciyrdhara pil
yhkoi-kalpe kovara n dekhib th
In millions of kalpas Lord Brahm will never see that which rdhara received simply by
selling bananas and banana stems.
A mah-yuga consists of 4,320,000 solar years. One thousand of such mah-yugas comprise
one kalpa. rdhara, who was born in a poor brhmaa family and who merely traded in
bananas and banana stems, received that which Lord Brahm, who is the controller of
millions of opulences, cannot get in millions of such kalpas.
TEXT 236
ahakra-droha-mtra viayete che
adhapta-phala tra n jnaye pche
One who is full of false pride and is envious of the goal of life falls down to an uncertain
future.
The only goal of every living entity is to serve the lotus feet of Lord Ka. Those who have a
strong desire for material enjoyment that is not related with Ka come under the control of
false pride and become envious of devotional service. People whose hearts are greedy for
material enjoyment are ultimately degraded. That is why hkura Narottama has said that
karma-ka, by which one enjoys the fruits of his activities, and jna-ka, by which one
renounces the fruits of his activities, are both pots of poison. The lives of those who have a
strong thirst for drinking those two pots of poison are sure to be ruined. People who are
engaged in karma-ka run after material objects with the desire to gratify their senses and
thereby fall into the cycle of birth and death. They increase their aversion to the service of
Ka by engaging in temporary sense gratification while remaining imprisoned within
golden cages. This is the living entities' degradation in the form of considering the body as
the self.
TEXT 237
dekhi' mrkha daridra ye sujanere hse
kumbhipke yya sei nija-karma-doe
One who ridicules a poor, uneducated saintly person goes as a result of his actions to the hell
known as Kumbhpka.
Those who while busy gratifying their senses out of madness see an absence of worldly
opulence and worldly education in a Vaiava and on seeing that absence dare to ridicule him
are as a result of their actions tortured in the hell known as Kumbhpka. In the Skanda
Pura, Mrkaeya speaks to Bhagratha as follows:
yo hi bhgavata lokam upahsa npottama
karoti tasya nayanti artha-dharma-yaa-sut
nind kurvanti ye mh vaiavn mahtmanm
patanti pitbhi srdha mah-raurava-sajite
hanti nindati vai dvei vaiavn nbhinandati
krudhyate yti no hara darane patanni a
My dear King, if one derides an exalted devotee, he loses the results of his pious activities,
his opulence, his reputation, and his sons. Vaiavas are all great souls. Whoever blasphemes
them falls down to the hell known as Mahraurava. He is also accompanied by his forefathers.
Whoever kills or blasphemes a Vaiava, whoever is envious of a Vaiava or angry with him,
and whoever does not offer obeisances or feel joy upon seeing a Vaiava certainly falls into a
hellish condition.
TEXT 238
vaiava cinite pre khra akati
chaye sakala siddhi, dekhaye durgati
Who has the ability to recognize a Vaiava? Although a Vaiava possesses all perfection, he
appears to be afflicted.
Foolish people maddened with worldly knowledge cannot recognize a Vaiava. All
perfections are within the grip of a Vaiava, but he is indifferent to those perfections.
Therefore in the vision of foolish people he is completely distressed and afflicted.
TEXT 239
khol-vecrdhara thra ei sk
bhakti-mtra nila aa-siddhike upeki'
The story of rdhara, the banana seller, is proof of this, for he accepted only devotional
service and rejected the eight mystic perfections.
The eight mystic perfections, which are adored by people desirous of fruitive results and
engaged in sense gratification, were easily trampled under foot by the seemingly poor
rdhara, who obtained the benediction of devotional service. The opulences of freedom from
rebirth, mystic perfections, sovereignty in the lower planetary systems, and the position of
Brahm are goals of persons who have not realized their self. But for the Vaiava who has
taken shelter of a self-realized soul, such goals are naturally insignificant. Those who receive
the opportunity to discuss the pastimes of rdhara obtain the prime example of these topics.
TEXT 240
yata dekha vaiavera vyavahra-dukha
nicaya jniha sei parnanda-sukha
Know for certain that whatever worldly distress is seen in a Vaiava is actually spiritual
happiness.
By seeing a fully engaged devotee's scarcity rather than external opulence, sickness rather
than good health, poverty rather than wealth, and ignorance rather than scholarship, those
who consider such a Vaiava is also afflicted by various deficiencies and is hankering after
gold, women, and fame, like the karmis, and thus consider him distressed should be
understood to have lost their intelligence.
Although known as the sunlike personality of a kyastha family, r Dsa Gosvm Prabhu
also never felt any worldly distress and gave up etiquette by disregarding learned brhmaas.
Although materialists considered Dabira Khsa and Skara Mallika were afflicted by worldly
distress because of acting as servants under the rule of a Yavana king, they were never
afflicted by worldly distress, rather they were absorbed in the service of r Caitanya's lotus
feet.
Although hkura Haridsa was born in a Yavana family and hkura Uddhraa Datta was
born in a suvara-vaik family, they never felt any worldly distress. Since they were
constantly engaged in the ecstatic service of Hari, they did not get any opportunity to feel the
burden of or become overwhelmed with distress like ordinary people.
If one understands the relationship between Ka's desire and that which karmis and jns
consider distressful, then that understanding becomes the source of spiritual happiness. That
is why r Gaurasundara has manifested the verse nha vipro na ca narapatiand forbidden
one to think in terms of I and mine on the platform of mixed happiness and distress. For
a self-realized soul, there is no possibility of invoking distress born of anything that has no
relationship with the self.
TEXT 241
viaya-madndha saba kichui n jne
vidy-made, dhana-made vaiava n cine
People blinded with pride over material enjoyment do not know anything. They cannot
recognize a Vaiava due to pride born of education and wealth.
Through material knowledge one cannot understand the teachings of the Vedas. Those who
employ the four Vedasg, Sma, Yajur, and Atharvathe literatures in pursuance of the
Vedas, the yur-veda, the Dhanur-veda, and the six corollaries headed by ik in the pursuit
of their worldly enjoyment are certainly partial to the cultivation of material knowledge
under the shelter of aja-rhi, the conventional meaning of words according to
unenlightened persons. And those who as servants of spiritual knowledge are freed from the
clutches of material knowledge and who follow vidvad-rhi, they are not covered by the
pride of knowledge. People whose hearts are full of anxieties for achieving mystic perfections
like aim are like paupers who are proud of their pennies. One can achieve sensual
happiness in exchange of wealth, but the senses are temporary and unable to fully
reciprocate. That is why Vaiavas who are engaged in devotional service do not become
blinded with pride due to education, wealth, beauty, fame, and good birth and do not engage
in the search for material sense gratification. But those conditioned souls who are misguided,
unfortunate, poverty-stricken, harassed by the three modes of nature, whose hearts are
disturbed by my, who proudly identify themselves with material designations, and who are
blinded by the pride of material possessions cannot understand the exalted glories of the
Vaiavas. Such people think that since the devotees of Viu are not blinded like themselves
by pride based on material objects, they are foolish. Since they think in this way, they do not
respect Vaiavas but rather consider them inferior. Although there is no possibility of fault
in their pure spiritual propensities, since they are intoxicated by the pride of material
designations and ignorance, they are full of faults. Actually those pathetic persons have no
fault, the only fault is that their intelligence is impure.
TEXT 242
bhgavata paiy o k'ro buddhi-na
nitynanda-nind kare yibeka na
Even after studying rmad Bhgavatam, one's intelligence may be ruined, for anyone who
blasphemes Nitynanda is certainly vanquished.
Rather than discuss rmad Bhgavatam under the guidance of the r Brahma-Mdhva-
Gauya Vaiavas, many people with the desire to increase their prestige by enhancing their
knowledge, wealth, beauty, fame, and good birth discuss rmad Bhgavatam with mad
persons and cultivate enmity for devotional service. Being bereft of the shelter of r
Nitynanda Svarpa, such persons lose the service of Lord Caitanya and disrespect the
Vaiava guru. As a result, their absence of devotion is revealed and they proudly pose as
instructors of the Vaiavas. Because they have no vision that the Supreme Lord is situated
within all living entities, they see the entire world as full of miseries. In order to nourish their
pride, they enviously embrace many nondevotional activities such as considering themselves
the instructors of the devotees and pretending to give initiation as initiating gurus. But if they
study rmad Bhgavatam under a Vaiava guru, then out of natural humility they will
realize themselves as lower than the straw in the street and they will become qualified to
study and teach rmad Bhgavatam. Living entities who have received even a tiny merciful
glance of r Caitanya see the entire world as full of eternal happiness. It is impossible for
persons expert in material knowledge to teach rmad Bhgavatam unless they are the eternal
servants of the Vaiavas. People under the shelter of material knowledge proudly consider
themselves teachers of rmad Bhgavatam. Rather than becoming servants of the bhgavatas,
they consider themselves masters of the bhgavatas in order to fill their bellies. Considering
their business as dharma, they accept various nondevotional activities as following in the
footsteps of Nitynanda, but in every respect this is blasphemy of Nitynanda.
TEXT 243
rdhara pila vara kariy stavana
ih yei une, t're mile prema-dhana
Anyone who hears the prayers of rdhara and the benediction he received from the Lord will
obtain the wealth of prema, or love of Godhead.
TEXT 244
prema-bhakti haya prabhu-cararavinde
sei ka pya, ye vaiava nhi ninde
One who does not blaspheme the Vaiavas attains Ka by developing love and devotion at
His lotus feet.
One who does not blaspheme the Vaiava devotee, who accepts a Vaiava as his spiritual
master, who remains far away from so-called gurus that are devoid of devotion to Viu and
are gurus in name only, who does not glorify the abominable activities of such so-called
gurus, and who with a desire to benefit the entire world broadcasts the insignificance of such
persons' activitiessuch a person attains pure devotional service at the lotus feet of r
Mahprabhu, and by the mercy of Gaura-Nitynanda he attains the lotus feet of r Ka.
TEXT 245
nindya nhika krya, sabe ppa-lbha
eteke n kare nind mah-mah-bhga

There is no gain in the act of blasphemy; one simply incurs sin. Therefore the most fortunate
persons do not engage in blasphemy.
The most fortunate Vaiavas glorify the devotional service of Viu; they never blaspheme
devotional service. All the cheating, two-tongued, duplicitous persons who deceive people by
defining the renunciation of nondevotional activities as nind, or blasphemy, are maddened
by sinful activities. They have no taste for devotional activities like jve-day, or compassion
on the living entities. It is sinful to consider the activities by which people can attain freedom
from nondevotional life as blasphemy. Since such sinful persons glorify sinful activities,
they end up blaspheming Vaiavas. Therefore pious Vaiavas do not blaspheme Vaiavas.
They are not sinful. Those who advertise themselves as Vaiavas are so-called Vaiavas,
therefore they are unfortunate and sinful.
TEXT 246
aninduka hai' ye sakt `ka' bale
satya satya ka tre uddhriba hele
Ka will certainly deliver anyone who chants His names without offense or blasphemy.
If one offenselessly chants the holy names of Ka even once without committing vaiava-
apardha, or blaspheming the saintly persons, then he will easily obtain the mercy of Ka
and freedom from mundane ignorance. It is impossible for a person to serve a Vaiava
without engaging in the service of r Gaura-Nitynanda.
TEXT 247
vaiavera pye mora ei namaskra
r-caitanya-nitynanda hauka pra mora
I offer my respectful obeisances at the feet of the Vaiavas. Let r Caitanya and Nitynanda
be my life and soul.
TEXT 248


bhgavata, Madhya-khaa, Chapter Nine, entitled, The Lord's Twenty-One Hour Ecstasy
and Descriptions of rdhara and Other Devotees' Characteristics.
CBP 10: Conclusion of the Lord's Mah-praka Pastimes
Chapter Ten: Conclusion of the Lord's Mah-praka Pastimes
This chapter describes the conclusion of Mahprabhu's mah-praka pastimes mentioned in

the previous chapter, Mahprabhu's exhibition of the form of Rma with His associates and
awarding benediction to Murri Gupta, the glorification of Haridsa hkura, Haridsa
hkura's offering of prayers to Gaurga, the narration of Advaita crya's previous history,
His changing the text of Bhagavad-gt, the Lord's awarding various benedictions to the
devotees, the Lord's first ignoring and then bestowing mercy on Mukunda, the influence of
devotional service, the topics of Nrya, and the glories of Nitynanda.
After awarding benediction to rdhara, Mahprabhu requested Advaita crya to ask for
some benediction. Advaita, however, simply prayed to the Lord to award Him His desired
goal of life but did not openly ask for any benediction. Thereafter Mahprabhu displayed the
form of r Rma with His associates to Murri Gupta and reminded Murri of his previous
identity. As Murri Gupta realized his own form as Hanumn, he fell unconscious to the
ground. Later on he regained his external consciousness by the words of the Lord and prayed
for the benediction of being able to eternally serve Lord Caitanya and His associates,
remember the lotus feet of Lord Caitanya, and sing the glories of Lord Caitanya. The Lord
awarded this benediction to Murri and declared that anyone who blasphemes Murri will
not be delivered even if he takes millions of baths in the Ganges and chants the holy names of
Hari. Thereafter the Lord revealed the meaning of the name Murri Gupta.
Mahprabhu then instructed Haridsa to behold His form. Mahprabhu declared that
Haridsa was more dear to Him than His own self and that He and Haridsa belonged to the
same family. On seeing the distress of Haridsa, the Lord had descended from Vaikuha with
the Sudarana cakra in His hand. But since Haridsa desired auspiciousness for even his
oppressors, the Sudarana cakra desisted and Mahprabhu took the beating of Haridsa on
His own body. After exhibiting those marks of torture on His own body, Mahprabhu further
said that He was unable to tolerate the distress of Haridsa, so He incarnated immediately.
Lord Ka, who is controlled by His devotees, does not know anything except His devotees.
One who has no love for the holy names of Ka, who is so affectionate towards His
devotees, is simply suffering the results of his own misfortune. On hearing the topics of the
Lord's unlimited mercy, Haridsa fell unconscious to the ground. Although he regained his
external consciousness by the words of the Lord, he became agitated and began to cry; thus
he could not see the form of the Lord. With great humility Haridsa offered prayers to
Mahprabhu and said that the most merciful Gaurasundara never abandons even an insect
who remembers His lotus feet, but He destroys even an emperor who does not remember His
lotus feet. In this regard Haridsa cited the examples of Draupad, Prahlda, Yudhihira, who
feared the curse of Durvs, and Ajmila and thus established the supremacy of
Gaurasundara's affection for His surrendered devotees. After expressing his total
incompetence, Haridsa simply prayed to the Lord that he may develop a taste for honoring
the remnants of Lord Caitanya's servants, that this may be his only form of worship birth
after birth, and that Mahprabhu may keep him as a dog in the house of His devotee.
Mahprabhu, who constantly resides in the heart of Haridsa, then awarded Haridsa the
benediction of pure devotional service devoid of offenses against Lord Viu and the
Vaiavas and declared, Anyone who associates with Haridsa for even a moment and has
full faith in Haridsa will certainly attain My lotus feet. It is taught in all scriptures that by
hearing the glories of the devotees one attains devotional service to Ka. According to the
opinion of some persons, Haridsa is an incarnation of Brahm, and according to others, he is
an incarnation of Prahlda. His association is desired by even Lord Brahm and Lord iva,
and his touch is desired by even the Ganges. Moreover, simply by the darana of Haridsa
one's bondage of fruitive activities from time immemorial is at once severed. In order to
establish the supremacy of the Vaiavas, the Vaiavas occasionally manifest the pastime of
taking birth in a low-class family.
Mahprabhu reminded Advaita about His previous activities of explaining devotional service
in every passage of the Bhagavad-gt, fasting on not finding the devotional meaning of some
verse, seeing Mahprabhu in His dream, and receiving the actual meaning of that verse and
the instruction to break His fast. The Lord then revealed the proper meaning of the Bhagavad-
gt verse beginning sarvata pi-pda tat. r Advaita crya, Caitanya's covert disciple,
said that it was Lord Caitanya's greatness that He is Advaita's worshipable Lord. Those who
deny the supremacy of Lord Caitanya and serve Advaita, the incarnation of Mah-Viu, by
considering Him the independent Lord are actually offenders at the feet of Advaita. Their fate
will certainly be like that of the ten-headed Rvaa. Those who consider Advaita the foremost
Vaiava and servant of Lord Caitanya are actual devotees of Advaita and are qualified to
attain the lotus feet of Kathis is Advaita's own statement.
Thereafter Mahprabhu awarded desired benedictions to the assembled devotees. Up to this

point, Mukunda was standing outside. When rvsa begged the Lord to bestow mercy on
Mukunda, Mahprabhu informed him that Mukunda was unqualified to receive His darana
because Mukunda associated with other sampradyas and shared the sentiments of those
sampradyas. His mind and devotional service were unsteady. He was khaa jthiy, because
sometimes he held a straw (khaa) in his teeth and sometimes he beat with a stick (jthi). To
deny the supremacy of devotional service is like beating the Lord's body with a stick. On
hearing this, Mukunda resolved to give up his body on that very day and requested rvsa to
ask Mahprabhu whether he would ever get His darana. When Mukunda was informed that
he would get the Lord's darana after ten million lifetimes, he forgot himself in ecstasy and
began to dance. Then Mahprabhu called him by His side and forgave all his offenses.
Accepting His own defeat, the Lord said, I eternally reside on the tongue of Mukunda.
Thereafter Mukunda condemned himself for being devoid of devotional service and narrated
the glories of devotional service and the formidable consequences of nondevotional life by
citing his own example. Feeling embarrassed on seeing the repentant mood of Mukunda,
Vivambhara glorified the supremacy of devotional service, declared that He is the only
destroyer of one's fruitive bondage resulting from the karma-ka mentioned in the Vedas,
described the misfortune of the nondevotee washerman of Mathur, and then awarded
Mukunda the benediction that he would sing for the Lord in all His incarnations. Although
Mahprabhu regularly manifested various pastimes at the house of rvsa, the unfortunate
fruitive workers, mental speculators, and sense enjoyers, who were devoid of devotional
service, did not get the opportunity to see those pastimes. Only Lord Caitanya's servants were
qualified by the influence of their devotional service to see those pastimes. The prime
example was the servants and maidservants of rvsa. Lord Caitanya's pastimes are eternal,
and those who receive His mercy see them even today. By displaying His various forms
according to the desires of His devotees, Mahprabhu revealed that He is the source of all
incarnations.
Mahprabhu then distributed the remnants of His flower garland and chewed betel nuts to
the devotees. Nrya, the niece of rvsa, received the last portion of the Lord's remnants.
That is why Nrya is famous in Vaiava society as the recipient of Mahprabhu's
remnants. Even though she was only a young girl, by the order of the Lord she cried in
ecstatic love for Ka. Thereafter the author concludes this chapter by singing the glories of
rman Nitynanda.
mora badhuy gaura-gua-nidhiy
O my dear friend, Gaura, the ocean of transcendental qualities!
The word badhuy is the affectionate local word for bandhu, or friend. The phrase gua-
nidhiy is a affectionate local way of saying gua-nidhi, or ocean of qualities. As the
inhabitants of rhaa in Bangladesh are addressed as Sileiy and the inhabitants of Calcutta
are addressed as Kalktiy, these are similar examples of poetic language.
TEXT 1
jaya jaya mahprabhu r-gaurasundara
jaya jaya nitynanda andi-vara
All glories to Mahprabhu, r Gaurasundara! All glories to Nitynanda, the primeval Lord!
TEXT 2
hena-mate prabhu rdharere vara diy
n n n bale mastaka huliy
In this way the Lord awarded benediction to rdhara and then began to roll His head while
saying, N, N, N.
TEXT 3
prabhu bale,crya! mgaha nija krya
ye mgilu, t' pilu balaye crya
The Lord said, O crya, ask for what You desire. Advaita crya replied, I already
received what I asked for.
When Mahprabhu requested Advaita crya to ask for His cherished desire, Advaita Prabhu
said, I have received whatever I prayed for.
TEXT 4
hukra karaye jagannthera nandana
hena akti nhi kro balite vacana
The son of Jaganntha Mira roared loudly. No one had the ability to speak before Him.
TEXT 5
mah-paraka prabhu vivambhara rya

gaddhara yogya tmbla prabhu khya
As Lord Vivambhara manifested His mah-praka pastimes, Gaddhara offered betel nuts,
which the Lord ate.
TEXT 6
dhara-dharendra nitynanda dhare chatra
sammukhe advaita-di saba mahptra
Nitynanda, who holds the universes on His head, held an umbrella over the Lord's head.
Exalted personalities headed by Advaita stood in front.
The phrase dhara-dharendra refers to Lord ea. He is the plenary portion of Nitynanda.
In the Caitanya-caritmta (di 5.117, 123-124) it is stated: That same Lord Viu, in the
form of Lord ea, holds the planets upon His heads. He serves Lord Ka, assuming all the
following forms: umbrella, slippers, bedding, pillow, garments, resting chair, residence,
sacred thread and throne. He is thus called Lord ea, for He has attained the ultimate end of
servitude to Ka. He takes many forms for the service of Ka, and thus He serves the
Lord. (See rmad Bhgavatam 5.17.21, 5.25.2, and 10.3.49)
TEXT 7
murrire j haila,mora rpa dekha
murri dekhaye raghuntha parateka
The Lord ordered Murri, Behold My form! and Murri saw the Lord as Rmacandra.
TEXT 8
drva-dala-yma dekhe sei vivambhara
vrsane vasiyche mah-dhanur-dhara
He saw Vivambhara was dark like fresh grass, and He sat in the vrsana posture as a
powerful archer.
TEXT 9
jnak-lakmaa dekhe vmete, dakie
caudike karaye stuti vnarendra-gae
He saw St and Lakmaa on the Lord's left and right. The leaders of the monkeys were
offering prayers in the four directions.
TEXT 10-11
pana prakti vse ye hena vnara
sakt dekhiy mrch pila vaidya-vara
mrchita haiy bhme murri pail
caitanyera phde gupta murri rahil
Murri realized that he was also one of the monkeys. Seeing the Lord face to face, the best of
the doctors lost consciousness. As he lost consciousness, he fell to the ground in Lord
Caitanya's trap.
TEXT 12
ki' bale vivambhara,rere vnar
psarili, tore poila st-cor
Vivambhara exclaimed, O monkey, you forgot how Rvaa, who stole St, burned you.
Rvaa, who stole St, burned your face.
TEXT 13
tui tra pur pui' kaili vaa-kaya
sei prabhu mi, tore dila paricaya
You burnt his entire city and subdued his dynasty. I tell you, I am that Lord.
The phrase tra pur refers to the city of Lak.

TEXT 14
uha uha murri, mra tumi pra
misei rghavendra, tumihanumn
O Murri, get up, get up. You are My life. I am that Rmacandra, and you are Hanumn.
TEXT 15
sumitr-nandana dekha tomra jvana
y're jyile ni' se gandamdana
See your life and soul, the son of Sumitr. You brought Gandamdana Hill to revive His life.
TEXT 16
jnakra carae karaha namaskra
y'ra dukha dekhi', tumi kndil apra
Offer your obeisances at the feet of St, whose distress made you cry profusely.
TEXT 17
caitanyera vkye gupta caitanya pildekhiy
sakala preme kndite lgil
Upon hearing Lord Caitanya's words, Murri regained his consciousness. Seeing that
manifestation, he began to cry in love.
TEXT 18
uka kha drave uni' guptera krandana
viee dravil saba bhgavata-gaa

Upon hearing Murri Gupta cry, even dry wood melted, and the hearts of the devotees
especially melted.
TEXT 19
punar api murrire bale vivambhara
ye tomra abhimata, mgi laha vara
Vivambhara again said to Murri, Ask for any benediction you desire.
TEXT 20
murri balaye,prabhu ra nhi ca
hena kara prabhu yena tora gua ga
Murri replied, O Lord, I do not want anything. Simply allow me to sing Your glories.
TEXT 21
ye-te hi prabhu kene janma nhi mora
tathi tathi yena smti haya tora
O Lord, I may take birth anywhere, but wherever I take birth let me always remember You.
TEXT 22
janma janma tomra ye saba prabhudsa
t sabra sage yena haya mora vsa
Let me reside in the association of Your servants birth after birth.
TEXT 23-24
tumi prabhu, mui dsaih nhi yathhena

satya kara prabhu, n pheliha tath
saprade tumi yath kara avatra
tathi tathi dsa haiba tomra
O Lord, do not put me in a condition in which You are not my master and I am not Your
servant. May I remain Your servant wherever You and Your associates incarnate.
As Mahprabhu was about to award Murri a benediction, Murri said, I have no desire
other than Your service, birth after birth. May I not forget You and fall into some other state
in any lifetime. May I be able to serve You in every lifetime. May my intelligence not be
diverted from Your service. In the Mukunda-ml stotra (3, 5-6, 24-25) it is stated: O Lord
Mukunda! I bow down my head to Your Lordship and respectfully ask You to fulfill this one
desire of mine: that in each of my future births I will, by Your Lordship's mercy, always
remember and never forget Your lotus feet. O my Lord! I have no attachment for religiosity,
or for accumulating wealth, or for enjoying sense gratification. Let these come as they
inevitably must, in accordance with my past deeds. But I do pray for this most cherished
boon: birth after birth, let me render unflinching devotional service unto Your two lotus feet.
O Lord, killer of the demon Naraka! Let me reside either in the realm of the demigods, in the
world of human beings, or in hell, as You please. I pray only that at the point of death I may
remember Your two lotus feet, whose beauty defies that of the lotus growing in the arat
season. O Mdhava, please do not let me even glance at those whose pious credits are so
depleted that they have no devotion for Your lotus feet. Please do not let me be distracted
from listening to the worthy narrations of Your pastimes and become interested in other
topics. Please, O Lord of the universe, let me pay no attention to those who avoid thinking of
You. And let me never be unable to serve You in some menial way, birth after birth. O enemy
of Madhu and Kaiabha, O Lord of the universe, the perfection of my life and the most
cherished mercy You could show me would be for You to consider me the servant of the
servant of the servant of the servant of the servant of the servant of Your servant. In the
rmad Bhgavatam (7.10.6) it is stated:
aha tv akmas tvad-bhaktas
tva ca svmy anapraya
nnyathehvayor artho
rja-sevakayor iva
O my Lord, I am Your unmotivated servant, and You are my eternal master. There is no
need of our being anything other than master and servant. You are naturally my master, and I
am naturally Your servant. We have no other relationship. The great devotee Hanumn
prayed:
bhava-bandha-cchide tasyai
sphaymi na muktaye
bhavn prabhur aha dsa
iti yatra vilupyate
I do not wish to take liberation or to merge in the Brahman effulgence, where the conception
of being a servant of the Lord is completely lost. Similarly, in the Nrada-pacartra it is
stated:
dharmrtha-kma-mokeu necch mama kadcana
tvat-pda-pakajasydho jvita dyat mama
I do not want any one of the four desirable stationsreligiosity, economic development,
sense gratification and liberation. I simply want to engage as a servant of the lotus feet of the
Lord. In the ikaka it is stated:
na dhana na jana na sundar
kavit v jagad-a kmaye
mama janmani janmanvare
bhavatd bhaktir ahaituk tvayi
O Almighty Lord, I have no desire to accumulate wealth, nor to enjoy beautiful women. Nor
do I want any number of followers. What I want only is the causeless mercy of Your
devotional service in my life, birth after birth. In the Viu Pura it is said:
ntha yoni-sahasreu yeu yeu vrajmy aham
teu tev acyut bhaktir acyutstu sad tvayi
O my Lord, even if I wander throughout the universe in thousands of different species of

life, may I always have unflinching devotion to You.
TEXT 25
prabhu bale,satya satya ei vara dila
mah mah jaya-dhvani tata-kae haila
When the Lord said, I certainly grant you this benediction, a tumultuous vibration of Jaya!
Jaya! immediately arose.
TEXT 26
murrira prati saba-vaiavera prta
sarva-bhute kplutmurri-carita
All the Vaiavas had great affection for Murri, who was by nature merciful to all living
entities.
TEXT 27
ye-te sthna murrira yadi saga haya
sei sthna sarva-trtha-r-vaikuha-maya
If Murri was associated with any place, that place became as sanctified as Vaikuha.
TEXT 28
murrira prabhva balite akti k'ra
murrira vallabhaprabhu sarva avatra
Who can describe the glories of Murri? In every incarnation, the Lord was the dear friend of
Murri.
TEXT 29-30
hkura caitanya bale,una sarva-jana
sakt murri-nind kare yei-jana
koi-gag-snne t'ra nhika nistra

gag-hari-nme tre kariba sahra
Lord Caitanya said, Listen, everyone, anyone who blasphemes Murri will not be delivered
even if he takes millions of baths in the Ganges. Neither the Ganges nor the holy names of
Hari will nullify his sins.
In order to remove the sinful mentality of those proud persons who are envious of the
devotees and who blaspheme the devotees while considering themselves engaged in taking
bath in the Ganges and in chanting the names of Hari, Mahprabhu said, If a person
knowingly or unknowingly blasphemes a devotee constantly engaged in the service of the
Lord like Murri and becomes envious of the devotees by claiming to have taken shelter of
hari-nma and the Ganges, then the Ganges and the holy names destroy such a sinful person
rather than award him any benefit. Even today the place of Murri Gupta is found in
rdhma Mypur in the tract of land between the residential areas of the Moslems and the
Hindus. Those proud persons who blaspheme Murri Gupta by expressing hatred for the
present pathetic condition of his place show disrespect for the dhma and cannot obtain any
benefit from the waters that have emanated from the feet of Viu. The syllables of Lord
Hari's holy names (nmpardha) that they have received from their unauthorized gurus
vanquish such people by converting them into sense enjoyers birth after birth. Envy of
Vaiavas produces such a formidable poisonous result. Such people commit sinful activities
on the strength of the holy names and, as offenders of the holy names, they fall into the jaws
of death. If such people take bath in the waters of the Ganges ten million times, they will not
be delivered. This is r Gaurasundara's instruction and words of chastisement towards the
averse living entities. In the Dvrak-mhtmya it is said:
pjito bhagavn viur janmntara-atair api
prasdati na vivtm vaiave cpamnite
Lord Hari, the Supersoul of the entire universe, is never pleased with the miscreant who
insults a Vaiava, even if he has worshiped Viu for hundreds of births. See also the
purport to di-khaa (16.169).
TEXT 31
`murri' vaisaye gupte ihra hdaye
eteke `murri-gupta' nma yogya haye
Lord Murri resides in his heart gupte, or secretly, therefore his name, `Murri Gupta' is
quite appropriate.
Lord Murri (r Caitanyadeva) always resides gupta-bhve, or secretly, in the heart of Murri
Gupta, therefore the devotee Murri is addressed as Murri Gupta. Lord Murri never
resides gupta-bhve, or secretly, within the bodies of those so-called Murris who are
envious of devotional service and who are traversing the road to hell by thinking of
themselves as Murri Guptas; they only make a show of Lord Murri's presence within their
hearts. But actually Lord Murri remains far from their hearts while inducing them to hanker
after gold, women, and fame. The desire of r Gaurasundara is to chastise such persons.
Those who are averse to and bereft of the service of Murri would rather chew betel nuts
themselves than offer them to the Lord. Being controlled by intoxicants, they can never
become servants of Murri Gupta. Those who at present mistakenly accept the author of
Amiya Nimi-carita as an incarnation of Murri Gupta with the evil intention of advertising
themselves as incarnations of r Gaurga gain nothing but offenses.
TEXT 32
murrire kp dekhi' bhgavata-gaa
prema-yoge `ka' bali karena rodana
On seeing the Lord's mercy on Murri, all the exalted devotees cried in love while chanting
the names of Ka.
TEXT 33
murrire kp kaila r-caitanya rya
ih yei une, sei prema-bhakti pya
Anyone who hears the narration of Lord Caitanya bestowing mercy on Murri attains loving
devotional service.
TEXT 34
murri-rdhara knde sammukhe paiy
prabhu o tmbla khya garjiy garjiy
The Lord roared and ate betel nuts as Murri and rdhara cried in front of Him.
TEXT 35
haridsa prati prabhu sadaya haiy
more dekha haridsabale ka diy
Thereafter the Lord mercifully called Haridsa and said, O Haridsa, behold My form!
TEXT 36
ei mora deha haite tumi mora baa
tomra ye jti, sei jti mora daha
You are more dear to Me than My own body. I certainly belong to the same caste as you.
Mahprabhu said to Haridsa, Some people may consider your non-Hindu body as inferior
to My brhmaa body, but their vision is defective. I say with conviction that there is no
difference between your caste and My caste. Rather, your body is superior to My body in all
respects. Modern Hindus consider their bodies superior to the bodies of the Yavanas. Being
intoxicated with pride over their respective castes, such atheistic Hindus consider the Lord's
devotees born in any caste as inferior. Their process of reasoning is extremely faulty. The
material body of an embodied soul who is constantly engaged in the service of the Lord may
from mundane vision apparently resemble the body of low-caste person, but such a mentality
is offensive. Persons whose bodies consist of blood and semen are eager to establish their
supremacy on the basis of their Hindu or non-Hindu considerations. They develop such
considerations because they are indifferent towards the resolute worship of Lord Hari. The
sinful Yavanas or the so-called pious Hindus establish their superiority on the basis of their
worldly considerations. Being controlled by such considerations, they blaspheme the
Vaiavas and traverse the path to hell without any tangible gain.
In Caitanya-caritmta (Antya 4.192-193) it is stated:
dk-kle bhakta kare tma-samarpaa
sei-kle ka tre kare tma-sama
sei deha kare tra cid-nanda-maya
aprkta-dehe tra caraa bhajaya

At the time of initiation, when a devotee fully surrenders unto the service of the Lord, Ka
accepts him to be as good as Himself. When the devotee's body is thus transformed into
spiritual existence, the devotee, in that transcendental body, renders service to the lotus feet
of the Lord. In the Srrtha-darin commentary on rmad Bhgavatam (5.12.11) it is
stated: Just as a piece of iron becomes gold by contact with a touchstone, the material body
and senses of a person become spiritual in the association of devotional service...In order to
exhibit the glories of devotional service, the Supreme Lord, by His inconceivable potencies,
mysteriously manifests the transcendental body, senses, and mind of a devotee and
mysteriously destroys his false body and senses. The purport of saying `mysteriously' is that
people who are blind to the truth identify a Vaiava with his previous material designations
without realizing his actual identity and consider his body as a mortal bag of bones and flesh
and thus commit offenses at his feet. In the Upademta (6) it is stated:
dai svabhva-janitair vapua ca doair
na prktatvam iha bhakta janasya payet
gagmbhas na khalu budbuda-phena-pakair
brahma-dravatvam apagacchati nra-dharmai
Being situated in his original Ka conscious position, a pure devotee does not identify with
the body. Such a devotee should not be seen from a materialistic point of view. Indeed, one
should overlook a devotee's having a body born in a low family, a body with a bad
complexion, a deformed body, or a diseased or infirm body. According to ordinary vision,
such imperfections may seem prominent in the body of a pure devotee, but despite such
seeming defects, the body of a pure devotee cannot be polluted. It is exactly like the waters of
the Ganges, which sometimes during the rainy season are full of bubbles, foam and mud. The
Ganges waters do not become polluted. Those who are advanced in spiritual understanding
will bathe in the Ganges without considering the condition of the water. In the Bhad-
bhgavatmta (2.3.139) it is stated:
bhaktn sac-cid-nanda rpev agendriytmasu
ghaate svnurpeu vaikuhe 'nyatra ca svata
In other words, whether a devotee lives in Vaikuha or anywhere else, his sac-cid-nanda
body appropriate for the Lord's service is spontaneously manifest. By the awakening of
devotional service his material body born of five gross elements transforms into sac-cid-
nanda. The birth and death of such a body is exactly like the appearance and disappearance
of the Supreme Lord's sac-cid-nanda body. Those who consider the appearance and
disappearance of the devotees and the Supreme Lord to be like the birth and death of
conditioned souls, who are forced to accept the fruits of their karma, repeatedly suffer
material miseries rather than obtain liberation.
TEXT 37
ppiha yavane tom yata dila dukha
th saarite mora vidaraye buka
When I remember how much distress the Yavanas gave you, My heart breaks.
Under the control of greed, human beings begin to act whimsically. As a result, they often
commit sinful activities. When they lack the propensity to serve the worshipable object, they
invite various forms of piety and impiety in the kingdom of enjoyment. It is the nature of
sinful persons to oppose liberated souls. Pious persons neither attack the conceptions of the
liberated souls nor do they accept them. That is why liberated souls are always compassionate
on the conditioned souls. But when a materialist who is engaged in pious and sinful activities
tries to cause pain to the devotees of the Lord, the devotees do not desire to retaliate like
ordinary karmis. As a result, such sinful persons become more and more entangled in
miseries. This makes the hearts of the devotees compassionate for those sinful persons, and
since the devotees' worship is disturbed, the Supreme Lord also feels distressed for those
devotees.
TEXT 38-39
una una haridsa tomre yakhane
nagare nagare mri veya yavane
dekhiy tomra dukha cakra dhari' kare
nmilu vaikuha haite sab kibre
Listen, Haridsa. When the Yavanas beat you in the various villages, I saw your distress and
descended from Vaikuha with the disc in My hand in order to cut everyone to pieces.
By the will of the Lord, various laws are current in this material world. The fruitive workers
discuss those laws of God. Worldly happiness and distress or reward and punishment of
persons who are forced to enjoy the fruits of their karma are directed by the general laws of
God. But the gravity of the offenses committed by persons who are envious of the Lord's
devotees is so great and beyond the general laws that the Supreme Lord personally judges
them. In this regard one should discuss the topics concerning Mahrja Ambara described
in the Ninth Canto of the rmad Bhgavatam.
TEXT 40
prnta kariy tom mre ye-sakala
tumi mane cinta' th sabra kuala
Yet you desired the well-being of those who almost tortured you to death.
In this world a person dies when he faces the highest degree of misery. Being induced by their
sinful propensities, the miscreants gratify their senses by giving as much distress to the
devotees of the Lord as they can. But since hkura Haridsa was not so eager for sensual
happiness and always endeavored to please the senses of the Lord, he did not notice his own
distress. Moreover, in order to remove the sinful propensities of those who endeavored to
give him trouble, he mentally prayed for their benefit. The tolerance of the Lord's devotee is
so great that even if someone desires his inauspiciousness, rather than taking revenge he
prays in such a way that the sinner obtains auspiciousness. Just as a philanthropist gets mercy
and support from ordinary people, those miscreants received compassion from hkura
Haridsa.
TEXT 41
pane mraa kho, th nhi dekha
takhana o t-sabre bhla mane dekha
You ignored how severely you were beaten and desired their well-being.
TEXT 42-44
tumi bhla cintile n karo mui bala
mora cakra tom lgi' haila viphala
kite n pro tora sakalpa lgiytora
phe pao tora mraa dekhiy

tohra mraa nija age kari laa
ei tra cihna che, mich nhi kaa
When you desired their benefit, I was unable to use My power against them. My disc became
powerless because of you. Due to your resolve, I could not sever their heads. When I saw how
severely they were beating you, I covered your back. I then took the beating on My own
body. Here are the marks. I am not speaking a lie.
Since hkura Haridsa desired benefit for those envious miscreants, even though the Lord
was angry at them He could not award them suitable punishment due to the hkura's
prayer. Therefore in order to protect His devotee the Supreme Lord personally accepted the
blows of the envious persons' weapons.
TEXT 45
yeb gaua chila mora praka karite
ghra ilu tora dukha n pro sahite
Besides the other indirect reasons that made Me appear, I came quickly because I could not
tolerate your distress.
r Gaurasundara directly checked the envious persons' attack on Haridsa hkura and
indirectly revealed His affection for His devotees by exhibiting the pastime of expressing
inability to tolerate His devotee's distress.
TEXT 46
tomre cinila mora `n' bhla mate
sarva-bhve more band karil advaite
My N properly recognized you, for Advaita has completely bound Me with His love.
Advaita Prabhu properly recognized hkura Haridsa. Advaita Prabhu is Lord r

Caitanyadeva's special opulence. Being compelled by the service of Advaita Prabhu, the Lord
is bound to Him in all respects.
TEXT 47
bhakta bite se hkura bhla jne
ki n bale, ki n kare bhaktera krae
The Lord is expert in glorifying His devotees. What is there that He does not say or do for the
sake of His devotees?
There is no activity that the Supreme Lord does not do nor any words He does not speak in
order to spread the glories of His devotees. Since the Supreme Lord is omniscient, only He is
capable of performing extraordinary activities.
TEXT 48
jvalanta anala prabhu bhakta lgi' khya
bhaktera kikara haya pana icchya
For the sake of His devotees the Lord eats blazing fire, and out of His sweet will He becomes
their servant.
Lord Ka once swallowed fire when, after leaving their cows for grazing in the Muja
forest, the cowherd boys engaged in playing and a blazing forest fire surrounded them on all
sides. At that time the cowherd boys took shelter of r Ka, who out of affection for His
devotees, swallowed the entire blazing fire in a moment. (See rmad Bhgavatam, Tenth
Canto, Chapter Nineteen.)
Examples of the Lord becoming the servant of His devotees such as when He became the
messenger of the Pavas and the charioteer of Arjuna are found in the scriptures.
TEXT 49
bhakta bai ka ra kichui n jne
bhaktera samna nhi ananta bhuvane
Lord Ka does not know anything other than His devotees. In all the universes there is
nothing He considers equal to His devotees.
In this regard one should discuss Bhagavad-gt (9.21) and rmad Bhgavatam (9.4.63-66, 68
and 10.86.59).
TEXT 50
hena ka-bhakta-nme n pya santoa
sei saba ppre lgila daiva-doa
Anyone who is not pleased by hearing the names of such devotees of Ka is sinful and
cursed by the laws of providence.
TEXT 51
bhaktera mahim bhi dekha caku bhari'
ki balil haridsa-prati gaurahari
O brothers, behold the glories of the devotees to the full satisfaction of your eyes, and hear
what Gaurahari said to Haridsa.
TEXT 52-55
prabhu-mukhe uni' mah-kruya-vacana
mrchita pil haridsa tata-kaa
bhya dre gela bhmi-tale haridsa
nande ubil, tilrdheka nhi vsa
prabhu bale,uha uha mora haridsa
manoratha bhari' dekha mra praka
bhya pi' haridsa prabhura vacane
koth rpa-daraanakaraye krandane
After hearing those most compassionate words from the mouth of the Lord, Haridsa
immediately fell unconscious to the ground. As he lost external consciousness and merged in
the ocean of ecstasy, his breathing completely stopped. The Lord then said, Get up! Get up!
My dear Haridsa. See My manifestation to the satisfaction of your heart. Haridsa regained
his external consciousness by the words of the Lord, yet he cried so profusely that he could
not see the Lord's form.
On hearing the glories of the devotees from the mouth of Mahprabhu, Haridsa became
overwhelmed with ecstasy and fell unconscious to the ground. Mahprabhu then helped him
regain his external consciousness and ordered him to see His mah-praka pastimes. By the
words of the Lord, Haridsa concealed his internal mood and came back to his external
senses. As he cried, he then began to consider where he should see the Lord's manifestation.
The sentiments that one develops when one is on the transcendental platform do not remain
present on returning to the external platform. In the external world one perceives everything
in terms of enjoyer and the enjoyed, but in the internal world one perceives only the object of
service and the servants. The self-realized liberated soul is capable of perceiving the Supreme
Lord, and the Supreme Lord displays His worshipable form to him.
TEXT 56
sakala agane pai' gagai yya
mah-vsa vahe kae, kae mrch pya
Haridsa rolled about the entire courtyard. One moment he breathed heavily, and the next
moment he lost consciousness.
TEXT 57
mahvea haila haridsera arre
caitanya karye sthiratabu nahe sthire
Haridsa was overwhelmed with ecstasy. Although Lord Caitanya tried to pacify him, he
could not remain calm.
The word mahvea is used to indicate that when Haridsa lost his external consciousness,
his internal symptoms awakened. In worldly language the word avea refers to external
bodily conceptions, but from the transcendental point of view it refers to the living entities'
eternal characteristics.
TEXT 58
bpa vivambhara, prabhu, jagatera ntha
ptakre kara kp, paila tomta

My dear Vivambhara, O Lord of the universe, please be merciful to this sinful person. I fall
at Your feet.
While offering prayers to Mahprabhu, hkura Haridsa said, O Jaganntha, O maintainer

of the universe, O father of the universe. You are entrusted with the responsibility of
bestowing mercy on a sinful person like me.
TEXT 59
nirgua adhama sarva-jti bahikta
mui ki baliba prabhu tomra carita?
I have no good qualities. I am a fallen outcaste. How can I possibly describe Your glories?
O Lord, how will I be able to describe Your pastimes? I am neither a high-class nor middle-
class person in society; I am simply fallen. I am not enriched with any material qualities. I am
bereft of all good qualities. I do not belong to any of the ryan castes. Therefore I have no
qualification whatsoever to describe Your qualities.
TEXT 60
dekhile ptaka, more paraile snna
mui ki baliba prabhu tomra khyna?
If one sees me, he becomes sinful. If one touches me, he should take bath. How then can I
glorify Your topics?
I am a sinful person. No pious person should see me, or that person will more or less be
touched by sin. I am an untouchable. If anyone touches me, he should take bath to purify
himself. I am such an unqualified person that I am not capable of offering prayers to You.
TEXT 61-62
eka satya kariycha pana-vadane
ye jana tomra kare caraa-smarae
ka-tulya haya yadit're nhi cha

ihte anyath haile narendrere pa
You have personally declared that You will never forsake anyone who remembers Your lotus
feet, even if he is as insignificant as an insect. But you forsake the greatest kings if they do not
remember Your lotus feet.
You do not forsake even the most insignificant living entity, but You diminish the prowess
of great kings who are situated on the topmost platform of respect.
TEXT 63
ei bala nhi morasmaraa-vihna
smaraa karile mtra rkha tumi dna
These words do not apply to me, however, for I do not remember You. You protect even a
fallen soul if he simply remembers You.
If a fallen soul remembers You, You give him shelter. But I am unable to remember You.
TEXT 64-65
sabh-madhye draupad karite vivasana
nila ppiha duryodhana-dusana
sakae paiy ka tom saaril
smaraa-prabhve tumi vastre praveil
Once the sinful brothers Duryodhana and Dusana brought Draupad to disrobe her in the
royal assembly. Finding herself in that dangerous condition, she remembered You. By the
influence of her remembrance, You entered into her cloth.
See Mahbhrata (Sabh 68.41-48).
TEXT 66
smaraa-prabhve vastra haila ananta
tathpiha n jnila se saba duranta

As a result of her remembrance the cloth became unlimited, yet those miscreants did not
understand why.
TEXT 67
kona-kle prvatre kinra gae
veiy khite kaila tomra smarae
One time, when Prvat was surrounded by witches, she remembered You as they were
about to devour her.
TEXT 68
smaraa-prabhve tumi virbhta ha
karil sabra sti vaiav triy
By the influence of her remembrance, You appeared to chastise those witches and deliver
that great Vaiav.
TEXT 69
hena tom-smaraa-vihna-mui ppa
more tora carae araa deha, bpa
But I am so sinful that I cannot remember You, therefore, My dear Lord, please give me
shelter at Your lotus feet.
TEXT 70-72
via, sarpa, agni, jale, pthare bndhi
yphelila prahlde dua hiraya dhariy
prahlda karila tora caraa-smaraa
smaraa-prabhve sarva dukha-vimocana

k'ro v bhgila danta, k'ro tejo-na
smaraa-prabhve tumi hail praka
Although the sinful Hirayakaipu tortured Prahlda by giving him poison, throwing him to
the snakes, throwing him into the fire, and throwing him bound to a rock into the water,
Prahlda simply remembered Your lotus feet and was delivered from all those calamities by
the influence of that remembrance. Some lost their teeth and some lost their prowess when
You manifested by the influence of his remembrance.
In the rmad Bhgavatam (7.5.43-44) it is stated: Hirayakaipu could not kill his son by
throwing him beneath the feet of big elephants, throwing him among huge, fearful snakes,
employing destructive spells, hurling him from the top of a hill, conjuring up illusory tricks,
administering poison, starving him, exposing him to severe cold, winds, fire and water, or
throwing heavy stones to crush him. When Hirayakaipu found that he could not in any
way harm Prahlda, who was completely sinless, he was in great anxiety about what to do
next. In this regard, one should also see the Viu Pura, Part One, Chapters Eighteen to
Twenty.
TEXT 73-77
pu-putra saarila durvsra bhaye
araye pratyaka hail haiy sadaye
`cint nhi yudhihira, hera dekha mi
mi diba muni-bhik, vasi' thka tumi'
avaea eka ka chila hite
santoe khil nija sevaka rkhite
snne saba ira udara mah-phule
sei mata saba i palilare
smaraa-prabhve pu-putrera mocana
e saba kautuka tora smaraa-kraa
In fear of Durvs, the sons of Pu remembered You in the forest, and You appeared
before them out of compassion. You then said, `Do not worry, Yudhihira, for I am here. I
will give alms to the sages. You sit and watch.' In order to protect Your servants, You happily
ate the last piece of vegatable from the pot. As a result, the sages' stomachs became filled as
they took bath, so they immediately ran away out of fear. The sons of Pu were thereby
delivered by the influence of remembering You. All these wonderful incidents were the result
of remembering You.
See Mahbhrata, Vana-parva, Chapter 262.
TEXT 78
akhaa smaraadharma, ih sabkra
tei citra nahe, ih sabra uddhra
The characteristic of these personalities was to constantly remember You. Therefore it is not
at all wonderful that they were delivered.
Devotional service alone is the eternal supreme occupational duty. It is applicable to and
beneficial for everyone. Nondevotional activities such as karma, jna, yoga, austerity, and
vows are known as inferior religious principles because they are temporary. Sectarianism and
narrow-mindedness are the two trademarks of these inferior religious systems. The Supreme
Lord is the only object of worship, therefore He delivers everyone by manifesting His various
pastimes. This is His unique quality.
TEXT 79-81
ajmila smaraera mahim apra
sarva-dharma-hna th bai nhi ra
dta-bhaye putra-snehe dekhi' putra-mukha
saarila putra-nme nryaa-rpa
sei saarae saba khaila pada
tei citra nahe bhakta-smaraa-sampad
The glories of Ajmila's remembrance are unlimited, even though he did not engage in any
religious duties. In fear of the Yamadtas, he affectionately looked at the face of his son and
remembered the form of Nryaa while calling out the name of his son. By that
remembrance, all of his sinful reactions were vanquished. Therefore remembrance of You is
the wealth of Your devotees.
Because Ajmila gave up conceptions of Your illusory world, made Your actual form appear
on the path of his remembrance, and disappointed the aja-rhi of sound vibration, his
service attitude for the Supreme Lord was awakened. Ajmila was uniquely devoid of all
religiosity. In fear of being captured by the Yamadtas, he uttered the name `Nryaa' while
looking at the face of his son. Seeing his son's inability and the prowess of the Yamadtas at
that time, the topics and glories of the Supreme Lord appeared on the path of Ajmila's
remembrance. Although he uttered the name `Nryaa' for the purpose of calling his son, he
was delivered from the attack of the Yamadtas due to the remembrance of the Supreme Lord
that is invested in the name `Nryaa.' A devotee who is expert in worshiping the Supreme
Lord is qualified to possess the wealth of remembering the Lord. Therefore there is no cause
for astonishment in this.
TEXT 82
hena tora caraa-smaraa-hna mui
tathpiha prabhu more n chibi tui
I am fully devoid of the remembrance of Your lotus feet, yet nevertheless, O Lord, do not
forsake me.
Ajmila was far away from You, yet he remembered YouI have no such qualification. But
even though I remained bereft of Your remembrance after coming in direct contact with You,
You did not abandon me. This is the proof of Your causeless mercy.
TEXT 83
tom dekhibre mora kon adhikra?
eka bai prabhu kichu n chiba ra
What qualification do I have to see You? O Lord, I will ask You for only one thing, not
more.
TEXT 84
prabhu bale,bala balasakala tomra
tomre adeya kichu nhika mra
The Lord said, Speak, speak. Everything is yours. There is nothing that I will not give you.
When Haridsa humbly expressed his ineligibility and the Lord desired to give him a
benediction, he prayed for only one benediction. In answer to this, the Lord ordered him to
disclose his heart's desire. The Lord further said, There is nothing that I will hold back and
not give you. Whatever I have is yours.
TEXT 85
kara-yoa kari' bale prabhu haridsa
mui alpa-bhgya prabhu karo baa a
Haridsa folded his hands and said, Although I am less fortunate, I have a great desire.
TEXT 86
tomra caraa bhaje ye-sakala dsa
t'ra avaea yena haya mora grsa
May the remnants of the servants who worship Your lotus feet be my foodstuffs.
Haridsa said, My only prayer is that I may sustain my life by eating the remnants of r
Caitanya's exalted devotees. In the Caitanya-caritmta (Antya 16.60) it is stated:
bhakta-pada-dhli ra bhakta-pada-jala
bhakta-bhukta-avaeatina mah-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.
TEXT 87
sei se bhajana mora hau janma janma

sei avaea morakriy-kula-dharma
Let this be my devotional service birth after birth. Let honoring these remnants be my only
occupation and religious duty.
I do not want liberation; rather let me be the servant of the Vaiavas birth after birth, and
may eating the Vaiavas' remnants be prominent amongst my duties. May I reside in the
society of Vaiavas, engage in activities befitting a Vaiava, and accept the remnants of the
Vaiavas birth after birth. May my mind be never deviated by the desires of those who
believe that the Vedic ritualistic ceremonies are their prescribed duties and who glorify the
formal Vedic injunctions . Such desires are born of mundane false ego and are insignificant.
The most important activity is to eat the remnants of the Vaiavas.
Living entities bewildered by false ego become controlled by material desires due to their
poor fund of knowledge, but by the mercy of Lord Caitanya no such temporary desires
manifested in the heart of hkura Haridsa. He was decorated with an abundance of
humility as approved by the teachings of r Caitanyadeva. He became a reservoir of
auspiciousness by being more humble than a blade of grass and gave up violent propensities
by being more tolerant than a tree. He offered respect to everyone, but did not expect any
respect for himself. In this way he followed in the footsteps of the Vaiavas by constantly
chanting the names of Ka.
TEXT 88
tomra smaraa-hna ppa-janma mora
saphala karaha dsocchia diy tora
My life is sinful because I am devoid of remembrance of You. Please make my life successful
by allowing me to eat the remnants of Your servants.
Please make my life successful with the remnants of the Vaiavas, for my life is sinful and
devoid of remembrance of the Lord. One who is qualified to be counted among the servants
of the Lord is the topmost crest jewel among the brhmaas, who are masters of ordinary
people.
TEXT 89
ei mora apardha hena citte laya

mahpada cho, ye mohra yogya naya
I think this is an offense on my part, for I have no qualification to ask for such an exalted
position.
I am greatly proud, therefore I am praying to You to achieve the unique wealth of becoming
humbler than a blade of grass, more tolerant than a tree, devoid of all sense of false prestige,
and ready to offer all respects to others. I have no qualification to achieve such a state. The
position of being able to eat the remnants of the Vaiavas is something that is cherished by
personalities like Lord Brahm. Since I prayed for such a position, I feel like I have committed
an offense.
TEXT 90
prabhure, nthare mora bpa vivambhara
mta mui, mora apardha kam kara
O my Lord, O master, O my dear Vivambhara. I am like a dead person. Please forgive my

offense.
O father, O Lord, O protector, O creator of the universe. I am a dead man, though I am

breathing. In other words, I have no intelligence, therefore please forgive my offense.
TEXT 91
acra nandana, bpa, kp kara more
kukkura kariy more rkha bhakta-ghare
O son of ac, O dear Lord, please be merciful to me. Kindly keep me in the house of a
devotee as a dog.
As a landlord accepts animals like dogs as part of his household, engages them to protect his
house, and rewards them with remnants of his food, similarly please put me in the house of a
Vaiava as part of Ka's household.
TEXT 92
prema-bhakti-maya hail prabhu haridsa

puna puna kare kku,n praye a
Haridsa hkura became filled with love and devotion for the Lord. Although he repeatedly
petitioned the Lord with humility, his desires remained unsatiated.
TEXT 93-94
prabhu bale,una una mora haridsa
divaseko ye tomra sage kaila vsa
tilrdheko tumi yra sage kaha kathse
avaya m pbe, nhika anyath
The Lord said, Listen, My dear Haridsa. Anyone who resides with you for even a day or
speaks with you for even a moment will certainly achieve Me. There is no doubt about it.
After hearing Haridsa's humble prayers, Mahprabhu said, You are a great personality
situated on the topmost platform of this world. If someone lives with you as your servant for
a day or if you mercifully converse with anyone for a short time, then that person is
guaranteed to attain the lotus feet of the Lord. Those persons who are favored by r
Haridsa hkura certainly obtain the service of r Caitanya. Others who are bereft of r
Caitanya's mercy have no qualification for becoming exalted devotees of r Caitanya.
TEXT 95
tomre ye kare raddh, se kare mre
nirantara thki mi tomra arre
One who respects You, respects Me, for I constantly reside within your body.
Since a kaniha-adhikrhas no ability to discriminate between a devotee and a nondevotee,

he faithfully worships the Deity form of the Supreme Lord with various ingredients. When
further advanced, one observes a distinction between the Supreme Lord, the devotees, the
ignorant, and the envious and thus worships the Supreme Lord by cultivating respectively for
these four love, friendship, mercy, and neglect. He then sees the presence of the Supreme
Lord within the hearts of the Lord's devotees and offers Him respectful obeisances. By
offering obeisances to the Lord, the Supreme Lord, who is worshiped by His devotees, is
properly respected. One then receives the opportunity to accept instructions regarding the
service of the Lord from the devotees of the Lord. Good fortune does not awaken for the
kaniha-adhikr due to his narrow vision. By the influence of a Vaiava's association, a
living entity's aversion for the Supreme Lord and the devotees gradually diminishes. The
living entity then becomes fully satisfied by serving the uttama-adhikrs and seeing the
presence of the Supreme Lord in their hearts. Since hkura Haridsa is situated in the
exemplary position of a mah-bhgavata, persons who have firm faith in him actually possess
unflinching faith in the Supreme Lord. In order to reveal this, the Lord said, Those who are
faithful to hkura Haridsa are actually faithful to Me. The Supreme Lord is constantly
served within the spiritual body of Haridsa. The body of a devotee is spiritual. Persons who
are proud, offensive, and filled with material knowledge consider that the bodies of the
Supreme Lord and His devotees are made of material elements and in this way they propitiate
obtainment of the pangs of hell.
TEXT 96
tumi-hena sevake mra hkurla
tumi more hdaye bndhil sarva-kla
My glories are increased by a servant like you. You have eternally bound Me within your
heart.
Mahprabhu said, I experience the transcendental happiness of Vaikuha with devotees like
Haridsa. Ignorant people can understand r Caitanyadeva as r Ka Caitanyadeva by the
mercy of Haridsa. Being constantly absorbed in transcendental mellows, hkura Haridsa
has bound r Caitanyadeva within his heart in order to worship Him.
TEXT 97
mora sthne, mora sarva-vaiavera sthne
vin apardhe bhakti dila tore dne
You have not committed any offense to Me or to any Vaiava, therefore I am awarding you
devotional service.
Haridsa, I am awarding you the qualification for executing devotional service. You will
never commit any offense to Me or any Vaiava. May you always remain free from offenses
and continue to cultivate Ka consciousness while residing on the platform of unflinching
devotional service. May you always follow in the footsteps of Ka's devotees. Since you
have not committed any offense to Me or any Vaiava, I am bestowing on you the propensity
for serving Ka.
TEXT 98
haridsa prati vara dilena yakhana
jaya jaya mah-dhvani uhila takhana
As the Lord awarded this benediction on Haridsa, a tumultuous sound of Jaya! Jaya! arose.
TEXT 99
jti, kula, kriy, dhane kichu nhi kare
prema-dhana, rti vin n pi kere
Good birth, noble family, pious activities, and material wealth cannot award one the treasure
of love of God. Only by intense desire can one achieve Ka.
If one is proud of family prestige he cannot develop devotional service to Ka. One cannot
achieve Ka's service by aristocracy, pious deeds, or immense wealth. Only by intense love
for Ka is Ka obtained. Unless one has love for Ka, he cannot become a devotee of
Ka, even if he is rich, aristocratic, or expert in fruitive activities. In the Padyval it is
stated:
Ka-bhakti rasa-bhvit-mati kriyat yadi kuto 'pi labhyate.
tatra laulyam api mlyam ekalajanma-koi-suktair na labhyate
Pure devotional service in Ka consciousness cannot be had even by performing pious

activities for millions of lives. It can be attained only by paying one pricethat is, intense
greed to obtain it. If it is available somewhere, one must purchase it without delay. In the
janmaivarya-ruta-rbhir
edhamna-mada pumn
naivrhaty abhidhtu vai
tvm akicana-gocaram
My Lord, Your Lordship can easily be approached, but only by those who are materially
exhausted. One who is on the path of [material] progress, trying to improve himself with
respectable parentage, great opulence, high education and bodily beauty, cannot approach
You with sincere feeling. It is also stated in the rmad Bhgavatam (10.60.14):
nikican vaya avan
nikicana-jana-priy
tasm tpryea na hy hy
m bhajanti su-madhyame
We have no material possessions, and We are dear to those who similarly have nothing.
Therefore, O slender one, the wealthy hardly ever worship Me. The rmad Bhgavatam
(8.22.26) also states:
janma-karma-vayo-rpa-
vidyaivarya-dhandibhi
yady asya na bhavet stambhas
tatrya mad-anugraha
If a human being is born in an aristocratic family or a higher status of life, if he performs

wonderful activities, if he is youthful, if he has personal beauty, a good education and good
wealth, and if he is nonetheless not proud of his opulences, it is to be understood that he is
especially favored by the Supreme Personality of Godhead.
TEXT 100
ye te kule vaiavera janma kene nahe
tathpiha sarvottama sarva-stre kahe
All the scriptures declare that a Vaiava may be born in any family, but he is certainly
situated in the topmost position.
A person who is engaged with love in the service of Viu may take birth in any family, but
this does not hamper the execution of his devotional service. All the scriptures declare that a
Vaiava is superior to a person who is intoxicated with pride resulting from birth, family,
activities, and wealth. The eternal goal of a living entity is love for Ka. When one is
qualified in that love, material considerations like inferiority, superiority, and contradictions
do not hinder him. In rmad Bhgavatam (3.33.6-7) it is stated:
yan-nmadheya-ravanukrtand
yat-prahvad yat-smarad api kvacit
vdo 'pi sadya savanya kalpate
kuta punas te bhagavan nu darant
aho bata va-paco 'to garyn
yaj-jihvgre vartate nma tubhyam
tepus tapas te juhuvu sasnur
rybrahmncur nma ganti ye te
To say nothing of the spiritual advancement of persons who see the Supreme Person face to
face, even a person born in a family of dog-eaters immediately becomes eligible to perform
Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or
chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him.
Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the
families of dog-eaters, such persons are worshipable. Persons who chant the holy name of
Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved all
the good manners of the ryans. To be chanting the holy name of Your Lordship, they must
have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required.
In rmad Bhgavatam (6.16.44) it is said:
na hi bhagavann aghaitam ida
tvad-darann nm akhila-ppa-kaya
yan-nma sakc chravat
pukkao 'pi vimucyate sasrt
My Lord, it is not impossible for one to be immediately freed from all material
contamination by seeing You. Not to speak of seeing You personally, merely by hearing the
holy name of Your Lordship only once, even calas, men of the lowest class, are freed from
all material contamination. Under the circumstances, who will not be freed from material
contamination simply by seeing You? In rmad Bhgavatam (7.9.9) it is stated:
manye dhanbhijana-rpa-tapa-rutaujas-
teja-prabhva-bala-paurua-buddhi-yog
nrdhanya hi bhavanti parasya puso
bhakty tutoa bhagavn gaja-ytha-pya
Prahlda Mahrja continued: One may possess wealth, an aristocratic family, beauty,
austerity, education, sensory expertise, luster, influence, physical strength, diligence,
intelligence and mystic yogic power, but I think that even by all these qualifications one
cannot satisfy the Supreme Personality of Godhead. However, one can satisfy the Lord simply
by devotional service. Gajendra did this, and thus the Lord was satisfied with him. In the
Hari-bhakti-vilsa (10.127) it is stated:
na me 'bhakta catur-ved
mad-bhakta va-paca priya
tasmai deya tato grhya
sa ca pjyo yath hy aham
Even though a person is a very learned scholar of the Sanskrit Vedic literatures, he is not
accepted as My devotee unless he is pure in devotional service. However, even though a
person is born in a family of dog-eaters, he is very dear to Me if he is a pure devotee who has
no motive to enjoy fruitive activity or mental speculation. Indeed, all respect should be given
to him, and whatever he offers should be accepted. Such devotees are as worshipable as I
am. In the Padma Pura (Svarga-khaa, Chapter Twenty-four) it is stated:
pukkasavapaco vpi ye cnye mleccha-jta
yate 'pi vandy mahbhg hari pdaika-sevak
Whether one is a pukkasa, a dog-eater, or a mleccha, if he takes shelter of the lotus feet of
r Hari with pure devotion and serves Him with attachment, he is to be considered most
fortunate and highly worshipable. In the Padma Pura (Uttara-khaa, Chapter Thirty-
nine) it is stated:
vior aya yato hy st tasmd-vaiava ucyate
sarve caiva varn vaiavareha ucyate
One who is related to Viu through devotion is known as a Vaiava. A genuine Vaiava is
superior to all the varas and is the best of all. In the rmad Bhgavatam (1.18.18-19) it is
stated:
sta uvca
aho vaya janma-bhto 'dya hsma
vddhnuvttypi viloma-jt
daukulyam dhi vidhunoti ghra
mahattamnm abhidhna-yoga
kuta punar gato nma tasya
mahattamaiknta-paryaasya
yo 'nanta-aktir bhagavn ananto
mahad-guatvd yam anantam hu
O God, although we are born in a mixed caste, we are still promoted in birthright simply by
serving and following the great who are advanced in knowledge. Even by conversing with
such great souls, one can without delay cleanse oneself of all disqualifications resulting from
lower births. And what to speak of those who are under the direction of the great devotees,
chanting the holy name of the Unlimited, who has unlimited potency? The Personality of
Godhead, unlimited in potency and transcendental by attributes, is called the ananta
[Unlimited]. In the Padma Pura it is said:
rdhann sarve
vior rdhana param
tasmt paratara devi
tadyn samarcanam
O Dev, the most exalted system of worship is the worship of Lord Viu. Greater than that
is the worship of tadya, or anything belonging to Viu. In the K-khaa it is stated:
brhmaa katriyo vaiya
dro v yadi vetara
viu-bhakti-samyukto
jeya sarvottama ca sa
Whether a person is born in the family of brhmaas, katriyas, vaiyas, dras, or outcastes,
he is better than the best if he is engaged in the devotional service of Viu. In the rmad
Bhgavatam (11.14.21) it is stated:
bhaktyham ekay grhya
raddhaytm priya satm
bhakti punti man-nih
va-pkn api sambhavt
Only by practicing unalloyed devotional service with full faith in Me can one obtain Me, the
Supreme Personality of Godhead. I am naturally dear to My devotees, who take Me as the
only goal of their loving service. By engaging in such pure devotional service, even the dog-
eaters can purify themselves from the contamination of their low birth. In the rmad
kirta-hndhra-pulinda-pulka
bhra-umbh yavan khasdaya
ye 'nye ca pp yad-aprayray
udhyanti tasmai prabhaviave nama
Kirta, Ha, ndhra, Pulinda, Pulkaa, bhra, umbha, Yavana, members of the Khasa
races and even others addicted to sinful acts can be purified by taking shelter of the devotees
of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto
Him. In the Caitanya-caritmta (Antya 4.66-67) it is stated:
nca-jti nahe ka-bhajane ayogya
sat-kula-vipra nahe bhajanera yogya
yei bhaje sei baa, abhaktahna, chra
ka-bhajane nhi jti-kuldi-vicra
A person born in a low family is not unfit for discharging devotional service to Lord Ka,
nor is one fit for devotional service simply because he is born in an aristocratic family of
brhmaas. Anyone who takes to devotional service is exalted, whereas a nondevotee is
always condemned and abominable. Therefore in the discharge of devotional service to the
Lord, there is no consideration of the status of one's family. It is stated in the Dvrak-
mhtmya as follows:
sakra-yonaya pt ye bhakt madhusdane
mleccha-tuly kulns te ye na bhakt janrdane
Those who are devotees of Madhusdana, even though born in low-class families, become
purified, while brhmaas who possess all qualities are no better than uncivilized mlecchas if
they are not devotees of r Janrdana.
TEXT 101
ei tra pramayavana haridsa
brahmdira durlabha dekhila paraka
Yavana Haridsa is the prime example of this, for he saw the Lord's manifestation, which is
rare for even the demigods headed by Lord Brahm.
Haridsa was born in a non-Hindu family, but he obtained the Supreme Lord's most rare
darana, which Brahm, the grandfather of the universe, is deprived of.
TEXT 102
ye ppiha vaiavera jti-buddhi kare
janma janma adhama yonite ubi' mare
A sinful person who considers that Vaiavas belong to a particular caste suffers in the lowest
species of life, birth after birth.
If through external vision one considers a Vaiava is poor and devoid of respect due to caste
or family, then he greatly increases his sinful life. As a result, he becomes polluted and takes
birth in a lower species. The Padma Pura says:
dra v bhagavad-bhakta nidava-paca tath
vkate jti-smnyt sa yti naraka dhruvam
One who considers a devotee of the Supreme Personality of Godhead who was born in a
family of dras, nidas or calas to belong to that particular caste certainly goes to hell.
va-pkam iva neketa loke vipram avaiavam

vaiavo varo-bhyo 'pi punti bhuvana-trayam
If a person born in a brhmaa family is an avaiava, a nondevotee, one should not see his
face, exactly as one should not look upon the face of a cala, or dog-eater. However, a
Vaiava found in varas other than brhmaa can purify all the three worlds.
arcye viau il-dhr guruu nara-matir vaiave jti-buddhir
vior v vaiavn kali-mala-mathane pda-trthe 'mbu-buddhi
r-vior nmni mantre sakala-kalua-he abda-smnya-buddhir
viau sarvevaree tad-itara-sama-dhr yasya v nrak sa
One who thinks the Deity in the temple to be made of wood or stone, who thinks of the
spiritual master in the disciplic succession as an ordinary man, who thinks the Vaiava in
the Acyuta-gotra to belong to a certain caste or creed or who thinks of caramta or Ganges
water as ordinary water is taken to be a resident of hell.
TEXT 103
haridsa-stuti-vara une yei jana
avaya milibe tre ka-prema-dhana
Anyone who hears the prayers of Haridsa and the benediction he received will certainly
obtain the treasure of ka-prema.
TEXT 104
e vacana mora nahe, sarva-stre kaya
bhaktkhyna unile kete bhakti haya
This is not my statement, this is the verdict of all the scriptures. Simply by hearing topics
about the devotees, one develops devotion for Ka.
One should discuss rmad Bhgavatam (1.2.17-18, 1.5.28, 2.2.37, 2.8.4, 3.9.11, 10.33.39 and
12.3.12).
TEXT 105
mah-bhakta haridsa hkura jaya jaya
haridsa saarae sarva-ppa-kaya
All glories to the great devotee Haridsa hkura! By remembering Haridsa, all one's sinful
reactions are vanquished.
TEXT 106
keha bale,caturmukha yena haridsa
keha bale,prahldera yena paraka
Someone said, Haridsa is like four-headed Brahm. Another person said, He is the
manifestation of Prahlda.
TEXT 107
sarva-mate mah-bhgavata haridsa
caitanya-gohra sage yhra vilsa
Haridsa is certainly an exalted devotee. He enjoys his pastimes amongst the associates of
Lord Caitanya.
TEXT 108
brahm, iva haridsa-hena bhakta-saga
niravadhi karite cittera baa raga
Personalities like Lord Brahm and Lord iva constantly desire to associate with a devotee
such as Haridsa.
Brahm, the grandfather of the universe, and iva, the destroyer of the universe, always
express a desire to achieve the association of Haridsa.
TEXT 109
haridsa-spara vch kare deva-gaa
gag o vchena haridsera majjana
The demigods desire the touch of Haridsa, and Gag awaits Haridsa's bath in her waters.
Gag, the deliverer of the fallen souls, desires that Haridsa take bath in her waters. In
descriptions on the strength of sdhana, the dust of the devotees' feet and the water that has
washed the devotees' feet are said to be supreme. The Caitanya-caritmta (Antya 16.60)
states: 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. In the rmad
r-bhagratha uvca
sdhavo nysina nt
brahmih loka-pvan
haranty agha te 'ga-sagt
tev ste hy agha-bhid dhari
Those who are saintly because of devotional service and are therefore in the renounced
order, free from material desires, and who are pure devotees, expert in following the
regulative principles mentioned in the Vedas, are always glorious and pure in behavior and
are able to deliver all fallen souls. When such pure devotees bathe in your water, the sinful
reactions accumulated from other people will certainly be counteracted, for such devotees
always keep in the core of their hearts the Supreme Personality of Godhead, who can
vanquish all sinful reactions.
TEXT 110
sparera ki dya, dekhilei haridsa
chie sarva-jvera andi-karma-pa
What to speak of his touch, just by the sight of Haridsa all of one's bondage from time
immemorial is cut to pieces.
Churning the essence of all scriptures, the author states: By seeing a Vaiava, all good
fortune is awakened. The living entities are bound by the ropes of karma due to material
desires from time immemorial. If they see the supremely liberated Haridsa, then their thirst
for material enjoyment will be destroyed and they will be freed from all anarthas, or
unwanted things. If such a thing happens just by seeing such a person, then one can certainly
expect more auspiciousness from his touch. This is loudly proclaimed in the scriptures. rla
Narottama hkura has sung: gagra paraa haile pacte pvana, darane pavitra kara ei
tomra guaAfter bathing in the waters of the sacred Ganges many times, one becomes
purified, but just by the sight of you, the fallen souls are purified. This is your great power.
panna sasti ghor
yan-nma vivao gan
tata sadyo vimucyeta
yad bibheti svaya bhayam
Living beings who are entangled in the complicated meshes of birth and death can be freed
immediately by even unconsciously chanting the holy name of Ka, which is feared by fear
personified. In the rmad Bhgavatam (1.19.33-34) it is stated:
ye sasmarat pus
sadya uddhyanti vai gh
ki punar darana-spara-
pda-aucsandibhi
snnidhyt te mah-yogin
ptakni mahnty api
sadyo nayanti vai pus
vior iva suretar
Simply by our remembering you, our houses become instantly sanctified. And what to speak
of seeing you, touching you, washing your holy feet and offering you a seat in our home? Just
as the atheist cannot remain in the presence of the Personality of Godhead, so also the
invulnerable sins of a man are immediately vanquished in your presence, O saint! O great
mystic! Also in the rmad Bhgavatam (10.48.31) it is said:
na hy am-mayni trthni
na dev mc-chil-may
te punanty uru-klena
darand eva sdhava
No one can deny that there are holy places with sacred rivers, or that the demigods appear in
deity forms made of earth and stone. But these purify the soul only after a long time, whereas
saintly persons purify just by being seen.
TEXT 111
prahlda ye-hena daitya, kapi hanumn
ei-mata haridsa `nca-jti' nma
As Prahlda was born in a demon family and Hanumn was born in a monkey family,
Haridsa was born in a low-class family.
Prahlda was the son of the demon Hirayakaipu, therefore he is not renowned as a devat,
or a godly person. Hanumn was born in an animal family, so he also cannot be called a
civilized person. Just as it is most essential to accept Prahlda and Hanumn as the greatest
Vaiavas, it is also most essential to accept hkura Haridsa, who was born in a non-Hindu
low-class family, as a mah-bhgavata.
TEXT 112
haridsa knde, knde murri-rdhara
hsiy tmbla khya prabhu vivambhara
As Haridsa, Murri, and rdhara cried, Lord Vivambhara smiled and ate betel nuts.
After hearing all these topics, Haridsa, Murri, and rdhara began to shed tears of love.
TEXT 113
vasi' che mah-jyoti khara upare

mah-jyoti nitynanda chatra dhare ire
As the most effulgent Lord sat on the throne, the most effulgent Nitynanda held an umbrella
over His head.
TEXT 114
advaitera bhite chi' hsiy hsiymanera
vttnta tra kahe prakiy
The Lord smiled and looked at Advaita crya as He revealed Advaita's internal sentiments.
The word bhite means foundation, towards, or looking at Him.
TEXT 115
una una crya, tomre ni-bhge
bhojana karila mi, th mane jge?
Listen, O crya, do You remember how I made You eat one night?
See verses 123 and 124.
TEXT 116
yakhana mra nhi haya avatra
mre nite rama karil apra
Before I incarnated, You greatly endeavored to bring Me.
TEXT 117
gt-stra pao, vkhna' bhakti-mtra
bujhite tomra vykhy keb che ptra

As You taught Bhagavad-gt, You would explain everything in relation to devotional
service. But who was the proper candidate to understand Your explanations?
TEXT 118
ye lokera arthe nhi po bhakti-yoga
lokera n deha' doa, cha sarva-bhoga
If You did not find the devotional meaning of a verse, You would give up all enjoyment
rather than find fault with the verse.
During Your recitation of Bhagavad-gt, whenever You did not find the devotional meaning
of a verse, You would renounce all enjoyment while condemning Your knowledge as
materialistic rather than finding fault with the verse.
TEXT 119
dukha pi' uti' thka kari' upavsa
tabe mi tom sthne hai paraka
Being distressed, You went to sleep without eating. I then manifested Myself before You.
TEXT 120
tomri upse mui mno upavsa
tumi more yei deha', sei mora grsa
I consider Your fasting as My fasting. Whatever You offer Me, that is what I eat.
When a devotee of the Lord fasts, the Supreme Lord does not eat. The Supreme Lord never
accepts any service from nondevotees. The Lord accepts only the foodstuffs that are offered
by His devotees.
TEXT 121
tilrdha tomra dukha mi nhi sahi

svapne si' tomra sahita kath kahi
I cannot tolerate when You feel even the slightest distress. Therefore I appeared in Your
dream and spoke to You.
TEXT 122
ùha uha crya, lokera artha una
ei artha, ei pha nisandeha jna
`Get up! Get up, crya! Hear the meaning of the verse. Know for certain that this is the real
meaning.
TEXT 123
uhiy bhojana kara, n kara upsa
tomra lgiy mi kariba praka'
`Get up and eat. Do not fast. Because of You, I will incarnate.'
TEXT 124
santoe uhiy tumi karaha bhojana
mi bali, tumi yena mnaha svapana
You got up and ate in satisfaction. Although I spoke to You directly, You thought it was a
dream.
TEXT 125
ei-mata yei yei phe dvidh haya
svapanera kath prabhu pratyaka kahaya
In this way, whenever some doubt arose during His recitation, the Lord would directly speak
to Him in His dream.
Whenever Advaita Prabhu's recitation of Bhagavad-gt created doubts in the minds of
ordinary people and obstacles in extracting meanings favorable to devotional service, He
heard the actual purport from Mahprabhu during His sleep.
TEXT 126
yata rtri svapna haya, ye dine, ye-kae
yata loka,saba prabhu kahil pane
The Lord reminded Advaita about all those dreams, days, moments, and verses.
Mahprabhu personally reminded Advaita Prabhu about all the verses that He previously had
some doubts about.
TEXT 127
dhanya dhanya advaitera bhaktira mahim
bhakti-akti ki baliba?ei tra sm
The glories of Advaita's devotional service are most wonderful. How can I describe the extent
of His devotional prowess?
TEXT 128
prabhu bale,sarva pha kahila tomre
eka pha nhi kahi, ji kahi tore
The Lord said, Although I explained all the verses, I did not explain one, which I will now
explain to You.
TEXT 129
sampradya-anurodhe sabe manda pae
`sarvata pi-pda tat'ei pha nae

According to their respective sampradyas people give wrong interpretions. The actual
reading of the verse is not sarvata pi-pda tat.
TEXT 130
ji tore satya kahi chiy kapaa
`sarvatra pi-pda tat'ei satya pha
Today I tell You without any pretension the actual reading of the verse is sarvatra pi-
pda tat.
One should discuss vetvatara Upaniad (3.16).
TEXT 131
sarvata pi-pda tat sarvato 'ki-iro-mukham
sarvatarutimal loke sarvam vtya tihati
Everywhere are His hands and legs, His eyes, heads and faces, and He has ears everywhere.
In this way the Supersoul exists, pervading everything.
TEXT 132
ati gupta pha mi kahila tomre
tom bai ptra keb che kahibre
I have thus explained the confidential purport of this verse. But other than You, who can
understand it?
TEXT 133
caitanyera gupta iya crya gosi
caitanyera sarva vykhy cryera hi

crya Gosi was a secret disciple of Lord Caitanya. He understood all of Lord Caitanya's
confidential explanations.
TEXT 134
uniy crya preme kndite lgilpiy
manera kath mahnande bhol
After hearing the Lord's explanation, Advaita crya began to cry in ecstatic love. Hearing the
topics that He desired to hear, He forgot Himself in ecstasy.
TEXT 135
advaita balaye,ra ki baliba mui
ei mora mahattva ye mora ntha tui
Advaita said, What more can I say? I am glorious to have You as My master.
TEXT 136
nande vihvala hail crya gosi
prabhura praka dekhi' bhya kichu ni
crya Gosi became overwhelmed in ecstasy and completely forgot Himself on seeing the
Lord's manifestation.
TEXT 137
e saba kathya yra nhika pratta
adhapta haya tra, jniha nicita
Know for certain that anyone who does not believe these topics goes to hell.
The impersonalists maintain the reading as sarvata (from everything) while [superficially]
accepting the meaning as sarvatra (everywhere). The personalists accept the form of the
Supreme Lord. Since the impersonalists propound the theory that this material world is false,
they do not accept that the hands, legs, ears, eyes, head, and face of the Supreme Lord are
eternal. Through the philosophy of acintya-bhedbheda (simultaneous oneness and
difference) one can realize the Lord's senses, worthy of eternal service, apart from the
enjoyable forms that are seen through external vision. A mah-bhgavata always sees the
Supreme Lord as Puruottama, the supreme enjoyer, and Hkea, the controller of the
senses. Rather than seeing the external world with a spirit of enjoyment, they see everything
as a source of enjoyment for Puruottama. As followers of viidvaita-vda (the philosophy
of specific monism) consider this material world as the gross body of the Supreme Lord, or as
followers of kevaldvaita-vda (the philosophy of exclusive monism) deny the existence of
the material creation, such conceptions are not necessary in the most subtle philosophy of
acintya-bhedbheda. There is no impediment for a devotee whose eyes are smeared with the
ointment of love to always see the Lord's eternal form with all His limbs and sublimbs.
Although in this temporary material world the mundane conceptions that are born from
aversion to the Lord's service appear factual, there are no anarthas present in the conceptions
of a pure spirit soul. The artha, or goal, of the living entity is to take shelter of the
worshipable Lord. Therefore one does not have to always maintain the concept of solicitng
material enjoyment as done by the living entities who are controlled by material enjoyment
and forced to enjoy the fruits of their karmathis is the Lord's desire. As long as the fruitive
workers maintain anarthas, they consider temporary objects as enjoyable and the universal
form as concocted or imaginary. Moreover, the impersonalists who search after indifferent
Brahman consider the existence of material form as born of sensual perception and display
indifference towards the acceptance of temporary material existence. Since the followers of
uddhdvaita philosophy are unable to perceive spiritual ecstasy in the external world, since
they accept that the spirit soul is devoid of ecstasy, and since they express a difference of
opinion in ascertaining the relationship between sac-cid-nanda and this material world, they
are unable to realize the actual meaning of the acintya-bhedbheda philosophy. This sarvatra
pi-pda tat verse has appeared in order to reveal that the energetic Lord is present
everywhere in His sac-cid-nanda form.
A faithless person will be deceived from the actual truth that lies in r Gaurasundara's
explanation and in r Advaita's acceptance of that explanation. Degradation in the form of
temporary material conceptions will be the only gain for such a person.
TEXT 138
mah-bhgavate bujhe advaitera vykhy
pane caitanya y're karila ik

A mah-bhgavata can understand the explanations of Advaita, who was personally taught by
Lord Caitanya.
Although the explanations of r Advaita Prabhu are born of acintya-abheda, or inconceivable

oneness, they are actually acintya-bhedbhedaexalted Vaiavas can understand this.
Ignorant people consider r Advaita Prabhu a preacher of kevaldvaita philosophy and r
Gaurasundara a preceptor of dvaita philosophy, which is opposed to the philosophy of
cintya-dvaita, conceivable duality. Since some degree of Myvda philosophy was preached
among Advaita's so-called descendants who were unable to understand the actual purport of
His explanations, even today the same seed of aversion to devotional service is creating
sentiments that are opposed to pure devotional service. They do not know that r Advaita
Prabhu did not give any explanation that was not approved by r Caitanyadeva.
TEXT 139
vede yena nn-mata karaye kathana
ei-mata cryera durjeya vacana
As the Vedas have various opinions, the statements of Advaita crya are very difficult to
understand.
Since the so-called descendants of Advaita crya who could not understand His
explanations taught the people of this world that considerations unfavorable to devotional
service should be accepted by devotees, pacopsan (worship of five gods) has gained more
respect in various parts of Bengal and Assam. hkura Vndvana dsa has stated that as
various injunctions of the Vedic literatures appear contradictory from the external point of
view and as a result various philosophies like kevaldvaita, uddhdvaita, and dvaitdvaita
have arisen, people who are unable to understand Advaita crya's words and behavior
support various philosophies that they claim Advaita taught, while actually r Advaita
Prabhu has taught the world on the basis of r Caitanyadeva's teachings. Although His
explanations appeared contradictory, they were approved by and in agreement with those of
r Caitanya. Although the explanations presented by r Caitanya support the philosophy of
inconceivable oneness, they nevertheless simultaneously support the philosophy of
difference. Therefore they are not the subject matter of material thought.
TEXT 140
advaitera vkya bujhibra akti kra?

jniha, vara-sage bheda nhi y'ra
Who can understand the statements of Advaita? Know for certain that He is nondifferent
from the Supreme Lord.
TEXT 141
aratera megha yena parabhgye vare
sarvatra n kare vi, kothha varie
The autumn clouds do not rain everywhere, but rain only on some fortunate places.
During autumn it does not rain everywhere at the same time. It rains in some places, and it
does not rain in others. Fortunate places can expect rain during autumn. The statements of
Advaita Prabhu also brought good fortune to some persons but created misfortune for others.
TEXT 142
While describing r Ka and Balarma's Vraja pastimes that were performed during the
rainy and autumn seasons in rdhma Vndvana, r ukadeva spoke as follows:
girayo mumucus toya kvacin na mumucuivam
yath jnmta kle jnino dadate na v
During this season the mountains sometimes released their pure water and sometimes did
not, just as experts in transcendental science sometimes give the nectar of transcendental
knowledge and sometimes do not.
TEXT 143
ei-mata advaitera kichu doa ni
bhgybhgya bujhi' vykhy kare sei hi
In this way, Advaita crya has no fault. People understood His explanations according to
their own piety or impiety.
TEXT 144
caitanya-caraa sev advaitera kja
ihte prama saba vaiava-samja
The only engagement of Advaita is to serve the lotus feet of Lord Caitanya. The activities of
Vaiava societies are the evidence of this fact.
Pure Vaiavas never disrespect r Advaita Prabhu. They know that r Advaita Prabhu is
conversant with the teachings of r Caitanya and accept Him as Lord Viu.
eka mahprabhu, ra prabhu dui-jana
dui prabhu seve mahprabhura caraa
One of Them is Mahprabhu, and the other two are prabhus. These two prabhus serve the
lotus feet of Mahprabhu. Those who have firm faith in this statement do not consider
Advaita Prabhu on the same level as His unfortunate, ignorant followers.
TEXT 145
sarva-bhgavatera vacana andari'
advaitera sev kare, nahe priyakar
If one disregards the statements of exalted devotees while serving Advaita, his service will not
be pleasing.
Those who disrespect devotional service by serving Advaita in name only while disregarding
the words of r Caitanyadeva's devotees do not contribute to the well-being of this world.
TEXT 146
caitanyete `mah-mahevara'-buddhi y'ra
sei seadvaita-bhakta, advaitathra
Anyone who accepts r Caitanya as the supreme controller of all controllers is an actual
devotee of Advaita, and Advaita belongs to him.
Only those who accept r Caitanyadeva as the worshipable Lord of r Advaita crya are
actual devotees of Advaita Prabhu. r Advaita Prabhu accepts only their service. And those
who in the course of serving r Advaita consider Advaita as Viu and r Caitanyacandra
as the daughter of r Vabhnu can never be accepted as real followers of Advaita. Fifty
years ago such an abominable new philosophy was preached in the village of ntipura. This
philosophy was also spread to Klan, and by following this philosophy the inhabitants of
that place went to hell.
TEXT 147
`sarva-prabhu gauracandra',ih ye n laya
akaya-advaita-sev vyartha t'ra haya
The inexhaustible service of Advaita is useless for one who does not accept, Gauracandra is
the Lord of all.
r Advaita Prabhu is viu-tattva and the updna, or material cause, of the material
elements. His service is imperishable. But if one does not accept Advaita's worshipable Lord,
r Gaurasundara, as the worshipable Lord of all and commits offense by considering Advaita
Prabhu as the worshipable Lord of Mahprabhu, then all his service to Advaita Prabhu
becomes fruitless. The abominable so-called servants of Advaita say that since r Gaura's
devotees display the quality of unalloyed devotion to Mahprabhu, they are opposed to the
service of Advaita. In the Caitanya-caritmta (di 12.5, 7-10, 16, 66-74) it is stated: r
Caitanya Mahprabhu was also the gardener, and as He poured the water of His mercy on the
tree, all the branches and subbranches grew, day after day. As the trunk and branches were
watered, the branches and subbranches spread lavishly, and the tree grew full with fruits and
flowers. At first all the followers of Advaita crya shared a single opinion. But later they
followed two different opinions, as ordained by providence. Some of the disciples strictly
accepted the orders of the crya, and others deviated, independently concocting their own
opinions under the spell of daiv-my. The order of the spiritual master is the active
principle in spiritual life. Anyone who disobeys the order of the spiritual master immediately
becomes useless. `Lord Caitanya Mahprabhu is the spiritual master of the fourteen worlds,
but You say that someone else is His spiritual master. This is not supported by any revealed
scripture.' The Advaita crya branch received the water supplied by the original gardener,
r Caitanya Mahprabhu. In this way, the subbranches were nourished, and their fruits and
flowers grew luxuriantly. After the disappearance of Lord Caitanya Mahprabhu, some of the
branches, for unfortunate reasons, deviated from His path. Some branches did not accept the
original trunk that vitalized and maintained the entire tree. When they thus became
ungrateful, the original trunk was angry at them. Thus Lord Caitanya did not sprinkle upon
them the water of His mercy, and they gradually withered and died. A person without Ka
consciousness is no better than dry wood or a dead body. He is understood to be dead while
living, and after death he is punishable by Yamarja. Not only the misguided descendants of
Advaita crya but anyone who is against the cult of r Caitanya Mahprabhu should be
considered an atheist subject to be punished by Yamarja. Be he a learned scholar, a great
ascetic, a successful householder or a famous sannys, one who is against the cult of r
Caitanya Mahprabhu is destined to suffer the punishment meted out by Yamarja. The
descendants of Advaita crya who accepted the path of r Acyutnanda were all great
devotees. By the mercy of Advaita crya, the devotees who strictly followed the path of
Caitanya Mahprabhu attained the shelter of Lord Caitanya's lotus feet without difficulty.
TEXT 148
iracchedi' bhakti yena kare danana
n mnaye raghunthaivera kraa
The ten-headed Rvaa worshiped iva with devotion and disrespected Rmacandra. As a
result, his heads were severed from his body.
The ten-headed Rvaa was a renowned devotee of iva. Although he was a devotee of iva,
he did not serve Rmacandra, the worshipable Lord of iva, rather he exhibited his sinful
propensity by kidnapping Rmacandra's consort, St. That ten-headed devotee of Rudra
committed the sin of envying Rmacandra, and as a result of his perverted mentality he lost
all his heads. Rmacandra alone is the original cause and worshipable Lord of iva. Since this
fact did not enter the ten heads of Rvaa, Rudradeva did not actually accept his service.
Those who are capable of pleasing Lord iva through service achieve auspiciousness. But
since Rudra was not pleased by the worship and service offered by Rvaa, he and his entire
family were killed. In the same way, since the service propensity of Advaita's descendants and
their followers was misdirected, they have become envious of Viu and the Vaiavas and
cut off forever from the Vaiava society like the atibs. Those descendants of Advaita and
their followers who blaspheme r Caitanya and cannot understand Advaita Prabhu's service
propensity towards r Caitanya cannot remain on the platform of devotional service to
Viu.
Some people say that Vksura received the benediction from Mahdeva that anyone whose
head he touched would be burnt to ashes. This demon created anxiety for Rudra when he
went to test the efficacy of the received benediction by first touching the head of r Rudra.
When by the advice of Lord Viu the demon touched his own head to test the efficacy of the
boon, he was at once destroyed. Since Rvaa, who was a staunch devotee of Lord iva, fell
into similar circumstances, he, like the prkta-sahajiys, also welcomed material enjoyment
on the pretext of devotional service rather than serve Rmacandra, the worshipable Lord of
iva. This was Rvaa's own head-severing devotion to iva. Since Rvaa envied Rmacandra
and became averse to the service of Stdev, the worshipable goddess of iva, his worshipable
Lord iva became displeased with him. All those Advaita descendants and their so-called
Vaiava followers who display the expertise of their devotional service while maintaining
envy of r Caitanya and His devotees also fall into such miserable conditions.
TEXT 149
antare chila iva, se n jne ihsev
vyartha haila, maila savae puiy
He did not know that Lord iva rejected him from his heart. Therefore Rvaa's service was
fruitless and he was burned to death along with his family.
TEXT 150
bhla manda iva kichu bhgiy n kaya
yra buddhi thke, sei citte bujhi' laya
Lord iva does not reveal what is good and bad for someone, but one who has intelligence
can understand.
TEXT 151
ei-mata advaitera citta n bujhiy bolya
àdvaita bhakta' caitanya nindiy
In this way people blaspheme Lord Caitanya while claiming to be devotees of Advaita,
without understanding Advaita's heart.
TEXT 152
n bale advaita kichu svabhva krae
n dhare vaiava-vkya, mare bhla mane
Due to His nature, Advaita does not say anything, but one who does not accept the
statements of the Vaiavas is certainly vanquished.
TEXT 153
yhra prasde advaitera sarva-siddhi
hena caitanyera kichu n jnaye uddhi
Such a person does not know the glories of Lord Caitanya, by whose mercy Advaita has all
perfection.
TEXT 154
ih balitei ise dh mribre
aho! my balavat,ki baliba tre?
As soon as we declare this, people rush to beat us. Alas, how powerful the illusory energy is!
What can we say to them?
Being determined to blaspheme r Caitanya, the so-called devotees of Advaita commit such
offenses in the course of glorifying Advaita that as a result their degradation is guaranteed.
Even though r Advaita Prabhu does not award suitable punishment to those people, their
inauspiciousness is inevitable. r Caitanyadeva's mercy is the source of r Advaita Prabhu's
all perfection. Therefore such aversion to Lord Caitanya can never purify them. When the
insurmountable illusory energy of Viu induces the living entities to become averse to the
Lord's service by covering their service propensity, they attack the devotees of Gaura.
TEXT 155
bhakta-rja alakra,ih nhi jne
advaitera prabhugauracandra nhi mne

They do not know that Advaita Prabhu is the ornament and king of the devotees. They do not
accept Gauracandra as the Lord of Advaita.
r Caitanyadeva is the most enchanting Supreme Personality of Godhead. r Advaita Prabhu

is like r Caitanya's ornament. Without understanding this, the blasphemy of Mahprabhu,
in the form of accepting r Advaita Prabhu as ymasundara and r Gaurasundara as
subordinate to Advaita Prabhu, that was spread among those who were known as Advaita's
followers is certainly far away from the kingdom of devotional service.
TEXT 156
prve ye khyna haila, sei satya haya
thte pratta yra nhi,tra kaya
Whatever I have described so far is true. Anyone who does not believe these statements will
be vanquished.
TEXT 157
yata yata una yra yateka bai
caitanyera sev haite ra kichu ni
Whatever glories you hear about the devotees are all due to their service to Lord Caitanya.
One's greatness is determined by how much he is engaged in the service of r Caitanya. The
degree of attachment one has for the service of r Caitanya determines one's higher or lower
status.
TEXT 158
nitynanda-mahprabhu yre kp kare
yra yena bhgya, bhakti sei se dare
According to one's fortune, Nitynanda and Mahprabhu award mercy. Then one engages in
devotional service with faith.
r Caitanyadeva and r Nitynanda Prabhu reciprocate with one according to one's fortune
and degree of devotional service. The devotees also accordingly become attached to the
service of Gaura-Nitynanda's lotus feet.
TEXT 159
ahar-nia laoyya hkura nitynanda
bala bhi saba`mora prabhu gauracandra'
Day and night Lord Nitynanda instructed everyone, O brothers, say `Gauracandra Prabhu is
my master.'
TEXT 160
caitanya smaraa kari' crya gosi
niravadhi knde, ra kichu smti ni
Remembering the lotus feet of Lord Caitanya, crya Gosi constantly cried and forgot
everything else.
TEXT 161
ih dekhi' caitanyete yra bhakti naya
thra lpe haya suktira kaya
One's piety diminishes by speaking with someone who does not develop devotion for Lord
Caitanya even after seeing this.
r Advaita Prabhu always cries while remembering the lotus feet of r Caitanya. He does not
think of anything other than r Caitanya. By speaking with those who do not develop
devotion after discussing these topics, one becomes distracted from devotional service rather
than awakening one's good fortune.
TEXT 162
vaiavgragaya-buddhye ye advaita gya
sei se vaiava, janme janme ka pya
One who glorifies Advaita as the topmost Vaiava is a real Vaiava. He attains Ka birth
after birth.
Only those who serve r Advaita Prabhu by considering Him the greatest of all Vaiavas are
called Vaiavas, and those who consider r Advaita Prabhu as the supreme enjoyer,
Ka, and r Gaurasundara as a subordinate devotee can never attain the lotus feet of
Ka. Those who accept Advaita Prabhu as the topmost Vaiava will attain the opportunity
to serve Ka in every birth.
TEXT 163
advaitera sei se eknta priyatara
e marma n jne yata adhama kikara
Such a person is most dear to Advaita. His fallen servants do not know this confidential fact.
The real servants of r Advaita Prabhu know that r Advaita is subordinate to r Caitanya.
They are dear to Advaita. And those servants who do not accept Advaita Prabhu as the eternal
servant of Kathough they consider themselves servants of Advaitaare most fallen.
Those who on the pretext of devotional service exhibit pride by covering the actual truth
cannot be candidates for Advaita's mercy.
TEXT 164
sabra vara prabhu gaurga-sundara
e kathya advaitera prti bahutara
Lord Gaurasundara is the controller of everyone. This statement is very dear to Advaita.
TEXT 165
advaitera r-mukhera e sakala kathihte
sandeha kichu n kara sarvath

All these statements emanated from Advaita's own mouth, so one should never have any
doubt in this regard.
TEXT 166
advaitere baliy gtra satya pha
vivambhara lukila bhaktira kapa
After explaining the actual purport of the Bhagavad-gt verse to Advaita, Vivambhara hid
the door of devotional service.
Since the so-called descendants of r Advaita and their followers have a perverted conception
about Advaita Prabhu's actual identity, they cannot understand that He is conversant with the
teachings of r Caitanya, they fall from the platform of devotional service by taking shelter of
Myvda philosophy, and they preach that the nondevotional activities of karma and jna
are the purport of Bhagavad-gt. r Caitanyadeva accepted r Advaita Prabhu as an intimate
devotee and instructed Him, but He closed the door of Ka's devotional service to Advaita's
so-called descendants and their fallen followers and drowned them in the well of Myvda
philosophy, thereby converting them into smrtas so that they could enjoy happiness and
distress in the kingdom of fruitive activities. Even today those persons who desire to be
identified as descendants of Advaita have a strong inclination for fruitive activities and
Myvda philosophy. Therefore it is to be understood that they are situated outside the
closed door of the temple of the Lord's service rather than engaged on the path of devotional
service.
TEXT 167-169
r-bhuja tuliy bale prabhu vivambhara
sabe more dekha, mga yra yei vara
nandita hail sabe prabhura vacane
yra yei icch, mge thra krae
advaita balaye,prabhu, mora ei vara
mrkha nca patitere anugraha kara

Lord Vivambhara raised His arms and said, Everyone look at Me and ask for any
benediction you desire. Hearing the Lord's words, everyone became jubilant and asked for a
benediction according to their desire. Advaita said, O Lord, My desire is that You bestow
mercy on the foolish, wretched, and fallen persons.
When r Gaurasundara desired to award benedictions, r Advaita prayed that r

Caitanyadeva's mercy should be distributed among persons who are devoid of learning,
aristocracy, and wealth.
TEXT 170
keha bale,mora bpe n deya sibre
tra citta bhla hauka, deha' ei vare
Someone said, My father does not allow me to come. Please give me the benediction that his
heart may change.
One person prayed, My well-wishing, guardian father has forbidden me to advance on the
path of devotional service. Please give me the benediction that his mind may change and he
will not place obstacles on the path of my cultivation of Ka consciousness.
TEXT 171-172
keha bale iya prati, keha putra prati
keha bhry, keha bhtya, yra yath rati
keha bale,mra hauka guru-bhakti
ei-mata vara mge, yra yei yukti
According to their attachment, various devotees requested benedictions for their disciple,
son, wife, or servant. Someone said, May I develop devotion for my spiritual master. In this
way, they all requested benedictions according to their reasoning.
Someone prayed for a benediction as follows, Let my disciple, my son, my wife, and my
servants be eager to serve You. Someone else said, Let my propensity to serve the lotus feet
of my spiritual master increase. Their asking for various benedictions was approved by their
respective intelligence and reasoning.
TEXT 173
bhakta-vkya-satya-kr prabhu vivambhara
hsiy hsiy sabkre dena vara
Lord Vivambhara, who makes the words of His devotees true, smiled as He gave
benedictions to everyone.
TEXT 174
mukunda chena antapaera bhire
sammukha haite akti mukunda n dhare
Mukunda was sitting behind a curtain. He had no power to come before the Lord.
The word antapaa (antasituated within + paacurtain) means an interior

curtain.
TEXT 175
mukunda sabra priya parama mahnta
bhlamate jne sei sabra vttnta
Mukunda was a great devotee and dear to everyone. He was well conversant with the
background of everyone.
TEXT 176
niravadhi krtana karaye, prabhu une
kona jana n bujhe,tathpi daa kene
The Lord would always listen whenever he would chant. No one could understand why he
was being punished.
TEXT 177
hkureha nhi ke, site n pre
dekhiy janmila dukha sabra antare
The Lord did not call him, so he could not come. Everyone felt distress on seeing this.
TEXT 178
rvsa balena,una jagatera ntha
mukunda ki apardha karila tomta?
rvsa said, O Lord of the universe, please listen. How has Mukunda offended You?
TEXT 179
mukunda tomra priya, mo'sabra pra
keb nhi drave uni' mukundera gna?
Mukunda is dear to You, and he is the life of us all. Whose heart does not melt on hearing
Mukunda sing?
TEXT 180
bhakti-paryaa sarva-dike svadhna
apardha n dekhiy kara apamna
He is attached to devotional service and is always careful. Yet without seeing any fault in
him, You dishonor him.
TEXT 181
yadi apardha thke, tra sti kara
panra dse kene dre parihara'?

If he has actually committed an offense, then punish him. But why should You neglect Your
servant?
TEXT 182
tumi nkile nre sammukha haite
dekhuka tomre prabhu, bala bhla mate
He cannot come before You unless You call him. Therefore, O Lord, please call him so that
he can see You.
TEXT 183
prabhu bale,hena vkya kabhu n balibo
bera lgi' more kabhu n sdhib
The Lord replied, Do not speak such words again. Don't ever speak to Me on that fellow's
behalf.
rvsa requested the Lord to call Mukunda before Him. In reply to this, the Lord said in
anger, Don't ever request Me to bestow mercy on him.
TEXT 184
`khaa laya, jhi laya', prve ye unil
ai be sei haya, keha n cinil
You have heard before the saying, `Sometimes he takes a straw in his hands and sometimes
he takes a stick.' This applies to this fellow, yet none of you have recognized him.
TEXT 185
kae dante ta laya, kae jhi mre
o khaa-jhiy be n dekhibe more

Sometimes he takes a straw in his teeth, and sometimes he beats with a stick. Therefore this
straw-stick holder cannot see Me.
Sometimes Mukunda holds a straw between his teeth to express his humility, and sometimes
he attacks Me. According to his consideration, his one hand is at My feet and his other hand
is on My neck. Whenever it suits him he becomes My subordinate, and at other times he
blasphemes Me. Mukunda is a synthesizer. He identifies himself according to what suits him
and thus invites his own inauspiciousness. Therefore I do not feel like giving any benediction
to him. Sometimes he discusses the book Yoga-viha with Advaita and supports the
Myvda philosophy, and sometimes he gives up the Myvda philosophy and expresses
humility in the attempt to cultivate Ka consciousness. When I instruct others to always
chant the names of Hari by becoming more humble than a blade of grass, more tolerant than
a tree, ready to offer all respects to others, and not expecting respect for oneself, then,
considering himself a servant of Advaita, Mukunda desires to become one with Brahman,
gives up the quality of tolerance, and supports the philosophy of Yoga-viha, which is a
misinterpretation of Vednta. Moreover, with a desire to sit among the Vaiavas, he pretends
to be decorated with the humility of an exalted devotee and thus identifies himself as a
`devotee.'
TEXT 186
mah-vaktrnivsa bale ra bra
bujhite tomra akti kra adhikra?
The expert speaker rvsa spoke again to the Lord, Who is qualified to understand Your
prowess?
TEXT 187
mar ta mukundera doa nhi dekhi
tomra abhaya pda-padma tra sk
We do not find any fault in Mukunda. Your lotus feet, which award fearlessness, are witness
of this fact.
TEXT 188
prabhu bale,o be yakhana yath yya
sei mata kath kahi' tathi miya
The Lord said, Wherever this fellow goes, he mingles with the persons there and speaks like
one of them.
TEXT 189
viha paaye yabe advaitera sage
bhakti-yoge nce gya ta kari' dante
When he studies Yoga-viha in Advaita's association, he takes a straw in his teeth and
sings and dances in a devotional mood.
TEXT 190
anya sampradye giy yakhana smbhya
nhi mne bhakti, jhi mraye sadya
When he mingles with another sampradya, he constantly beats Me with a stick by not
accepting devotional service.
When Mukunda mingles with the Myvds, he denies the eternity of devotional service
and attacks the devotees in a battle of argument.
The word smbhya means enters. The phrase anya sampradya refers to the Myvda-
sampradya.
TEXT 191
`bhakti haite baa che', ye ih vkhne
nirantara jhi more mre sei jane
Anyone who explains, `There is something superior to devotional service,' constantly beats
Me with a stick.
Those who consider that karma, jna, yoga, and Vedic study are equal to or greater than
devotional service are beating Me.
The word jhi means stick. There is a community in Punjab known as jha, who carry
sticks in their hands. Later on many of them entered the disciplic succession founded by
Guru Nanak.
TEXT 192
bhakti-sthne uhra haila apardha
eteke uhra haila daraana-vdha
He has committed an offense against devotional service. Therefore he cannot see Me.
Those who engage in karma, jna, yoga, and austerities are unable to understand the actual
nature of devotional service and commit offenses at the feet of Bhaktidev. The devotees of
the Lord do not give their association to such offenders. Therefore I also cannot tolerate
seeing any karmis or Myvds.
TEXT 193
mukunda unaye saba bhire thkiyn
piba daraanaunilena ih
Mukunda heard everything from outside. He heard that he would not get the Lord's darana.
TEXT 194
guru-uparodhe prve n mnilu bhakti
saba jne mahprabhucaitanyera akti
Mahprabhu knew that I did not respect devotional service due to the advise of some guru.
This is the potency of Lord Caitanya.
Previously, on the instructions of some sampradya, I did not accept the supremacy of
devotional servicethis is well known to Mahprabhu. Devotional service to Ka is the
energy of r Caitanyadeva, the source of all energies, therefore I am an offender. The eternal
propensity of a pure living entity is `bhakti.' All living entities are constitutionally situated on
the platform of devotional service. If one abandons such a propensity and welcomes other
propensities, he commits an offense.
TEXT 195
mane cinte mukunda parama bhgavata
e deha rkhite mora n haya yukata
The exalted Vaiava Mukunda thought, There is no need to continue my life.
TEXT 196
apardh-arra chiba ji mi
dekhiba kateka kleih nhi jni
Today I will give up this offensive body, for I don't know when I will see Him again.
TEXT 197-198
mukunda balena,una hkura rvsa
`kabhu ki dekhimu mui' bala prabhu-pa?
kndaye mukunda hai' ajhora nayane
mukundera dukhe knde bhgavata-gae
Mukunda said, Listen, rvsa hkura, ask the Lord when I will be able to see Him.
Mukunda then shed incessant tears, and all the devotees also began to cry on seeing
Mukunda's distress.
After hearing the words of Mahprabhu, Mukunda understood that the Lord was extremely
unhappy with him and would not give him darana. Therefore Mukunda said to rvsa,
How long will it be before I'm qualified to go before Mahprabhu? After saying this,
Mukunda began to cry profusely in distress.
TEXT 199
prabhu bale,ra yadi koi janma haya
tabe mora daraana pibe nicaya
The Lord said, After millions of births he will certainly get My darana.
In answer, the Lord said, After millions of births, Mukunda will be fortunate enough to get
My darana.
TEXT 200-201
unila nicaya-prpti prabhura r-mukhe
mukunda sicita hail parnanda-sukhe
piba, piba bali' kare mah-ntya
premete vihvala hail caitanyera bhtya
As soon as Mukunda heard from the Lord that he would certainly attain Him, he became
immersed in spiritual happiness. He began to enthusiastically dance while exclaiming, I will
attain Him! I will attain Him! In this way Lord Caitanya's servant became overwhelmed in
ecstasy.
On hearing from the Lord that he would attain devotional service and the Lord's darana after
millions of lifetimes, Mukunda became jubilant. Since according to the consideration of the
Lord's devotees the Myvds commit spiritual suicide and are never eligible to attain
devotional service to the Lord, Mukunda was most jubilant to know that he was not subject
to such a situation. Devotional service, which is the eternal function of the living entities, is
vanquished forever when one attains the result of cultivating Brahman realization. It is stated
in the Brahma Pura:
siddh brahma-sukhe magn daity ca hari hat
The Siddhas reside there, absorbed in the bliss of Brahman. Demons killed by the Lord also
attain that realm. And for disrespecting mah-prasda:
brahmavan-nirvikram hi yath vius tathaiva tat
vikra ye prakurvanti bhakae tad dvijtaya
kuha-vydhi-samyukt putradra-vivarjit
niraya ynti te viprs tasmn-nvartate puna
O brhmaas, the offerings to r Hari are transcendental, incorruptible, and nondifferent

from Viu. Those with perverted mentality who think them to be material will develop
leprosy, will be devoid of children, wife, and family, and will go to the deepest darkest
regions of hell from which they will never return. (Hari-bhakti-vilsa 9.404, 405) It is also
stated:
yo vyakti nyya rahitam anyyena oti yatv
ubhau naraka ghora vrajata klam akayam
One who assumes the dress and position of an crya, who speaks against the conclusions of
rmad Bhgavatam and other scriptures, and who performs krtana opposed to the proper
glorification of r Ka certainly goes to hell for countless lifetimes along with his disciples
and whoever else hears such nondevotional talks and krtanas. (Hari-bhakti-vilsa 1.101)
Since the conclusions of such verses manifested in the waves of Mukunda's thoughts and, as a
result, feelings of hopelessness arose in him, Mukunda became extremely happy when
delivered from that condition by the assuring words, After millions of births, he will attain
devotional service. He remembered the unlimited mercy of r Caitanya, became
overwhelmed with love of God, and began to dance enthusiastically. One day he would
obtain the Lord's daranathis was the cause of Mukunda's jubilation.
TEXT 202
mahnande mukunda ncaye seikhne
`dekhibena' hena vkya uniyravae
On hearing the statement, He will see Me, Mukunda began to dance there in great
happiness.
TEXT 203
mukunde dekhiy prabhu hse vivambhara
j haila,mukundere naha satvara
On seeing Mukunda, Lord Vivambhara smiled and ordered, Bring Mukunda at once.
TEXT 204
sakala vaiava ke isaha mukunda
n jne mukunda kichu piy nanda
All the Vaiavas called, Come, Mukunda, but Mukunda was so happy that he did not
know what was happening.
TEXT 205
prabhu bale,mukunda, ghucila apardha
isa, mre dekha, dharaha prasda
The Lord said, O Mukunda, you are freed from your offenses. Come see Me and take My
mercy.
TEXT 206
prabhura jya sabe nila dhariypaila
mukunda mah-purua dekhiy
By the order of the Lord, all the devotees brought Mukunda, who fell to the ground on seeing
the Lord.
TEXT 207
prabhu bale,uha uha mukunda mra
tilrdheka apardha nhika tomra
The Lord said, Get up! Get up, My dear Mukunda! You do not have even a fraction of
offense.
TEXT 208
saga-doa tomra sakala haila kaya

tora sthne mra haila parjaya
The faults of your bad association are vanquished. I have been defeated by you.
The Supreme Lord is controlled by love. A devotee is able to control the Lord with love in
such a way that he is always capable of even changing the Lord's will. Mahprabhu said, O
Mukunda, My extraordinary power has been defeated by your loving service. Forgetting your
position as an eternal servant of the Lord, you forgot your constitutional duties as a result of
the bad association you had at that time. Therefore you were affected by bad association. By
the influence of the Lord's eternal devotees' association your temporary taste for the
nondevotional path has been converted into eternal taste. Therefore, aversion to the Lord
cannot be present in you. I gave you the benediction that you would achieve devotional
service to the Lord. But according to the degree of your offense, I ascertained that your
reinstatement in devotional service would take millions of births. Due to your intense
eagerness for devotional service, you have surpassed the time determined by Me in a moment.
My potency has been defeated by your potency.
TEXT 209
`koi janme pib' hena balilma mi
tilrdheke saba th ghucile tumi
I declared that you would achieve Me after millions of births, but you have become freed
from them within a moment.
TEXT 210
avyartha mra vkyatumi se jniltumi
m sarva-kla hdaye bndhil
You were confident that My words are infallible. Thus you have captured Me in your heart
forever.
Since the degree of your devotional service is so great, you accepted My words on your head
and believed that your devotional propensity would again be revived. But at that time you
were convinced that you would attain devotional service after millions of births. Because you
have eternally captured Me in your heart and placed firm faith in My words, I can never
actually become averse to you.
TEXT 211
mra gyana tumi, thka m-sage
parihsa-ptra-sage mi kaila rage
You are My singer, and you always reside with Me. I was joking with you because you were
a proper candidate.
You always sing the glories of the Supreme Lord. Therefore you always reside with Me. So
when I said that you would see Me after millions of births, you should know that this was
simply a joke. You are most dear to Me, so it is My nature to joke with you.
TEXT 212
satya yadi tumi koi apardha kara
se-sakala mithy, tumi mora priya dha
If you actually committed millions of offenses, they wouldn't be considered offenses because
you are so dear to Me.
Eternal devotees and experienced devotees never commit any offenses. Even if they manifest
something similar to an offense, they are never subjected to any punishment for that offense.
If a devotee like you commits millions of offenses, those offenses cannot remain in you
because of your determination and love.
TEXT 213
bhakti-maya tomra arramora dsa
tomra jihvya mora nirantara vsa
You are My servant, and your body is filled with devotional service. I constantly reside on
your tongue.
The bodily limbs of the Lord's devotees are always inclined towards the service of Ka. r
Gaurasundara is nondifferent from His holy names. Therefore He constantly resides on the
tongue of Mukunda. In the eternal realization of Ka's servants the propensity for service is
always present. Therefore the Supreme Lord is obliged to constantly reside on the tongue of
the devotees.
TEXT 214
prabhura vsa uni' kndaye mukunda
dhikkra kariy panre bale manda
On hearing the Lord's solacing words, Mukunda cried profusely as he lamented and
condemned himself.
TEXT 215
bhakti n mnilu mui ei chra mukhe
dekhilei bhakti-nya ki piba sukhe?
I am so wretched that I have not accepted devotional service. Since I am devoid of

devotional service, how will I become happy by seeing You?
Mukunda said, I am an unfortunate person, devoid of the Lord's service, therefore I have not
accepted the importance of devotional service with my body, mind, and speech. Devotional
service is full of bliss. I am devoid of devotional service, so how will I achieve happiness by
seeing You?
TEXT 216
vivarpa tomra dekhila duryodhana
yh dekhibre vede kare anveaa
Duryodhana saw Your universal form, which some people search throughout the Vedas to
see.
Duryodhana's darana of the universal form is described as follows: Desiring to avoid

unnecessary battle, Mahrja Yudhihira sent Lord Ka as a messenger to Duryodhana, the
head of the Kauravas, prior to the commencement of the Battle of Kuruketra and proposed
that the kingdom be divided in half to maintain peace. Duryodhana did not agree to this
proposal and conspired to arrest Lord Ka. As a result, Lord Ka became angry and said
to Duryodhana, O Duryodhana, you desire to arrest Me, considering that I am alone. But
such a desire is completely foolish. Just behold, all the Pavas, Andhakas, Vis, dityas,
Rudras, Vasus, and sages are all present. After speaking in this way, Lord Ka loudly
laughed and the demigods, Pavas, Andhakas, and Vis, who were all as effulgent as fire
and resembled a thumb in size, began to appear from the body of Lord Ka. In this way
Lord Ka agitated, shocked, and frightened Duryodhana by manifesting His universal form
and then left the assembly. (Mahbhrata, Udyoga-parva, Chapters 130-131)
TEXT 217
dekhiy o savae marila duryodhana
n pila sukha, bhakti-nyera kraa
Yet even after seeing the universal form of the Lord, Duryodhana along with his family were
all killed. He did not obtain any happiness because he was devoid of devotional service.
Persons who are engrossed in material concepts consider this material world as the temporary
universal form of the Lord. Although Duryodhana, who was enriched in material knowledge,
saw such a universal form of the Lord, he was killed along with his family because he was
cheated from seeing the actual form of the Lord. Although due to his piety Duryodhana saw
the Lord within the material world created by the external energy of the Lord, since he did
not see the actual form of the Lord but rather considered the Lord material, he could not
become inclined towards the service of the Lord. That is why it was impossible for
Duryodhana to achieve any devotional happiness. Rather, since he was averse to the service
of the Lord, he was destroyed along with his family as a mark of punishment.
TEXT 218-222
hena bhakti n mnila mi chra mukhe
dekhile ki haiba ra mora prema-sukhe?
yakhane calil tumi rukmi-harae
dekhila narendra tom garua-vhane
abhieke haila rja-rjevara nma
dekhila narendra saba jyotir-maya-dhma

brahmdi dekhite yh kare abhila
vidarbha-nagare th karil praka
th dekhi' mare saba narendrera gaa
n pila sukha,bhakti-nyera kraa
I am so wretched that I have not accepted devotional service. Since I am devoid of

devotional service, how will I achieve love of God by seeing You? When You went to kidnap
Rukmi, all the kings saw You riding on the back of Garua. During the abhieka named
Rja-rjevara, all the kings saw Your effulgent form. In the city of Vidarbha, You manifested
Your form that personalities like Lord Brahm desire to see. In spite of seeing Your form, all
those kings were killed. They could not achieve any happiness because they were devoid of
devotional service.
The kidnapping of Rukmi by Lord Ka is described as follows: Rukmidev, the

manifestation of Lakm, appeared as the daughter of Bhmaka, the King of Vidarbha. She
heard about the beauty and qualities of Lord Ka from various persons and became
attached to Him within her mind. Considering r Ka as a suitable groom, King Bhmaka
resolved to give Rukmi to Him in charity. At that time, Rukmi's brother Rukm, who was
envious of Ka, forbade his father and fixed iupla as the groom. On hearing this,
Rukmi became extremely distressed and in order to convey her attachment for Ka she
sent Him a letter through a reliable brhmaa. She also requested that Ka should kidnap
her before iupla comes to marry her, and she informed Him as to how that should be
done. When Lord Ka and the brhmaa arrived by chariot in the city of Vidarbha on the
day before the marriage, the brhmaa went to Rukmi and informed her of Ka's arrival
and plan. When, according to family custom, Rukmi went the day before marriage to visit
the temple of goddess Ambik, Lord Ka immediately placed her on His chariot, defeated
the kings who were iupla's well-wishers, and departed for His own abode. (rmad
Bhgavatam, Tenth Canto, Chapters Fifty-three and Fifty-four)
TEXT 223-225
sarva-yaja-maya rpa-kraa kara
virbhva hail tumi jalera bhitara
ananta pthiv lgi' chaye daane
ye praka dekhite devera anveae

dekhileka hiraya aprva daraana
In Your boar form, as the personification of sacrifice, You once entered into the water and
held the vast earth on Your tusks. The demigods desire to see that form of Yours. Although
Hirayka saw that wonderful form, he did not receive any happiness because he was devoid
of devotional service.
After universal annihilation, when Lord Brahm, with a desire to create, was absorbed in
thought of how to deliver the submerged earth from the waters, the tiny form of Varha came
out of his nostril. Within a moment, that form assumed the size of a large elephant. While
searching for the earth by smelling like an animal, He entered into the water and then raised
the earth from Rastala by His tusks. At that time Hirayka came before the Lord with a
club in hand in order to stop Him, but Lord Varhadeva easily destroyed him. (rmad
Bhgavatam, Third Canto, Chapter Thirteen)
TEXT 226-227
ra mahpraka dekhila tra bhi
mahgopya, hdaye r-kamalra hi
aprva nsiha-rpa kahe tribhuvane
th dekhi' mare bhakti-nyera krae
His brother, Hirayakaipu, also saw a wonderful and most confidential manifestation of the
Lord, who resides in the heart of r Kamal, Lakm. This wonderful form is renowned in the
three worlds as Nsihadeva. Yet even after seeing that form, Hirayakaipu was killed
because he was devoid of devotional service.
After Hirayka was killed, when his brother, Hirayakaipu, began to envy his devotee son,
Prahlda, Lord Nsihadeva appeared and destroyed him. (rmad Bhgavatam, Seventh
Canto, Chapters One to Eight)
TEXT 228
hena bhakti mora chra mukhe n mnila
e baa adbhuta,mukha khasi' n paila

I did not care for such devotional service, yet my head did not fall off. This is indeed
astonishing.
TEXT 229
kubj, yajapatn, puranr, mlkra
kothya dekhila tr praka tomra?
How were Kubj, the wives of the sacrificial brhmaas, the women of Mathur, and the
florist all able to see Your form?
TEXT 230
bhakti-yoge tomre pila tr saba
seikhne mare kasa dekhi' anubhava
They were able to see You simply due to their devotional service. Yet Kasa was destroyed
at the same place, in spite of seeing Your opulence.
The Mathur women's darana of Ka is described as follows: After Lord Ka was brought
to Mathur by Akrra, He walked through the streets of Mathur in the company of the
cowherd boys enjoying the wonderful beauty of the city. At that time the women of the city
immediately left their respective duties and went either to the roofs or to the gates of their
houses in order to see Ka. They already knew about Ka. Now, after seeing Him, their
hearts became pacified. The women on the roofs happily showered flowers on Ka and
praised the gops for their good fortune of constantly seeing Ka.
The florist's darana of Ka is described as follows: With a desire to dress attractively and
be adorned with sandalwood pulp before entering Kasa's assembly, Lord Ka went to the
house of Sudm, the florist. When Sudm worshiped Lord Ka with pdya, arghya, and
sandalwood pulp and then offered prayers to Him, Lord Ka was pleased and awarded him
his desired benediction. (rmad Bhgavatam, Tenth Canto, Chapter Forty-one)
Kubj's darana of Ka is described as follows: After He left the house of Sudm, when
Lord Ka saw Sairindhr, who was a hunchback, coming towards Him on the road with a
bowl of sandalwood pulp, He requested her for the sandalwood pulp. Kubj became
overwhelmed on seeing the beauty of Lord Ka, and after she offered Him the thick
sandalwood pulp, Lord Ka pressed the toes of the deformed Sairindhr's feet with His feet
and, catching hold of her chin, He straightened her backbone.
TEXT 231
hena bhakti mora chra mukhe n mnila
ei baa kp tora,tathpi rahila
I disrespected such glorious devotional service with my mouth. It is Your mercy that I am
still alive.
TEXT 232
ye bhakti-prabhve r-ananta mahbal
ananta brahma dhare hai' kutuhal
The most powerful r Ananta effortlessly holds innumerable universes by the influence of
this devotional service.
TEXT 233
sahasra-phara eka phae bindu yena
yae matta prabhu, nhi jne che hena
He is so intoxicated by chanting Your glories that He does not even notice the universes that
are resting like a drop on one of His thousands of hoods.
TEXT 234
nirraye plana karena sabkra
bhakti-yoga-prabhve e saba adhikra
Ananta independently maintains everyone. This is possible by the influence of His

devotional service.
TEXT 235
hena bhakti n mnilu mui ppa-mati
aea janme o mora nhi bhla gati
I am so sinful that I did not accept such devotional service. Therefore I will not achieve the
goal of life even after unlimited births.
TEXT 236
bhakti-yoge gaur-pati hailakara
bhakti-yoge nrada hail muni-vara
On the strength of devotional service akara became the husband of Gaur, and on the
strength of devotional service Nrada became the greatest among sages.
The devotional service of Gaur's husband is explained in the Brahma-vaivarta Pura,

Chapter Six, as follows: When Lord Ka desired to give Sat as a wife to akara, Lord iva
spoke as follows: O my Lord, I do not wish to have a wife. Please give me my desired
benediction....My desire for Your devotional service is increasing day and night, and I'm not
satiated by chanting Your names and serving Your lotus feet. O my Lord, may I constantly
sing Your most auspicious names and qualities with my five mouths as I wander about in
dream or in wakefulness. Material enjoyment, yoga, and austerities do not appeal to my
mind, for I wish to eagerly meditate on Your enchanting form for millions of kalpas. My
happiness is uninterrupted while serving You, offering obeisances to You, and chanting Your
names; but when these activities are finished, my happiness is also. O Lord, O giver of
benedictions, please bestow on me the nine forms of devotional service so that I may
constantly remember Your pastimes, chant and hear Your glories and qualities, meditate on
Your attractive form, offer obeisances at Your lotus feet, surrender fully, and eat Your
remnants. In the rmad Bhgavatam (3.28.22) it is stated:
yac-chauca-nista-sarit-pravarodakena
trthena mrdhny adhiktena ivaivo 'bht
dhytur mana-amala-aila-nisa-vajra
dhyyec cira bhagavata cararavindam

The blessed Lord iva becomes all the more blessed by bearing on his head the holy waters
of the Ganges, which has its source in the water that washed the Lord's lotus feet. In the
rmad Bhgavatam (10.63.43-44) it is stated:
aha brahmtha vibudh
munaya cmalay
sarvtman prapanns tvm
tmna preham varam
ta tv jagat-sthity-udaynta-hetu
sama prasnta suhd-tma-daivam
ananyam eka jagad-tma-keta
bhavpavargya bhajma devam
I, Lord Brahm, the other demigods and the pure-minded sages have all surrendered
wholeheartedly unto You, our dearmost Self and Lord. Let us worship You, the Supreme
Lord, to be freed from material life. You are the maintainer of the universe and the cause of
its creation and destruction. Equipoised and perfectly at peace, You are the true friend, Self
and worshipable Lord. You are one without a second, the shelter of all the worlds and all
souls.
The devotional service of Nrada is explained in the rmad Bhgavatam, Canto One,
Chapters Five and Six, as follows: Long ago, the great sage Nrada took birth from the womb
of a maidservant, who engaged in the service of sages well-versed in the Vedic literatures.
When the sages remained together at one place during the period of Cturmsya, she
steadfastly served them and ate their remnants. As a result, the mirror of her heart was
cleansed and she developed a taste for bhgavata-dharma. Later on, when those sages were
leaving for other places, they instructed her in the most confidential science of the Absolute
Truth. In due course of time, after his mother left her body, Nrada gave up all hesitation for
loudly chanting the Lord's names. As he traveled alone in this state through many provinces
he once sat down under a tree and through meditation achieved darana of Lord Hari.
Thereafter he served saintly persons for some time, and while chanting the holy names
without expecting any respect yet ready to offer all respect to others, he left his body and
attained the position of Lord Hari's associate.
TEXT 237-239
veda-dharma-yoge nnstra kari' vysa
tilrdheka citte nhi vsena praka
mah-gopya jne bhakti balil sakepe
sabe ei apardha,cittera vikepe
nradera vkye bhaki karil vistre
tabe manodukha gela,tril sasre
After compiling many scriptures dealing with Vedic religious principles and yoga, Vysadeva
did not feel any satisfaction at heart. The cause of his dissatisfaction was due to the fault of
describing devotional service too briefly in the course of his elaborate presentation of the
most confidential knowledge. On the instructions of Nrada, he elaborately described
devotional service. Then his distress was vanquished and he delivered the entire world.
For a description of this topic, see rmad Bhgavatam, Canto One, Chapter Four.
TEXT 240
ka hai' n mnilu mui hena bhakti
ra tom dekhibre che mora akti?
I am an insignificant creature, for I have not accepted such devotional service. So what
power do I have to see You?
TEXT 241
bhu tuli' kdaye mukunda mahdsa
arra calayehena bhe mahvsa
The great servant Mukunda raised his arms and cried. He breathed so heavily that his body
began to shake.
TEXT 242
sahaje eknta bhakta,ki kahiba sm?

caitanya-priyera mjhe yhra gaan
Mukunda was by nature an unalloyed devotee. How can I describe the extent of his glories?
He is counted amongst the dear associates of Lord Caitanya.
TEXT 243
mukundera kheda dekhi' prabhu vivambhara
lajjita haiy kichu karil uttara
On seeing Mukunda's lamentation, Lord Vivambhara became somewhat embarrassed and

spoke to him as follows.
Mukunda was a natural devotee. Factually he was a servant of unalloyed devotional service.
Therefore it is impossible for a person to find the limit of his glories. r Mukunda is counted
among the dear devotees of r Caitanyadeva.
TEXT 244
mukundera bhakti mora baa priyakar
yath go tumi, tath mi avatari
Mukunda, your devotional service is very pleasing to Me. I personally manifest wherever
you sing.
Wherever the holy names of the Lord are chanted with devotion, the Lord personally
incarnates there in the form of His holy names. The bhajannand Mukunda is extremely dear
to the Lord, therefore Lord Gaurasundara always incarnates wherever Mukunda sings.
TEXT 245
tumi yata kahile, sakala satya haya
bhakti vin m' dekhile o kichu naya
Whatever you have said is indeed true, for one cannot achieve perfection without devotional
service, even if he sees Me face to face.
r Gaurasundara said, O Mukunda, it is the supreme truth that if one wants to see Me
without devotional service, he will not see Me. As stated:
atar-ka-namadi, na bhaved grhyam indriyai
sevonmukhe hi jihvdau, svayam eva sphuraty ada
No one can understand the transcendental nature of the name, form, quality and pastimes of
r Ka through his materially contaminated senses. Only when one becomes spiritually
saturated by transcendental service to the Lord are the transcendental name, form, quality
and pastimes of the Lord revealed to him. If one is not inclined towards the service of the
Lord, then instead of serving the object of service one ends up serving unservable objects. It
is stated [in Hari-nma-cintmai]: nmkara bhirya bae, tabu nma kabhu nayaOne
may vibrate the sound of the holy names, but it may not actually be the holy names. The
holy names and the Supreme Lord are nondifferent. Those who lack knowledge of the
relationship between the servant and the object of service cannot cross the four objectives of
lifereligiosity, economic development, sense gratification and liberationand reach the
platform of love of Ka. As stated in the Padma Pura, Uttara-khaa, Chapter Fifty:
cakur vin yath dpa yath darpaam eva ca
sampastha na payanti tath viu bahir mukh
As a blind person cannot see anything, even with the help of a lamp or a mirror, persons
who are averse to Lord Viu cannot see Him even if He stands before them.
TEXT 246-248
ei tore satya kaho, baa priya tumi
veda-mukhe baliychi yata kichu mi
ye-ye-karma kaile haya, ye-ye-divya-gati
th ghucite pre khra akati?
mui pro sakala anyath karibre
sarva-vidhi-upare mohra adhikre
You are very dear to Me. I am telling you the truth. Who has the power to nullify the various
duties and their concomitant results I have prescribed in the Vedas? It is I alone who can
change these, for My authority is beyond all rules and regulations.
It is certainly true that you are very dear to Me, for you are always engaged in singing My
holy names. The topics in the Vedic literatures that are prescribed according to the
qualification of the karmis who desire the fruits of their activities and the topics of the
Upaniads, which are the head of the Vedas, that are prescribed according to the qualification
of the jns who desire liberation are prescriptions that apply only to the respective karmis
and jns. But My order is more powerful than all those rules and regulations. In the
Brahma-vaivarta Pura it is stated:
daivdhna jagat sarva janma-karma ubhubham
sayoga ca viyoga ca na ca daivt para balam
kyatta ca tad daiva sa daivt paratas tata
bhajanti satata santa paramtmnam varam
daiva vardhayituakta kaya kartu svallayna
daiva-baddhas tad bhakta cvin ca nirgua
All activities of a human being are under the control of providence. What to speak of this,
the entire world is under the control of providence. Birth, activities, the results of pious and
impious actions, and the meeting and separation of all living entities are under the control of
providence. Therefore there is no force superior to providence. Yet Lord Ka is greater than
providence. Since providence is under the control of Lord Ka, saintly persons worship
Ka, who is the Supersoul and Supreme Personality of Godhead. Through His pastimes, r
Ka can diminish or expand this providence. Therefore the devotees of Lord Ka are not
bound by providence. They are imperishable and transcendental.
TEXT 249
mui satya kariychopanra muhe
mora bhakti vin kona karme kichu nahe
I have established the fact that no activity is fruitful without devotional service.
Without the service of the Lord a conditioned soul cannot achieve any benefit through the
performance of conditional or constitutional dutiesI have personally established this fact.
In other words, this principle is described in the Vedic literatures. The Kaivalya Upaniad
states: raddh-bhakti-dhyna-yogd avaitiFaithful sdhakas attain Lord Ka by
meditating on His form with devotion. The Vednta-stra (3.2.24) states: api sardhane
pratyaknumnbhymAccording to the rutis and smtis, the Lord becomes visible to
those who worship Him with love. In the Atharva Veda (Gopla-tpan Upaniad 1.79) it is
stated: vijna-ghannanda-ghana sac-cid-nandaika-rase bhakti-yoge tihatir Govinda,
who is sac-cid-nanda, always exists in the mellows of devotional service, in other words, He
is attained only through devotional service. In the Muaka Upaniad (3.18) it is stated:
jna-prasdena viuddha-sattvas tu ta payate nikala dhyyamnaIf a pure-hearted,
self-realized sdhaka meditates through the knowledge of the scriptures on the unchangable
Supreme Lord, then he can directly see Him. In the Vednta-stra (3.2.26) this is also
described in the following words: praka ca karmay abhystDevotional service is so
potent that simply by engaging in the activities of devotional service one becomes
enlightened without a doubt. In the rmad Bhgavatam (10.14.4) it is stated:
reya-sti bhaktim udasya te vibho
kliyanti ye kevala-bodha-labdhaye
tem asau kleala eva iyate
nnyad yath sthla-tuvaghtinm
My dear Lord, devotional service unto You is the best path for self-realization. If someone
gives up that path and engages in the cultivation of speculative knowledge, he will simply
undergo a troublesome process and will not achieve his desired result. As a person who beats
an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-
realization. His only gain is trouble. In the rmad Bhgavatam (11.14.20) it is stated:
na sdhayati m yogo na skhya dharma uddhava
na svdhyyas tapas tygo yath bhaktir mamorjit
My dear Uddhava, the unalloyed devotional service rendered to Me by My devotees brings

Me under their control. I cannot be thus controlled by those engaged in mystic yoga, Skhya
philosophy, pious work, Vedic study, austerity or renunciation. In the Mhara-ruti it is
stated:
bhaktir evaina nayati bhaktir evaina darayati
bhakti-vaa puruo bhaktir eva bhyas
Bhakti leads the jva to the Lord, and enables the soul to see the Supreme Personality of
Godhead. The Lord is controlled by bhakti. Bhakti is best of all. In the Bhagavad-gt (8.22)
it is stated:
purua sa para prtha bhakty labhyas tv ananyay

O son of Pth, the Supreme Personality of Godhead, who is greater than all, is attainable by
unalloyed devotion. In the Bhagavad-gt (11.53-54) it is stated:
nha vedair na tapas
na dnena na cejyay
akya eva-vidho drau
davn asi m yath
bhakty tv ananyay akya
aham eva-vidho 'rjuna
jtu drau ca tattvena
praveu ca parantapa
The form you are seeing with your transcendental eyes cannot be understood simply by
studying the Vedas, nor by undergoing serious penances, nor by charity, nor by worship. It is
not by these means that one can see Me as I am. My dear Arjuna, only by undivided
devotional service can I be understood as I am, standing before you, and can thus be seen
directly. Only in this way can you enter into the mysteries of My understanding. In the
nya sukhpo bhagavn
dehin gopik-suta
jnin ctma-bhtn
yath bhaktimatm iha
The Supreme Personality of Godhead, Ka, the son of Mother Yaod, is accessible to
devotees engaged in spontaneous loving service, but He is not as easily accessible to mental
speculators, to those striving for self-realization by severe austerities and penances, or to
those who consider the body the same as the self. In his commentary on the Vednta-stra
(3.3.54) r Madhvcrya has quoted the following verse:
bhakti-stha paramo vius-
tathaivain vae nayet
tathaiva darana yta

pradadyn muktim etay
snehnubandho yas tasmin
bahu-mna-purasara
bhaktir ity ucyate saiva
kraa param itu
Lord Viu dwells in devotional service. The Supreme Lord Viu is controlled only by
devotional service. Only through devotional service does He give His darana to His devotees,
and only by devotional service does He award liberation to the living entities. Intense
affection for Lord Viu is called devotional service. This devotional service is the supreme
method for achieving the darana of the Supreme Lord Viu. In the Caitanya-caritmta
(Madhya, 20.136 and 139) it is stated:
`bhaktye' ka vaa haya, bhaktye tre bhaji
ataeva `bhakti'ka-prptyera upya
Ka can be fully satisfied only by devotional service, and He is worshiped only by

devotional service. The conclusion is that devotional service is the only means for
approaching the Supreme Personality of Godhead. In the Padma Pura (Uttara-khaa,
Chapter Fifty) it is stated:
na dhanena samddhena
na vai vipulay dhiye
kena bhakti-yogena
sampe dyate kat
toya baddhv tu vastrena
kta-krya katha bhavet
prpya deha vin bhakti
kriyate sa vth-rama
bhubhy sgara tartu
yad van mkho 'bhi vchati

sasra sgara tad vad
viu-bhakti vin nara
Lord Viu does not give His darana to those who have vast wealth, He does not give His
darana to those who were born in aristocratic families, He does not give His darana to those
who have vast knowledge, but He gives His darana in a moment to those who are engaged in
devotional service. Just as a person is unable to bind water with cloth, if after attaining the
human form of life the living entity does not engage in devotional service, he is unable to
attain liberation and his labors go in vain. As a foolish person tries to cross the ocean by
swimming, only a foolish person tries to cross the ocean of material existence without
engaging in devotional service to Viu. In the rmad Bhgavatam (11.14.22) it is stated:
dharma satya-dayopeto
vidy v tapasnvit
mad-bhaktypetam tmna
na samyak prapunti hi
Neither religious activities endowed with honesty and mercy nor knowledge obtained with
great penance can completely purify one's consciousness if they are bereft of loving service to
Me.
TEXT 250
bhakti n mnile haya mora marma-dukha
mora dukhe ghuce tra daraana-sukha
If one does not accept devotional service, I feel aggrieved at heart and as a result he is
obstructed from seeing Me.
I feel greatly aggrieved to see the speculative process of those who have no knowledge about
the relationship between the servant and the object of service described in the Muaka
Upaniad. That which brings dissatisfaction and unhappiness to Me is not devotional service.
Failing to achieve My darana, the nondevotees cannot see My personal form; they are
perpetually bereft of My darana because they maintain impersonal conceptions. Due to
foolishness they follow mundane conceptions, and without understanding the need for
having darana of the seer and the object of sight they accept the philosophy of monism as
the goal of life. Therefore they simply become perpetually bereft of the happiness of serving
the form of eternity, knowledge, and bliss.
TEXT 251
rajake o dekhila,mgila tra hi
tathpi vacita haila,yte prema ni
Even though the washerman saw Me, when I asked him for something, he was deceived
because he had no devotion.
When Ka was wandering in Mathur, He was seen by King Kasa's washerman. When the
washerman refused to give Ka clothes and flower garlands, Ka was compelled to kill
Him. This is the result of seeing the Supreme Lord without devotion. Since Mukunda had an
abundance of love, he was able to see the Supreme Lord. If he had no love for the Lord, he
would not achieve the happiness of seeing the Lord for millions of lifetimes.
TEXT 252-254
m dekhibre sei kata tapa kaila
kata koi deha sei rajaka chila
pileka mahbhgye mora daraana
bhakti-nya jane mui n kari prasda
mora daraana-sukha tra haya vda
That washerman underwent austerities for millions of lifetimes in order to see Me. Even
though out of great fortune he achieved My darana, he did not obtain any happiness because
he was devoid of devotional service. I do not show any compassion to those who are devoid
of devotional service. Therefore they are bereft of the happiness derived from My darana.
One cannot have darana of the Lord if he is less fortunate. It took the washerman millions of
births to achieve the Lord's darana, yet because he was not inclined to the service of the
Lord, he could not obtain the Lord's mercy. I am never pleased with those who are devoid of
devotional service. Even if karmis on the strength of thousands of pious activities achieve My
darana, they cannot achieve My mercy. Therefore even if they achieve My darana, they are
cheated from the happiness derived from My darana.
TEXT 255
bhakti-sthne apardha kaile, ghuce bhakti
bhaktira abhve ghuce daraana-akti
If one commits an offense to devotional service, his devotion is vanquished, and one who is
bereft of devotion derives no benefit from My darana.
One who becomes an offender by opposing devotional service can never develop the
propensity for service. Being thus cheated of the service attitude, his darana of the Lord goes
in vain. Other than those who are inclined to the service of the Lord, no one can possibly
achieve happiness from the Lord's darana. Since others consider the Supreme Lord as an
object of enjoyment, they lack a service attitude and are unable to achieve eternal happiness,
which is the actual fruit of the Lord's darana.
TEXT 256
yateka kahil tumi, saba mora kath
tomra mukhete kena siba anyath?
Whatever you have said has been spoken by Me. Otherwise how could those statements
come from your mouth?
O Mukunda, you have simply repeated My words. Because you are an unalloyed devotee, no
statement other than the truth can come from your mouth.
TEXT 257
bhakti vilimu muibalila tomre
ge prema-bhakti dila tora kaha-svare
I tell you that I will distribute devotional service. I have already imparted love and devotion
into your voice.
A living entity cannot engage in the service of the Supreme Lord through his false ego. The
principle criteria for the living entities to become inclined towards the Lord's service is the
mercy of the Supreme Lord. Mahprabhu said, O Mukunda, I have made you eligible for
loving devotional service. I will certainly preach devotional service through your krtana.
TEXT 258
yata dekha che mora vaiava-maala
unile tomra gna dravaye sakala
The hearts of all Vaiavas melt while hearing your singing.
As all the devotees of Viu who follow Me hear your devotion-filled songs, the hardness in
their hearts softens.
TEXT 259
mra yemana tumi vallabha eknta
ei-mata hau tore sakala mahnta
As you are extremely dear to Me, may you become similarly dear to all the Vaiavas.
As you have become dear to Me on the strength of your unalloyed devotional service, may
you also become similarly dear to My devotees.
TEXT 260
yekhne yekhne haya mora avatra
tathya gyana tumi haibe mra
Wherever I incarnate, you will accompany Me as My singer.
You are My eternal companion, and you always sing for Me. Wherever I incarnate you will
appear as My associate to sing the glories of Hari.
TEXT 261
mukundere eta yadi vara dna kaila
mah jaya-jaya-dhvani takhani haila
When the Lord awarded this benediction to Mukunda, a tumultuous sound of joy was heard
everywhere.
TEXT 262
`hari-bola hari-bola jaya jaganntha
`hari' bali' nivedaya yui' dui hta
Everyone folded their hands as they chanted, Hari! Hari bol! Jaya Jaganntha!
TEXT 263
mukundera stuti-vara une yei jana
sei mukundera sane haiba gyana
Anyone who hears Mukunda's prayers and the benediction awarded to him will become a
singer with him.
TEXT 264
e saba caitanya-kath vedera nigha
subuddhi mnaye ih, n mnaye muha
These topics of Lord Caitanya are confidential to the Vedas. Intelligent people accept them,
whereas fools deny them.
TEXT 265
unile e saba kath yra haya sukha
avaya dekhibe sei caitanyera mukha
One who gets pleasure by hearing these topics will certainly see Lord Caitanya face to face.
Those who achieve happiness on hearing the conversation between Gaura and Mukunda are
certainly eligible to see the form of r Caitanyadeva.
TEXT 266
ei mata yata yata bhaktera maala
yei kaila stuti, vara pila sakala
In this way all those devotees who offered prayers received benedictions.
TEXT 267
rvsa paita ati mah-mahodra
ataeva tna ghe e saba vihra
rvsa Paita was most magnanimous, therefore these pastimes took place in his house.
TEXT 268
yra yena-mata ia prabhu panra
sei dekhe vivambhara sei avatra
The devotees each saw Vivambhara in whichever incarnation they most adored.
TEXT 269
mah-mah-paraka ihre se bali
ei-mata kare gauracandra kuthal
These wonderful pastimes of Gauracandra are known as His mah-praka, or great

revelation.
TEXT 270
ei-mata dine dine prabhura praka
sapatnke dekhe saba caitanyera dsa
In this way all of Lord Caitanya's servants and their wives saw the Lord reveal Himself day
after day.
TEXT 271
deha-mane nirviee ye hayena dsa
sei se dekhite pya e saba vilsa
Anyone who renders service to the Lord with his body and mind is able to see these pastimes
of the Lord.
If one is infested with material conceptions, he cannot understand the topics of the Lord's
pastimes. But persons who are indifferent to external vision and devoid of material
conceptions can see the Lord's pastimes. In the rmad Bhgavatam (2.7.42) it is stated:
ye sa ea bhagavn dayayed ananta
sarvtmanrita-pado yadi nirvyalkam
te dustarm atitaranti ca deva-my
nai mamham iti dh va-gla-bhakye
But anyone who is specifically favored by the Supreme Lord, the Personality of Godhead,
due to unalloyed surrender unto the service of the Lord, can overcome the insurmountable
ocean of illusion and can understand the Lord. But those who are attached to this body,
which is meant to be eaten at the end by dogs and jackals, cannot do so. In the Muaka
Upaniad (3.2.3) and the Kaha Upaniad (1.2.23) it is stated:
nyam tm pravacanena labhyo
na medhay na bahunrutena
yam evaia vute tena labhyas
tasyaia tm vivute tan svm

The Supreme Lord is not obtained by expert explanations, by vast intelligence, nor even by
much hearing. He is obtained only by one whom He Himself chooses. To such a person He
manifests His own form.
TEXT 272-273
sei navadvpe ra kata kata che
tapasv, sannys, jn, yog mjhe mjhe
yvat-kla gt-bhgavata sabe pae
keha v paya, kro dharma nhi nae
Many tapasvs, sannyss, jns, and yogis lived in Navadvpa. They studied or taught
Bhagavad-gt and rmad Bhgavatam for their whole lives, yet they did not change their
religious practices.
Many ascetics, renunciants, impersonalists, and yogis studied Bhagavad-gt and rmad
Bhgavatam in the city of Navadvpa and then taught these literatures to others, yet they did
not retire from their respective cherished religious principles of undergoing austerities,
renunciation, endeavoring to merge with Brahman, and realizing the Supersoul.
TEXT 274
keha keha parigraha kichu nhi laya
vth kumra-dharme arra oaya
Some of them vowed not to accept anything from others and shriveled up their bodies by
uselessly observing celibacy.
Some people took severe vows like that observed by Bhma and passed their lives in bodily
misery by following from childhood the vow of celibacy. Others took severe vows not to
accept anything from anyone. Yet because they did not realize the supremacy of devotional
service, all their activities simply became miserable.
TEXT 275
seikhne hena vaikuhera sukha haila

vth abhimn eka-jana n dekhila
Not one of those useless, proud persons could see that the happiness of Vaikuha had
manifested there.
No one who was intoxicated with the burden of material pride could achieve the
transcendental happiness of Vaikuha that manifested for the Lord's appearance at rvsa-
agana.
TEXT 276
rvsera dsa-ds yhre dekhila
stra paiy o keha th n jnila
Although the Lord was seen by the servants and maidservants of rvsa, He could not be
known by those persons despite their study of the scriptures.
In spite of achieving proficiency in the scriptures, the teachers who were engaged in their
study and recitation of the Vedas could not see Lord Gaurasundara. But the servants and
maidservants of the foremost Vaiava, rvsa, were easily able to see that supremely rare
object of vision.
TEXT 277-278
murri-guptera dse ye prasda pila
keha mth muiy th n dekhila
dhane, kule, pitye caitanya nhi pi
kevala bhaktira vaa caitanya gosi
The mercy received by the servants of Murri Gupta could not be seen by shaving one's head.
One cannot achieve the mercy of Lord Caitanya by wealth, high birth, or scholarship, for the
Lord is controlled only by devotional service.
Persons who were engaged in activities like atonement or shaving their heads and
brahmacrs and sannyss who kept their hair were unable to achieve the good fortune of
attaining the Lord's mercy that the servants of Murri Gupta attained even without displaying
such humility and frugality. Many people think that the richest man is the topmost Vaiava.
Some people think that if one can take birth in a aristocratic family, he can achieve the mercy
of r Caitanya. Yet others think that if one achieves proficiency in the scriptures, he can
control r Caitanyadeva. But r Caitanyadeva is never bound or controlled by such worldly
glories. The devotees, however, control r Caitanyadeva with love through their unalloyed
devotional service even though they do not possess such glories.
TEXT 279
baa krti haile caitanya nhi pi
`bhakti-vaa sabe prabhu'cri-vede gi
By popular acclaim one cannot achieve r Caitanya. The four Vedas declare, The Lord is
controlled only by devotional service.
Even if one accumulates name and fame by making many disciples, by organizing many
Vaiava gatherings, and by performing welfare activities for people like constructing many
temples, one does achieve the mercy of r Caitanyadeva. The four Vedas declare that r
Caitanyadeva is controlled only by nonduplicitous loving devotional service. In the rmad
manye dhanbhijana-rpa-tapa-rutaujas-
teja-prabhva-bala-paurua-buddhi-yog
nrdhanya hi bhavanti parasya puso
bhakty tutoa bhagavn gaja-ytha-pya
One may possess wealth, an aristocratic family, beauty, austerity, education, sensory
expertise, luster, influence, physical strength, diligence, intelligence and mystic yogic power,
but I think that even by all these qualifications one cannot satisfy the Supreme Personality of
Godhead. However, one can satisfy the Lord simply by devotional service. Gajendra did this,
and thus the Lord was satisfied with him. In r Caitanya-magala it is stated:
vydhasycaraa dhruvasya ca vayo vidy gajendrasya
kkubjy kim u nma rpam adhika kim tat sudmno dhanam
vaa ko vidurasya ydava-pater ugrasya ki paurua
bhakty tuyati kevala na ca guair bhakti priyo mdhava

Did the hunter named Dharma have any piety? Did age disqualify the five-year-old Dhruva?
Did Gajendra, who lived by Trika Mountain, possess any learning? Did Mathur's Kubj,
the maidservant of Kasa, have any beauty? Did Sudm Brhmaa, the friend of Ka, have
any wealth? Did the social status of Vidura disqualify him? Did the prowess of Ugrasena, the
King of the Yadus, disqualify him? Mdhava was pleased with their devotional service, He is
not pleased by material qualities.
TEXT 280
sei navadvpe hena praka haila
yata bhacrya,eka-jane n jnila
Such revelations took place in Navadvpa, yet not one of the Bhacryas knew about this.
Being puffed-up with the prestige of scholarship, the society of learned scholars monopolized
the glories of Navadvpa, yet they were unable to understand the appearance and activities of
Lord Gaurasundara.
TEXT 281
duktira sarovare kabhu jala nahe
emana prake ki vacita jva haye?
There can never be any water in the miscreants' reservoir. Otherwise how could a living
entity be cheated out of seeing such revelations?
Those who are unfortunate consider their misfortunes to be assets as great as unfathomable
bodies of water, while it should be understood that such vast bodies of water are actually
devoid of water. The reason for this is that one who is deprived of seeing the manifest
pastimes of r Caitanyadeva is as shelterless as a fish out of water. In r Caitanya-
candrmta 5.36, 34, 35) it is stated: A person who does not take advantage of the nectar of
devotional service overflowing during the presence of r Caitanya Mahprabhu's cult is
certainly the poorest of the poor. The advent of Lord Caitanya Mahprabhu is just like an
expanding ocean of nectar. One who does not collect the valuable jewels within this ocean is
certainly the poorest of the poor. The advent of Lord Caitanya Mahprabhu is just like an
expanding ocean of nectar. One who does not merge in that ocean certainly merges in a great
ocean of anarthas.
TEXT 282
e-saba llra kabhu nhi pariccheda
`virbhva, tirobhva'ei kahe veda
Although the Vedas describe the Lord's appearance and disappearance, there is actually
no end to His pastimes.
The variegated pastimes of r Gaurasundara are not like the ordinary activities of a living
entity who is forced to accept the fruits of his karma. Since the activities of the Lord are
eternal, one should not consider that simply because they appear and disappear they are
under the clutches of material time. It is stated in the Gopla-tpan, Uttara-khaa:
virbhv-tirobhv svapade tihatiAlthough the Lord appears and disappears, He
eternally resides in Goloka.
TEXT 283-284
adypiha caitanya e saba ll kare
yakhane yhre kare di-adhikre
sei dekhe,ra dekhibre akti ni
nirantara kr kare caitanya gosi
Lord Caitanya performs these pastimes even today. Only when the Lord gives one the ability
to see these pastimes can one see them. Others have no ability to see Lord Caitanya's eternal
pastimes.
The pastimes of Lord Caitanya are eternal. Whenever one's good fortune is awakened, he is
able to see those pastimes. It is not that the ever-existing pastimes of r Caitanya appear in
this material world under the control of time. If one's heart is filled with devotion and he
desires to serve the Lord, then he can always nourish the pastimes of r Caitanya. These
topics are always understood by the servants of r Caitanya Maha. The vision of the karmis
and prkta-sahajiys, who are averse to r Caitanya, r Gaurasundara's teachings, and r
Gauya Maha, is incapable of perceiving the pastimes of r Caitanya. In the Laghu-
bhgavatmta (Prva 391) it is stated:
ced didkerann utkahrt nija-priyt

t ll tata ko darayet tn kp-nidhi
Even today if one of His dear devotees intensely desires to see one of His particular pastimes,
the merciful Lord immediately exhibits that pastime for him.
The pure devotees always see r Caitanyadeva's pastimes of chanting the holy names of
Ka. People in this world who are intoxicated with material enjoyment have no power to
see the pastimes of r Caitanya.
TEXT 285
ye mantrete ye vaiava ia dhyna kare
sei mata dekhaye hkura vivambhare
A devotee sees Lord Vivambhara according to the mantra he invokes while meditating on his
worshipable Lord.
The Supreme Lord, the embodiment of pastimes, expands His eternal pastimes in His
innumerable forms while residing in Mah-Vaikuha. In order to see any particular pastime,
persons who desire deliverance from their mental concoctions may chant the appropriate
mantra to see the Lord's corresponding pastime. r Caitanyadeva manifest in different forms
before different devotees. In the Bhagavad-gt (4.11) it is stated: As all surrender unto Me, I
reward them accordingly. According to this verse, r Gaurasundara exhibits various forms
of Viu, the embodiment of pastimes, to His various categories of devotees. From this, one
should not think that Vivambhara is not Viu. It is not that while seeing the deity forms of
demigods other than Viu that one should not consider them as forms of Viu. In
demigods other than Viu, however, there is a lack of completeness. In the rmad
tva bhakti-yoga-paribhvita-ht-saroja
sse rutekita-patho nanu ntha pusm
yad-yad-dhiy ta urugya vibhvayanti
tat-tad-vapu praayase sad-anugrahya
O my Lord, Your devotees can see You through the ears by the process of bona fide hearing,
and thus their hearts become cleansed, and You take Your seat there. You are so merciful to
Your devotees that You manifest Yourself in the particular eternal form of transcendence in
which they always think of You. In the Vednta-stra (3.2.13) it is stated: api caivam eke
It is also taught that although the Lord is one, He has innumerable forms. In the Vednta-
stra (3.2.35) it is stated: sthna-viet prakdi-vatAs the sun's rays are perceived
differently in different places, the Lord is also perceived in various ways. In Bhagavad-gt
(4.11) it is stated: ye yath m prapadyante ts tathaiva bhajmy ahamAs all surrender
unto Me, I reward them accordingly. In the Tantra-sra it is stated: ydo bhvitas tv as
tdo jva bhajet The Lord reciprocates with the living entities according to how they
worship Him. In Caitanya-caritmta (di 3.112, 4.19, and 5.133) it is stated: The essence
of the meaning of this verse is that Lord Ka appears in all His innumerable eternal forms
because of the desires of His pure devotees. In whatever transcendental mellow My devotee
worships Me, I reciprocate with him. That is My natural behavior. Therefore Lord Caitanya
Mahprabhu has exhibited to everyone all the pastimes of all the various incarnations.
TEXT 286
dekhiy pane ikhya sabkre
e sakala kath bhi, une pche re
In this way He manifests Himself and teaches all His devotees, and they in turn teach these
topics to others.
By displaying the pastimes of Viu's various incarnations, Mahprabhu taught His devotees
that He was the fountainhead of all incarnations. Those who realized this imparted it in turn
to others.
TEXT 287
janma janma tomar pile mora saga
tom sabra bhtye o dekhibe mora raga
You have My association birth after birth. Even all your servants will see My pastimes.
When the Lord performs His pastimes in this world, His associates come with Him and
engage in His service. Person who are counted as servants of those associates also receive the
opportunity to realize those pastimes of the Lord.
TEXT 288
pana galra ml dil sabkre
carvita tmbla j haila sabre
Thereafter the Lord gave His garland and betel remnants to everyone.
TEXT 289
mahnande khya sabe haraita haiy
koi-candra-rada-mukhera dravya p
After receiving remnants from the mouth of the Lord, whose face resembled millions of
autumn moons, all the devotees ate them in great ecstasy.
Since Mahprabhu is the object of worship, He is qualified to accept various ingredients of

enjoyment like sandalwood pulp, betel nuts, and garlands. All ingredients of enjoyment are
meant for His service alone. The devotees can accept the remnants of garlands, sandalwood
pulp, and other items that are first offered to the Lord. While accepting the Lord's remnants
such as betel nuts, which are ingredients of His enjoyment, the service propensity of the
living entity is enhanced. If while accepting such remnants of the Lord a living entity
becomes happy, thinking, The Lord has enjoyed these items, then his happiness derived
from material enjoyment is vanquished. If a conditioned soul under the pretext of service
accepts those ingredients of enjoyment in order to fulfill his desire for material enjoyment,
then he invites inauspiciousness.
TEXT 290
bhojanera avaea yateka chila
nrya puyavat th se pila
The fortunate Nrya received the remnants left after the Lord finished eating.
TEXT 291
rvsera bhrt-sutblik ajna
thre bhojana-ea prabhu kare dna

The innocent young girl Nrya was the daughter of rvsa's brother. The Lord gave her
His remnants.
TEXT 292
parama nande khya prabhura prasda
sakala vaiava tre kare rvda
All the Vaiavas blessed her as she joyfully ate the Lord's remnants.
TEXT 293
dhanya dhanya ei se sevila nryaa
blik-svabhve dhanya ihra jvana
She is indeed glorious because she engaged in Nryaa's service. Although she was a child,
her life became glorious.
TEXT 294
khile prabhura j haya,nrya
kera paramnande knda dekhi uni
After she ate the Lord's remnants, the Lord ordered her, O Nrya, let Me hear you cry in
ecstasy for Ka.
TEXT 295
hena prabhu caitanyera jra prabhva
`ka' bali' knde ati blik-svabhva
Lord Caitanya's order has such potency that the innocent young girl began to cry while
calling out the name of Ka.
TEXT 296
adypiha vaiava-maale ei dhvani
gaurgera avaea-ptra nrya
Even today it is well known in Vaiava society that Nrya was the recipient of Gaurga's
remnants.
In the course of narrating topics concerning his mother, the author describes the past
incident of how his mother received the Lord's remnants.
TEXT 297
yre yena j kare hkura caitanya
se siy avilambe haya upasanna
Whoever was called by Lord Caitanya immediately came before Him.
The word upasanna means to come near or to be present.
TEXT 298
e saba vacane yra nhika pratta
sadya adhapta tra jniha nicita
Know for certain that one who does not believe these topics will inevitably fall down.
TEXT 299
advaitera priya prabhu caitanya hkura
ithe advaitera baa mahim pracura
Lord Caitanya is the dear Lord of Advaita. This increases Advaita's glories.
TEXT 300
caitanyera priya atihkura niti
ei se mahim tna cri vede gi
Lord Nitynanda is very dear to Lord Caitanya, therefore the four Vedas sing His glories.
TEXT 301
`caitanyera bhakta' henanhi yra nma
yadi sevya vastu,tabu tera samna
If a person is not recognized as a devotee of Lord Caitanya, then even if he is exalted he is no

better than a straw.
If a person is bereft of Lord Caitanya's service, he can never command respect no matter how
great he may be. Only devotees of r Caitanya are most respectable, no matter how
disrespectable they may be in this world.
TEXT 302
nitynanda kahe,`mui caitanyera dsa'
aharnia ra prabhu n kare praka
Nitynanda declared, I am the servant of Lord Caitanya. Day or night, He did not say
anything to the contrary.
In the constitutional identification of Nitynanda, nothing other than service was manifest.
TCB Madhya-khaa 10.303
EXT 303
thna kpya haya caitanyete rati
nitynanda bhajile pad nhi kati
By His mercy, one attains attachment for Lord Caitanya. Simply by worshiping Lord
Nitynanda one will not face danger anywhere.
The word kati means anywhere.

TEXT 304
mra prabhura prabhu gaurga-sundara
e baa bharas citte dhari nirantara
r Gaurasundara is the Lord of my Lord. I always keep this conviction in my heart.
TEXT 305
dhara-dharendra nitynandera caraa
deha' prabhu gauracandra mre araa
O Lord Gauracandra, please allow me to serve the lotus feet of Nitynanda Prabhu, who as
Ananta ea holds all the universes on His heads.
eay Balarma is the plenary portion of r Nitynanda-Balarma.
TEXT 306
balarma-prte gi caitanya-carita
kare balarma prabhu jagatera hita
I sing the glories of Lord Caitanya for the pleasure of Balarma. Lord Balarma is always
engaged in the welfare of the world.
TEXT 307
caitanyera dsya bai niti n jne
caitanyera dsya nitynanda kare dne
Niti does not know anything other than the service of Lord Caitanya. He always distributes
the service of Lord Caitanya to others.
TEXT 308
nitynanda-kpya se gauracandra cini
nitynanda-prasde se bhakti-tattva jni
By the mercy of Nitynanda, one can know Gauracandra and understand the science of
devotional service.
TEXT 309
sarva vaiavera priya nitynanda-rya
sabe nitynanda-sthne bhakti-pada pya
Lord Nitynanda is dear to all the Vaiavas, for they achieve the platform of devotional
service by His mercy.
TEXT 310
kona pke yadi kare nitynanda hel
pane caitanya bale,`sei jana gel'
If a person somehow or other disrespects Nitynanda, then Lord Caitanya Himself declares,
He is ruined.
If, due to his misfortune, an unfortunate person neglects Nitynanda Prabhu, then according
to r Caitanyadeva he has invited his own ruination.
TEXT 311
di-deva mahyog vara vaiava
mahimra anta ih n jnaye saba
Even the original Lord, great yogi, controller, and topmost Vaiava does not know the limit
of Nitynanda's glories.
Although Mah-yog, dideva Mahdeva (iva) is a Vaiava, he does not fully know the
confidential glories of Balarma. Some people say this verse means that not everyone knows
the limit of the foremost Vaiava Mahdeva's glories. Otherwise, Lord Nitynanda Himself is
the original source of the vaibhava-tattva, or the pastime incarnations. Therefore He is
dideva, the original Lord. Since He is engaged in the service of Ka in ten different forms
and does not engage in any other activity, He is known as supremely self-controlled. Since He
is the source of Kraodakay Viu, Garbhodakay Viu, and Krodakay Viu, He
is the supreme controller. Since He is a devotee of Ka, He is a Vaiava. No one is able to
understand the ultimate limit of Nitynanda's glories.
TEXT 312
khre n kare nind, `ka ka' bale
ajaya caitanya sei jinibeka hele
One who chants the names of Ka without blaspheming anyone will easily conquer the
unconquerable Lord Caitanya.
r Caitanyadeva is unattainable through the material knowledge of proud, bewildered living

entities. One who constantly chants the names of Ka without offending others can easily
control the unconquerable r Caitanyadeva with his love. In the rmad Bhgavatam
(10.14.3) it is stated:
jne praysam udapsya namanta eva
jvanti san-mukharit bhavadya-vrtm
sthne sthitruti-gat tanu-v-manobhir
ye pryao 'jita jito 'py asi tais tri-lokym
Those who, even while remaining situated in their established social positions, throw away
the process of speculative knowledge and with their body, words and mind offer all respects
to descriptions of Your personality and activities, dedicating their lives to these narrations,
which are vibrated by You personally and by Your pure devotees, certainly conquer Your
Lordship, although You are otherwise unconquerable by anyone within the three worlds.
TEXT 313
`nindya nhika labhya'sarva stre kaya
sabra sammna bhgavata-dharma haya

All the scriptures declare, Nothing is achieved through blasphemy.Bhgavata-dharma
teaches one to offer respects to others.
It is not proper to criticize others in order to establish one's supremacy out of false ego. While
disrespecting others, an offender falls down from bhgavata-dharma. The regulation for
offering respects to everyone, including dogs, cows, asses, and dog-eaters, has been described
by r Gaurasundara in His amnin mnadena verse.
TEXT 314
madhya-khaa-kath yena amtera khaa
mah-nimba-hena vse yateka paa
The topics of Madhya-khaa are just like nectar, yet the atheists consider them as bitter as
nimba.
The topics of r Caitanya's middle pastimes are like nectar. But those foolish persons who
consider the demigods empowered by the Supreme Lord as equal to the Lord consider this
nectar as more bitter than nimba.
TEXT 315-316
keha yena arkarya nimba-svdu pya
tra daiva,arkarra svdu nhi yya
ei mata caitanyera parnanda-yaa
unite n pya sukha hai' daiva-vaa
If someone considers the taste of sugar candy to be bitter, that is his misfortune, for sugar
candy never loses its sweetness. In the same way, one does not feel happy hearing the blissful
glories of Lord Caitanya only due to misfortune.
Due to his own misfortune a person accepts a sweet object to be bitter. As a result of the
unwanted conception that is awakened due to his misfortune, the actual sweet taste is lost.
Unfortunate persons do not obtain any happiness while hearing the transcendentally blissful
glories of Lord Caitanya.
TEXT 317
sannys o yadi nhi mne gauracandra
jniha se khala jana janma janma andha
Know that if even a sannys does not accept Gauracandra, then that crooked person remains
blind birth after birth.
If even a sannys situated on the topmost platform of rama-dharma blasphemes

Gauracandra by finding fault in Him, then as a result of losing his vision such a offender
remains blind birth after birth. Duplicity and envy obstruct his real vision.
TEXT 318
paki-mtra yadi bale caitanyera nma
sei satya yibeka caitanyera dhma
If even a bird chants Lord Caitanya's name, it will certainly attain Lord Caitanya's abode.
If birds, who are devoid of knowledge of their relationship with the Lord, imitate the sound
r Caitanya, then after attaining real knowledge in a future life they will achieve the abode
of r Caitanyadeva. Animals, birds, trees, creepers, and ignorant people in rdhma
Mypur attain good fortune by hearing the topics of r Caitanyadeva.
TEXT 319
jaya gauracandra nitynandera jvana
tora nitynanda mora hau pra-dhana
All glories to Gauracandra, who is the life of Nitynanda! May Your Nitynanda be my life
and wealth.
TEXT 320
yra yra sage tumi karil vihra
se saba gohra pye mora namaskra
I offer my respectful obeisances at the feet of those with whom You enjoyed pastimes.
O Gauracandra, I offer my obeisances at the lotus feet of those Vaiavas who attained the
happiness of Your association and who have become glorious by engaging in Your service.
TEXT 321
Thus ends this English translation of the Gauya-bhya commentary on r Caitanya-

bhgavata, Madhya-khaa, Chapter Ten, entitled, Conclusion of the Lord's Mah-praka
Pastimes.
CBP 11: The Characteristics of Nitynanda
Chapter Eleven: The Characteristics of Nitynanda
This chapter describes Nitynanda's residence at the house of rvsa in the mood of a child,
the joking conversation between Gaura and Nitynanda, a crow's theft of rvsa's ghee bowl
that was used for the service of Ka, the crow's returning of the ghee bowl on the order of
Nitynanda, Mlin's prayers to Nitynanda, Nitynanda's visit to the house of mother ac,
ac's parental affection for Nitynanda, and the manifestation of opulence by Nitynanda
while eating sweet rice and sandea.
As a result of his sincere service to Gaura, rvsa was fortunate enough to see in his own
house all the pastimes Gaurasundara performed beyond the sight of the ordinary people of
Navadvpa. Nitynanda stayed at the house of rvsa in the mood of a young boy and
considered rvsa as His father and Mlin as His mother. By the influence of His
inconceivable potency, Nitynanda caused the reappearance of milk in the breast of Mlin
and drank it. Although Mlin personally experienced Nitynanda's childhood mood and
inconceivable influence, by Mahprabhu's order she did not reveal these to anyone.
When Gaurasundara forbade Nitynanda from quarrelling with anyone or creating any kind
of restlessness at the house of rvsa, Nitynanda put all the blame on Gaurasundara. When
Gaurasundara informed Nitynanda that He felt embarrassed by Nitynanda's mischievous
activities, Nitynanda agreed to follow Gaura's instruction and then smiled as He immediately
took off His cloth, tied it on His head, and jumped all around the courtyard. Mahprabhu
then grabbed Nitynanda, who was devoid of external consciousness, and personally dressed
Him.
Nitynanda constantly remained in the mood of a child and did not eat rice with His own
hands, so Mlin personally fed Nitynanda as her own son. One day when a crow took a
ghee bowl meant for Ka's service from rvsa's house, Mlin began to cry in fear of harsh
treatment from her husband. On seeing this, Nitynanda solaced Mlin and ordered the crow
to return the ghee bowl. On Niti's order, the crow immediately brought the bowl and placed
it before Mlin. Seeing the influence of Nitynanda, Mlin fell unconscious to the ground
out of ecstasy. Later on, when she offered prayers to Nitynanda in various ways, Nitynanda
begged her for food while manifesting His childhood mood in order to conceal Himself.
Whenever Mlin would see Nitynanda, her milkless breasts would become filled with milk,
which Nitynanda would then drink.
In order to increase the happiness of His mother, one day Mahprabhu sat next to
Viupriy-dev and accepted her service of offering betel nuts. At that time Nitynanda
arrived in the courtyard of Mahprabhu completely devoid of external consciousness and
without any clothes on. When Mahprabhu repeatedly inquired as to the reason for His
condition, Nitynanda, being fully absorbed in ecstasy, simply gave contradictory answers.
Finally Mahprabhu personally put clothes on Nitynanda. Seeing the childish nature of
Nitynanda, mother ac began to laugh. Mother ac considered Nitynanda as nondifferent
from Vivarpa, so she displayed the same affection for Him that she displayed for
Vivambhara. Thereafter Nitynanda asked for some foodstuffs, and mother ac immediately
brought five milk sweets for Him. Nitynanda, however, ate only one of those sweets and
threw the other four sweets on the ground. When out of childish whim He again asked for
food, ac entered the house and found the four sweets that she had previously given Him.
When mother ac took those sweets and was about to give them to Nitynanda, she saw that
Nitynanda had picked up those sweets from the ground and was eating them. On seeing the
influence of Nitynanda, mother ac considered Him to be the Supreme Lord. When in a
childish mood Nitynanda tried to touch the feet of ac, acdev immediately ran away.
Although such unfathomable characteristics of Nitynanda are the source of unlimited
auspiciousness for pious people, they are the destroyer of the miscreants. Even Gagdev
runs away from a sinful person who blasphemes Nitynanda. The author constantly desires to
hold the lotus feet of that Nitynanda within the core of his heart.
nidhi gaurga koth haite il prema-sindhu
anthera ntha prabhu, patita-janera bandhu
O Lord Gaurga, O great treasure, O ocean of ecstatic love, O master of those who have no
master, O friend of the fallen souls, from where have You come?
Among all jewels found in the ocean, nine precious gems are considered the best. The author
is joyfully describing the unique position of r Gaurasundara, the reservoir of ecstatic love,
in order to reveal how wonderful is the ocean of love He resides in. r Gaura is the most rare
treasure, the friend and deliverer of the fallen souls, and the only maintainer of persons who
have no shelter.
TEXT 1
jaya jaya vivambhara dvija-kula-siha
jaya hau tora yata caraera bhga
All glories to You, Lord Vivambhara, the lionlike personality among the brhmaas! All
glories to Your devotees, who are just like bumblebees at Your lotus feet!
TEXT 2
jaya r-paramnanda-purra jvana
jaya dmodara-svarpera pra-dhana
All glories to the life and soul of r Paramnanda Pur! All glories to the life and wealth of
Dmodara Svarpa!
TEXT 3
jaya rpa-santana-priya mahaya
jaya jagada-gopnthera hdaya
All glories to the beloved Lord of Rpa and Santana! All glories to the Lord who dwells in
the hearts of Jagada and Gopntha!
TEXT 4
hena-mate navadvpe prabhu vivambhara
kr kare, nahe sarva-nayana-gocara

In this way Lord Vivambhara enjoyed His pastimes in Navadvpa. Yet not everyone could see
them.
TEXT 5
navadvpe madhya-khae kautuka ananta
ghare vasi' dekhaye rvsa bhgyavanta
The pastimes in Navadvpa described in the Madhya-khaa are unlimited. The fortunate
rvsa saw them in his own house.
TEXT 6
nikapae prabhure sevilrnivsa
goh-sage dekhe prabhura mah-paraka
rnivsa served the Lord without any duplicity. For this reason he and his family could see
the Lord's mah-praka, or divine manifestation.
TEXT 7-9
rvsera ghare nitynandera vasati
`bpa' bali' rvsere karaye priti
aharnia blya-bhve bhya nhi jne
niravadhi mlinra kare stana-pne
kabhu nhi dugdha, paraile mtra haya
e saba acintya-akti mlin dekhaya
Nitynanda continued to reside at the house of rvsa and lovingly addressed him as father.
He was absorbed day and night in the mood of a child and was not aware of external events.
He continually drank milk from Mlin's breast. Although there was no milk in her breasts,
by the touch of Nitynanda they were filled with milk. Such was the inconceivable potency of
the Lord.
Lord Nitynanda considered Himself a cowherd boy of Vraja and rvsa and Mlin as His
father and mother. Considering Mlin as a elderly gop and Himself as a cowherd boy,
Nitynanda enacted the pastime of drinking Mlin's breast milk. Although there was no milk
in the breast of Mlin, when she saw that her breasts were filled with an abundance of milk
for the pastimes of Nitynanda, she became struck with wonder.
TEXT 10
caitanyera nivrae kre nhi kahe
niravadhi blya-bhva mlin dekhaye
Being forbidden by Lord Caitanya, Mlin did not tell anyone about this. She constantly saw
the childhood pastimes of Nitynanda.
Mlindev, the wife of rvsa, always treated Nitynanda Prabhu as her own son. These
extraordinary pastimes were not disclosed to anyone by the order of rman Mahprabhu.
TEXT 11-15
prabhu vivambhara bale,una nitynanda
khro sahita pche kara tumi dvandva
cacalat n karibrvsera ghare
uniyr-nitynanda `r-ka' saare
mra ccalya tumi kabhu n pib
panra mata tumi kre n vsib
vivambhara bale,mi tom bhla jni
nitynanda bale,doa kaha dekhi uni
hsi' bale gauracandra,ki doa tomra?
saba ghare anna-vi kara avatra
Lord Vivambhara said, Listen, Nitynanda, You always pick a quarrel with someone. Do not
play mischief at the house of rvsa. Hearing these words, Nitynanda remembered Lord
Ka and replied, You will never see Me playing mischief. Do not consider Me like
Yourself. Vivambhara then said, I know You very well. Nitynanda replied, Tell Me what
faults You find in Me. Gauracandra smiled and said, Do You want to know Your faults? You
throw showers of foodstuffs in every room.
Understanding Lord Nitynanda's extraordinary characteristics, r Mahprabhu forbade Him

from creating any mischief. But Nitynanda objected to this. On hearing His objection,
Mahprabhu smiled as He pointed out the faults in Nitynanda. While describing His faults,
Gauracandra said, You enact the pastime of throwing a shower of food everywhere. The
word anna here refers to eatables. When a child is unable to chew, he is given liquid items
like milk as food and drink. If we accept the showered liquid item as a food, then it must
refer in this case to milk, which is the food of a child. When a child grows up, milk is no
longer found in the breast of his mother. But by the inconceivable potency of Nitynanda
there was a profuse supply of milk where it was otherwise not available.
TEXT 16
nitynanda bale,ih pgale se kare
e chalya ghare bhta n dibe mre?
Nitynanda said, Only a madman acts like that. This is Your trick to deprive Me from eating
rice.
After hearing His faults pointed out by Mahprabhu, r Nitynanda said, Only madmen act
in such a way. But it is not proper for You to cheat Me from enjoying My food on the pretext
that I must stop playing mischief.
TEXT 17
mre n diy bhta sukhe tumi kho
apakrti ra kena baliy veo?
You do not feed Me rice while You Yourself eat happily. Why else are You telling everyone
about My misdeeds?
Being inspired by r Baladeva's statement to Ka in the pastimes of Vraja, Nitynanda

lovingly quarreled with r Gaurasundara as follows: While residing at the house of Nanda
Mahrja, You (Ka) always demand foodstuffs from Yaod and enjoy them, whereas if I
try to take such foodstuffs You criticize Me and disclose the topics of My mischief to
everyone. This is nothing but selfishness. The Lord regularly ate at the house of mother ac.
Not receiving His share there and being absorbed in the mood of Vraja, Nitynanda spoke
like this while conversing with Gaurasundara.
TEXT 18
prabhu bale,tomara apakrtye lja pi
sei se krae mi tomre ikhi
The Lord said, I feel embarrassed by Your misdeeds. For this reason I am instructing You.
TEXT 19
hsi' bale nitynanda,baa bhla bhla
ccalya dekhile ikhib sarva-kla
Nitynanda smiled and said, That is very good. Whenever You see Me restless, please
chastise Me.
TEXT 20
nicaya bujhil tumi, mi se cacalaeta bali,
prabhu chi' hse khala khala
You must have understood that I am indeed restless. After speaking in this way He looked
at the Lord and laughed loudly.
TEXT 21-22
nande n jne bhya, kon karma kare
digambara hai' vastra bndhilena ire
joe joe lampha dei hsiy hsiy

sakala agane bule huliyhuliy
Out of ecstasy Nitynanda lost His external consciousness and forgot what he was doing. He
then removed His cloth and tied it on His head. He laughed as He jumped about and
staggered like a drunkard around the courtyard.
We see that being inspired by His transcendental Vraja pastimes Nitynanda removed His
clothes and tied them on His head like a turban. These activities are simply Nitynanda's
reenactment of His Vraja pastimes while absorbed in bliss and completely devoid of external
consideration. According to the consideration of the external world, Nitynanda Prabhu was
at that time an adult. But His imitation of childish activities completely bewilders the minds
of people who are dependant on sensual perception. His hopping about and frivolous
sporting in various way are beyond the consideration of materialists.
TEXT 23
gaddhara, rnivsa, ra haridsa
ikra prasde sabe dekhe dig-vsa
Seeing Nitynanda without any clothes, Gaddhara, rnivsa, and Haridsa understood that
these pastimes were to teach some lesson.
TEXT 24
ki' bale vivambhara,e ki kara karma?
ghasthera bte e-mata nahe dharma
Vivambhara called out, What are You doing? It is not proper to act like this in a
householder's house.
rman Mahprabhu was the covered fountainhead of all incarnations. He never agreed to
display His conjugal pastimes of Ka. That is why He loudly protested such mischievous
activities of Nitynanda and said that it is extremely objectionable for an adult to wander
about like a boy without any clothes on.
TEXT 25
ekhani balil tumi`mi ki pgala?'
ei-kae nija vkya ghucila sakala
A little while ago You asked, Àm I a madman?' But now You are contradicting Your own
words.
O Nitynanda, You just said You are not a madman, and now You again failed to maintain
Your truthfulness by acting in a contradictory way by removing Your clothes.
TEXT 26
y'ra bhya nhi, t'ra vacane ki lja?
nitynanda bhsaye nanda-sindhu-mjha
Can anyone's words embarrass a person who has lost his external consciousness? Nitynanda
floated in an ocean of ecstasy.
Can one who is not aware of the external world feel shamed by arbitrary talk? Since
Nitynanda Prabhu was merged in an ocean of ecstasy, He was completely aloof from the
good and bad of the external world.
TEXT 27
pane dhariy prabhu parya vasana
e-mata acintya nitynandera kathana
The Lord then personally caught hold of Nitynanda and dressed Him. Such are the
inconceivable pastimes of Nitynanda.
TEXT 28
caitanyera vacana-akua mtra mne
nitynanda matta-siha ra nhi jne
Nitynanda was like a maddened lion and could not be controlled by anything other than
Lord Caitanya's words, which were like a sharp iron hook.
The word vacankua refers to a controlling stick in the form of words.
TEXT 29
pani tuliy hte bhta nhi khya
putra-prya kari' anna mlin yogya
He did not eat rice with His own hands. Mlin would feed Him as her own son.
TEXT 30
nitynanda-anubhva jne pati-vrat
nitynanda-sev kare yena putra mt
Chaste Mlin knew the glories of Nitynanda. Thus she served Nitynanda as an affectionate
mother would serve her son.
Chaste Mlindev, the wife of rvsa, treated Nitynanda as her affectionate son. Just as a
mother serves her own son, Mlindev served Nitynanda in the same way considering Him
as her own son.
TEXT 31
eka-dina pitalera b nila kke
uiy calila kka ye vanete thke
One day a crow took a brass bowl and flew away into the forest.
TEXT 32
adya haiy kka kon rjye gela
mah-cint mlinra cittete janmila
Soon the crow flew out of sight and a great anxiety filled the heart of Mlin.
TEXT 33
b thui' sei kka ila ra bra
mlin dekhaye nya-vadana thra
Leaving the bowl somewhere, the crow returned. Mlin saw that the bowl was not in its
beak.
TEXT 34-35
mah-tvra hkura-paita-vyavahra
r-kera ghta-ptra haila apahra
unile pramda habe hena mane gai'
nhika upya kichu, kndaye mlin
rvsa Paita would become extremely angry because the bowl that was used for offering
ghee to Ka had been stolen. Thinking that he would create havoc as soon as he heard
about it, Mlin did not say anything but simply kept crying.
rvsa was a great devotee of Ka. Thinking that rvsa Paita would become extremely
angry on learning that a crow has taken away an ingredient of the Lord's service due to his
wife's carelessness, Mlindev became afflicted with a burden of distress.
TEXT 36
hena-kle nitynanda il sei sthne
dekhaye mlin knde ajhora nayane
At that time Nitynanda came there and found Mlin crying profusely.
TEXT 37
hsi' bale nitynanda,knda ki kraa?
kon dukha bala?saba kariba khaana

Nitynanda smiled and said, Why are you crying? Tell Me the reason for your distress and I
will take care of everything.
TEXT 38
mlin balaye,una rpda gosi
ghta-ptra kke lai' gela kon hi
Mlin replied, Listen, Gosi! A crow stole a ghee bowl and left it somewhere.
TEXT 39
nitynanda bale,mt, cint parihara
mi diba b, tumi krandana sambara
Nitynanda said, Dear mother, do not worry. I will give you the bowl. Please stop crying.
TEXT 40
kka-prati hsi' prabhu balaye vacana
kka, tumi b jha naha ekhana
The Lord smiled and said to the crow, O crow, return the bowl at once.
TEXT 41
sabra hdaye nitynandera vasati
tra j laghibeka khra akati?
Lord Nitynanda resides in the heart of everyone, therefore who has the power to transgress
His order?
TEXT 42
uniy prabhura j kka ui' yya
okkul mlin kkera dike cya
Being ordered by the Lord, the crow immediately flew away as Mlin, who was overwhelmed
with lamentation, looked on.
TEXT 43
kaeke uiy kka adya haila
b mukhe kari' puna sekhne ila
Within a short time the crow flew out of sight and then returned there with the bowl in its
beak.
TEXT 44
niy thuila b mlinra sthne
nitynanda-prabhva mlin bhla jne
The crow set the bowl down in front of Mlin, who knew perfectly well the influence of
Nitynanda.
TEXT 45
nande mrchita hail aprva dekhiy
nitynanda-prati stuti kare diy
Seeing this wonder, Mlin lost consciousness out of ecstasy. Then she stood up and prayed
to Nitynanda.
TEXT 46-47
ye jana nila mta gurura nandana
ye jana plana kare sakala bhuvana

yamera ghara haite ye nite pre
kka-sthne bne,ki mahattva tre?
For He who brought back the dead son of His spiritual master, who maintains all the
universes, and who can bring a soul back from the abode of Yamarja, it is not at all glorious
to bring a bowl back from a crow.
The first line of verse 46 is explained as follows: During Their Mathur pastimes, Lord
Baladeva and r Ka once went as brahmacrs to Sndpani Muni's rama in Avantpura
for studying the scriptures. In order to instruct everyone, They served Their spiritual master
in various ways and learned sixty-four varieties of knowledge in sixty-four days. When after
completing Their studies They expressed a desire to give some guru-daki, Sndpani
Muni, who had seen Their uncommon characteristics, requested Them to bring his dead son
back from the great ocean at Prabhsa-trtha. Both Balarma and Ka thus mounted a
chariot and went to Prabhsa-trtha, or Dvrak. When They then demanded the son of Their
spiritual master from the ocean, the deity of the ocean informed Them that the son of Their
spiritual master had been killed by a demon named Pacajana. On hearing this, Balarma and
Ka entered the water, went to the palace of Pacajana, and killed him. But when They did
not find Their spiritual master's son within the belly of the demon, They went to the abode of
Yamarja. Yamarja duly worshiped r Ka and Balarma and according to Their order
brought the dead son of Their spiritual master back to life and offered him to Them. (rmad
Bhgavatam, Tenth Canto, Chapter Forty-five)
TEXT 48-49
yhra mastakopari ananta bhuvana
llya n jne bhara, karaye plana
andi avidy-dhvasa haya yra nme
ki mahattva tra, bne kka-sthne?
For He who holds innumerable universes on His head and yet does not feel their weight and
for He whose holy name destroys one's nescience that has no beginning, what is the wonder
that He brings a bowl back from a crow?
For a description of the Lord's holding innumerable universes on His head one should refer
to rmad Bhgavatam (5.17.21, 5.25.2, 12, and 6.16.48) and the Gauya-bhya
commentary of di-khaa (1.13).
For a description of the destruction of nescience by the Lord's holy name one should discuss
rmad Bhgavatam (3.9.15, 6.2.7, 11-12, 6.1.15, 6.3.24, and 6.16.44), the first verse of
ikaka, and Bhakti-rasmta-sindhu (Dakia-vibhga 1.51).
TEXT 50
ye tumi lakmaa-rpe prve vana-vse
nirantara rakaka chil st-pe
While living in exile in the forest as Lakmaa, You constantly remained by the side of St
as her protector.
For a description of this pastime, refer to the Rmyaa, Araya-ka, Chapters Twenty-
four and Forty-three.
TEXT 51
tathpiha mtra tumi stra caraa
ih bai st nhi dekhile kemana
Yet You never saw St, except for her lotus feet.
In the Rmyaa, Uttara-ka (58.21) Lakmaa speaks to Stdev as follows: O beautiful

one, what are you saying? O pious lady! I have never seen your form before, I have seen only
your lotus feet.
TEXT 52
tomra se be rvaera vaa-na
se tumi ye bna, kemana praka?
For You who destroyed the entire family of Rvaa by Your arrows, what is the glory in
bringing a bowl back from a crow?
For a description of this pastime one should refer to rmad Bhgavatam, Ninth Canto,
Chapter Ten and the Lak-ka of Rmyaa.
TEXT 53
yhra carae prve klindsi
ystavana karila mah-prabhva jniy
After realizing Your power and glories, Yamun-dev previously offered prayers at Your lotus
feet.
While residing at Dvrak, Lord Baladeva once came to Vraja to meet His well-wishers. He
stayed there for the two months of Caitra and Vaikha (April and May). At that time r
Baladeva drank the Vru sent by Varua, the predominating deity of water, and enjoyed
pastimes with the gops. Thereafter, with a desire to sport in the waters of r Yamun, r
Baladeva ordered Yamun to come before Him. Considering r Baladeva intoxicated,
however, she neglected His order. Then Lord Baladeva, the son of Rohi, became angry and
began to pull Yamun with the tip of His plough. At that time Yamun became extremely
afraid, so after falling at the feet of Baladeva, she begged for His pardon by offering various
prayers. (rmad Bhgavatam, Tenth Canto, Chapter Sixty-five)
TEXT 54
caturdaa-bhuvana-plana-akti yra
kka-sthne bneki mahattva tra?
For He who possesses the power to maintain the fourteen worlds, what is the glory in
bringing a bowl back from a crow?
TEXT 55
tathpi tomra krya alpa nhi haya
yei kara, sei satya, cri vede kaya
Still Your activities are not insignificant. Whatever You do is eternal and confirmed by the
Vedas.
TEXT 56
hse nitynanda tna uniy stavana
blya-bhve bale,mui kariba bhojana
After hearing Mlin's prayers, Nitynanda smiled and in the mood of a child said, I will eat.
TEXT 57
nitynanda dekhile thra stana jhare
blya-bhve nitynanda stana pna kare
As soon as Mlin would see Nitynanda, milk would automatically flow from her breasts,
and in the mood of a child Nitynanda would drink her milk.
TEXT 58
ei-mata acintya nitynandera carita
mi ki baliba, saba jagate vidita
Such are the inconceivable characteristics of Nitynanda. What more can I say? They are
already known throughout the world.
TEXT 59
karaye durjeya karma, alaukika yena
ye jnaye tattva, se mnaye satya hena
His activities are extraordinary and incomprehensible. Anyone who actually knows Him
accepts His pastimes as true.
TEXT 60
aharnia bhvvee parama uddma
sarva-nadyya bule jyotir-maya-dhma

Absorbed in transcendental ecstasy, the most effulgent Nitynanda wandered day and night
throughout Nadia.
TEXT 61
kib yog nitynanda, kib tattva-jn
yhra ye-mata icch, n balaye keni
Some say that Lord Nitynanda is a great yogi, while some say He is a great philosopher.
Others may say whatever they desire, and why should they not say so?
TEXT 62
ye se kene nitynanda-caitanyera nahe
tabu se caraa mora rahuka hdaye
Whatever relationship Nitynanda may have with Lord Caitanya, I still keep His lotus feet
within my heart.
TEXT 63
eta parihre o ye pp nind kare
tabe lathi mro tra irera upare
If in spite of hearing the glories of Nitynanda, one blasphemes Him, then I kick the head of
such a sinful person.
TEXT 64
ei-mata che prabhu rvsera ghare
niravadhi pane gaurga rak kare
In this way Nitynanda Prabhu resided in the house of rvsa. Lord Gaurga constantly
protected Him.
TEXT 65
eka-dina nija-ghe prabhu vivambhara
vasi' che lakm-sage parama-sundara
One day the most enchanting Lord Vivambhara was sitting in His house with Lakm at His
side.
Here the word lakm refers to Viupriy.
TEXT 66
yogya tmbla lakm parama harie
prabhura nande n jnaye rtri-die
Lakm was offering betel nuts to the Lord in great happiness, and the Lord was so pleased
that He did not know whether it was day or night.
The word die means the directions such as northeast or information. Therefore the
phrase rtri-die means knowledge of night.
TEXT 67
yakhana thkaye lakm-sage vivambhara
acra cittete haya nanda vistara
Whenever Vivambhara enjoyed pastimes with Lakm, mother ac felt great happiness in
her heart.
TEXT 68
myera cittera sukha hkura jniy
lakmra sagete prabhu thkena vasiy
Knowing that this made His mother happy, the Lord spent time in the company of Lakm.
TEXT 69
hena-kle nitynanda nanda-vihvala
il prabhura b parama cacala
At that time the most restless Nitynanda came to the Lord's house overwhelmed in ecstasy.
TEXT 70
blya-bhve digambara rahil di
ykhre n kare lja parnanda piy
He stood there in the mood of a child without any clothes on. He was so absorbed in ecstasy
that He did not feel shy before anyone.
TEXT 71
prabhu bale,nitynanda, kene digambara?
nitynanda `haya haya' karaye uttara
The Lord said to Him, O Nitynanda, why don't You have any clothes on? Nitynanda
replied, Yes. Yes.
TEXT 72
prabhu bale,nitynanda, paraha' vasana
nitynanda bale,ji mra gamana
The Lord said, Nitynanda, put on Your cloth. Nitynanda replied, Today I will go.
TEXT 73
prabhu bale,nitynanda, ih kene kari?

niti balena,ra khite n pri
The Lord asked, Nitynanda, why do You act like this? Nitynanda replied, I cannot eat
any more.
TEXT 74
prabhu bale,eka kahi, kaha kene ra?
niti balena,mi genu daa-bra
The Lord then inquired, When I ask You something, why do You reply something else?
Nitynanda replied, I went there ten times.
TEXT 75
kruddha ha bale prabhu,mora doa ni
nitynanda bale,prabhu, eth nhi i
In an angry mood, the Lord said, I have no fault. Nitynanda replied, Mother ac is not
here.
TEXT 76
prabhu kahe,kp kari' paraha' vasana
nitynanda bale,mi kariba bhojana
The Lord said, Please be kind and put on Your cloth. Nitynanda said, I will eat.
TEXT 77
caitanya-vee matta nitynanda rya
eka une, ra bale, hsiy veya
Lord Nitynanda was fully intoxicated with ecstatic love for Lord Caitanya. He heard one
thing and replied something else. In this way He laughed as He wandered about.
TEXT 78
pane uhiy prabhu parya vasana
bhya nhihse padmvatra nandana
The Lord then got up and personally put clothes on Nitynanda. The son of Padmvat lost
all external consciousness and smiled.
TEXT 79
nitynanda-caritra dekhiy i hse
vivarpa-putra-hena mane mane vse
On seeing these characteristics of Nitynanda, mother ac smiled. Within her mind she
treated Nitynanda as her son Vivarpa.
TEXT 80
sei-mata vacana unaye saba mukhe
mjhe mjhe sei-rpa i mtra dekhe
Often mother ac heard Nitynanda speak exactly like Vivarpa and saw Him in the form of
Vivarpa.
TEXT 81
khre n kahe i, putra-sneha kare
sama-sneha kare nitynanda-vivambhare
But she did not disclose this to anyone. She showed equal affection to both Vivambhara and
Nitynanda.
TEXT 82
bhya pi' nitynanda paril vasana
sandea dilena i karite bhojana
On regaining His external consciousness, Nitynanda put on His clothes and mother ac
gave Him some milk sweets to eat.
The word sandea refers to a particular type of sweet made from condensed milk.
TEXT 83
i-sthne paca kra-sandea piy
eka khya, ra cri phele chaiy
When mother ac gave five pieces of sandea to Nitynanda, He ate one and threw away the
rest.
TEXT 84
hya hyabale ikene phelil?
nitynanda bale,kene eka hi dil?
Alas! Alas! said mother ac, Why did You throw them away? Nitynanda replied Why
did you give them to Me all at once?
TEXT 85
i bale,ra nhi, tabe ki khib?
nitynanda bale,cha, avaya pib
Mother ac said, I have no more sweets. What will You eat now? Nitynanda replied If
you desire, you will certainly find them.
TEXT 86
gharera bhitare i aparpa dekhe

sei cri sandea dekhaye parateke
To her amazement, mother ac found those four pieces of sandea intact within the room.
The word parateke means in one's presence or in front of.
TEXT 87
i bale,se sandea kothya paila?
gharera bhitare kon prakre ila?
Mother ac asked, Where did the sandea fall? How did they come within the room?
TEXT 88
dhul ghuciy sei sandea laiy
harie il i aprva dekhiy
Being struck with wonder, mother ac removed the dust from the sandea and happily came
outside.
TEXT 89
si' dekhe nitynanda sei lu khya
i bale,bpa, ih pil kothya?
On returning, mother ac saw that Nitynanda was eating those same sweets. She said, Dear
son, where did You get those?
TEXT 90
nitynanda bale,yh cha phelilutora
dukha dekhi' ti chiy nilu
Nitynanda replied, These are the same sweets I threw away. Seeing your distress, I brought
them back.
TEXT 91
adbhuta dekhiy i mane mane gae
nitynanda-mahim n jne kon jane?
Seeing these wonders, mother ac contemplated, Who is that person who does not know
the glories of Nitynanda?
TEXT 92
i bale,nitynanda, kene more bha?
jnila vara tumi, more my cha
Mother ac said O Nitynanda, why do You deceive me? I know You are the Supreme Lord.
Therefore please remove Your illusion.
In order to deceive the living entities, the Supreme Lord provides various kinds of illusion in
their thinking. The conditioned souls then accept temporary objects as eternal. This is the
influence of the Supreme Lord.
TEXT 93
blya-bhve nitynanda ira caraa
dharibre yya,i kare palyana
In the mood of a child, Nitynanda tried to grab mother ac's feet, but she ran away.
TEXT 94
ei-mata nitynanda-caritra agdha
suktira bhla, duktira krya-vdha
The characteristics of Nitynanda are unfathomable; for pious persons they are beneficial,
and for sinful persons they create obstacles.
Fortunate living entities obtain beneficial results from the characteristics of Nitynanda.
Unfortunate living entities achieve obstacles in their activities due to their misconceptions.
TEXT 95
nitynanda-nind kare ye ppiha jana
gag o thre dekhi' kare palyana
Even the Ganges runs away from a person who blasphemes Lord Nitynanda.
Being unable to realize the actual identity of Nitynanda, the Supreme Personality of
Godhead, many conditioned souls who are bound by the wheel of karma from time
immemorial blaspheme Him. But on seeing such offenders, who commit offenses through
their blasphemy, the Ganges, who takes away one's sinful reactions, runs away from them
rather than destroying their sins. If the Supreme Lord becomes angry, then Nitynanda, who
is manifested as the spiritual master, can remove the Lord's anger; but if one commits an
offense at the feet of the spiritual master, who is the manifestation of Nitynanda, it is
extremely difficult to nullify such an offense.
TEXT 96
vaiavera adhirja ananta vara
nitynanda-mahprabhu ea mahdhara
Lord Nitynanda is Ananta ea, the supreme controller, the maintainer of all the universes,
and the king of the Vaiavas.
Lord Ananta is described in the Matsya Pura (2.48.37) as follows:
yasmd brahmdayo dev munaya cogra-tejas
ana te 'stam adhigacchanti tennantas tvam ucyase
Since the demigods such as Lord Brahm and Lord iva and the powerful effulgent sages
could not reach the end of Your glories, therefore, O Lord, You are known as Ananta. In
rmad Bhgavatam (1.18.19) it is stated as follows:
yo 'nanta-aktir bhagavn ananto
mahad-guatvd yam anantam hu

The Personality of Godhead, unlimited in potency and transcendental by attributes, is called
Ananta. In rmad Bhgavatam (4.30.31) it is stated as follows:
na hy antas tvad-vibhtn so 'nanta iti gyase
Because there is no end to Your opulences, You are celebrated by the name Ananta. In the
g Veda it is stated:
ananta-akti paramo ananta-vrya so 'nanta
He who possesses unlimited energies, who is the supreme controller of all controllers, and
who possesses unlimited strength is known as Ananta.
TEXT 97
ye te kene nitynanda-caitanyera nahe
tabu se caraa-dhana rahuka hdaye
Whatever relationship Nitynanda may have with Lord Caitanya, I still keep His lotus feet
within my heart.
TEXT 98
vaiavera pye mora ei manaskma
mora prabhu nitynanda hau balarma
I offer my respectful obeisances at the feet of the Vaiavas and pray that Nitynanda, who is
nondifferent from Balarma, may always remain my master.
TEXT 99
Accepting r Caitanya and Nitynanda Prabhu as my life and soul, I Vndvana dsa, sing
bhgavata, Madhya-khaa, Chapter Eleven, entitled, The Characteristics of Nitynanda.
CBP 12: The Glories of Nitynanda
Chapter Twelve: The Glories of Nitynanda
This chapter describes Nitynanda's endless childishness; His pastime of swimming in the
Ganges; His arrival before Mahprabhu without any clothes on; Mahprabhu's dressing of
Nitynanda, offering prayers to Nitynanda, begging brhmaa underwear from Nitynanda,
and distribution of brhmaa underwear pieces to all the devotees; a narration of
Nitynanda's glories; the devotees' drinking the water that has washed r Nitynanda's feet;
the devotees' feelings of agitation by the influence of drinking that water; Mahprabhu's
description of Nitynanda's constitutional position; and the glories of His mercy.
During the Navadvpa pastimes Nitynanda Prabhu constantly remained absorbed in bliss
and acted like a young boy. During the rainy season everyone became frightened when He
fearlessly swam in the crocodile-infested waters of the Ganges. Due to love of God, He
sometimes remained in an unconscious state for three or four days. One day Nitynanda
came naked before r Gaurasundara in the mood of a child while loudly exclaiming, Nimi
Paita is My Lord. Mahprabhu laughed and then took off the cloth from His own head
and put it on Nitynanda. Thereafter the Lord smeared fragrant sandalwood pulp on the body
of Nitynanda, offered Him a flower garland, made Him sit in front of Him, and then began to
offer Him prayers. Nitynanda accepted the service of Mahprabhu and heard His own open
glorification without any agitation. Thereafter Mahprabhu asked Nitynanda for a kaupna,
or brhmaa underwear, and after tearing into pieces that kaupna, which is desirable even by
great mystic yogis, He distributed them to the devotees. The Lord instructed the devotees to
tie those pieces of cloth on their heads and then described Nitynanda's constitutional
position and the glories of His mercy. Being ordered by Mahprabhu, everyone happily tied
those pieces of kaupna on their heads. When Mahprabhu instructed the devotees to drink
the water that has washed the feet of Nitynanda, they immediately began to drink that water
again and again. The devotees became intoxicated by drinking the water that had washed
Nitynanda's feet and considered that their lives have become successful. They praised their
own good fortune and the sweetness of that water. Being agitated by love of God as a result of
drinking the water from Nitynanda's feet, they began to perform ka-krtana in ecstasy.
Gaura and Nitynanda also joined them and performed krtana throughout the day. After the
completion of krtana, Gaurasundara sat in the midst of the devotees and spontaneously
declared, The lotus feet of Nitynanda are worshiped by even Lord iva and Lord Brahm, so
if one exhibits faith and devotion to these lotus feet he actually exhibits faith and devotion to
Me. Anyone who is envious of Nitynanda is not dear to Me, rather simply by the touch of air
that has touched the body of Nitynanda one attains the mercy of Ka. The devotees
chanted Jaya! Jaya! in ecstasy and accepted these words from the mouth of Mahprabhu
with great respect.
TEXT 1
jaya vivambhara sarva vaiavera ntha
bhakti diy jve prabhu kara tmast
All glories to Vivambhara, the Lord of all Vaiavas! O Lord, please bestow Your devotional
service on the living entities and deliver them.
TEXT 2
hena ll nitynanda-vivambhara-sage
navadvpe dui jane kare bahu rage
In this way Lord Nitynanda and Lord Vivambhara enjoyed various pastimes in Navadvpa.
TEXT 3
knande alaukika nitynanda-rya
niravadhi blakera prya vyavasya
Lord Nitynanda was fully absorbed in transcendental ecstatic love for Ka, yet He
constantly behaved like a young boy.
Persons who are intoxicated by material happiness do not possess any information about the
happiness derived from Ka's service. Since Lord Nitynanda was fully intoxicated by
ecstatic love for Ka, He constantly displayed the characteristics of a small boy. People who
are intoxicated by material enjoyment deviate from the principle of simplicity by taking
shelter of worldly deceit. Such material conceptions were never found in the characteristics of
Nitynanda.
TEXT 4
sabre dekhiy prta madhura sambha
pan-pani ntya-vdya-gta-hsa
Nitynanda spoke sweetly with everyone He saw. He engaged in dancing, singing, playing
musical instruments, and laughing.
TEXT 5
svnubhvnande kae karena hukra
unile aprva buddhi janmaye sabra
Sometimes He roared loudly out of His own ecstasy. Hearing His roar, everyone became
struck with wonder.
TEXT 6
varte gagye heu kumbhre veita
thte bhsaye, tilrdheka nhi bhta
During the rainy season the waves of the Ganges were full of crocodiles, yet Nitynanda
fearlessly floated in those waters.
During the rainy season many crocodiles were seen in the river. Nitynanda did not for even
a moment become afraid to play in the waters of such a crocodile-infested river.
TEXT 7
sarva-loka dekhi' are kare`hya hya'
tathpi bhsena hsi' nitynanda-rya
On seeing Him floating, people became frightened and exclaimed, Alas! Alas! But
Nitynanda smiled and continued to float.
TEXT 8
anantera bhve prabhu bhsena gagya
n bujhiy sarva-loka kare`hya hya'
Nitynanda floated in the Ganges in the mood of Ananta. Not understanding His glories,
everyone lamented, Alas! Alas!
Lord Ananta eternally lies down in the Casual Ocean. In the same mood Nitynanda floated
in the Ganges by way of swimming. Those who did not know His glories became filled with
anxiety.
TEXT 9
nande mrchita v hayena kona kaa
tina cri divase o n haya cetana
Sometimes He lost consciousness due to ecstatic love and did not regain consciousness even
after three or four days.
Being absorbed in ecstatic love for Ka, Nitynanda sometimes did not manifest external
consciousness for three or four days.
TEXT 10
ei-mata ra kata acintya kathana
ananta-mukhete nri karite varana
In this way Nitynanda performed many other inconceivable pastimes. I could not describe
them all even if I possessed unlimited mouths.
TEXT 11
daive eka-dina yath prabhu vasi' che
ilena nitynanda varera kche
By providence, one day Nitynanda came before the Lord while He was sitting.
TEXT 12
blya-bhve digambara hsya r-vadane
sarvad nanda-dhr vahe r-nayane
In the mood of a child, Nitynanda had no clothes on. He constantly smiled and tears of love
flowed from His lotus eyes.
As needy boys always cry to express their misery, Lord Nitynanda in an opposite mood
(always joyful) smiled and shed tears of love. Sometimes His clothes would loosen. As a
result His childish sweetness contradicted the principle of shyness.
TEXT 13
niravadhi ei bali' karena hukra
mora prabhu nimi paita nadyra
Lord Nitynanda roared loudly and repeatedly proclaimed, Nimi Paita of Nadia is My
Lord.
TEXT 14
hse prabhu dekhi' tna mrti digambara
mah-jyotir-maya tanu dekhite sundara
On seeing Nitynanda without any clothes on, the Lord laughed. The beautiful body of
Nitynanda was full of effulgence.
TEXT 15
the-vyathe prabhu nija mastakera vsa
pariy thuilenatathpiha hsa
The Lord hurriedly took off the cloth from His own head and put it on Nitynanda, who
simply laughed.
Whenever Nitynanda would take off His clothes out of ecstasy, Mahprabhu covered
Nitynanda's body with the cloth that the Lord tied on His own head. By this action of
Mahprabhu, Nitynanda smiled and expressed His childish nature.
TEXT 16
pane lepil tna aga divya gandhe
ee mlya paripra dilena r-age
Thereafter the Lord smeared sandalwood paste on Nitynanda's transcendental body and
offered Him a flower garland.
TEXT 17
vasite dilena nija sammukhe sana
stuti kare prabhu, une sarva bhakta-gaa
The Lord offered Nitynanda an sana to sit in front of Him. Then the Lord offered prayers
while all the devotees attentively listened.
TEXT 18
nme nitynanda tumi, rpe nitynanda
ei tumi nitynanda rma-mrtimanta
Your name is Nitynanda and Your form is nitynanda, full of eternal bliss. You are directly
Lord Balarma.
While offering prayers to Nitynanda, Mahprabhu said, Your name is Nitynanda, and Your
form is directly nitynanda, eternal bliss. The flow of bliss is never checked in You. You are
directly Lord Balarma. In the Bhad-ymala Lord Ka speaks as follows:
balarmo mamaiva so 'pi tatra bhaviyati
nitynanda iti khto nysi cmai kitau

r Balarma, who is My expansion, will also appear in Navadvpa as the crest jewel among
the sannyss and will be known as r Nitynanda. It is stated in the Caitanya-caritmta
(di 5.6) as follows:
ei kanavadvpe r-caitanya-candra
sei balarmasage r-nitynanda
That original Lord Ka appeared in Navadvpa as Lord Caitanya, and Balarma appeared
with Him as Lord Nitynanda.
TEXT 19
nitynanda paryaana, bhojana, vebhra
nitynanda vin kichu nhika tomra
Your traveling, eating, and dealings are all full of eternal bliss. There is never any diminution
in Your enjoyment of eternal bliss.
rman Mahprabhu said, O Nitynanda, there is no interruption of bliss in Your traveling,

eating, and all varieties of behavior.
TEXT 20
tomre bujhite akti manuyera koth?
parama susatyatumi yath, ka tath
How can human beings understand You? It is a fact that You are present wherever Ka is.
Wherever Ka is, You are also there. Just as Lord Ka is eternal, You also constantly
remain with Him and are eternal. Since You are beyond the jurisdiction of human beings'
material perception, which is under the three material modes of nature, they cannot
understand You.
TEXT 21
caitanyera rase nitynanda mahmati

ye balena, ye karenasarvatra sammati
The most magnanimous Nitynanda is absorbed in ecstatic love for Lord Caitanya, so
whatever He speaks or does is always approved by the Lord.
TEXT 22
prabhu bale,eka khni kaupna tomra
deha'ih baa icch chaye mra
The Lord said, Give Me a piece of Your kaupna. I have a great desire to have it.
While traveling to the holy places with one sannys, Lord Nitynanda formally accepted the
principle of wearing the brahmacr kaupna. Mahprabhu expressed a desire to beg that
kaupna, which is the sign of a brahmacr. The wearing of kaupna entails covering the lower
part of one's body with the minimum required cloth. Persons who are intoxicated by material
enjoyment engage in deceitfulness in the name of civilization and declare the absence of
simplicity as gentlemanliness by dressing opulently. In order to stop dressing and eating
opulently, which are aimed at maintaining adultery, the acceptance of kaupna is indicative of
the greatness of rama-dharma, the occupational duty of a particular caste.
TEXT 23
eta bali' prabhu tra kaupna niy
choa kari' cirilena aneka kariy
After speaking in this way the Lord took Nitynanda's kaupna and tore it into many small
pieces.
TEXT 24
sakala-vaiava-maalre jane jane
khni khni kari' prabhu dilena pane
The Lord then personally distributed those pieces to every one of the Vaiavas.
TEXT 25
prabhu bale,e vastra bndhaha sabe ire
anyera ki dyaih vche yogevare
The Lord said, Tie this piece of cloth on your head. What to speak of others, even the
greatest mystic yogis desire this.
TEXT 26
nitynanda-prasde se haya viu-bhakti
jnihakera nitynanda pra-akti
Simply by the mercy of Nitynanda one obtains devotional service of Viu. Know it for
certain that Nitynanda is the full potency of Ka.
Mahprabhu said, You should know r Nitynanda Prabhu as the complete potency of Lord
Ka. He is the topmost among the servants of Ka. Only by His mercy can one achieve
devotion to Viu. He is the form of Viu presiding over the sandhin potency. Although He
is Lord Viu Himself, He nevertheless serves the supreme Viu. He serves the origin of all
viu-tattvas. Only by His mercy is the living entities' propensity for worshiping Hari
awakened. In His form as the younger sister of Rdhr, r Nitynanda Prabhu nourishes
conjugal mellows. That is why r hkura Narottama has said:
hena niti vine bhi, rdh-ka pite ni,
dha kari' dhara nitira pya
Unless one takes shelter under the shade of the lotus feet of Lord Nitynanda, it will be very
difficult for him to approach Rdh-Ka. If one actually wants to enter into the dancing
party of Rdh-Ka, he must firmly catch hold of the lotus feet of Lord Nitynanda. As the
supreme Jagat-guru, r Nitynanda Prabhu alone is the origin of guru-tattva. In regards to
the devotee Jagat-guru, the spiritual master is an incarnation of r Nitynanda, who is the
manifestation of r Caitanya. The spiritual master is most dear to Lord Ka because like r
Nitynanda he is also a manifestation of r Caitanya, and he is renowned to be as good as
Nitynanda. The travelers on the path of devotional service do not accept the identification of
Nitynanda's family through seminal consideration. The nondevotee smrtas who are averse
to the service of Viu attribute such unreasonable propositions to the family of Nitynanda,
but the devotees of the Lord are completely against this. The family of Nitynanda is based on
disciplic succession. Since it is not based on seminal succession, many ordinary villagers who
were disciples of Vrabhadra Prabhu considered themselves as belonging to the family of r
Nitynanda. The book Nitynanda-vaa-vistra, composed by a person from Beniatola
(Calcutta) at the end of nineteenth century, is modern and opposed to history.
TEXT 27
kera dvitya nitynanda bai ni
sag, sakh, ayana, bhaa, bandhu, bhi
Nitynanda is the second manifestation of Ka. He serves the Lord as His companion,
friend, bed, ornaments, well-wisher, and brother.
Ka's second manifestation, r Baladeva Prabhu, is r Gaurasundara's second

manifestation, Nitynanda Prabhu. Lord Ka is one without a second, and Lord Nitynanda
is His second manifestation. Nitynanda is inseparably related to the Absolute Personality of
Godhead, Ka. He is the companion of Gaurga, the friend of Gaurga, the bed of
Gaurga, the carrier of Gaurga, the ornaments of Gaurga, and the relative of Gaurga,
in the form of His elder brother.
TEXT 28
vedera agamya nitynandera caritra
sarva-jva-janaka, rakaka, sarva-mitra
The characteristics of Nitynanda are incomprehensible to the Vedas. He is the origin,

protector, and friend of all living entities.
The characteristics of Nitynanda are incomprehensible to the knowers of the Vedas. Coming
from this Nitynanda, the Sakaraa form of Vsudeva in Mah-Vaikuha considered by
the followers of the Pacartras is not Nitynanda's partial identity. He is a self-manifested
object. From Him, Kraodakay Viu, Garbhodakay Viu, and Krodakay Viu
manifest and float in the three oceans. These three Vius reside in Mah-Vaikuha as
Aniruddha, Pradyumna, and Sakaraa as the cause of both Vaikuha and the material
world. The form of Viu presiding over the sandhin potency manifests Kraodakay
Viu, from whom all the occasional incarnations are manifested. Since the living entities
who belong to the marginal energy of the Lord are manifested from Kraodakay Viu,
He is the father of all living entities. Because He is the maintainer of all living entities, He is
the protector, and because He is the shelter of all living entities, He is the friend. Lord
Nitynanda is the supreme controller, and the living entities are His separated parts. They are
born from the marginal energy of the Lord and are servants of the Lord. In Caitanya-
caritmta (di 5.43-45) it is stated: One variety of the pastimes of the spiritual energy is
described as pure goodness [viuddha-sattva]. It comprises all the abodes of Vaikuha. The
six attributes are all spiritual. Know for certain that they are all manifestations of the
opulence of Sakaraa. There is one marginal potency, known as the jva. Mah-sakaraa
is the shelter of all jvas.
TEXT 29
ihra vyabhra saba ka-rasa-maya
ihne sevile ka-prema-bhakti haya
His dealings are full of transcendental mellows for Ka. Just by serving Him one obtains
devotional service in love of Ka.
Since Nitynanda was always eager to serve Ka in ecstatic love, simply by serving Him the
serving propensity of persons who are thirsty after loving devotional service to Ka will be
fully awakened. In Caitanya-caritmta (di 5.204) it is stated as follows:
jaya jaya nitynanda-cararavinda
yh haite pinu r-rdh-govinda
All glory, all glory to the lotus feet of Lord Nitynanda, by whose mercy I have attained r
Rdh-Govinda.
TEXT 30
bhakti kari' ihna kaupna bandha' ire
mahyatne ih pj kara giy ghare
Tie the piece of His kaupna on your head with devotion. Go home and worship it with great
care.
TEXT 31
piy prabhura j sarva-bhakta-gaa

parama dare ire karil bandhana
Being ordered by the Lord, all the devotees respectfully tied those pieces of kaupna on their
heads.
By the order of Mahprabhu all the devotees tied the pieces of kaupnas on their heads, and
by the order of the Lord they took them to their houses and regularly worshiped them with
devotion. To consider the clothes that the Supreme Lord or His devotees wear below the
navel on the lower parts of their body as equal to the clothes ordinary people wear on the
lower parts of their body is completely against the intention of the devotional scriptures. The
dust of the feet and clothes for the lower part of the body of worshipable personalities are
sources of strength for persons who are hankering after devotional service. If one considers
these items abominable or equal to one's own, then the first level of devotional service known
as raddh, or faith, is disturbed. In Caitanya-caritmta (Antya 16.60) it is stated: 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. There is no possibility of one
obtaining devotional service to Viu until one is fixed in the understanding: chiy
vaiava-sev nistra pyeche kebwithout serving a pure devotee, one cannot advance in
spiritual life. It is not proper for a person to consider his own stool and urine, or the stool
and urine of those who are inferior to him, to be equal to the stool and urine of an exalted
worshipable person. If one develops such a consideration, it will disturb his service to Hari,
Guru, and Vaiava. And if one considers that which is not Hari, Guru, and Vaiava as Hari,
Guru, and Vaiava, then instead of becoming faithful such a person becomes faithless and
deprived of respectable personalities' mercy. This is aversion to the service of the Lord or the
nondevotional platform.
TEXT 32
prabhu bale,unaha sakala bhakta-gaa
nitynanda-pdodaka karaha grahaa
The Lord said, Listen, devotees, drink the water that has washed the feet of Nitynanda.
TEXT 33
karilei mtra ei pdodaka pna
ke dha bhakti haya, ithe nhi na

As soon as one drinks that water, one will develop fixed devotional service to Ka. There
is no doubt about it.
TEXT 34
j pi' sabe nitynandera caraa
pkhliy pdodaka karaye grahaa
Being ordered by the Lord, all the devotees immediately washed the feet of Nitynanda with
water and drank it.
TEXT 35
pca-bra daa-bra eka-jane khya
bhya nhi, nitynanda hsaye sadya
Some of the devotees drank five times and some drank ten times. Nitynanda laughed
constantly and did not know what was going on.
TEXT 36
pane vasiy mahprabhu gaura-rya
nitynanda-pdodaka kautuke loya
Sitting where He was, Gaurga Mahprabhu in great jubilation personally distributed the
water that had washed the feet of Nitynanda.
TEXT 37
sabe nitynanda-pdodaka kari' pna
matta-prya `hari' bali' karaye hvna
After drinking the water from Nitynanda's feet everyone became intoxicated and loudly
chanted the name of Hari.
TEXT 38
keha bale,ji dhanya haila jvana
keha bale,ji saba khaila bandhana
Someone said, Today my life has become successful. Someone else said, Today my
material bondage is vanquished.
TEXT 39-40
keha bale,ji hailma ka-dsa
keha bale,ji dhanya divasa-praka
keha bale,pdodaka baa svdu lge
ekhano mukhera miat nhi bhge
Someone said, Today I have become a servant of Ka. Someone else said, Today is the
most auspicious day for me. Another said, This water is so tasty that I still feel sweetness in
my mouth.
After drinking on the order of r Gaurasundara the water that had washed the feet of r
Nitynanda, someone said, The water from Nitynanda's feet is very tasty. After drinking
this water its sweet taste does not vanish. Even after drinking this water the sweetness
remains in the mouth for a long time. Since ordinary foolish people consider the water that
has washed the feet of Nitynanda as ordinary water, they remain entangled by the ropes of
material desire. But the glories of this water is such that a devotee who drinks it becomes self-
realized and understands his eternal position as a servant of the Lord. Meanwhile, someone
else said, Today all inauspiciousness has disappeared and a new dawn of self-realization has
arisen. Those who consider r Nitynanda's lotus feet similar to the feet of ordinary living
entities and thus lack a taste for those lotus feet are understood to be devoid of devotion to
Ka. Those who drink the water that has washed the lotus feet of the Lord become
intoxicated and constantly chant the holy names of the Lord, and those who are intoxicated
by material enjoyment think themselves as Nitynanda while posing as spiritual masters.
The material conceptions of such hellish persons increase their false ego and foolishness.
TEXT 41
ki se nitynanda pdodakera prabhva
pna-mtra sabe hail cacala-svabhva
What wonderful influence the water that washed the feet of Nitynanda has, for just by
drinking that water everyone became agitated.
TEXT 42
keha nce, keha gya, keha gai' yya
hukra garjana keha karaye sadya
After drinking that water, someone danced, someone sang, and someone rolled on the
ground. Others roared loudly all the time.
TEXT 43
uhila paramnanda kera krtana
vihvala haiy ntya kare bhakta-gaa
A tumultuous ecstatic krtana was begun, and all the devotees were completely overwhelmed
as they danced.
TEXT 44
kaeke r-gauracandra kariy hukra
uhiy lgil ntya karite apra
Soon r Gauracandra roared loudly and began to dance profusely.
TEXT 45
nitynanda-svarpa uhil tata-kaa
ntya kare dui prabhu vei' bhakta-gaa

Nitynanda Svarpa immediately got up and joined the Lord, and both Lords danced in the
midst of the devotees.
TEXT 46
kra gye keb pae, keb kre dhare
keb kra caraera dhli laya ire
No one knew who fell on whom, who caught whom, and who took whose feet dust on their
heads.
TEXT 47
keb kra gal dhari' karaye rodana
keb kon rpa kare,n yya varana
One cannot describe who cried by holding whose neck or who did what.
TEXT 48
prabhu kariy o kro kichu bhaya ni
prabhu-bhtya-sakale ncaye eka hi
The devotees did not fear that they were with the Lord. Both the Lord and His servants
danced together.
TEXT 49
nitynanda-caitanye kariy kolkuli
nande ncena dui prabhu kutuhal
Lord Nitynanda and Lord Caitanya embraced each other and danced in ecstasy.
TEXT 50
pthiv kampit nitynanda-pada-tle
dekhiy nande sarva-gae `hari' bale
The earth shook by the weight of Nitynanda's steps. Seeing His dancing, all the devotees
chanted, Hari! Hari!
TEXT 51
prema-rase matta dui vaikuha-vara
ncena laiy saba prema-anucara
Being intoxicated with ecstasy, the two Lords of Vaikuha danced in the company of Their
devoted followers.
TEXT 52
e-saba llra kabhu nhi pariccheda
àvirbhva', `tirobhva' mtra kahe veda
Although the Vedas describe Their appearance and disappearance, there is never an end
to Their pastimes.
TEXT 53
ei-mata sarva-dina prabhu ntya kari'
vasilena sarva-gaa-sage gaurahari
After dancing in this way for the entire day, Gaurahari sat down with His associates.
TEXT 54
hte tina tli diy r-gaurasundara
sabre kahena ati amy-uttara
Clapping His hands three times, r Gaurasundara frankly spoke to everyone as follows.
TEXT 55-57
prabhu bale,ei nitynanda-svarupere
ye karaye bhakti-raddh, se kare mre
ihna caraaiva-brahmra vandita
ataeva ihne kariha sabe prta
tilrdheka ihne yhra dvea rahe
bhakta haile o se mra priya nahe
The Lord said, Anyone who keeps faith and engages in the service of this Nitynanda
Svarpa actually keeps faith and serves Me. His lotus feet are worshiped by Lord Brahm and
Lord iva. Therefore all of you show love to Him. If a person maintains even a tinge of envy
towards Him, then he is not dear to Me even if he is a devotee.
r Nitynanda Prabhu and r Gaurasundara are nondifferent. Simply by serving the lotus
feet of r Nitynanda, one obtains the fruits of serving r Gaurasundara. The lotus feet of r
Nitynanda are worshiped by qualitative incarnations like Lord Brahm and Lord iva; those
who are neglectful of these most worshipable objects, maintaining envy for even a moment
and expressing eagerness to serve the external energy, my, can never become worthy
candidates for r Gaurasundara's affection.
TEXT 58
ihna vtsa lgibeka yra gya
thre o ka n chibe sarvathya
Ka will never leave that person who is touched by the air that has passed by Nitynanda's
body.
Subtle fragrance is spread by the air. The touch of r Nitynanda's bodily fragrance makes a
person's devotional service to Ka so firm that the worshipable Lord Ka can never reject
him.
TEXT 59
uniy prabhura vkya sarva-bhakta-gaa
mah jaya-jaya-dhvani karil takhana
After hearing the Lord's words, all the devotees immediately chanted Jaya! Jaya!
TEXT 60
bhakti kari' ye unaye e saba khyna
tra svm haya gauracandra bhagavn
Lord Gauracandra becomes the master of one who hears these topics with devotion.
Those who hear with faith the topics of r Nitynanda Prabhu's transcendental
characteristics can never become averse to the service of r Caitanya. Only those who are
inclined towards the service of r Nitynanda Prabhu are able to serve r Gaurasundara in
all respects. On seeing here the word svm, or master, the gaura-ngars should not think
that like the concocted nady-ngars they also can enlist r Gaurasundara, who is
nondifferent from Jagat-guru r Nitynanda Prabhu, as a debauchee and display the wild
dancing of their material conceptions.
TEXT 61
nitynanda-svarupera e sakala kathye-dekhila,
se thre jnaye sarvath
Those who saw these pastimes of Nitynanda Svarpa know His glories in truth.
TEXT 62
ei-mata kata nitynandera prabhva
jne yata caitanyera priya mahbhga
Only Lord Caitanya's most fortunate associates know the unlimited influence of Lord
Nitynanda.
Only the most fortunate and dear associates of r Caitanya are capable of understanding the
influence of r Nitynanda.
TEXT 63
Accepting r Caitanya and Nitynanda Prabhu as my life and soul, I Vndvana dsa, sing

bhgavata, Madhya-khaa, Chapter Twelve, entitled, The Glories of Nitynanda.
CBP 13: The Deliverance of Jagi and Mdhi
Chapter Thirteen: The Deliverance of Jagi and Mdhi
This chapter describes how Mahprabhu spread the glorification, worship, and teachings of
Ka to each and every house through Nitynanda and Haridsa, their preaching to Jagi and
Mdhi, Mdhi's attack on Nitynanda, Mahprabhu's arrival at that spot and His invoking
the Sudarana cakra, the two brothers' surrender at the lotus feet of Gaura, Gaura-
Nitynanda's forgiveness and deliverance of Jagi and Mdhi, the demigods' service to
Gaura, and the consequences of committing vaiava-apardha.
Since the pastimes of r Gaurasundara are perceived through eyes of love, ordinary people
who were devoid of such love considered Him simply as Nimi Paita. Only fortunate souls
saw His manifestations according to their respective qualifications. One day Mahprabhu
instructed Nitynanda and Haridsa to go door to door and beg everyone to worship Ka,
chant Ka's names, and practice Ka's teachings and at the end of the day to inform Him
of the results. Although everyone there at first laughed on hearing what they were to beg,
Nitynanda and Haridsa took the instruction on their heads and began to beg such alms
from door to door. When householders respectfully invited the two sannyss to accept alms,
the two would, according to Mahprabhu's instructions, beg them to chant Ka's names,
worship Ka, and practice Ka's teachings, and then they would leave. Although pious
people were happy to see their wonderful method of begging alms and promised to follow
their request, some people blasphemed Lord Caitanya and considered the two to be madmen.
Some people who were unable to enter rvsa's house during krtana violently attacked the
two and threatened them with royal punishment. But being empowered by r Caitanya,
Nitynanda and Haridsa did not pay the least attention to them; in other words, they
fearlessly went on with their activities.
One day the two Prabhus saw the most sinful drunkards Jagi and Mdhi. On seeing their
pathetic condition, the hearts of Nitynanda and Haridsa, the most merciful deliverers of
fallen souls, began to cry. Considering the two brothers as brilliant examples for
Mahprabhu's pastime of delivering fallen souls, they resolved to inform them of
Mahprabhu's most auspicious instructions despite the potential dangers in doing so. Thus
they loudly requested them to worship Ka. In spite of committing numerous sinful
activities, Jagi and Mdhi never had the opportunity of accumulating vaiava-apardha, so
as a result, their good fortune for achieving the mercy of Gaura-Nitynanda was awakened.
Blasphemy of Vaiavas is a grave offenseit checks all piety and results in all degradation.
Without the mercy of a Vaiava, even Ka's holy names, which are the best form of
atonement, cannot nullify an offense committed against a Vaiava. All the scriptures have
warned everyone by boldly declaring this fact. On hearing the call of Nitynanda and
Haridsa, the two rogues thought that their carefree life was being disturbed, so they chased
after the two sannyss. After the two Prabhus ran away, they narrated the incident at the feet
of Gaurasundara, who was sitting in the company of devotees, and requested Him to fulfill
the meaning of His name Patita-pvana by delivering those sinners. When the assembled
Vaiavas realized that the two sinners have already been delivered by the merciful glance of
Nitynanda, they chanted the name of Hari in ecstasy. When Haridsa hkura described to
Advaita crya the various forms of Nitynanda's restlessness and the difficulties that he had
to experience as a result, Advaita glorified Nitynanda on the pretext of criticizing Him.
Thereafter Jagi and Mdhi came and camped on the bank of the Ganges where Mahprabhu
used to take bath. As a result, many people became frightened. On hearing the sound of
Mahprabhu's krtana at night, the two drunkards thought it was in glorification of
Magalaca and danced wildly under the influence of intoxication. Later, when they saw
Mahprabhu, they praised His krtana. When Nitynanda Prabhu went before them one night
with a desire to deliver them, Mdhi hit Him in the head. Jagi was distressed on seeing this,
and he checked Mdhi and chastised him for committing such a sinful act. On receiving this
news, Mahprabhu immediately went there with His associates. When He saw that
Nitynanda's body was covered with blood, He called Sudarana in order to punish the two
sinners. Jagi and Mdhi saw Sudarana cakra with their own eyes. The most merciful
Nitynanda Prabhu informed the Lord that He had been protected by Jagi and begged the
Lord to spare the two brothers. When Mahprabhu heard that Jagi had protected
Nitynanda, He mercifully bestowed ecstatic love on him. On seeing Jagi's good fortune, the
heart of Mdhi was also transformed and he fell at the lotus feet of Mahprabhu and begged
forgiveness. Mahprabhu, however, did not agree to bestow mercy on him, rather He
instructed Mdhi to take shelter at the feet of Nitynanda and requested Nitynanda to
bestow mercy on Mdhi. On the instruction of r Gaura, Mdhi fell at the feet of
Nitynanda, who requested Mahprabhu to bestow mercy on Mdhi in exchange for all of
His own piety. By the order of Mahprabhu, Nitynanda then tightly embraced Mdhi and
entered into his body.
In this way, both Jagi and Mdhi were delivered, and they began offering prayers to the two
Lords. Mahprabhu then forbade them from committing sinful activities again. When they
accepted this proposal, Mahprabhu accepted the burden of their millions of lifetimes of
sinful activities. After realizing the mercy of Mahprabhu, Jagi and Mdhi fell unconscious
to the ground in ecstasy. Thereafter Mahprabhu had the two unconscious brothers brought
to His own home, and after closing the doors from inside He sat down in the association of
the Vaiavas. Due to transformations of ecstatic love, the two brothers began to roll on the
ground. When by the will of Gaurasundara, uddh Sarasvat appeared on the tongues of the
two brothers, they began offering meaningful prayers to r r Gaura-Nitynanda. As
everyone there heard the drunkards' prayers to the Lords, they were struck with wonder and
considered this the causeless mercy of the Lord. From that day on Mahprabhu included
Jagi and Mdhi among His own associates, and He personally begged all the Vaiavas to
forgive their offenses and bestow mercy on them. After falling at the feet of all the devotees
and receiving their blessings, Jagi and Mdhi became free from all offenses. Their sinful
reactions were then deposited with those who blaspheme the Vaiavas. By the order of
Mahprabhu, all the devotees then began a huge krtana, in which Mahprabhu and the two
brothers danced. At the end of the krtana, everyone sat down, their bodies covered in dust,
and Mahprabhu declared that Jagi and Mdhi were mah-bhgavatas. After ordering
everyone to respect them as mah-bhgavatas, He warned that if anyone acted to the contrary
or criticized the two they would be ruined as a result of that vaiava-apardha.
Thereafter r r Mahprabhu took everyone to the Ganges, wherein they all freely engaged
in tumultuous water sports. In those water sports, everyone was defeated by Mahprabhu. In
the water sports between r r Advaita and Nitynanda, Advaita Prabhu glorified
Nitynanda on the pretext of criticizing Him and revealed that He Himself was Lord Viu. At
the end of the water sports, Mahprabhu gave His own flower garland prasda to Jagi and
Mdhi and sent everyone to eat lunch. During this period the demigods would daily come to
see Caitanya's pastimes and offer various services, but no one other than the Lord recognized
them.
Thereafter the author ends the chapter with a description of the formidable consequences of
vaiava-apardha.
TEXT 1
jnu-lambita-bhujau kanakvadtau
sakrtanaika-pitarau kamalyatkau
vivambharau dvija-varau yuga-dharma-plau
vande jagat priya-karau karuvatrau
I offer my respectful obeisances unto r Caitanya Mahprabhu and r Nitynanda Prabhu,

whose arms extend down to Their knees, who have golden yellow complexions, and who
inaugurated the congregational chanting of the holy names of the Lord. Their eyes resemble
the petals of a lotus flower; They are the maintainers of the living entities, the best of the
brhmaas, the protectors of religious principles for this age, the benefactors of the universe,
and the most merciful of all incarnations.
TEXT 2
jaya nitynanda sarva-sevya-kalevara
All glories to Mahprabhu r Gaurasundara! All glories to Nitynanda, whose body is the
object of everyone's worship!
The phrase sarva-sevya-kalevara is described as follows: rman Nitynanda Prabhu is

svayam-praka, or the personal manifestation of the Supreme Lord. Therefore He is the
worshipable Lord of everyone, both individually and collectively. From Him Kraodakay
Mah-Viu, who is the cause of all causes, Garbhodakay, who is the Supersoul of the
collective living entities, and Aniruddha, the localized Viu, are all manifest. The supreme
worshipable Lord of all, Ka, accepts the service of Nitynanda, who is the embodiment of
all service. Nitynanda is served by all objects emanating from all of Ka's energies.
TEXT 3
kr kare,nahe sarva-nayana-gocara
In this way Lord Vivambhara performed pastimes in Navadvpa that were not seen by
everyone.
The pastimes of r Gaurasundara are perceived only through eyes of love. Therefore,
wherever there is an absence of love, the Lord's pastimes remain unseen. In the Brahma-
sahit (5.38) it is stated:
premjana-cchurita-bhakti-vilocanena
santa sadaiva hdayeu vilokayanti
yaymasundaram acintya-gua-svarpa
govindam di-purua tam aha bhajmi
I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are
anointed with the pulp of love. He is seen in His eternal form of ymasundara, situated
within the heart of the devotee.
TEXT 4
loke dekhe,prve yena nimi paita
atirikta ra kichu n dekhe carita
Ordinary people saw Him like before, simply as Nimi Paita. They could not see anything
of His characteristics beyond this.
TEXT 5
yakhana pravia haya sevakera mele
takhana bhsena sei-mata kutkale
When the Lord entered into the association of His servants, He floated in happiness.
TEXT 6
yra yena bhgya, tena thre dekhya
bhira haile saba pan' lukya

He would reveal Himself to each devotee in proportion to the devotee's good fortune. When
He left their association, He would conceal Himself.
Since the Absolute Truth is omnipotent, the living entities, who are fragmental spiritual parts
and parcels, see the Lord according to their respective devotional qualification. There is no
possibility of seeing the personification of all love through vision that is based on external
knowledge; rather, He remains hidden. That is why He is known as Adhokaja, or He who is
beyond the perception of material senses.
TEXT 7
eka-dina cambite haila hena mati
j kaila nitynanda-haridsa-prati
One day the Lord suddenly ordered Nitynanda and Haridsa as follows.
Those who are able to become akicana are not greedy for any material object. Without
becoming akicana, the necessity of the Absolute Truth is not realized. Such persons are
attracted by the opulence of perishable objects. r Nitynanda Prabhu appeared in a
brhmaa family that engaged in study of the scriptures. In the worldly identification of
hkura Haridsa there were no such brahminical birth nor such brahminical activities.
During r Caitanyadeva's manifested pastimes, sinful persons like the akas, the Greeks, and
the Yavanas lived in various parts of India. Since Navadvpa was the residence of many classes
of foreigners coming from beyond the Sindhu River, there was a great deal of discrimination
amongst the residents of Navadvpa. That is why the exemplary preacher, Lord
Gaurasundara, engaged two great personalities who were fully absorbed in devotional service
to preach amongst the communities of persons belonging to both faiths. Realizing that people
of the ryan culture and the Yavana culture would not listen to each other, the qualification
for chanting the name of Hari was given to both to make it known that both have an equal
right to engage in devotional service.
TEXT 8
una una nitynanda, una haridsa
sarvatra mra j karaha praka
Listen, Nitynanda! Listen, Haridsa! Go out and preach My order everywhere.

The Lord's order is meant for everyonethose who are outside varrama, those who follow
varrama, those who are beyond varrama, all living entities, all plants, the animate, and
the inanimate. Individually and collectively, according to their ability, all should accept
Mahprabhu's orders.
TEXT 9
prati ghare ghare giy kara ei bhik
`bala ka, bhaja ka, kara ka-sik'
Go to every house and beg in this way, `Chant the names of Ka, worship Ka, follow
Ka's instructions.'
A bhikuka is dependent on the donor, therefore, knowing that the bhikuka is situated on a
lower platform, the higher placed donor becomes compassionate on him. To beg for
someone's favor is called bhik. The higher placed donor comes down from his platform and
uplifts the needy bhikuka. Realizing that when Nitynanda Prabhu, the Lord of the fourteen
worlds, and Nmcrya hkura Haridsa, the grandfather of everyone and the best of the
pure devotees, would go begging alms in the dress of bhikukas, wealthy people would have
no alms suitable to offer them, Gaurasundara employed the act of begging alms to bring those
people to the transcendental kingdom.
The phrase bala ka is explained as follows: Words that are not related to Ka are more or
less products of avidvad-rhi, or the conventional meanings of words according to persons
who are not enlightened. When a word's vidvad-rhi, or conventional meaning according to
enlightened persons, is realized, it indicates Ka, and such meanings are nondifferent from
Ka. One who chants the names of Ka benefits his audience, and after achieving his own
auspiciousness, he merges in the ocean of ecstasy due to remembrance of the Lord. When
words indicate objects not related to Ka, then the conditioned souls forget their
constitutional position and consider themselves the enjoyers. At that time the senses turn
from the service of Hkea and lord it over Hkea's external energy. The Lord's
instructionChant the name of Kais the prime example of the Lord's magnanimity. The
name of Ka is nondifferent from Kaonly Ka in the form of guru can teach this.
Becoming initiated into this teaching and eagerly preaching such teachings is service to r
Caitanyain order to make this known, r Nitynanda Prabhu and r Nmcrya Haridsa
followed the order of the Lord. One who knows r Nitynanda Prabhu as the origin of guru-
tattva and who after being freed from the bondage of material existence chants Ka's name,
which appeared in the form of address from the mouth of r Nmcrya Haridsa, will be
delivered from all material obstacles and attain ka-prema, which is the goal of all living
entities. Through Nitynanda Prabhu, r Gaurasundara has imparted the qualification for
chanting the name of Ka to every human being. One who awards this qualification cannot
be anyone other than Ka. Because if one does not possess something, how can he give it to
others? The name and the person are nondifferent, therefore as soon as the holy names are
chanted, love of Ka is guaranteedonly Ka can say this. Since ka-prema is
unattainable for persons who are absorbed in thoughts of objects not related to Ka, the
vibration of words that are not meant for the glorification of Ka results in material
bondage. Let the people of the world engage in glorifying Kaalthough this order was
given to the original r Jagad-gurudeva and r Nmcrya, since these two cryas carried
out this order of the Lord, all pious persons who follow this order will also certainly become
qualified to act as cryas, who alone are able to fully engage in the service of r Caitanya. In
the language of a bhikuka, bala kaChant the name of Ka, indicates the deliverance
of the living entities. When this is received by a listener, he follows the order of
Caitanyadeva, becomes freed from material conceptions, and acts as an crya, who is a
manifestation of the Lord. Defeating the concept of only one jagad-guru, the exalted spiritual
masters who are manifestations of guru-tattva engage in delivering the living entities.
The phrase bhaja ka is explained as follows: r Caitanyadeva ordered the two preachers to
appeal to the conditioned souls to engage in the worship of Ka. Since the living entities
who are averse to Ka are attracted to objects that are not related to Ka, they take shelter
of the enjoyment propensity with a desire to become the controller of those relatively inferior
objects. Therefore, giving up the worship of Ka, they consider sense enjoyment as the
goal and desire to become the master of that. Such activities are impediments in their
worship. Persons who are averse to the worship of Ka have various qualifications (?) in
this world. In order to achieve those qualifications the living entity gives up the worship of
Ka and engages in the service of the six enemies headed by lust and anger, and in this way
he invites inauspiciousness by thinking himself the enjoyer of this manifest world. For the
benefit of the living entities, the most magnanimous r Vivambhara ordered the two
Prabhus, r Nitynanda and Haridsa, to preach the concept of worshiping Ka under the
shelter of the holy name.
The phrase kara ka-sik is explained as follows: Ka alone is the object of learning.
When self-realized persons see spiritual variegatedness after realizing the meaning of
kartram a purua brahma-yoniThe Supreme Lord, the Personality of Godhead, is
the source of the Supreme Brahman, they understand the insignificance of knowledge that is
not related to Ka. Ka alone attracts all objects of this world. His beauty is extraordinary
and incomparable. He is full of knowledge; only He is capable of dictating that objects not
related to Him [Ka] are fit to be renounced. He is averse to enjoy any object other than His
devotees. By the influence of ka-sik, the living entities realize they are eternal. Such
instructions destroy all nescience and ignorance of the living entities, and on the strength of
ka-sik there is no opportunity for unhappiness resulting from proximity with objects
not related to Ka. By obtaining ka-sik all perfection is achieved, the mirror of one's
mind is cleansed, the blazing forest fire of material existence is extinguished, the supreme
goal of life is achieved, and one realizes that ka-sik is the purport of all education. When
this state is achieved by a living entity, he cannot be contaminated; rather, he becomes
purified and attains supreme happiness at every moment. Ka-sik is the giver of all
opulences that deride all other processes for achieving the goal of life and the bestower of the
highest platform of all sweetness. Ka-sik is the destroyer of the living entities' enjoying
propensity and the belittler of liberation, therefore ka-sik is most necessary for all living
entities who desire their own benefit.
TEXT 10
ih bai ra n balib, bali
bdina-avasne si' mre kahib
Apart from this, you should not speak or have others speak anything else. At the end of the
day come and give Me your report.
To chant the holy names of Ka, to serve Ka by engaging in krtana, and to become
educated in ka-sik by being inclined to servicethese are the only duties of the living
entities. You should not beg anyone for anything other than to engage in these activities, and
you should not teach anyone any other subject. For the benefit of all living entities you
should throughout the day beg for the alms that I have described to you, and in the evening
you should report to Me. I will be greatly pleased if I know that you are trying to benefit all
living entities. This is My mission. You are like My right and left hands.
TEXT 11
tomar karile bhik, yei n baliba
tabe mi cakra-haste sabre kiba
I will take up My cakra and cut off the heads of those who will not chant after being
requested by you.
I will destroy that person who becomes inimical to your request for alms by giving him
unlimited misery. Many people contemplate as follows: Being most merciful, why has the
Lord created the cruel misfortunes in this world? The verse tat te 'nukamp
[tat te 'nukamp su-samkamo
bhujna evtma-kta vipkam
hd-vg-vapurbhir vidadhan namas te
jveta yo mukti-pade sa dya-bhk
My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him,
all the while patiently suffering the reactions of his past misdeeds and offering You respectful
obeisances with his heart, words and body, is surely eligible for liberation, for it has become
his rightful claim. (Bhg. 10.14.8)] is the appropriate answer to this question. If a living
entity who is averse to Ka spends his days in material endeavors, then in accordance with
the laws of the material world he will achieve miseries for cessation of his material existence.
TEXT 12
juni' hse saba vaiava-maala
anyath karite j kra che bala?
On hearing the order, all the Vaiavas laughed. Who has the power to transgress His order?
TEXT 13
hena j, yh nitynanda ire vahe
ithe apratta yra, se subuddhi nahe
His order is such that even Nitynanda carries it on His head. Anyone who does not believe
this is not very intelligent.
TEXT 14
karaye advaita-sev, caitanya n mne
advaita thre sahribe bhla mane
If one serves Advaita but does not accept Caitanya, then Advaita will destroy him without
remorse.
Those mortal beings who give up r Caitanyadeva's path of devotional service and place their
faith in Advaita Prabhu's bewildering materialistic Myvda philosophy will be destroyed
when Advaita Prabhu invokes His form as Rudra. The followers of r Caitanya become
situated on the path of devotional service after realizing their constitutional position as
infinitesimal sparks of the supreme spirit, and the impersonalists who are averse to Caitanya
become eager to reject the Lord's service, being bound in r Advaita Prabhu's network of
illusion. Fortune is the controller of one's auspiciousness and inauspiciousness. The reason
for this is that conditioned souls who are whimsical due to misuse of their independence
achieve aversion to the Lord's service, while proper use of their independence makes them
eligible to approach the lotus feet of Ka.
TEXT 15
jire kari' nitynanda-haridsa
tata-kae calilena pathe si' hsa
Accepting the Lord's order on their heads, Nitynanda and Haridsa smiled and immediately
went out on the street.
TEXT 16
j pi' dui jane bule ghare ghare
bala ka, go ka, bhajaha kere
Being ordered by the Lord, the two went door to door and requested everyone, Chant the
name of Ka, sing the glories of Ka, and engage in the worship of Ka.
TEXT 17
ka pra, ka dhana, ka se jvana
hena ka bala bhi hai' eka-mana
Ka is your life, Ka is your wealth, Ka is your very life and soul. O brothers, chant
the name of that Ka with full attention.
Ka alone is the original living force. Inclination towards Him is the symptom of Ka
conscious life. Living entities who are averse to Ka are devoid of life. Objects that are not
related to Ka are worthless. Ka alone bestows all perfection. Aversion to Ka is proof
of one's material conditioning and lifelessness. Objects that are not related to Ka are
decorated by the prowess of the illusory energy. Therefore the grammatical literatures that
instruct one to vibrate topics that are not related to Ka do not bestow unalloyed and
ultimate auspiciousness on the living entities. Ka alone is supremely worshipable.
Therefore glorification of Ka is the only authorized path. In the rmad Bhgavatam
(5.18.13) it is stated: Just as aquatics always desire to remain in the vast mass of water, all
conditioned living entities naturally desire to remain in the vast existence of the Supreme
Lord.
TEXT 18
ei-mata nadyya prati ghare ghare
buliy vena dui jagat-vare
In this way the two controllers of the universe went to every house as they wandered
throughout Nadia.
r Nitynanda Prabhu and r Nmcrya Haridsa hkura are both controllers of the
universe. The people of this world accept wrong paths and fall into calamities. These two
Lords provide auspiciousness to such misguided people by becoming their guides. Protecting
the living entities from prajalpa and engaging their speech in the service of the Lord, the
expert guide hkura Haridsa helps them control their sinful minds and invite the favorable
flow of thoughts in order to protect their body and limbs from aversion to the worship of
Ka and thus delivers them from their bodily hardships. And Lord Nitynanda removes the
unhappiness of this world and merges the living entities in eternal bliss.
TEXT 19-20
dohna sannysi-veayna yra ghare
the-vyathe si' bhik-nimantraa kare
nitynanda-haridsa bale,ei bhikbala ka,
bhaja ka, kara ka-ik

Both were dressed as sannyss. At every house they went, they were eagerly invited to take
their meal. Nitynanda and Haridsa would then say, Our only request is that you chant the
names of Ka, worship Ka, and follow the teachings of Ka.
r Nitynanda Prabhu and hkura Haridsa were dressed as sannyss. The dress of a
sannys or the garb of a renunciant is the dress of a bhikuka. When they were eagerly
invited to take a meal wherever they went, they did not accept anything; rather, as ordered by
the Lord, they simply requested everyone to chant the names of Ka, worship Ka, and
follow the instructions of Ka.
TEXT 21
ei bola bali' dui-jana cali' yya
ye haya sujana, sei baa sukha pya
After speaking in this way, the two departed. Those who were pious became most pleased.
The word sujana refers to the devotees of the Lord. Those who desire superior status and who
take shelter of the ascending path are called brhmaas; and those who realize the
insignificance of the ascending path and as a result become tolerant like a tree by giving up
the desire for various coveted material objects while accepting the mood of being lower than
a straw in the street and realizing the uselessness of the honor of self-respect by offering
respect to everyone are called sujanas. Persons who are inclined towards Ka are sujanas,
while bhikukas who are attached to opulences that are not related to Ka are brhmaas
desirous of material enjoyment or liberation. Any brhmaa who is engaged in the service of
the Lord is called a sujana. One who is not engaged in such service is known as a Myvd
durjana rather than a sujana. That is why the scriptures (Padma Pura) describe the sujanas
as follows:
va-pkam iva neketa loke vipram avaiavam
vaiavo varo-bhyo 'pi punti bhuvana-trayam
If a person born in a brhmaa family is an avaiava, a nondevotee, one should not see his
face, exactly as one should not look upon the face of a cala, or dog-eater. However, a
Vaiava found in varas other than brhmaa can purify all the three worlds. Inclination
towards Ka is the source of all good manners in this world. Persons who are decorated
with good manners obtain transcendental happiness by engaging in the service of Ka.
TEXT 22
aparpa uni' loka du'-janra mukhe
nn jane nn kath kahe nn sukhe
Hearing the unprecedented words from the mouths of those two, various people found
varieties of pleasure while discussing various related topics.
The word aparpa means wonderful, unheard of, or the form or beauty that has defeated
all others.
TEXT 23
`kariba, kariba'keha balaye santoe
keha bale,dui-jana kipta mantra-doe
Some happily said, We will do. We will do. Others said, These two are crazy because of
bad advice.
Being pleased by the instructive appeal, the sujanas agreed to follow the request, whereas
some unfortunate people considered that they were under the influence of madness.
The phrase mantra-doe means faulty consoling or advice. As a result of distorting the
actual meaning of good console one obtains inauspiciousness.
TEXT 24
tomar pgala hail dua-saga-doe
m'-sab' pgala karite si kise?
You have become mad on account of bad association. Why have you come to make us mad?
TEXT 25
bhavya-sabhya-loka saba haila pgala
nimi paita naa karila sakala

Many sober and civilized persons have become mad in this way. Nimi Paita has spoiled
them all.
The phrase bhavya-sabhya means peaceful, sober, gentle, pious, aristocratic, or

qualified to sit in an assembly.
TEXT 26
ye-gul caitanya-ntye n pila dvra
tra b gele mtra bale,`mra mra'
As soon as the two went to the houses of those who were not allowed to see Lord Caitanya's
dancing, those people said, Beat them! Beat them!
Whenever the two preachers went to the houses of those who were not allowed to enter
rvsa's house while r Caitanyadeva was dancing and singing, those people attacked the
two with harsh words. Some of them even attempted to beat them. While following the order
of r Caitanyadeva, the preachers of r Caitanya Maha face similar behavior even today. A
former doctor of Sealdah, the society of caste gosvms, the community of pseudo
renunciants, the sakh-beks, and the twelve other unauthorized Myvd sampradyas are
prime examples of such people.
TEXT 27
keha bale,e du'-janakib cora-cara
chal kari' carcciy bulaye ghare ghara
Someone said, Perhaps these two are the spies of a thief. They are wandering door to door
on the pretext of preaching.
The phrase cora-cara refers to the spies of a thief. They are spies who secretly collect
information and give it to their leader. They hide their actual purpose and collect information
from door to door.
TEXT 28
e-mata prakaa kene karibe sujane?

ra bra se yadi laiba deyne
Why would a sujana act in that way? If they come again, we will take them to the King.
The word deyne (derived from the Persian word dvn) means royal assembly, religious
board, court, house of justice, or durbar.
If they were good people, why would they wander from door to door and speak useless
words? If they come again, we will have them arrested and sent to the religious board.
TEXT 29
uni' uni' nitynanda-haridsa hse
caitanyera j-bale n pya tarse
On hearing such talk, Nitynanda and Haridsa laughed. On the strength of Lord Caitanya's
order, they were not frightened.
TEXT 30
ei-mata ghare ghare buliy buliy
prati-dina vivambhara-sthne kahe giy
In this way the two daily wandered from door to door and then reported to Vivambhara at
the end of the day.
TEXT 31
eka-dina pathe dekhe dui mtoyla
mahdasyu-prya dui madyapa vila
One day they saw two drunkards on the street. The two were fully intoxicated and acted like
great rogues.
The phrase vila madyapa refers to a person who drinks excessively.
TEXT 32
se dui janra kath kahite apra
tr nhi kare,hena ppa nhi ra
There were unlimited stories about the two, for there was no sin that they had not
committed.
TEXT 33
brhmaa haiy madya-gomsa-bhakaa
k-curi, paragha dhe sarva-kaa
Although they were brhmaas, they were always engaged in drinking wine, eating beef,
plundering other's wealth, and burning other's houses.
The phrase k-curi means stealing or robbing. The word dhe means to burn.
TEXT 34
deyne n deya dekh, bolya kola
madya-msa vin ra nhi yya kla
They avoided royal punishment and the notices of the town authorities. They did not pass a
day without wine and meat.
The word kola (derived from the Sanskrit word koapla, the common Bengali word ko-
ala, and the Persian word kotavla) means mayor, protector of the town, constable,
guard, or watchman.
They always avoid the city mayor or magistrate's notice and stay away from the royal
servants and members of the religious boards. The peacekeeper orders offenders to appear
before him, but they always avoid him.
TEXT 35
dui jana pathe pai' gagai yya

yhre ye pya, sei thre kilya
The two would roll on the street, and they would punch anyone they met.
TEXT 36
dre thki' loka saba pathe dekhe raga
seikhne nitynanda-haridsa-saga
As people watched these incidents from a distance, Nitynanda and Haridsa arrived there.
TEXT 37
kae dui jane prta, kae dhare cule
`ca' kra `va' kra-abda ucca kari' bale
Sometimes the two displayed affection for each other, and sometimes they pulled each other's
hair while cursing.
Jagi and Mdhi sometimes displayed friendship for each other, and sometimes they
displayed enmity by pulling each other's hair. They would address each other with various
obscene words.
TEXT 38
nadyra viprera karila jti-na
madyera vikepe kre karaye vsa
Sometimes they ruined the caste of the brhmaas of Nadia, and sometimes under the
influence of wine they would speak solacing words to someone.
Sometimes under the influence of intoxication the two drunkards tried to spoil the caste of
the brhmaas. One moment they would speak humbly, and the next moment they would
flaunt their strength. Under the influence of wine a human being loses his common sense.
Therefore, being devoid of the concept of good and bad, it is natural to sometimes engage in
flattery and sometimes speak harshly.
TEXT 39
sarva ppa sei duira arre janmila
vaiavera nind-ppa sabe n haila
Every type of sin became manifest in the bodies of those two except the sin of blaspheming
Vaiavas.
So far they had not committed any apardha, or offense, by attacking Vaiava devotees of
the Lordthey had committed only sins. As soon as one blasphemes the Vaiavas, all his
good qualities are vanquished and offense takes shelter in him.
TEXT 40
aharnia madyapera sage rage thke
nahila vaiava-nind ei saba pke
They happily spent their days and nights in the company of other drunkards. Therefore they
had no opportunity to blaspheme the Vaiavas.
TEXT 41
ye sabhya vaiavera nind-mtra haya
sarva-dharma thkile o tabu haya kaya
The assembly in which Vaiavas are blasphemed will be ruined, even if all other religious
principles are observed.
TEXT 42
sannysi-sabhya yadi haya nind-karma
madyapera sabh haite se sabh adharma
If an assembly of sannyss indulges in blasphemy, then that assembly is more sinful than an
assembly of drunkards.
If the topmost community that abstains from worldly good and evil activities and that belongs
to the highest rama of the best sampradya engages in blasphemy of the Vaiavas, then it
is to be understood that such a community is more sinful than a sinful community of
drunkards.
TEXT 43
madyapera nikti chaye kona-kle
paracarccakera gati nahe kabhu bhle
A drunkard will be delivered in due course of time, but one who engages in blasphemy will
never attain the goal of life.
People who drink wine become crazy and engage in sinful activities. Until they give up such
bad habits, they continue to engage in sinful activities. If by chance their thirst for drinking
wine is checked, they will not further engage in sinful activities. But persons who blaspheme
others can never achieve any auspiciousness. In the scriptures (Bhg. 11.28.1) it is stated:
para-svabhva-karmi na praasen na garhayet
vivam ekmaka payan prakty puruea ca
One should neither praise nor criticize the conditioned nature and activities of other
persons. Rather, one should see this world as simply the combination of material nature and
the enjoying souls, all based on the one Absolute Truth. One should carefully consider his
own auspiciousness and inauspiciousness. Rather than doing so, those who nourish their
sinful propensities by remaining busy in activities like blaspheming others can never achieve
any benefit. The propensity for hating others is called envy. Unless one becomes
nonenvious, one cannot retire from material inauspiciousness. Those who are busy talking
about others can never bring about their own benefit. Since people who are engaged in
blaspheming others have no time for their own benefit, they cannot rush towards
auspiciousness.
TEXT 44
stra paiy o kro kro buddhi-na
nitynanda-nind kare, habe sarva-na

Even after studying the scriptures, many persons lose their intelligence and bring about their
utter ruin by blaspheming Nitynanda.
Even after studying the scriptures, many people lose their intelligence because they fail to
accept the beneficial instructions of the scriptures. It is their nature to remain inattentive to
the purport of the scriptures because they constantly engage in blaspheming others. Those
who blaspheme the origin of all spiritual masters, Jagad-guru Nitynanda, by finding faults in
His activities, certainly invite inauspiciousness. That is why verses like dai svabhva-
janitair and api cet su-durcro
[dai svabhva-janitair vapua ca doair
should overlook a devotee's having a body born in a low family, a body with a bad
will bathe in the Ganges without considering the condition of the water. (Upademta 6)
api cet su-durcro bhajate mm ananya-bhk
sdhur eva sa mantavya samyag vyavasito hi sa
Even if one commits the most abominable action, if he is engaged in devotional service he is
to be considered saintly because he is properly situated in his determination. (Bg.9.30)]
have incarnated. Those who due to narrow-mindedness find faults in their spiritual master
can never achieve any benefit from r Gurudeva. Their concept is that since r Gurudeva
has fallen into inauspiciousness, it is their duty to deliver him. Such a concept brings about
their ruination.
TEXT 45
dui jane kilkili glgli kare
nitynanda-haridsa dekhe thki' dre
The two punched and abused each other as Nitynanda and Haridsa watched from a
distance.
The phrase dui jane refers to Jagi and Mdhi.
TEXT 46
loka-sthne nitynanda jijse pane
kon jti dui jana, hena mati kene?
Nitynanda personally asked some people, To which caste do these two belong? Why do
they act like that?
TEXT 47
loka bale,gosi, brhmaa dui-jana
divya pit-mt, mahkulete utpanna
The people replied, O Gosi, these two are brhmaas. Their virtuous father and mother
both come from respectable families.
Another reading of the second line of this verse is divya pit, mtmaha-kulete utpanna
Their father and mother's father both come from high-class families. In reply to Nitynanda
Prabhu's question, the local people said, These two were born in a brhmaa family and
their ancestors on their father's and mother's side are respected by all.
TEXT 48
sarva-kla nadyya purue purue
tilrddheko doa nhi e dohra vae
Their ancestors have all lived in Nadia and were all free from the slightest fault.
Their ancestors were residents of Nadia, and no one ever attributed any faults to them. Those
who say that sons and grandsons inherit the nature of their parents see a contradiction in this
case. The idea that consciousness comes from matter is not correct. One should realize that
consciousness is separate from matter yet has somehow or other come in contact with matter.
One's nature is determined by the quality of his activities. The ingredients of the gross body
are never the source of consciousness. When the life air leaves one's body, the gross body
remains. We cannot respect the premise that the soul has by chance taken birth from
matter. Rather the consideration that one must enjoy the results of his activities is
predominant. The gross body is the effect, not the cause.
TEXT 49
ei dui guavanta psarila dharma
janma haite e-mata karaye ppa-karma
These two qualified persons gave up their religiosity and have been engaged in such sinful
activities since birth.
TEXT 50
chila gote baa durjana dekhiy
madyapera sage bule svatantra haiy
Considering that they were most sinful, their relatives rejected them. Now they freely
wander about with other drunkards.
TEXT 51
ei dui dekhi' saba nadyarya
pche kro kona-dina vasati poya
When the residents of Nadia see these two, they fear that the two may some day burn their
house.
TEXT 52
hena ppa nhi, yh n kare dui-jana
k-curi, madya-msa karaye bhojana
There is no sin that these two have not committed. They plunder, steal, drink wine, and eat
meat.
There was no end to Jagi and Mdhi's sinful activities. Since reckless activities like plunder,
violence, cruelty, and intoxication were prominently seen in them, they were qualified to
commit all kinds of sinful activities. Some people said, Since the soul is separate from its
perverted form, it is not responsible for the activities committed by that perverted form, even
when the opposite of morality and purified activities such as eating proper foods is found.
Actually, only living entities who have forgotten their constitutional position enjoy the result
of such misconceptions and the inauspiciousness born of excessive attachment.
TEXT 53
uni' nitynanda baa karua-hdaya
duiyera uddhra cinte haiy sadaya
After hearing this, the kind-hearted Nitynanda mercifully contemplated how to deliver the
two.
TEXT 54
ptak trite prabhu kail avatra
e-mata ptak koth pibena ra?
The Lord has incarnated to deliver the sinful. Where will He find such sinners as these?
The word ptaka refers to ptayati adhogamayati dukriykriam itisinful activities,

activities that result in degradation, and improper activities. The householders have three
main enemieslust, anger, and greed. Being attacked by these enemies, human beings
engage in sinful activities. Sinful activities are called atiptaka, mahptaka, anuptaka,
upaptaka, jtibhraakara, sakarkaraa, aptrkaraa, malvaha, and prakraka.
Having sex with one's mother, having sex with one's daughter, and having sex with the wife
of one's sonthese three sins are called atiptaka.
Killing a brhmaa, drinking wine, stealing a brhmaa's gold, and having sex with the wife
of one's guruto commit these four sins or to intimately associate with such sinners is called
mahptaka.
There are thirty-five forms of anuptaka: (1) for a low caste person to identify himself as
belonging to a high caste; (2) to falsely accuse someone of committing an offense, for which
the punishment is death; (3) to spread false accusations against respectable personsthese
three are equal to the killing of a brhmaa. (1) To either reject the Vedas or forget the Vedas
after reading them; (2) to blaspheme the Vedas; (3) to give false testimony by speaking
deceptive words (this is of two kindsto hide something that one knows about and to hide
the truth by speaking lies); (4) to spoil the life of a friend; (5) to eat food that grows in stool
or filthy places; (6) to eat uneatable foods--these six anuptakas are equal to drinking wine.
(1) To take another's accumulated wealth through cheating; (2) to kidnap someone; (3) to
steal a horse; (4) to steal silver; (5) to steal land; (6) to steal diamonds; (7) to steal jewels
these seven forms of anuptaka are equal to stealing gold. (1) Having sex with a sister born
from the same mother; (2) having sex with an unmarried girl; (3) having sex with a low-caste
woman; (4) having sex with the wife of one's friend; (5) having sex with the wife of a
stepson; (6) having sex with one's son's wife who belongs to a different caste than the son;
(7) having sex with one's maternal aunt; (8) having sex with one's paternal aunt; (9) having
sex with one's mother-in-law; (10) having sex with the wife of one's maternal uncle; (11)
having sex with the wife of a priest; (12) having sex with one's sister; (13) having sex with
the crya's wife; (14) having sex with a woman who is under one's shelter; (15) having sex
with the queen; (16) having sex with a woman who has given up household life; (17) having
sex with the wife of a learned brhmaa; (18) having sex with a chaste woman; and (19)
having sex with a woman of a higher castethese nineteen forms of anuptaka are equal to
having sex with the wife of the spiritual master.
Killing cows; becoming the priest of unqualified people; having sex with another's wife;
selling oneself; giving up one's father, mother, or guru; giving up the study of scriptures;
giving up cooking due to laziness; giving up one's son, or to neglect the performance of the
son's purificatory rites; arranging the marriage of a younger son before that of the elder;
arranging the marriage of a younger daughter before that of the elder; acting as the priest in
such a marriage; spoiling a girl who has not reached puberty; earning one's livelihood by
loaning money on interest; falling from the vow of brahmacarya by engaging in illicit
activities such as having sex with a woman; selling one's pond, garden, wife, or children;
neglecting to undergo the sacred thread ceremony even up to the age of sixteen; rejecting
relatives such as one's uncle; teaching the Vedas on payment; learning the Vedas from a
professional teacher; selling objects that are not meant to be sold; working in a gold mine or
another kind of mine on the order of the king; working on a bridge or other huge enterprise;
destroying medicine; earning one's livelihood by engaging one's wife in prostitution; harming
an innocent person through mantra or the employment of creatures such as eagles; cutting
green trees for fuel; cooking or performing sacrifice for oneself rather than the Lord or one's
father; eating prohibited foods like garlic; neglecting to preserve a perpetual sacred fire;
stealing valuables other than gold; neglecting the repayment of debts to the demigods, sages,
and forefathers; discussing unauthorized scriptures; becoming attached to songs and music;
stealing paddy, metals like copper and iron, or animals; having sex with a drunk woman;
killing a woman, katriya, vaiya, or dra; and becoming an atheistthese are all known as
upapatakas.
Using a stick or other instrument to injure a brhmaa; smelling objects like garlic, stool, or
wine; becoming crooked; having sex with an animal; and engaging in homosexual relations
all these sins are jtibhraakara. The sin of killing domestic or wild animals is called
sakarkaraa.
Accepting wealth from a condemned person, earning one's livelihood through trade or
lending money on interest, speaking lies, and serving a draall these sins are called
aptrkaraa.
Killing a bird, killing animals that move in water, killing fish or other animals that are born in
water, killing worms or insects, eating foods that have been touched by wineall these sins
are called malvaha.
Those sinful activities that have not been described above are called prakraka (see Viu-
sahit, Pryacitta-viveka, and Manu-sahit). In Dna-dharma of Mahbhrata, ten kinds
of sinful activities have been mentionedthe three sins of killing, stealing, and having sex
with another's wife are called kyika, or those caused by the body; the four sins of useless
talk, arrogance, cruelty, and telling lies are called vcika, or those caused by the speech; and
the three sins of coveting other's wealth, being devoid of compassion for all living entities,
and thinking let my activities bear fruit are called mnasika, or those caused by the mind.
TEXT 55
lukiy kare prabhu pan-praka
prabhva n dekhe loke,kare upahsa
The Lord secretly manifests Himself. People who do not see His influence make fun of Him.
rman Mahprabhu is alone capable of cutting people's bondage to material existence. He

does not display His real identity but remains incognito. Those who cannot understand Him
consider Him an ordinary person like themselves and want to laugh at His activities.
TEXT 56-57
e duiyere prabhu yadi anugraha kare
tabe se prabhva dekhe sakala sasre
taba haa nitynandacaitanyera dsa
e duiyere kara yadi caitanya-praka
If the Lord bestows His mercy on these two, then the whole world will know His glories. If I
can reveal Lord Caitanya to them, then I, Nitynanda, will be known as Lord Caitanya's
servant.
Sinful people like Jagi and Mdhi are minute spiritual energies. But since that nature is not
manifest and material conceptions are prominent, they are unqualified for self-realization. If
rman Mahprabhu mercifully revives their eternal propensities as spiritul parts and parcels,
then I will be qualified to be accepted as Caitanya's servant.
TEXT 58
ekhana yemana matta, pan n jne
ei-mata haya yadi r-kera nme
Now they are fully intoxicated and do not know themselves. If only they could become
intoxicated like this under the influence of Ka's names.
TEXT 59
`mora prabhu' bali' yadi knde dui-jana
tabe se srthaka mora yata paryaana
If the two cry as they say, Ò my Lord!' then My wandering will be successful.
TEXT 60-61
ye ye jana e du'yera chy paraiy

vastrera sahita gag-snna kare giy
sei saba jana yadi e dohre dekhi'
gag-snna-hena mne, tabe more likhi
If persons who previously took bath in the Ganges with their clothes on when they touched
the shadow of these two consider themselves as purified as having taken bath in the Ganges
by seeing them, then My name will remembered.
Religious persons attached to morality think that by touching even the shadow of a sinner
one should take bath in the Ganges with one's clothes on. When after obtaining the mercy of
rman Mahprabhu the character of these two is purified, the piety of taking bath in the
Ganges will be automatically obtained by seeing such transformed sinless persons. When this
is realized, My name will be successful.
TEXT 62
r-nitynanda-prabhura mahim apra
patitera tra lgi' yra avatra
The glories of r Nitynanda Prabhu are unlimited. He has incarnated to deliver the fallen
souls.
No one is capable of describing the glories of r Nitynanda. The direct manifestation of

Lord r Gaurasundara, r Nitynanda, is svayam-praka, His immediate expansion. He has
incarnated simply to deliver the fallen souls.
TEXT 63
eteka cintiy prabhu haridsa-prati
bale,haridsa dekha dohra durgati
After contemplating in this way, the Lord said to Haridsa, O Haridsa, look at their
miserable condition.
TEXT 64
brhmaa haiy hena dua vyavahra
e dohra yama-ghare nhika nistra
Although they are brhmaas, their behavior is most abominable. These two will not be able
to avoid the punishment of Yamarja.
When a human being gives up sinful activities and accumulates piety, then he is born in a
high-class brhmaa family. The identification of a brhmaa is the highest identification in
this world. A brhmaa is respected by all, and his example should be followed by everyone.
Due to their sinful propensities, living entities feel proud to identify with castes other than
brhmaa, but there cannot be any fault in identifying oneself as a real brhmaa. Those who
commit sinful activities are awarded severe miseries by Yamarja, who awards punishment.
Particularly, if in spite of being born in a brhmaa family by the influence of one's piety, and
if in spite of receiving the great opportunity of obtaining proper instruction one becomes
bewildered and engages in committing various offenses, he can never escape the unlimited
miseries in the abode of Yamarja.
TEXT 65
prnte mrila tom' ye yavana-gae
thra o karil tumi bhla mane mane
When you were beat practically to death by the Yavanas, you thought about even their
welfare.
The Kazis of mbuy province beat hkura r Haridsa to the point of death. Nevertheless,
without desiring any form of revenge, hkura Haridsa displayed tolerance and thought
about their welfare. (One should discuss di-khaa, Chapter Sixteen, verses 108-113.)
TEXT 66-67
yadi tumi ubhnusandhna kara mane
tabe se uddhra pya ei dui-jane
tomra sakalpa prabhu n kare anyath
pane kahil prabhu ei tattva-kath

If you think about the welfare of these two, then they will certainly be delivered. The Lord
never neglects to fulfill your desire. This truth was personally disclosed by the Lord.
O Viupda rla hkura Bhaktivinoda has written:
gala-vastra ktjali vaiava-nikae
dante ta kari' diba nikapae
kdiy kdiy jniba dukha-grma
sasra-anala haite mgiba virma
uniy mra dukha vaiava hkura
m lgi' ke vedibena pracura
vaiavera vedane ka daymaya
e-hena pmara prati habena sadaya
Without duplicity I will approach a Vaiava with straw between my teeth, with folded
hands, and with a cloth hanging from my neck. I will cry and reveal to him my miserable
condition. I will beg him for relief from the fire of material existence. After hearing about my
miserable condition, the Vaiava hkura will profusely appeal to Ka on my behalf. By
his appeal, the most merciful Ka will become compassionate towards this sinner.
TEXT 68
prabhura prabhva saba dekhuka sasra
caitanya karila hena duira uddhra
Let the entire world see Lord Caitanya's influence when He delivers these two.
TEXT 69
yena gya ajmila-uddhra pure
skte dekhuna ebe e tina bhuvane
Just as the Puras sing about the deliverance of Ajmila, now let the three worlds directly
see such pastimes.
The word tri-bhuvana refers to the six upper planetary systems, the seven lower planetary
systems, and the earth. The pastime of Jagi and Mdhi's deliverance at r Navadvpa-
dhma in this material world is not simply a scriptural narration like the topic concerning
Ajmila that is recorded in the Puras such as rmad Bhgavatam, nor is it a past incident
of this ordinary world; rather, such activities are found even now in the pastimes of r
Caitanya.
TEXT 70
nitynanda-tattva haridsa bhla jne
pila uddhra duijnilena mane
Haridsa knew well the glories of Nitynanda Prabhu. Therefore he could understand that the
two were already delivered.
Since hkura Haridsa acted as Nmcrya in this world, he knew perfectly well the truth
about the original spiritual master of those who chant the holy names. While seeing the
present situation, that hkura Haridsa could understand that Jagi and Mdhi would
certainly be delivered.
TEXT 71
haridsa prabhu bale,una mahaya
tomra ye icch, sei prabhura nicaya
Haridsa Prabhu said, Listen, O Mahaya, Your desire is certainly the Lord's desire.
Haridsa said to Nitynanda Prabhu, Whatever You desire is fully approved by r

Gaurasundara.
TEXT 72
mre bho, yena paure bho
mre se tumi puna puna ye ikho
You deceive me just as one deceives an animal, and in this way You repeatedly teach me.
Haridsa said, My appeal to Ka would simply teach how to demand the respect of a
Vaiava and command the Supreme Lord. But I am like an animal without discrimination
between what is good and what is bad. If according to Your statement I consider myself a
Vaiava and think that the most merciful Ka will deliver two sinners by my request, then
I am no better than an animal. Although I am an animal devoid of discrimination between
good and bad, Your act of concealing Yourself from me is indicative of my animal nature. I
am a living entity who has forgotten Ka, therefore since You have a strong desire to engage
me in the service of the Lord by reviving my constitutional position, I have many things to
learn from Your activities.
TEXT 73
hsi' nitynanda tne dil ligana
atyanta komala hai' balena vacana
Lord Nitynanda smiled and embraced Haridsa. He then softly spoke as follows.
TEXT 74
prabhura ye j lai' mar vei
th kahi ei dui madyapera hi
Let us go and inform these two drunkards of the Lord's order that we are carrying around.
Since Jagi and Mdhi are fully intoxicated by wine, they are not eager to hear topics about
worldly morality or welfare. Still, in order to follow the most merciful Gaurasundara's order,
we have accepted the responsibility of propagating the holy names to the general mass of
people, including the sinful. Sinful people cannot even understand topics of worldly welfare,
therefore to describe to them topics about the kingdom beyond this material nature often
appears irrelevant, but actually sinful people have a special qualification and right to receive
these topics.
TEXT 75
sabre bhajite `ka' prabhura dea
tra madhye atiaya-ppre viea

The Lord's order is for everyone to worship Ka, but this is especially meant for the most
sinful.
TEXT 76
balibra bhra mtra m'-dohkra
balile n laya yabe,sei bhra tra
Our responsibility is to simply repeat the Lord's order. If people do not follow, that is His
responsibility.
r Mahprabhu's order to rla Nitynanda and rla Haridsa was to request everyone to
worship Ka. If by the will of the Lord the audience does not listen to their humble
presentation and thus invites inauspiciousness on themselves, then Mahprabhu, the order-
giver, takes part in the result.
TEXT 77
balite prabhura j se du'yera sthne
nitynanda-haridsa karil gamane
Then Nitynanda and Haridsa went to inform the two of the Lord's order.
TEXT 78
sdhu-loke mn kare,nikae n yo
ngla pile pche para hro
Saintly people prohibited them, saying, Don't go near them. If they catch you, you will lose
your lives.
According to the common understanding, There is no need to preach topics of Lord Hari to
nondevotees, persons who were ignorant of spiritual science forbade hkura Haridsa and
r Nitynanda Prabhu from going to Jagi and Mdhi. If one goes to give good instructions
to nondevotees, then rather than accepting, they will attack. By the order of r Gaurasundara
and following in the footsteps of r Nitynanda and hkura Haridsa transcendental topics
are preached in the world by r Gauya Maha, yet irregardless of the place, leave alone
accepting all such topics, we are experiencing everyday (or generally) how the preachers of
Gauya Maha are being attacked from time to time and how their preaching work is being
disturbed by the attribution of faults on them.
TEXT 79
mar antare thki para-tarse
tomar nikae yo kemana shase?
We hide inside the house and tremble. How can you dare to approach them?
Saintly persons always remained far away from those two sinners. They were afraid they
would be attacked by those nondevotees. They said to r Nitynanda and Haridsa, You are
too brave. Therefore you are approaching those two sinners.
TEXT 80
kisera sannysi-jna o-du'yera hi?
brahma-vadhe go-vadhe yhra anta ni
Those two have no respect for sannyss. They have killed unlimited brhmaas and cows.
Killing brhmaas and killing cows are most heinous sinful activities. They have committed
innumerable such sins. You are both wandering mendicants. You travel everywhere for the
benefit of the world. But these two sinners cannot understand your glories. Rather than
accepting you as sannyss fixed in the service of the Supreme Lord, they will attack you.
TEXT 81
tathpiha dui jana `ka ka' bali'
nikae calil dohe mah-kuthal
Nevertheless the two Prabhus chanted the name of Ka and joyfully went before the two.
By the order of r Mahprabhu, r Nitynanda and r Haridsa went before them while
chanting the most auspicious names of Ka glorified in the first verse of ikaka. r
Nitynanda and r Haridsa did not consider the name of Ka and Ka Himself to be
different. Since they did not chant the holy names under the shelter of aja-rhi, they went
towards them in great eagerness.
TEXT 82
unibre pya hena nikaa thkiy
kahena prabhura jkiykiy
They came only close enough to be heard and then loudly informed them of the Lord's order.
TEXT 83
bala ka, bhaja ka, laha ka-nma
ka mt, ka pit, ka dhana-pra
Say, `Ka,' worship Ka, and chant the names of Ka. Ka is your mother, Ka is
your father, and Ka is your life and wealth.
TEXT 84
tom-sab' lgiy kera avatra
hena ka bhaja, saba cha ancra
Ka has incarnated for your benefit. Therefore give up all sinful activities and worship
Ka.
The eternal pastimes that svaya-rpa Ka performs with His àttracted' associates in
Vraja are meant for removing the misfortune of the living entities, so to engage in service
other than the worship of Ka is most unbecoming. Therefore, understanding yourselves as
àttracted' in your relationship with the Lord, you should try to awaken your constitutional
propensities.
When living entities realize their constitutional position, proper behavior based on aversion
to the service of matter can no longer remain absent. Then their propensity for worshiping
Ka becomes prominent. When liberated living entities belonging to impartial Ka's
marginal energy have slightly less good fortunate, they worship r Rmacandra. In the
worship of r Rma, there is no opportunity for the complete manifestation of all of Ka's
transcendental potencies. The transcendental rsa-ll pastimes that are mentioned in relation
to r Baladeva, the original source of r Rmacandra, are not found in Rmacandra of the
Raghu dynasty. The endeavors of the Daakraya sages have established that the son of
Daaratha was unfit for performing rsa-ll. The variegated pastimes of svaya-rpa r
Ka and svayam-praka r Baladeva are found in Goloka Vndvana. In order to broadcast
these pastimes, svaya-rpa Ka incarnated and advented His r Gaura pastimes. The
main consideration in the activities of this advent is the incarnation of the magnanimous
nature of r Kacandra, the personification of sweetness. r Kacandra manifested His
eternal form of r Gaurga, who is the combined form of r Rdh-Govinda, particularly
for those who are situated in the temporary realization of mundane conceptions under the
shelter of pious and impious activities. The worshipable Lord r Kacandra descended in
this world as r Gaurasundara, who is the aggregate form of all devotees of Ka, who
assumes the role of a worshiper in different rasas, and who awards the opportunity to
worship Ka after giving up sinful activities in the form of material conceptions. The
distinction of Ka's worship has been revealed in the advent of r Gaura's pastimes of
distributing ka-prema. The ultimate perfection of the good fortune of those pious souls
who have obtained the qualification for remaining engaged in the service of r Rma-St, r
Rma-Vajrgaj, r Lakm-Nryaa, r Vivaksena-Garua-Nryaa, and the catur-
vyha forms of r Vsudeva-Sakaraa-Pradyumna-Aniruddha is the supreme service of
Vrajendra-nandana. In His form as Jagad-guru, r Kacandra as the preacher of
munificence instructs the most pure living entities that svaya-rpa Ka has incarnated for
the benefit of the marginal living entities who give up bad association and discriminate
between modes of worshiping the Lord.
Having received the direct order of Mahprabhu, Jagad-guru r Nitynanda and Jagad-guru
hkura Haridsa, as specific manifestations of Jagad-guru, preach the topics of Ka's
munificent incarnation to the people of the world. As the supreme instructor, the most
munificent Ka teaches everyone to give up bad association and worship the svaya-rpa,
who enjoys wonderful pastimes and who is the object of five rasas. Give up bad association
and associate with that sac-cid-nanda object and constantly worship Him while considering
yourself an ingredient of one of the five rasas. The perfection of lust is found in conjugal
affairs, less than that is found in vtsalya, less than that in skhya, less than that in dsya, and
less than that in nta. Abominable mundane perverted feelings are counted among sinful
activities. Although the pastimes of Ka's praka-vigraha are nondifferent from those of
Ka, Ka, the personification of twelve rasas, is Himself the svaya-rpa (origin of all
forms), svaya-gua (origin of all qualities), svaya-parikara-vaiiya (origin of all
variegated associates) and svaya-ll (origin of all pastimes). His manifestation, r Baladeva,
is praka-rpa (manifestation of all forms), praka-gua (manifestation of all qualities),
praka-parikara-vaiiya (manifestation of all variegated associates) and praka-ll
(manifestation of all pastimes). Therefore, by worshiping Him, one automatically worships
Ka. Yet, while considering, ye yath m prapadyanteAs they surrender unto Me,
consideration should be given to svaya-rpa Ka's statement ts tathaiva bhajmy
ahamI reward them accordingly.
According to some, worship of the catur-vyha forms of Ka headed by Vsudeva is

supreme; according to others, worship of Ka's forms headed by St-Rma is supreme;
while according to still others, worship of Ka's forms like Revat-ramaa is supreme.
Although all are worship of Ka, only those who have realized the purport of the statement
I am Ka. Worship Me, are qualified to obtain the darana of r Kacandra's
munificent form of r Gaurasundara. Knowing themselves as nondifferent from participants
in Ka's pastimes, r Baladeva-Nitynanda Prabhu, the original source of the viu-tattvas
and the chief of all devotees, and Nmcrya di-guru Brahm, the chief of all devotees,
vigorously concealed this fact from unfortunate persons while revealing real knowledge
during the manifested pastimes of the covered incarnation. Ka is the embodiment of rasa,
therefore He is the only shelter of all rasas or the only viaya-vigraha, or object of worship,
for all devotees. r Ka is svaya-rpa, not the partial formless manifestation of
Paramtm nor the formless all-pervading object; He is the cause of all causes headed by
Brahman and Paramtm. Baladeva is the full manifestation of svaya-rpa Ka,
Kraodakay Viu is His plenary portion, Garbhodakay Viu is the portion of His
plenary portion, and Krodakay Viu is the portion of the portion of His plenary portion.
They are all viaya-vigrahas of svaya-rpa Ka. The subordinate living entities are specific
manifestations of the viaya-vigrahas. Therefore Ka and the attracted devotees of Ka
are not separate, as seen through material vision. The ultimate conclusion is that He is the
complete person. The partial manifestation of that complete whole is the source of the
material creation and the origin of the portions and plenary portions. Attracted living entities
have no propensity other than the worship of that Ka.
The moment the attracted souls are distracted, they glance towards my from Vaikuha. At
that time the universe is created and material enjoyment overcomes the constitutional duties
of the living entities belonging to the marginal potency of the Lord and makes them averse to
Ka. This aversion to Ka induces the conditioned souls to become bewildered with
incomplete thoughts of Brahman and Paramtm, and in their incomplete conceptions of
Brahman and Paramtm they are covered by their individual material sentiments. Since
Ka Himself is the shelter of all rasas, Baladeva, His principle manifestation, is also the
shelter of all rasas. This Baladeva Prabhu simply engages in the worship of Ka. If one
accepts the principle of yath taror mla-niecanenaas pouring water on the root of a
tree, then there will not be any deviation in the subject of discrimination in the worship of
Ka. Then, taking shelter of the lotus feet of r Caitanya in different rasas, some remain
properly situated under the shelter of conjugal attraction, while some announce their good
fortune by remaining situated under the shelter of parental attraction. The attracted rasika
devotees of two and half rasas engage in the hemispherical Vaikuha service rather than the
most complete Goloka Vndvana service. They then obtain less munificence and respect the
path of opulence. The deviation of the conditioned souls and the deviation of the liberated
worshipers of the Lord is completely different. The deviation in Vaikuha is the absence of
completeness, while the deviation in the material world is sinful activities and is totally fit for
rejection. For the conditioned souls the energy of Rma-Vaikuha is preferable to the energy
of Mah-Vaikuha. Therefore the rasa cherished by the rasika worshipers of St-Rma and
Hanumn-Rma establishes from an impartial consideration a special feature distinct from the
rasa cherished by the devotees of Lakm-Nryaa and Vivaksena-Nryaa in Vaikuha.
In consideration of the variegatedness of the energetic devoid of energy, the worship of the
catur-vyha headed by Vsudeva is superior to knowledge of the impersonal Brahman, for
there is no possibility of attributing mundane abomination in such worship. The worshipable
object is not under the control of my. He is fully independent and unimpeded. Therefore
Vrajendra-nandana in His most munificent combined form of Rdh-Ka shows that in the
worship of Ka the topmost worship of r Rdh-Govinda surpasses the progressively
superior worship of Vsudeva-Ka, Lakm-Govinda-Ka, and St-Rma-Ka. Such
compassion is immeasurable and unlimited. That is why svaya-rpa Mahprabhu began to
teach the service of Hari to everyone through His praka-vigraha and jagad-vidht.
TEXT 85
ka uni' mth tuli' che dui-jana
mahkrodhe dui jana arua-locana
On hearing their call, the two turned their heads and their eyes became red with anger.
TEXT 86
sannysi-kra dekhi' mth tuli' cya
`dhara dhara' bali' dohe dharibre yya
After lifting their heads and seeing the forms of the sannyss, the two ran towards them
shouting, Catch them! Catch them!
TEXT 87
thevyathe nitynanda-haridsa dhya
`raha raha' bali' dui dasyu pche yya
Nitynanda and Haridsa quickly ran away as the two rogues chased them, shouting, Stop!
Stop!
TEXT 88
dhiy ise pche, tarjjagarjja kare
mahbhaya pi' dui prabhu dhya are
Abusing them with harsh words, they chased behind the two Prabhus, who ran away out of
fear.
The phrase dui prabhu refers to Nitynanda Prabhu and Haridsa hkura. Nitynanda
Svarpa and Haridsa hkura were both Vaiava sannyss.
TEXT 89
loka bale,takhanai ye niedha karila
dui sannysra ji sakaa paila
People said, We warned them before. Now those two sannyss are in danger.
TEXT 90
yateka pa saba hse mane mane
bhaera ucita sti kaila nryae
All the atheists smiled and thought, Lord Nryaa has given proper punishment to those
imposters.
People who are averse to devotional service maintain enmity towards those who are engaged
in unalloyed devotional service to Viu. According to these hostile people, the unalloyed
devotees of the Lord are imposters. Since they are opposed to devotional service and the
devotees are situated beyond their conceptions, they desire inauspiciousness for the devotees.
In spite of admitting that they are envious of the devotees, they consider themselves servants
of Nryaa. But since they are actually averse to the Lord, they are envious and fall from the
truth.
TEXT 91
raka ka, raka kasubrhmae bale
se sthna chiy bhaye calil sakale
The pious brhmaas said, Save them Ka! Save them Ka! They then left that place in
fear.
The conceptions of pious brhmaas are not like those of immoral persons. They appealed to
Ka with a desire to protect the Lord's devotees. The duty of pious brhmaas is to
meditate on the well-being of the devotees. Persons who are averse to this principle fall from
their brahminical position, attain abominable nature, and inevitably engage in activities
hostile to devotional service.
TEXT 92
dui dasyu dhya, dui hkura palya
dharilu, dharilu bali' lga nhi pya
The two rogues chased behind as the two Lords ran away. Although the rogues declared that
they caught them, they were unable.
TEXT 93
nitynanda bale,bhla haila vaiava
ji yadi pra vcetabe pi saba
Nitynanda said, We thought it would be good to turn them into Vaisnavas, but we will be
lucky if we survive today.
Nitynanda said, Leave far aside any idea that by giving Ka's instructions to Jagi and
Mdhi they will become Vaiavas, it will be good if we can protect ourselves from their
invincible attack.
TEXT 94
haridsa bale,hkura ra kene bala?
tomra buddhite apamtye pra gela
Haridsa said, O Lord, what can I say? Today I will die prematurely because of Your ideas.
Haridsa said, O Nitynanda Prabhu, since by the order of r Caitanyadeva You have
desired auspiciousness for the living entities, they are able to finish our lives with premature
death. Now what is the use of discussing these topics?
TEXT 95
madyapere kaile yena ka-upadea
ucita thra stipra avaea
Because You have tried to give Ka's instructions to drunkards, we have received proper
punishmentalmost losing our lives.
Haridsa said, It is an offense to instruct faithless persons in the chanting of the name of
Hari. Since we have come forward to instruct unqualified offenders, the proper punishment
for our offense has been written on our foreheads.
TEXT 96
eta bali' dhya prabhu hsiy hsiydui
dasyu pche dhya tarjjiy garjjiy
Speaking in this way the two Lords laughed as they ran away. The two rogues chased after
them while shouting abusive words.
TEXT 97
dohra arra sthla,n pre calite
tathpiha dhya dui madyapa tvarite

The two drunkards had fat bodies, so they could hardly walk, yet somehow they ran swiftly.
TEXT 98
dui dasyu bale,bhi, kothre yibjag-
mdhra hi ji kemate eib?
The two rogues said, O brothers, where will you go? How will you escape Jagi and Mdhi
today?
TEXT 99
tomar n jna, eth jag-mdh che
khni raha' ulaiy hera dekha pche
You do not know that Jagi and Mdhi live here. Wait a moment and see who's behind
you.
Jagi and Mdhi said to Nitynanda and Haridsa, You should have known that the two
rogues, Jagi and Mdhi, stay here, and no one goes home safely without being harassed by
us. Wait a moment and see us come after you.
TEXT 100
trse dhya dui prabhu vacana uniy
`raka ka, raka ka, govinda' baliy
Hearing their words, the two Lords ran in fear as they called out, Save us Ka! Save us
Ka! Hey Govinda!
TEXT 101
haridsa bale,mi n pri calite
jniy o si mi cacala-sahite
Haridsa said, I cannot go further. Why did I knowingly come with this restless person?
Haridsa hkura said to Nitynanda Prabhu, Even though I cannot run, I have come with a
restless person like You, who can run fast and who is always getting involved in anything and
everything.
TEXT 102
rkhilena ka kla-yavanera hi
cacalera buddhye ji para hri
Ka just saved me from the wrath of the Yavanas, and now today I will lose my life due to
Your mischievous nature.
Haridsa said, Just a few days ago Ka saved me from the hands of a Yavana who was a
Kazi in the province of mbuy, but today I am almost certain to lose my life due to the fault
of the restless intelligence of the person known as Nitynanda.
TEXT 103
nitynanda bale,mi nahi ye cacala
mane bhvi' dekha, tomra prabhu se vihvala
Nitynanda said, I am not a restless person. Think carefully, it is your Lord who is agitated.
In protest of Haridsa's statement, Nitynanda said, I have become restless by seeing how
the Lord is agitated, but personally I am not restless. Mahprabhu is a poor brhmaa. Like a
king He has ordered Me to preach the names of Hari at each and every house, and I am
simply following His order.
TEXT 104
brhmaa haiy yena rja-j kare
tna-bole buli saba prati ghare ghare
Although He is a brhmaa, He gives orders like a king. On His instruction we preach door
to door.
TEXT 105
kotho ye nhi uni,sei j tna
`cora, haga' bai loka nhi bale na
He gives orders that we have never heard before and as a result people call us thieves and
hypocrites.
Nitynanda said, I have not heard anyone give instructions like r Gaurasundara has. While
following His order, people considered us trespassing thieves or hypocrites in disguise.
TEXT 106
n karile j tna sarva-na kare
karile o j tna ei phala dhare
If we disobey His order we'll be ruined, and if we follow His order this is the result.
TEXT 107
pana prabhura doa n jnaha tumi
dui jane balilma,doa-bhgmi
You do not admit your Lord's fault. Although we both spoke to them, you accuse Me of
being at fault.
By the will of Mahprabhu, both you and I are preaching the names of Hari at every house;
but it is very sad that you accuse Me of being at fault. I am not alone at fault, Mahprabhu is
also involved.
TEXT 108
hena-mate dui-jane nanda-kandala
dui dasyu dhya pche dekhiy vikala

In this way the two Prabhus engaged in blissful quarrels as they watched the two rogues
chasing them become confused.
TEXT 109
dhiy il nija hkurera bi
madyera vikepe dasyu pae rarai
They ran towards the Lord's house, while the two rogues rolled on the ground, being
intoxicated by wine.
Jagi and Mdhi had both drunk excessive wine before chasing Nitynanda and Haridsa.
The word rarai means moving quickly or running about.
TEXT 110
dekh n piy dui madyapa rahila
ee huhui dui-janei bjila
Unable to see the two Prabhus, the drunkards gave up the chase and eventually began to push
and shove each other.
TEXT 111
madyera vikepe dui kichu n jnila
chila v kon sthne, koth v rahila?
Being intoxicated by wine, the two could not remember a thing about where they were before
and where they were now.
TEXT 112
kata-kae dui prabhu ulaiy cya
koth gela dui dasyu dekhite n pya

After a while the two Prabhus looked back and could not see where the two rogues had gone.
TEXT 113
sthira hai' dui jane kolkuli kare
hsiy calil yath prabhu vivambhare
The two felt pacified and embraced each other. They laughed and then went to see
Vivambhara.
TEXT 114
vasiyche mahprabhu kamala-locana
sarvga-sundara rpa madana-mohana
The lotus-eyed Mahprabhu was sitting. The limbs of His body were so beautiful that His
form bewildered even Cupid.
TEXT 115
caturdike rahiyche vaiava-maala
anyo'nye ka-kath kahena sakala
He was surrounded by the Vaiavas, who were discussing topics of Ka amongst

themselves.
TEXT 116
kahena pana-tattva sabh-madhye rage
vetadvpa-pati yena sanakdi-sage
The Lord joyfully discussed His own glories in that assembly just as the Lord of vetadvpa
did in the association of sages headed by Sanaka.
TEXT 117
nitynanda haridsa henai samaya
divasa-vttnta yata sammukhe kahaya
At that time Nitynanda and Haridsa came before the Lord and reported to Him what had
happened that day.
TEXT 118
aparpa dekhilma ji dui-jana
parama madyapa, puna balya brhmaa
Today we have seen two strange personsthey were great drunkards yet they called
themselves brhmaas.
TEXT 119
bhlare balila tre`bala ka-nma'
khediy nileka, bhgye rahe pra
We nicely requested them to chant the names of Ka. In response they chased us, yet we
fortunately survived.
TEXT 120
prabhu bale,ke se dui, kib tra nma?
brhmaa haiy kene kare hena kma?
The Lord said, Who are those two? What are their names? Why would brhmaas engage in
such activities?
Mahprabhu said, It is not proper for brhmaas to drink wine. It is not the duty of
brhmaas to act like rogues and chase Vaiavas.
TEXT 121
sammukhe chil gagdsa rnivsa
kahaye yateka tra vikarma-praka
Gagdsa and rvsa, who were sitting before the Lord, began to relate the sinful activities
of those two.
TEXT 122-123
se-duira nma prabhu`jagi-mdhi'
subrhmaa-putra duijanma ei hi
saga-doe se dohra hena haila mati
janma madir bai na nhi gati
O Lord, the names of those two are Jagi and Mdhi. They are the sons of a pious
brhmaa, and they were born here. Due to bad association they have developed such
mentality. They have been attached to drinking wine since their birth.
The father of Jagi and Mdhi was a brhmaa who engaged in his occupational duties. Due
to the influence of bad association his two sons have become engaged in sinful activities like
harming others and plundering wealth.
TEXT 124
se-dui'ra bhaye nadyra loka are
hena nhi, yra ghare curi nhi kare
Everyone in Nadia is afraid of these two. There is no house that has not been plundered by
them.
TEXT 125
se-dui'ra ptaka kahite nhi hi
pane sakala dekha, jnaha gosi

There is no limit to their sinful activities. O Lord, You know and see everything.
TEXT 126
prabhu bale,jno jno sei dui be
khaa khaa karimu ile mora heth
The Lord said, I know these two fellows. If they come here I will cut them to pieces.
TEXT 127
nitynanda bale,khaa khaa kara tumi
se dui thkite koth' n yiba mi
Nitynanda said, You may cut them to pieces, but I will not go out as long as they are there.
When Mahprabhu said that He would cut Jagi and Mdhi to pieces, Nitynanda replied, I
will not be able to follow Your order as long as they are alive.
TEXT 128
kisera v eta tumi karaha bai
ge sei dui-jane `govinda' bali
Why do You brag so much? First get these two to chant the name of Govinda.
TEXT 129-130
svabhvei dhrmike balaye `ka' nma
e dui vikarma bai nhi jne na
e dui uddhro yadi diy bhakti-dna
tabe jni `ptaki-pvana' hena nma

A pious person naturally chants the name of Ka, but these two do not know anything
other than sinful activities. If You deliver these two by awarding them devotional service,
then I will know that You are Patita-pvana, the deliverer of the fallen.
Pious persons naturally chant the names of Ka, but these two are not candidates for
accepting any good instructions and are only interested in sinful activities. If You can induce
these two to chant the name of Govinda, then the glories of Your name, Patita-pvana, will be
protected and Your words will prove meaningful.
TEXT 131
mre triy yata tomra mahim
tatodhika e du'yera uddhrera sm
The deliverance of these two will certainly be more glorious than the deliverance of Me.
TEXT 132
hsi' bale vivambhara,haila uddhra
yei-kae daraana pila tomra
Vivambhara smiled and replied, They were delivered the moment they got Your darana.
TEXT 133
viea cintaha tumi eteka magala
acirte ka tra kariba kuala
You are so concerned for their benefit that Ka will soon arrange for their well-being.
TEXT 134
r-mukhera vkya uni' bhgavata-gaa
`jaya jaya' hari-dhvani karil takhana

On hearing these words from the lotus mouth of the Lord, all the devotees chanted, Jaya!
Jaya! Hari! Hari!
TEXT 135
`haila uddhra',sabe mnil hdaye
advaitera sthne haridsa kath kahe
They were all convinced that the two were already delivered. Haridsa then went before
Advaita and spoke as follows.
TEXT 136
cacalera sage prabhu mre phya
`mi thki koth, se v kon dike yya?'
The Lord sends me with this restless person. He leaves me behind and who knows where He
goes?
TEXT 137
varte jhnav-jale kumbhra veya
stra eiy tre dharibre yya
During the rainy season there are many crocodiles in the Ganges, and He goes swimming in
the waters to catch them.
TEXT 138
kle thki' ka pi' kari `hya hya'
sakala-gagra mjhe bhsiy veya
In great anxiety I call Him loudly from the riverbank, but He continually floats around in the
waters of the Ganges.
TEXT 139
yadi v klete uhe blaka dekhiy
mribra tare iu yya khediy
If He sees some boys, He comes out of the water and chases them to beat them.
TEXT 140
tra pit-mt ise hte heg laiyt'-
sab' phi mi carae dhariy
When their parents come with sticks in their hands, I fall at their feet and send them back.
TEXT 141
goylra ghta-dadhi laiy palya
mre dhariy tr mribre cya
He steals butter and yogurt from the cowherd men and flees, and they catch me and want
beat me.
TEXT 142
sei se karaye karmayei yukti nahe
kumr dekhiy bale,more vivhiye
Whatever He does is unreasonable. When He sees an unmarried girl He tells her, `Marry Me.'
TEXT 143
caiyera phe `mahea' bolya
parera gbhra dugdha duhi' duhi' khya

He rides on the back of an ox and declares that He is Mahea. He takes milk from other's
cows and drinks it.
TEXT 144
mi ikhile gli paye tomre
`ki karite pre tora advaita mre?
When I try to teach Him something, He abuses me and says, `What can your Advaita do to
Me?
TEXT 145
`caitanya balis yre `hkura' kariyse
v ki karite pre mre siy?'
Ànd r Caitanya, whom you consider the Lord, what can He do to Me?'
TEXT 146
kichui n kahi mi hkurera sthne
daiva-yoge ji rak pila pare
I have not said anything about this to the Lord, but today my life has been saved by
providence.
TEXT 147
mah-mtoyla dui pathe pai' che
ka-upadea giy kahe tra kche
There were two great drunkards lying in the street, and He went before them to preach
Ka's instructions.
TEXT 148
mahkrodhe dhiy ila mribra
jvana-rakra hetuprasda tomra
In great anger they rushed to kill us. It is Your mercy that our lives have been saved.
TEXT 149-150
hsiy advaita bale,kona citra nahe
madyapera ucitamadyapa-saga haye
tina mtoyla-saga ekatra ucita
naihika haiy kene tumi tra bhita?
Advaita smiled and said, This is not at all astonishing, for drunkards should associate with
other drunkards. It befitting that the three drunkards were together. But, being a celibate,
why were you there?
After informing Advaita Prabhu about Nitynanda's various restless activities, Haridsa
brought up the topics of Jagi and Mdhi and said that Nitynanda became an object of the
two drunkards' anger when He tried to preach Ka's instructions to them. Today we were
able to save our lives from the hands of those two rogues simply by Your mercy. In reply to
this, Advaita Prabhu said, O Haridsa, rla Nitynanda Prabhu is intoxicated from drinking
the the liquor of love for Ka, whereas Jagi and Mdhi are intoxicated from drinking
ordinary wine. Therefore it is befitting that the three associate together. Since you are
attached to the Supreme Lord, you should not go near them.
TEXT 151
nitynanda kariba sakale mtoyla
uhna caritra mui jni bhle bhla
Nitynanda will make everyone intoxicated. I know His character very well.
I know the characteristics of Nitynanda very well. Within two or three days He will bring
those two rogues who are fond of drinking wine into the assembly of Vaiavas.
TEXT 152
ei dekha tumi dina dui tina vyje
sei dui madyapa niba goh-mjhe
Just wait and see, within two or three days He will bring those drunkards into our
assembly.
TEXT 153
balite advaita hailena krodvea
digambara hai' bale aea viea
While speaking in this way, Advaita became overwhelmed with anger. Without any clothing
on, He spoke with great emphasis.
TEXT 154
uniba sakala caitanyera ka-bhakti
kemane ncaye gya, dekho tna akti
Everyone will hear about Lord Caitanya's devotional service to Ka. And they will see His
potencyhow He dances and chants.
TEXT 155
dekha kli sei dui madyapa niy
nimi-niti dui ncibe miliy
You will see tomorrow how Nimi and Niti will bring the two drunkards and dance with
them.
TEXT 156
ekkra karibeka ei dui jane
jti lai' tumi mi pali yatane
They will make the two equal to us, and we will have to run away to save our caste.
TEXT 157
advaitera krodvee hse haridsa
madyapa-uddhra citte haila praka
On seeing Advaita's angry mood, Haridsa smiled. He was convinced that the drunkards
would be delivered.
TEXT 158
advaitera vkya bujhe khra akati?
bujhe haridsa prabhuyra yena mati
Who has the power to understand Advaita's words? Only Haridsa Prabhu can understand
Him.
TEXT 159
ebe pp-saba advaitera paka haiy
gaddhara-nind kare, maraye paiy
Many sinful people take the side of Advaita and criticize Gaddhara. They will be burnt to
death.
Hardly anyone can understand the loving sentiments of Advaita Prabhu. Being unable to
understand the actual meaning of Vaiavism, a few sons and nondevotee so-called disciples
of r Advaita Prabhu introduce Advaita Prabhu as an impersonalist and support Him while
disregarding r Gaurasundara's most dear r Gaddhara Paita Gosvm. Since r
Acyutnanda Prabhu, the son of Advaita, accepted subordination of r Gaddhara Paita
Gosvm, a few Myvd descendants of Advaita dared to disregard r Gaddhara Paita
Gosvm Prabhu. As a result, they met with inauspiciousness. When unauthorized disciples
and sons of r Advaita Prabhu saw that after the disappearance of r Advaita Prabhu His
most intimate disciples began to worship Hari under the subordination of r Gaddhara
Paita Gosvm, they began to burn within. Considering their family prestige from the
mundane viewpoint and considering Advaita Prabhu as Viu and themselves as Viu's
sons, they attacked those who worshiped under the guidance of r Gaddhara Prabhu.
TEXT 160
ye ppiha eka vaiavera paka haya
anya vaiavere ninde, sei yya kaya
Any sinful person who takes the side of one Vaiava and blasphemes another Vaiava is
certainly ruined.
Sinful-minded persons who are averse to Hari think that there is a difference of opinion
among pure Vaiavas, and they selfishly take the side of one and blaspheme the other's
process of worship. But both Vaiavas are engaged in the service of the Lord. By imagining
differences between them and taking the side of one Vaiava, one considers him superior.
Yet since the other Vaiava prays for that Vaiava's purification and desires his
auspiciousness, the observer considers him unfavorable and censures him, thinking that there
is a possibility of differences between Vaiavas. By preaching such a philosophy one invites
one's own ruination.
TEXT 161
sei dui madyapa veya sthne sthne
ilaye-ghe prabhu kare gag-snne
As the two drunkards wandered from place to place, they came to the bathing gha where
the Lord would take His bath in the Ganges.
TEXT 162
daiva-yoge sei sthne karileka thn
veiy bule sarva-hi dei' hn

By divine arrangement they made that place their base from which they would go out to raid
various places.
TEXT 163
sakala lokera citta haila saaka
kib baa, kib dhan, kib mahraka
Whether influential, rich, or poor, all people's hearts became filled with fear.
All the residents of Navadvpa, including the prestigious, the aristocratic, and the poor,
became frightened by the behavior of the two rogues. The word raka refers to the misers and
the poor.
TEXT 164
ni haile keha nhi yya gag-snne
yadi yyatabe daa-viera gamane
No one went to take bath in the Ganges at night, and if they did, they went in groups of ten
or twenty.
Those who regularly took bath three times a day went to the Ganges at night in groups of ten
or twenty due to fear of being attacked by Jagi and Mdhi.
TEXT 165-171
prabhura bra kche thke nibhge
sarva-rtri prabhura krtana uni' jge
mdaga mandir bje krtanera sage
madyera vikepe truni' nce rage
dre thki' saba dhvani unibre pya
unilei nciy adhika madya khya

yakhana krtana kare, dui jana rahe
uniy krtana puna uhiy ncaye
madyapne vihvalakichui nhi jne
chila v kothya, chaye kon sthne
prabhure dekhiy bale,nimi paita
karib sampra magalacara gta
gyena saba bhla, mui dekhibre ca
sakala niy diba-yath yei pa
They stayed near the Lord's house and listened to the Lord's krtana as they remained awake
throughout the night. Being intoxicated with wine, they joyfully danced as they listened to
the sound of the karatlas and mdagas in the krtana. As they could hear everything from
that distance, they would listen, dance, and then drink more wine. Whenever there was
krtana, the two would stay there. When they heard the krtana, they would get up and dance.
They were so overwhelmed by drinking wine that they did not remember where they had
been or where they were. When they saw the Lord, they said, O Nimi Paita, You should
sing the entire song of Magalaca. You have expert singers, who we wish to see. We will
bring and give You whatever You need.
After satisfying their own whims at various places throughout Nadia, the two rogues Jagi
and Mdhi came and set up camp near the gha outside Mahprabhu's house. Along with
the sound of the Lord's krtana, their habit of drinking flourished. They considered the
devotees' glorification of Ka with instruments to be glorification of Magalaca, so when
they met Mahprabhu they asked Him what ingredients were needed to complete the rituals,
which they considered to be like their own tamo-gua rituals. The two rogues said, We will
collect and give You whatever ingredients are required to complete the glorification of
Magalaca.
TEXT 172
durjjana dekhiy prabhu dre dre yya
ra patha diy loka sabi palya
Seeing those miscreants, the Lord kept a distance. Others took another path and fled away.
TEXT 173
eka-dina nitynanda nagara bhrami
yniya ise, dohe dharileka giy
After wandering throughout the city one day, Nitynanda went that night before the two.
TEXT 174
`kere kere' bali' ke jagi mdhi
nitynanda balena,prabhura b yi
Jagi and Mdhi shouted, Who are You? Who are You? Nitynanda replied, I am going to
the Lord's house.
TEXT 175
madyera vikepe bale,kib nma tora?
nitynanda bale, àvadhta' nma mora
Intoxicated by wine, they asked, What is Your name? Nitynanda replied, My name is
Avadhta.
TEXT 176
blya-bhve mahmatta nitynanda-rya
madyapera sage kath kahena llya
Intoxicated in the mood of a child, Lord Nitynanda spoke to the drunkards as His pastime.
TEXT 177
ùddhriba dui-jana'hena che mane

ataeva niya il sei sthne
He had already decided, I will deliver these two. That is why He came there that night.
TEXT 178
àvadhta' nma uni' mdhi kupiy
mrila prabhura ire muak tuliy
On hearing the name Avadhta, Mdhi became angry. He picked up a clay pot and hit the
Lord's head.
The word muak means broken clay pot.
TEXT 179
phuila muakire,rakta pae dhre
nitynanda-mahprabhu `govinda' saare
The broken clay pot cut the Lord's head and blood flowed from the wound, yet Lord
Nitynanda simply remembered Govinda.
TEXT 180
day haila jagira rakta dekhi' mthe
ra-bra mrite dharila tra hte
On seeing the blood, Jagi felt compassionate and grabbed the hand of Mdhi when he
prepared to strike the Lord again.
TEXT 181
kene hena karile nirdaya tumi dha
dentar mriy ki haib tumi baa?
Why did you do that? You are very cruel. What will you gain by beating a outsider?
The word dentar means a person from another province.
TEXT 182
ea ea avadhte, n mriha ra
sannys mriy kon bhla v tomra?
Leave Avadhta alone. Do not beat Him again. What will you gain by beating a sannys?
TEXT 183-189
thevyathe loke giy prabhure kahilsa
gopge tata-kae hkura il
nitynandera age saba rakta vahe dhre
hse nitynanda sei du'yera bhitare
rakta dekhi' krodhe prabhu bhya nhi jne
`cakra, cakra, cakra'prabhu ke ghane ghane
thevyathe cakra si' upasanna hail
jagi mdhi th nayane dekhil
pramda gail saba bhgavata-gaa
thevyathe nitynanda kare nivedana
mdhi mrite prabhu rkhila jagi
daive se paila rakta, dukha nhi pi
more bhik deha' prabhu, e dui arra
kichu dukha nhi moratumi hao sthira
Some people quickly went and informed the Lord, who immediately came there with His
associates. The entire body of Nitynanda was covered with blood, yet Nitynanda smiled as
He stood there between the two. When the Lord saw the blood, He lost external
consciousness out of anger and repeatedly called out, Cakra! Cakra! Cakra! The Sudarana
cakra immediately appeared there and was seen by Jagi and Mdhi. All the Lord's devotees
became bewildered, but Nitynanda immediately appealed to the Lord as follows: When
Mdhi hit Me, Jagi saved Me. By providence blood came out, yet I felt no pain. O Lord, give
Me these two in charity. Please be pacified, for I feel no pain.
On hearing the news that Mdhi had injured r Nitynanda, r Gaurasundara came to that
spot and invoked the Sudarana cakra. The two drunkards became extremely frightened on
seeing the Sudarana cakra. r Nitynanda then said to Mahprabhu, I did not feel much
trouble due to bloodshed. When Mdhi attacked Me, Jagi protected Me. Nevertheless, by
chance blood came out. They are not at fault. There is no use to retaliate on the bodies of
these two rogues. You may be peaceful, and give Me their two bodies in charity.
TEXT 190-192
`jagi rkhila',hena vacana uniy
jagyere ligil prabhu sukh haiy
jagyere bale,ka kp karu tore
nitynanda rkhiy kinili tui more
ye abha citte dekha,th tumi mga'
ji haite hau tora prema-bhakti-lbha
On hearing the words, Jagi protected Me, the Lord became happy and embraced Jagi. He
said to Jagi, May Ka bestow mercy on you. By protecting Nitynanda, you have
purchased Me. Ask Me for any benediction you desire. May you attain pure devotional service
from this day on.
After hearing from Nitynanda Prabhu that He was saved by Jagi from Mdhi's attack, Lord
Gaurasundara, who is affectionate to His devotees, lovingly embraced Jagi and said, By
protecting Nitynanda from attack, you have purchased Me. May you attain pure devotional
service to Ka by My blessings.
TEXT 193
jagyere vara uni' vaiava-maala
`jaya jaya' hari-dhvani karil sakala

On hearing the benediction awarded to Jagi, all the Vaiavas chanted, Jaya! Jaya! Hari!
Hari!
TEXT 194
`prema-bhakti hau' kari' yakhana balil
takhani jagi preme mrcchita hail
As soon as the Lord said, May you attain pure devotional service, Jagi immediately lost
consciousness due to ecstatic love.
TEXT 195
prabhu bale,jagi, uhiy dekha more
satya mi prema-bhakti dna dila tore
The Lord said, O Jagi, get up and see Me. I have indeed awarded you pure devotional
service.
TEXT 196
caturbhuja akha-cakra-gad-padma-dhara
jagi dekhila sei prabhu vivambhara
Jagi saw Vivambhara having four arms and holding conch, disc, club, and lotus.
TEXT 197
dekhiy mrcchita ha paila jagi
vake r-caraa dil caitanya-gosi
Seeing this, Jagi fell unconscious to the ground. Lord r Caitanya then placed His lotus foot
on Jagi's chest.
TEXT 198
piy caraa-dhana lakmra jvana
dharila jagiyena amlya ratana
Receiving the treasure of the Lord's lotus feet, which are the life and soul of Lakm, Jagi
held them tightly as if they were invaluable jewels.
TEXT 199
carae dhariy kde sukti jagi
e-mata aprva kare gaurga-gosi
The fortunate Jagi shed tears as he held the Lord's feet. Such are the wonderful pastimes of
Lord Gaurga.
TEXT 200
eka jva, dui dehajagi-mdhi
eka puya, eka ppa, vaise eka hi
Jagi and Mdhi were like one soul with two bodies, yet here one was pious and one was
sinful.
In the mutual exchange between Jagi and Mdhi, sometimes on the pretext of pious activity
one would caution the other from committing sinful activities, and at other times when the
former would engage in sinful activities the latter would caution him. Therefore they were
both rascals. On seeing Jagi's reward, the heart of Mdhi was transformed.
TEXT 201
jagire prabhu yabe anugraha kaila
mdhira citta tata-kae bhla haila
When the Lord bestowed mercy on Jagi, the heart of Mdhi was immediately rectified.
TEXT 202
thevyathe nitynanda-vasana eiy
paila caraa dhari' daavat haiy
He quickly released Nitynanda's cloth, fell flat, and held the Lord's lotus feet.
TEXT 203
dui-jane eka-hai kaila prabhu ppa
anugraha kene prabhu kara dui bhga?
O Lord, we both committed sinful activities together. Why do You divide us while
bestowing Your mercy?
Mdhi said, We have committed sinful activities together. Therefore it is not proper for You
to bestow mercy on one and punish the other.
TEXT 204
more anugraha kara,laa tora nma
mre uddhra karibre nhi na
Bestow Your mercy on me, so that I can chant Your name. There is no one to deliver me
other than You.
TEXT 205-209
prabhu bale,tora tra nhi dekhi mui
nitynanda-age rakta pili se tui
mdhi balaye,ih balite n pra
panra dharma prabhu pani kene cha?
be vindhileka tom' ye asura-gae
nija-pada t'-sabre tabe dile kene?

prabhu bale,th haite tora apardha
nitynanda-agete karili raktapta
m' haite ei nitynanda-deha baa
tora sthne ei satya kahilma daha
The Lord replied, I do not foresee your deliverance, for you have drawn blood from the body
of Nitynanda. Mdhi said, You cannot say this. Why are You forsaking Your duty? Why
did You award Your lotus feet to the demons that pierced Your body with arrows? The Lord
replied, Your offense is greater than theirs, because you have drawn blood from the body of
Nitynanda. The body of Nitynanda is superior to Mine. I emphatically tell you this truth.
Mahprabhu said that since Mdhi hit the body of Nitynanda, he would not be delivered. In
response to this, Mdhi referred to topics from the pastimes of Ka and Rma as follows:
In the past many demons have attained liberation even though they were envious of Viu.
But in this case, why a demon like me will not be delivered? In this regard, Mahprabhu
said, It is a greater offense to hit the body of Nitynanda, who is the servant of Viu, than
to become envious of Viu. To harm r Nitynanda is more offensive than attacking the
body of the Lord.
TEXT 210
satya yadi kahilhkura mora sthne
balaha nikti mui piba kemane?
O Lord, if You are telling me the truth, then tell me, how will I be delivered?
TEXT 211
sarva roga na', vaidya-cmai tumi
tumi roga cikitsile sustha hai mi
You destroy all disease, for You are the crest jewel of all physicians. If You treat me, then I
will be cured.
TEXT 212
n kara kapaa prabhu, sasarera ntha
vidita hail,ra lukib k'ta?
O Lord of the universe, please do not deceive me. Now that You are known, how will You
hide?
The word k'ta means whom or to whom.
TEXT 213
prabhu bale,apardha kaile tumi baa
nitynanda-caraa dhariy giy paa
The Lord said, You have committed a grave offense. Go and grab hold of Nitynanda's lotus
feet.
TEXT 214
piy prabhura j mdhi takhana
dharila amlya dhana niti-caraa
Being ordered by the Lord, Mdhi then caught hold of the invaluable treasure of Niti's lotus
feet.
TEXT 215
ye caraa dharile n yi kabhu na
revat jnena yei caraa-praka
By taking refuge of those lotus feet, one is never vanquished. Revat knows well the glories of
those lotus feet.
TEXT 216
vivambhara bale,una nitynanda-rya

paila caraekp karite yuyya
Vivambhara said, Listen, Nitynanda. Now that he has fallen at Your lotus feet, it is proper
for You to show him mercy.
TEXT 217
tomra agete yena kaila raktapta
tumi se kamite prapaila tom'ta
Since he has made You bleed, only You can forgive him. And now he has fallen at Your feet.
TEXT 218
nitynanda bale,prabhu, ki baliba mui?
vka-dvre kp karaseha akti tui
Nitynanda replied, O Lord, what can I say? You have the potency to bestow mercy even
through a tree.
rman Nitynanda Prabhu said to Mahprabhu, When the demigods face difficulties, You
protect them; when living entities like human beings are put in danger, You protect them.
You also possess the power to protect plants, whose consciousness is not as developed as that
of living entities like human beings.
TEXT 219-220
kona janme thke yadi mra sukta
saba dilu mdhire,unaha nicita
mora yata apardha,kichu dya ni
my cha, kp kara,tomra mdhi
I declare emphatically that if I have ever accumulated piety in any lifetime, I give it all to
Mdhi. He is relieved of any offense committed against Me. Do not bewilder him, bestow
mercy on Your Mdhi.
r Nitynanda Prabhu said, Mdhi has not committed any offense against Me. By creating
mischief, Mdhi has today obtained from You the piety that I have accumulated by serving
You in various ways birth after birth. Therefore You have forgiven whatever offense Mdhi
has committed against Me and bestowed Your mercy on him without duplicity. So give up the
illusion of deceitful discrimination and bestow Your causeless mercy on Mdhi.
TEXT 221
vivambhara bale,yadi kamil sakala
mdhire kola deha', hauka saphala
Vivambhara said, If You have actually forgiven Mdhi, then embrace him and make his life
successful.
TEXT 222-223
prabhura jya kaila dha ligana
mdhira haila sarva bandhana-mocana
mdhira dehe nitynanda praveil
sarva-akti-samanvita mdhi hail
On the order of the Lord, Nitynanda tightly embraced Mdhi, who as a result was freed
from all material bondage. Nitynanda entered the body of Mdhi, and Mdhi became filled
with all energies.
By the will of the Lord, r Nitynanda Prabhu lovingly embraced Mdhi, who had attacked
Him, and invested him with His own energies. On the strength of Nitynanda's energies,
Mdhi became filled with all good qualities. After becoming freed from the propensity for
material enjoyment and empowered to engage in the Lord's service, they were now qualified
to offer prayers with selected verses.
TEXT 224
hena-mate du'-janete pila mocana
dui jane stuti kare du'yera caraa

In this way the two were delivered, and they began to offer prayers at the lotus feet of the two
Lords.
TEXT 225
prabhu bale,tor ra n karis ppa
jagi-mdhi bale,ra nre bpa
The Lord said, Do not commit further sins. Jagi and Mdhi replied, Never again, O
Lord.
Being overcome with greed for material enjoyment, godless people commit various sinful
activities. The most merciful Gaurahari forbade the two rogues from committing sinful
activities in the future. Jagi and Mdhi fully accepted the Lord's order and promised not to
commit sinful activities again.
TEXT 226-227
prabhu bale,una una tor dui jana
satya satya mi tore karila mocana
koi koi janme yata che ppa tora
ra yadi n karis,saba dya mora
The Lord said, Listen, both of you. I have indeed delivered you today. I take full
responsibility for whatever sinful activities you have performed in your previous millions of
lifetimes, provided you do not commit sin again.
Persons who are inclined towards the service of the Lord retire from material enjoyment and
dedicate all their endeavors for the pleasure of Ka. They then no longer hanker for
accumulating piety or impiety in this material world. The devotees then fully surrender
themselves and enjoy spiritual happiness as they constantly engage in the service of the Lord.
Since after becoming freed from material bondage self-realized living entities offer whatever
activities they perform for the service of the Lord, all their activities like bathing, eating, and
sleeping are counted as service to Ka and are therefore situated on the spiritual platform.
Then the conditioned souls' sinful reactions accumulated over millions of lifetimes are at
once removed. All sins and resultant sufferings are thus destroyed by the mercy of the Lord.
Other than influencing the weak living entities to become averse to Hari, the covering and
throwing potencies of my cannot exhibit any influence on the devotees. The fully
surrendered self-realized devotees are soon nourished on the lap of liberation and then do not
indulge in any form of pious or sinful activities. The declaration of Ka in the sarva-
dharmn parityajya verse [sarva-dharmn parityajya mm ekaaraa vraja
aha tv sarva-ppebhyo mokayiymi muca Abandon all varieties of religion and just
surrender unto Me. I shall deliver you from all sinful reactions. Do not fear. (Bg. 18.66)] is
the destroyer of the living entities' miseries.
TEXT 228
to'-dohra mukhe mui kariba hra
tora dehe haibeka mora avatra
I will eat through the mouths of you two, and I will incarnate in your bodies.
nryaa paro vidvn yasynna ptamna
saanti tad dharer sya gatam anna na saaya
The Supreme Lord relishes through His lotus mouth the foods that pious people devoted to
Hari eat. There is no doubt about it.
bhaktasya rasangrea rasam anmi padmaja
I relish the taste from the tips of the devotees' tongues. (Hari-bhakti-vilsa 10.265-266)
TEXT 229
prabhura uniy vkya jagi-mdhi
nande mrcchita hai' paila tathi
On hearing the Lord's words, Jagi and Mdhi fell unconscious in ecstasy.
TEXT 230
moha gela dui vipra nanda-sgare
bujhi' j karilena prabhu vivambhare

The illusion of the two brhmaas was thus destroyed and they merged in an ocean of
ecstasy. Knowing this, Lord Vivambhara instructed them as follows.
Despite taking birth in a pure brhmaa family, Jagi and Mdhi gave up the prestige of
brahminical birth and took up the profession of rogues. Now, by the mercy of the Lord, they
regained their lives. Since their foolish enjoying propensity was removed, they became
conversant in Vedic literature, which deals with the three subjects of sambandha, the soul's
relationship with the Lord; abhidheya, the regulated activities for reviving that relationship;
and prayojana, the ultimate goal of life. After being established in genuine Gauya concepts
and engaged in the service of the Lord, they became filled with spiritual ecstasy. Since
Madana-mohana, Govinda, and Gopntha became their worshipable Lords, their illusion was
vanquished.
TEXT 231
dui jane tuli' laha mra bite
krtana kariba dui janera sahite
Pick these two up and bring them to My house. Today we will perform krtana with these
two.
TEXT 232
brahmra durlabha ji e dohre diba
e dohre jagatera uttama kariba
Today I will award them that which is rare for even Lord Brahm. I will place them in the
topmost position in this world.
After forgiving the rogues' offenses, the causelessly merciful Gaurasundara awarded them the
qualification to participate in hearing and chanting the glories of Lord Hari. From the
material point of view, the two were antisocial atheists. They were uplifted from extreme
abomination and awarded the qualification to engage in the topmost service of Lord Viu.
The good fortune that Lord Brahm, the grandfather of all living entities, is worthy of yet
unable to achievetoday these two attained superior good fortune as they obtained the
position of topmost Vaiavas. The extent of r Gaurasundara's mercy has no limit. Through
His causeless mercy He can permanently elevate the most fallen and unqualified persons to
the highest platform.
TEXT 233
e dui-parae ye karila gag-snna
e dohre balibe se gagra samna
Those who took bath in the Ganges after being touched by these two will now say that these
two are equal to the Ganges.
By touching or seeing these two rogues, the sinful propensities of living entities would
awaken. But after receiving the Lord's mercy, the unholy darana of the two rogues has today
become as purifying as the touch of the Ganges, which destroys all sins.
TEXT 234
nitynanda-pratij anyath nhi haya
nitynanda-icch ei jniha nicaya
The determination of Nitynanda is never baffled. Know for certain that this was the desire
of Nitynanda.
TEXT 235
jagi-mdhi saba vaiave dhariy
prabhura bra abhyantare gel la
Thereafter all the Vaiavas caught hold of Jagi and Mdhi and took them inside the Lord's
house.
Considering the two rogues as part of their own group, the Vaiavas brought them into r
Gaurasundara's house.
TEXT 236
pta-gaa smbhil prabhura sahite
paila kapa, kro akti nhi yite

The intimate associates entered along with the Lord. The door was then closed, and others
were not allowed to enter.
The phrase pta-gaa smbhil means that the intimate associates of the Lord and the two
rogues who were just delivered by the Lord entered the Lord's house. To check the entry of
others, the door was closed.
TEXT 237
vasila siy mahprabhu vivambhara
dui pe obhe nitynanda-gaddhara
Mahprabhu Vivambhara came in and sat down. Nitynanda and Gaddhara sat on either
side of Him.
TEXT 238
sammukhe advaita vaise mahptra-rja
cridike vaise saba-vaiava-samja
Advaita, the greatest recipient of the Lord's mercy, sat in front of the Lord, and all the
Vaiavas sat around the Lord.
TEXT 239-240
puarka vidynidhi, prabhu haridsa
garua, rmi, rnivsa, gagdsa
vakrevara paita, candraekhara crya
e saba jnena caitanyera saba krya
Puarka Vidynidhi, Haridsa hkura, Garua, Rmi, rnivsa, Gagdsa, Vakrevara

Paita, and Candraekhara crya all knew the pastimes of Lord Caitanya.
TEXT 241
aneka mahnta ra caitanya veiy
nande vasil jagi-mdhi laiy
Numerous exalted devotees happily sat with Jagi and Mdhi around Lord Caitanya.
TEXT 242
lomahara, mah-aru, kampa sarva-gya
jagi-mdhi dohe gagai' yya
As Jagi and Mdhi rolled on the ground, their hair stood on end, they shed tears, and their
entire bodies shivered.
TEXT 243
kra akti bujhite caitanya-abhimata
dui dasyu kare dui mahbhgavata
Who has the power to understand the desire of Lord Caitanya, who transformed the two
rogues into mah-bhgavatas?
The pastimes of r Caitanyadeva are most grave and incomprehensible to ordinary people.
The qualification of mah-bhgavata that a living entity cannot achieve even after favorably
serving Hari for many lifetimes was attained by the two unqualified rogues within a moment.
Therefore no one is qualified to understand this power.
TEXT 244
tapasv sannys kare parama paa
ei-mata ll tna amtera khaa
The Lord delivered many atheistic ascetics and sannyss by such nectarean pastimes.
The atheistic demigod worshipers were delivered from their sinful activities induced by their
individual material desires and were engaged in the service of Hari. These sweet pastimes are
ideal examples of r Gaurasundara awarding portions of nectar on the living entities.
TEXT 245
ihte vivsa yra, sei ka pya
ithe yra sandeha, se adhapte yya
Anyone who has faith in these pastimes attains Ka, while those who have doubts fall
down.
Those who cannot understand Lord Ka's Gaura pastimes and as a result become
maddened by material enjoyment can never achieve inclination for the Lord's service.
Therefore their absorption in matter is inevitable and various material miseries push them
down to a lower status of life. Yet the devotees of r Gaura can easily engage in the service of
Ka. People in this world who are greedy and desirous of material enjoyment endeavor to
become masters of material objects rather than servants of the Lord, therefore their
degradation is inevitable. Unless one realizes that attainment of the inclination for Ka's
service is the only supreme aim and topmost of all goals of life, one will degrade further from
his inauspicious condition. When the living entity is greedy for objects indicated in the
Brhm, Kharo, and Snk [Some ancient languages of India.] languages and words, he
comes under the control of the covering and throwing potencies of my and becomes
attracted to material enjoyment. At that time his faith in lavishly eating and enjoying in this
world expands, which results in his downfall. By discussing spiritual literatures, a
materialistic living entity day by day develops a taste in his own materialistic propensities.
When one at the lotus feet of the spiritual master receives sound vibration saturated with
vidvad-rhi, or the conventional meaning of words according to enlightened persons, then
his eagerness for eternal spiritual variegated pastimes that are transcendental to material
nature increases. He then does not accept ingredients of enjoyment as the object indicated by
avidvad-rhi, but accepts Lord Viu as the eternal object of his senses and thus, by
receiving mercy and hearing from his spiritual master, he becomes faithful. At that time the
knowledge of r Rdh-Madana-mohana Ka protects him from sentiments for material
enjoyment. In order to award Ka's devotional service, which is the process for achieving
the goal of life, r Rdh-Madana-mohana then appears as r Rdh-Govinda, with Their
associates, to give the eligibility to enjoy the pleasure of Their service. Then the living entity
attains the ultimate goal of life in the rsa-ll arena of r Gop-jana-vallabha. Such are the
glories of faith in the lotus feet of r Gaurasundara. Attaining foolishness from the deceitful
nature of those who speak enviously about Gaura and who are expert in word meanings
should never be the object of one's faith.
TEXT 246
jagi-mdhi dui jane stuti kare
sabra sahita une gaurga-sundare
The two, Jagi and Mdhi, then began to offer prayers that were heard by r Gaurasundara
and His associates.
TEXT 247
uddh sarasvat dui janera jihvya
vasil caitanyacandra-prabhura jya
By the order of Lord Caitanyacandra, uddh Sarasvat, the goddess of transcendental

knowledge, appeared on the tongues of those two.
The phrase uddh sarasvat refers to the appearance of the personification of service in the
vidvad-rhi of the living entities' object of speech. Viddh Sarasvat, the goddess of mixed or
contaminated knowledge, creates a difference between the words of the Pukarsd, Snk,
Kharo, and Brhm languages and the objects indicated by those words, so living entities
who desire to become the husband of Sarasvat attempt to worship Sarasvat-dev with
material ingredients. But they cannot realize that Nryaa is the husband of uddh
Sarasvat. Therefore their attempts to become the husband of Viddh Sarasvat result in their
becoming followers of Rvaa.
TEXT 248
nitynanda-caitanyera praka ekatra
dekhilena dui janeyra yei tattva
Seeing Lord Nitynanda and Lord Caitanya together there, the two could understand Their
actual identity.
TEXT 249
ei-mate stuti kare dui mahaya

ye stuti unile ka-bhakti labhya haya
In this way the two great personalities began to recite prayers. Anyone who hears these
prayers attains devotional service to Ka.
TEXT 250
jaya jaya mahprabhu jaya vivambhara
jaya jaya nitynandavivambhara-dhara
All glories to Mahprabhu! All glories to Vivambhara! All glories to Nitynanda, who is the
support of Vivambhara!
r Nitynanda Prabhu serves Vivambhara in ten different ways. That is why His name is
Vivambhara-dhara. Without taking shelter of the lotus feet of r Nitynanda, a living
entity cannot have any concept of Vivambhara.
TEXT 251
jaya jaya nija-nma-vinoda crya
jaya nitynanda caitanyera sarva-krya
All glories to the cryas who take pleasure in chanting Their own names! All glories to
Nitynanda, who does everything for the pleasure of Lord Caitanya!
crya m vijnyn nvanmanyeta karhicit
na martya-buddhysyeta sarva-deva-mayo guru
One should know the crya as Myself and never disrespect him in any way. One should not
envy him, thinking him an ordinary man, for he is the representative of all the demigods.
pani cari dharma jvere ikhya
One should teach religious principles to the living entities by personally following them. r
Gaurasundara, r Nitynanda Prabhu, and r Advaita Prabhu are all viu-tattva. r
Caitanyadeva is the most Supreme Absolute Truth, r Nitynanda Prabhu is the Supreme
Absolute Truth, and r Advaita Prabhu is the Absolute Truth. In the pastimes of r Gaura,
They enacted and preached pastimes of relishing the holy names by Their personal example.
Only those whose own behavior is favorable to the teachings of r Caitanya take shelter of
the lotus feet of r Nitynanda in order to become qualified followers of r Nitynanda. All
the activities of r Nitynanda and r Caitanya were meant to establish the principle of
relishing the chanting of Their holy names. All the activities of r Nitynanda and r
Caitanya were corroborated by the behavior of crya r Advaita Prabhu. Since from the
impersonal point of view the words of r Advaita Prabhu were not in accordance with the
practice of relishing the holy names, all aspects of acintya-bhedbheda have been glorified in
the teachings of r Caitanya. The activities unfavorable to sad-cra, or proper behavior,
engaged in by Jagada, Balarma, and Svarpa, who gave up behavior favorable to such
preaching while identifying themselves as Advaita crya's sons, are totally unfavorable to the
activities of Caitanya and Nitynanda. The behavior of Ka and Gopla was simply
contemporary imitation of the crya's relishment of the holy names. Since rmad
Acyutcrya followed the behavior of r Gaddhara Paita, his position as an crya is fully
respected. When forgetfulness of the behavior of r Advaita Prabhu, who was the crya in
relishing His own holy names, became prominent among persons who identified themselves
as His followers, rnivsa crya was established as the crya of the r Gauya Vaiavas.
The manifestations and incarnations of the cryas belonging to the category of worshipable
objects have entrusted all of r Gaura-Nitynanda's activities in the cryas belonging to the
category of worshipers. Although the preaching of krtana mixed with the mood of opulence
in the areas surrounding Mumbai by Nmadeva crya, who followed the principles of
Lakmdhara, the author of Nma-kaumud, was not fully accepted by Vihhalcrya, the
world of Gauya Vaiavas achieved the pastimes of relishing the holy names with the nma-
krtana propagated by crya rnivsa. The pastimes of preaching the chanting of the holy
names in the footsteps of the cryas who relished the chanting of Their own names by
cryas who relish the chanting of the Lord's names are proper examples of accepting without
attack the philosophy of acintya-bhedbheda. The pastimes of relishing the Lord's holy names
are established in the current of pure devotional service found in those who are fully
prepared to act for the pleasure of Nitynanda and Caitanya.
The phrase nija-nma refers to the holy names of Ka. Those names of Ka, nondifferent
from the person Ka; that preacher of ka-nma-sakrtana, r Ka Caitanyadeva, who
in the form of a congregational chanter of the holy names revealed the all-attractiveness of
Ka's worship; that Nitynanda, who as Gauya Nmcrya preached the teachings of r
Caitanya in Navadvpa door to door with r Haridsa, who relished the chanting of nija-
nmalet these cryas who relished the chanting of Their own names be eternally glorified.
Let us repeatedly glorify the cryas who relished the chanting of Their own names and who
displayed expertise in proper behavior by the establishment of r Nitynanda's Nma-haa
in r Godrumadvpa, a particular village of ancient Navadvpa.
nady-godrume nitynanda mahjana

patiyche nma-haa jvera kraa
In the land of Nadia, on the island of Godruma, the magnanimous Lord Nitynanda has
opened up a marketplace of the holy names, meant for the deliverance of all fallen souls. As
a result of the preaching of Nitynanda's Nma-haa in r Godruma, the topics of offenseless
chanting of the Lord's holy names have been preached in the current world of so-called
Gauyas; and by the vibration of that nija-nma, the indirect names (gaua-nma) are
rejected and the avidvad-rhi of sounds is totally checked. By the influence of r
Nitynanda's establishment of Nma-haa, the devotees headed by r Advaita distributed the
ecstatic holy names at the ghas of Nadialet those persons who properly follow this
process of chanting the holy names, which is the purport of acintya-bhedbheda Vednta, be
glorified.
TEXT 252
jaya jaya jaganntha mirera nandana
jaya jaya nitynanda caitanya-araa
All glories to Jaganntha Mira's son! All glories to Nitynanda, who is fully surrendered to
Lord Caitanya!
TEXT 253
jaya jaya ac-putra karura sindhu
jaya jaya nitynanda caitanyera bandhu
All glories to ac's son, who is an ocean of mercy! All glories to Nitynanda, who is Lord
Caitanya's friend!
TEXT 254
jaya rja-paita-duhit-prevara
jaya nitynanda kpmaya kalevara
All glories to the beloved Lord of the Rja-paita's daughter! All glories to Nitynanda,
whose body is filled with compassion!
r Santana Mira took birth in the family of Rja-paitas. Poets headed by Jayadeva, the
author of r Gta-govinda, were renowned as Rja-paitas. Lakmdev, the daughter in the
family of Rja-paitas, incarnated to serve r r Gaura-Nryaa. On seeing r Gaura-
Nryaa's display of vipralambha rather than opulence, r Lakm could not remain steady.
In order to serve the Lord's vipralambha pastimes, she abandoned all the opulence of
Vaikuha and manifested a mood of subordination to Lord Caitanya's feelings of separation
in the pastimes of r Caitanya. In order to demonstrate that the feelings of separation, which
enhance the concept of conjugal pastimes, that Lord Ka exhibited in His Gaura pastimes
are supremely relevant for unfortunate people, Gaurasundara became the life and soul of the
Rja-paita's daughter. May those pastimes be glorified. The knowledge manifested from the
words of various languages derived from base languages like Brhm, Kharo, Snk, and
Pukarsd fades in the presence of vidvad-rhi. Thirst for material enjoyment entraps the
living entities in nescience and turns them away from the Lord's service. But transcendental
poets, like r Jayadeva in the beginning of his Gta-govinda, which deals with eight subjects,
have revealed unfolding considerations regarding the relationship between the energies born
in their families with the energetic.
TEXT 255
sei jaya prabhutumi yata kara kja
jaya nitynandacandra vaiavdhirja
All glories to all the activities of the Lord! All glories to Nitynanda Candra, the emperor of
the Vaiavas!
r Nitynanda Prabhu is the emperor of the Vaiavas. Pure Vaiavas are always eager to
serve the Lord in the mood of separation. By displaying the ideal example of serving Ka in
His pastimes of searching for Ka, r Nitynanda Prabhu has achieved domination over
Lord Gaurasundara. No one has ever distributed such mercy on the Gauyas as r
Nitynanda has in His pastimes of awarding the ecstatic love for Ka that was distributed by
the munificence of r Caitanya. By His mercy there is a ray of hope that the living entities of
this material world may become qualified for the service of Lord Gaurasundara's intimate
associates like r Gaddhara, r Rpa, r Santana, r Svarpa, and r Raghuntha. The
activities of relishing the holy names by Vaiavdhirja Nitynanda, who ptiyche nma-
haa jvera kraahas set up a marketplace for distributing the holy names to the living
entities, distinguish Him as the crya. Let Him be repeatedly glorified.
TEXT 256
jaya jaya akha-cakra-gad-padma-dhara
prabhura vigrahajaya avadhta-vara
All glories to the Lord, who holds the conch, disc, club, and lotus! All glories to the best of
the Avadhtas, who is nondifferent from the Lord!
TEXT 257
jaya jaya advaita-jvana gauracandra
jaya jaya sahasra-vadana nitynanda
All glories to Gauracandra, the life of Advaita! All glories to the thousand-headed
Nitynanda!
TEXT 258
jaya gaddhara-pra, murri-vara
jaya haridsa-vsudeva-priyakara
All glories to the life and soul of Gaddhara and the Lord of Murri! All glories to the
benefactor of Haridsa and Vsudeva!
TEXT 259
pp uddhrile yata nn avatre
parama adbhutath ghoaye sasre
You have delivered numerous sinful persons in Your various incarnations. This is glorified
throughout the world as most wonderful.
TEXT 260
m'-dui ptakra dekhiy uddhra

alpatva pila prva mahim tomra
By delivering us two, however, Your past glories have become minimized.
TEXT 261
ajmila-uddhrera yateka mahattva
mra uddhre seho pila alpatva
Even the glories of delivering Ajmila have been minimized by delivering us.
TEXT 262
satya kahi,mi kichu stuti nhi kari
ucitei ajmila mukti-adhikr
We are not flattering You, we are speaking the truth. Ajmila was actually fit for liberation.
TEXT 263
koi brahma vadhi' yadi tava nma laya
sadya moka-pada travede satya kaya
It is stated in the Vedas that a person who has killed millions of brhmaas immediately
attains liberation if he chants Your name.
brahma-h pit-h go-ghno mt-hcrya-hghavn
vda pulkasako vpi uddhyeran yasya krtant
One who has killed a brhmaa, one who has killed a cow or one who has killed his father,
mother or spiritual master can be immediately freed from all sinful reactions simply by
chanting the holy name of Lord Nryaa. Other sinful persons, such as dog-eaters and
calas, who are less than dras, can also be freed in this way. In the Padma Pura,
Uttara-khaa, Chapter Fifty-one, it is stated:
brahma-h hema-dhr v bla-h go-ghna eva ca
mucyate nma-mtrea prasdt keavasya tu
One who kills a brhmaa, one who steals gold, one who kills a child, one who kills a cow,
and one commits other heinous sins can immediately become freed from all sinful reactions
by simply chanting the names of Keava.
Among all offenses in this world, there is no offense comparable to becoming envious of the
Vaiavas and brhmaas and killing their brahminical qualities by inducing them to give up
their devotion to Viu. The knower of Brahman is supreme within the fourteen worlds.
Among the knowers of Brahman, perfection lies in achieving devotional service to Viu; and
by the influence of devotional service to Viu, love of God, the ultimate goal of life, is
achieved. If a living entity becomes envious of devotional service, he cannot develop a taste
for chanting the holy names of the Lord. Then attachment for accepting a path other than
devotional service is seen. This is brahma-vadha, or killing of a brhmaa; but even after
engaging in this kind of brahma-vadha, if by the mercy of a devotee the living entity awakens
a propensity for chanting the holy names, he becomes freed from the offense of killing
millions of brhmaas and realizes that the Lord and His name are nondifferent. At that time
the avidvad-rhi of the living entity's words is checked. Ka's name is Ka, and until
other words that are separated from Ka manifest through vidvad-rhi, the living entities
invite inauspiciousness due to imagining such differences. In this way the living entity attains
aversion to Ka and becomes busy awarding different meanings to words. The philosophy
of acintya-bhedbheda removes the differences between the avidvad-rhi and the vidvad-
rhi of words and destroys the dualities in the conceivable world of material enjoyment.
TEXT 264
hena nma ajmila kail uccraa
tei citra nahe ajmilera mocana
Such a name was vibrated by Ajmila, so his deliverance was not very wonderful.
Ajmila was engaged in various sinful activities. He became freed from them by the influence
of chanting the Lord's holy name. Sinful activities such as killing brhmaas are not
destroyed by chanting the transcendental names in the misconceptions that arise in ordinary
thought by considering the transcendental names as mundane sound vibration. But those
who are acquainted with knowledge of sambandha, abhidheya, and prayojana can certainly
understand that it is not at all wonderful for Ajmila to attain liberation as a result of
chanting the transcendental holy names.
TEXT 265
veda-satya sthpite tomra avatra
mithy haya veda tabe, n kaile uddhra
You incarnate to establish the truth of the Vedas. If You do not deliver the living entities,
then the words of the Vedas become false.
We are sinful living entities. The topics of our deliverance by the chanting of the
transcendental holy names are described in the Vedic literatures. You incarnate to establish
this truth. If You do not deliver us, then Buddhist, Jain, and other communities opposed to
the Vedas will think that the knowledge of sambandha, abhidheya, and prayojana is `false.'
TEXT 266
mor droha kailu priya arre tomra
tathpiha m'-dui karile uddhra
Yet we have harmed the body of Your associate, and still You have delivered both of us.
The conception of the mental speculators who are opposed to the Vedas is to predominately
depend on the fruits of their worldly fruitive activities. We attacked You due to our miscreant
nature, therefore You should have naturally awarded appropriate punishment to us. But on
the contrary, You have delivered us. This transcendental knowledge is the purport of the
Vedas.
TEXT 267
ebe bujhi' dekha prabhu, panra mane
kata koi antara mar dui jane
O Lord, now just see how much difference there is between You and us two.
If one carefully considers the twoour attack and Your mercyone will understand how
many millions of miles difference there is between You and us.
TEXT 268
`nryaa' nma uni' ajmila-mukhe
cri mahjana il, sei jana dekhe
On hearing the name `Nryaa' from the mouth of Ajmila, four mahjanas came and
appeared before him.
The moment Ajmila uttered the name Nryaa, four Viudtas came before him.
Ajmila saw that.
TEXT 269
mi dekhilma tom'rakta pi' age
sgopga, astra, priada saba sage
We saw You along with Your associates, servants, weapons, and confidential companions
after we drew blood from Nitynanda.
Out of envy we attacked Your aga, or limb, and drew blood. As a result we were able to see
Your aga, upga, astra, and priada. The word aga refers to Nitynanda and Advaita, the
word upga refers to the devotees headed by rvsa, the word astra refers to the name of
Hari, and the word priada refers to Gaddhara, Dmodara Svarpa, and others. By another
consideration aga refers to Ka's supreme attractiveness, the word upga refers to
ornaments, the specialty of mahbhva is the astra, and constant companions are the
priada.
TEXT 270
gopya kari' rkhichil e saba mahim
ebe vyakta haila prabhu, mahimra sm
Till now You have kept Your glories concealed, but, O Lord, the limit of Your glories is now
revealed.
TEXT 271
ebe se haila vedamah-balavanta
ebe se bai kari' giba ananta
Now the Vedas have become most authoritative, and now Lord Ananta will proudly sing
Your glories.
By Your influence and behavior the science of sambandha, abhidheya, and prayojana has
fully blossomed. Therefore Ananta can now loudly sing the Vedic truths.
TEXT 272
ebe se vidita haila gopya gua-grma
`nirlakya-uddhra'prabhu, ihra se nma
Now Your hidden quality has become manifest. O Lord, the name of this quality is `causeless
deliverance.'
Now Your hidden quality is known to all. Delivering unqualified fallen souls by Your
causeless mercy is the shining example of this.
TEXT 273-276
yadi balakasa-di yata daitya-gaa
thr o droha kari' pila mocana
kata lakya che tathi, dekha nija-mane
nirantara dekhileka se narendra-gae
tom'-sane yujhileka katriyera dharme
bhaye tom' niravadhi cintileka marme
tathpi nrila droha-ppa eite
paila narendra-saba vaera sahite
If You say that despite their attack, demons like Kasa were also delivered, then consider
what qualities they had. Those kings constantly saw You. They fought with You according to
katriya principles and constantly thought of You in fear. Yet they could not avoid the sin of
attacking You, and as a result they and their dynasties were destroyed.
During the svayavara, the opposing kings could see Your various hidden intentions. (See
rmad Bhgavatam, Tenth Canto, Chapters Fifty-three and Fifty-four.)
TEXT 277
tomre dekhiy nija-jvana chil
tabe kon mahjane tre parail
They left their bodies while seeing You, yet which great soul cared to touch them?
TEXT 278
mre parae ebe bhgavata-gae
chy chui' yei jana kail gag-snne
The pure devotees who once took bath in the Ganges after touching our shadow are now
touching us.
Those pure devotees who used to take bath in the Ganges to free themselves from the sinful
reaction of touching our shadow are now touching us.
TEXT 279
sarva-mate prabhu, tora e mahim baa
khare bhiba? sabe jnileka daha
O Lord, this is certainly due to Your extraordinary glories. Who can be deceived now?
Everyone is convinced.
TEXT 280
mahbhakta gajarja karila stavana

eknta araa dekhi' karil mocana
The great devotee Gajendra offered You prayers, and You delivered him because he was fully
surrendered.
In the valley of Trika Mountain there is an attractive lake in Varua's tumat garden. Once
when Gajendra came there with some female elephants and became maddened by sporting in
the water, a powerful crocodile attacked his feet. Gajendra fought with that crocodile for one
thousand years, yet he could not get free from his grip. When Gajendra's strength gradually
diminished and he could not find any other means, he began to offer the Indradumna-stotra
to r Hari, who then appeared there and, after cutting the head of that crocodile with His
disc, He delivered Gajendra. (rmad Bhgavatam, Eighth Canto, Chapters Two and Three)
TEXT 281
daive se upam nahe asur ptan
agha-baka-di yata keha nahe sm
That example cannot be applied to demons like Ptan, Agha, and Baka.
TEXT 282
chiy se deha tr gela divyagati
veda vine th dekhe khra akati?
Although they attained the spiritual world when they left their bodies, who had the power to
see that without Vedic knowledge?
TEXT 283
ye karil ei dui ptaki-arre
skte dekhila ih sakala sasre
What You have done to us two sinners, however, has been directly seen by people of the
entire world.
TEXT 284
yateka karil tumi ptaki-uddhra
kro kona-rpa lakya che sabkra
The sinners that You have previously delivered all had some qualification or another.
TEXT 285
nirlakye tril brahma-daitya dui-jana
tomra kruya sabe ihra kraa
But now You have causelessly delivered two persons who were brhmaa demons. This is
only due to Your mercy.
TEXT 286
baliy baliy knde jagi-mdhi
e-mata aprva kare caitanya-gosi
Jagi and Mdhi cried as they offered these prayers. Such are the matchless pastimes of Lord
Caitanya.
TEXT 287
yateka vaiava-gaa aprva dekhiy
yoa-hte stuti kare sabe diy
On seeing this matchless pastime, all the Vaiavas stood up and offered prayers with folded
hands.
TEXT 288
ye stuti karila prabhu e dui madyape

tora kp vin ih jne kra bpe
O Lord, without Your mercy not even one's father will understand the prayers offered by
these two drunkards.
TEXT 289
tomra acintya akti ke bujhite pre?
yakhana ye-rpe kp karaha yhre
Who can understand Your inconceivable energies or when, how, and on whom You bestow
Your mercy?
TEXT 290
prabhu bale,e dui madyapa nahe ra
ji haite ei dui sevaka mra
The Lord said, These two are no longer drunkards. From today on, these two are My
servants.
TEXT 291
sabe mile anugraha kara e du'yere
janme janme ra yena m' n psare
All of you bestow your mercy on these two, so that birth after birth they do not forget Me.
TEXT 292
ye-rpe yhra hi che apardha
kamiy e dui-prati karaha prasda
Forgive whatever offenses they have committed against you and show compassion on them.
TEXT 293
uniy prabhura vkya jagi-mdhi
sabra caraa dhari' pail tathi
Hearing the Lord's words, Jagi and Mdhi fell down at everyone's feet.
TEXT 294
sarva-mahbhgavata kaila rvda
jagi-mdhi haila nirapardha
All the devotees blessed Jagi and Mdhi, who were then freed from all their offenses.
TEXT 295
prabhu bale,uha uha jagi-mdhi
hail mra dsara cint ni
The Lord said, Get up. Get up, Jagi and Mdhi. Do not worry, for you are My servants.
TEXT 296
tumi-dui yata kichu karile stavana
parama-susatyakichu n haya khaana
The prayers that you have offered are certainly true. No one can refute them.
TEXT 297
e arre kabhu kro hena nhi haya
nitynanda-prasde se jniha nicaya
What you have experienced is not possible in these bodies. Know for certain that this was
simply due to Nitynanda's mercy.
TEXT 298
to'-sabra yata ppa mui nilu saba
skte dekhaha bhi, ei anubhava
I have personally taken charge of your sinful reactions. O brothers, see for yourselves.
Mahprabhu said, O brothers, I have accepted the sinful reactions of Jagi and Mdhi. You
will all see for yourselves.
TEXT 299
dui-jana-arre ptaka nhi ra
ih bujhite hail kliy-kra
In order to demonstrate that there were no more sins remaining in the bodies of those two,
the Lord's body turned blackish.
Since all the sinful reactions of Jagi and Mdhi took shelter in the body of Mahprabhu, His
body turned black. Advaita Prabhu said, Gaurasundara is looking exactly like r
Gokulacandra.
TEXT 300
prabhu bale,tomar mre dekha kena?
advaita balaye,r-gokulacandra yena
The Lord said, How do I look? Advaita replied, You look just like r Gokulacandra.
Here the word kena means how.
TEXT 301
advaita-pratibhuni' hse vivambhara
`hari' bali' dhvani kare saba-anucara

On hearing Advaita's comment, Vivambhara smiled and all the devotees chanted the name of
Hari.
TEXT 302
prabhu bale,kl dekha duira ptake
krtana karahasaba yuka nindake
The Lord said, See how these two sinners are black. Perform krtana so that their sins take
shelter in those who blaspheme.
Mahprabhu said, The forms of Jagi's and Mdhi's sinful reactions are black. All of you
perform krtana, then these black sinful reactions will take shelter in those who blaspheme
the devotees, and Jagi and Mdhi will be delivered from their sins.
TEXT 303
uniy prabhura vkya sabra ullsa
mahnande haila krtana-paraka
Hearing the Lord's words, everyone became jubilant. They then began to perform krtana in
ecstasy.
TEXT 304
nce prabhu vivambhara nitynanda-sage
veiy vaiava saba yaa gya rage
Lord Vivambhara danced with Nitynanda, and all the Vaiavas surrounded Them and sang
the glories of the Lord.
TEXT 305
ncaye advaitayra lgi' avatra
yhra krae haila jagata-uddhra

Advaita also danced. He had induced the Lord to incarnate and thus delivered the entire
world.
TEXT 306
krtana karaye sabe diy karatli
sabi karena ntya haye kuthal
As they performed krtana, everyone clapped their hands and danced jubilantly.
TEXT 307
prabhu-prati mahnande kro nhi bhaya
prabhu-sage kata laka helheli haya
They felt no fear as they bumped into the Lord thousands of times in their ecstasy.
TEXT 308
vadh-sage dekhe i gharera bhitare
vasiy bhsaye i nanda-sgare
Mother ac and her daughter-in-law floated in an ocean of ecstasy as they watched

everything from within the house.
From within the house, mother ac and r Viupriy saw the Lord's pastimes of delivering
Jagi and Mdhi. As a result they became absorbed in ecstasy.
TEXT 309
sabei paramnanda dekhiy praka
khro n ghuce kveera ullsa
Everyone was filled with ecstasy after seeing this pastime. Their ecstatic love for Ka was
uninterrupted.
TEXT 310
yra aga paraite ram bhaya pya
se prabhura aga-sage madyapa ncaya
The two drunkards danced in the association of He whose body the goddess of fortune is
afraid to touch.
TEXT 311
madyapere uddhril caitanya-gosi
vaiava-nindake kumbhpke dilhi
In this way Lord Caitanya delivered the two drunkards and sent the blasphemers of the
Vaiavas to the hell known as Kumbhpka.
TEXT 312
nindya n be dharmasabe ppa lbha
eteke n kare nind saba mahbhga
Blasphemy does not enhance one's religious principles, it only results in sin. That is why
fortunate souls do not engage in blasphemy.
The devotees of the Lord do not blaspheme anyone in this world. One who blasphemes
others is known as sinful or irreligious. To attribute on someone faults that are not
present is called blasphemy. Being induced by irrelevant goals, those who are unable to
tolerate the glorification of others and with a desire to attack them unfairly attribute faults on
them continually meet with inauspiciousness day after day. A person who out of envy
attributes faults on an irreproachable Vaiava must go to the hell known as Kumbhpka
and suffer severe miseries. Those sinful persons who cannot understand that sarva-
mahgua-gaa vaiava-arreall good qualities are present in the body of a Vaiava,
and who consider that non-Vaiavas are equal to Vaiavas can never achieve any benefit.
To criticize the behavior of nondevotees is called sad-upadea, or good instruction. Other
than devotional service to Viu, all activities of the living entities are condemnable. Sinful
people often engage in abominable activities on the pretext of devotional service to Viu.
Instructions to give up these activities should not be called nind, or blasphemy.
TEXT 313
dui dasyu dui mahbhgavata kari'
gaera sahita nce gaurga-r-hari
After transforming the two rogues into mah-bhgavatas, r Gaurahari danced along with
His associates.
TEXT 314
ntyvee vasilhkura vivambhara
vasil caudike vei' vaiava-maala
Overwhelmed from dancing, Lord Vivambhara sat down, and all the Vaiavas sat around
Him.
TEXT 315-316
sarva-age dhl cri-aguli-prama
tathpi sabra aga `nirmala' geyna
prvavat hail prabhu gaurga-sundara
hsiy sabre bale prabhu vivambhara
Their bodies were covered with two inches of dust, yet they were all filled with pure
knowledge. Lord Gaurasundara regained His former state, smiled, and spoke to everyone
there.
Although those Vaiavas who sat around rman Mahprabhu were covered with two inches
of dust and externally appeared dirty, all of them were all-knowing and topmost scholars
without contamination.
TEXT 317
e du'yere pp-hena n kariha mane
e du'yera ppa mui dahilupane
Do not consider these two as sinners, for I have personally burned their sinful reactions to
ashes.
TEXT 318
sarva-dehe mui karo, bolo, calo kha
tabe dehapta, yabe mui cali' ya
In the bodies of all living entities, it is I who makes them act, speak, move, and eat. When I
leave a body, it dies.
When the living entity attains spiritual knowledge he no longer maintains the three types of
false ego. The living entity then surrenders at the lotus feet of the Lord and becomes
liberated. In the Caitanya-caritmta (Antya 4.192-193) it is stated:
dk-kle bhakta kare tma-samarpaa
sei-kle ka tre kare tma-sama
sei deha kare tra cid-nanda-maya
aprkta-dehe tra caraa bhajaya
At the time of initiation, when a devotee fully surrenders unto the service of the Lord, Ka
accepts him to be as good as Himself. When the devotee's body is thus transformed into
spiritual existence, the devotee, in that transcendental body, renders service to the lotus feet
of the Lord. After r Gaurasundara accepted the bodies of Jagi and Mdhi to be as good as
His own, whatever He had them do, whatever He had them speak, however He had them
behave, and whatever He had them eat was favorable for the service of Viu. In this way,
after turning one towards the Lord's service, the worshipable Lord takes His worshiper
servant, who leaves a body made of the five gross elements within the material world, and
departs.
TEXT 319
yei dehe alpa dukhe jva ka che
mui vin sei deha paile n nae
The living entity cries out if he feels a little distress, but if I am not present in that body it
will not even move when burned.
When a conditioned soul feels a little distress, he shouts loudly because of impatience. When
the Lord and the devotee leave a body, it does not react even if it is burned with fire. The
Lord is transcendental and has supreme consciousness, while the living entity is a fragmental
spiritual particle. As long as one does not have the propensity for transcendental service due
to the absence of Ka consciousness, one becomes controlled by three types of false ego and
continues to display independence. The proper use of independence is to become inclined
towards the service of the Lord, but the senses of persons who are averse to the Lord's service
are induced by three types of false ego to engage in pious and impious activities and more or
less identify with material nature.
TEXT 320
tabe ye jvera dukhakare ahakra
`mui karo, balo' bali' pya mah-mra
But the living entity's distress is due to false ego. He suffers miseries because he claims, Ì am
the doer. I am the speaker.'
Since the living entity who has become averse to the Lord considers himself a product of and
belonging to material nature, the three types of false ego immerse him in an ocean of distress.
He then becomes afflicted with the threefold material miseries and proudly considers, I am
the doer. I am the enjoyer.
TEXT 321
eteke yateka kaila ei dui jane
karila mi, ghucilma pane
Therefore the activities done by these two were actually done by Me, and I have released
them from the reactions.
Jagi and Mdhi were intoxicated with false prestige, and they misused their independence.
I have personally destroyed their misfortune; in other words, I have delivered them from the
misconceptions of Ì have done, I have said,' which were produced from the misuse of their
independence.
TEXT 320
ih jni' e du'yere sakala vaiava
dekhib abheda-dye yena tumi-saba
Knowing this fact, all of you Vaiavas should see them as one of you and not discriminate
against them.
TEXT 323-324
una ei j mora, ye hau mra
e du'yere raddh kari' ye diba hra
ananta brahma-mjhe yata madhu vaise
se haya kera mukhe dile prema-rase
If you really belong to Me, then listen to My order. Whatever you faithfully give these two to
eat will be equal to offering with love to Ka's mouth all the honey available in innumerable
universes.
TEXT 325
e du'yera vaa mtra dibe yei jana
tra se kera mukhe madhu-samarpaa
Anyone who gives these two a small portion of food gives honey to the mouth of Ka.
The Lord relishes foodstuffs through the mouths of His devotees. The devotees do not enjoy
any material object like nondevotees do. Since the devotees offer everything to the Lord and
constantly remain engaged in the service of accepting His remnants, if someone gives a small
portion of food to a devotee of the Lord, then it amounts to offering sweetmeats to r Ka.
In this regard one should discuss the commentary on verse 228 of this chapter.
TEXT 326
e dui-janere ye kariba parihsa
e du'yera apardhe tra sarva-na
If anyone ridicules these two, he will be ruined as a result of that offense.
Considering their previous sinful activities according to nagna-mtka-nyya [This logic

states that because one's mother was naked in her childhood, she should continue to remain
naked, even though she has become the mother of so many children.], those who in the
future consider Jagi and Mdhi sinful commit offenses at their feet and bring about their
own ruination. In this regard one should discuss the two verses: na prktatvam iha bhakta
janasya payet and api cet su-durcro [See page 172 for a translation of the first verse and
page 338 for a translation of the second.]
TEXT 327
uniy vaiava-gaa knde mahpreme
jagi-mdhi-prati kare parame
On hearing the Lord's words, the Vaiavas cried in ecstatic love. Then they all offered
obeisances to Jagi and Mdhi.
TEXT 328
prabhu bale,una saba bhgavata-gaa
cala sabe yi bhgrathra caraa
The Lord then said, Listen, devotees. Let us all go to the Ganges.
TEXT 329
sarva-gaa-sahita hkura vivambhara
pail jhnav-jale vana-ml-dhara
Accompanied by His associates and wearing a garland of forest flowers, Lord Vivambhara
entered the waters of the Ganges.
The phrase vana-ml-dhara refers to r Ka or rman Mahprabhu.
TEXT 330
krtana-nande yata bhgavata-gaa
iu-prya cacala-caritra sarva-kaa
Due to the ecstasy of krtana, all the devotees constantly behaved like restless young boys.
TEXT 331
mahbhavya vddha sabaseha iu-mati
ei-mata haya viu-bhaktira akati
Although they were all greatly learned and mature, they behaved like young boys. This is the
potency of devotional service to Viu.
The word mahbhavya means endowed with the finest etiquette, having the qualities
required to live in a society of cultured persons, or civilized or sober.
TEXT 332
gag-snna-mahotsave krtanera ee
prabhu-bhtya-buddhi gela nanda-vee
In the festival of taking bath in the Ganges after krtana, everyone was so overwhelmed with
ecstasy that they forgot who was the Lord and who were the servants.
TEXT 333
jala deya prabhu sarva-vaiavera gya
keha nhi presabe hriy palya
When the Lord splashed water on the Vaiavas, no one could compete with Him. They all
retreated in defeat.
TEXT 334
jala-yuddha kare prabhu yra yra sage
kata-kaa yuddha kari' sabe deya bhage
Everyone who engaged in water fights with the Lord retreated after fighting for some time.
TEXT 335
kae keli advaita-gaurga-nitynande
kae keli haridsa-rvsa-mukunde
Sometimes Advaita, Gaurga, and Nitynanda sported together, and sometimes Haridsa,
rvsa, and Mukunda sported.
TEXT 336-339
rgarbha, r-sadiva, murri, rmn
puruottama, mukunda, sajaya, buddhimanta-khn
vidynidhi, gagdsa, jagada nma
gopntha, haridsa, garua, rrma
govinda, rdhara, knanda, kvara
jagadnanda, govindnanda, r-uklmbara
ananta caitanya-bhtyakata jni nma
vedavysa haite vyakta haiba pura

Among the innumerable servants of Lord Caitanya present there were rgarbha, r Sadiva,
Murri Gupta, rmn, Puruottama, Mukunda, Sajaya, Buddhimanta Khn, Puarka
Vidynidhi, Gagdsa, Jagada, Gopntha, Haridsa, Garua, rrma, Govinda, rdhara,
Knanda, Kvara, Jagadnanda, Govindnanda, and ruklmbara. Many others whose
names I do not know will in the future be revealed in the Puras by Vedavysa.
The number of r Caitanyadeva's servants is innumerable. r Ka Dvaipyana-vysadeva

will record the names of Lord Caitanya's servants in traditional literatures like the Puras.
TEXT 340
anyo'nye sarva-jana jala-keli kare
parnanda-rase keha jine, keha hre
They all sported in the waters with one another. In the mellows of ecstatic love, some
conquered and some were defeated.
TEXT 341
gaddhara-gaurge miliy jala-keli
nitynanda-advaite khelaye dohe mili'
Gaddhara and Gaurga engaged in water sports together. Nitynanda and Advaita also
sported in the water together.
TEXT 342
advaita-nayane nitynanda kuthal
nirghte mriy jala dila mahbal
The powerful Nitynanda sportingly splashed water with great force into the eyes of Advaita.
TEXT 343
dui caku advaita melite nhi pre

mah-krodhvee prabhu glgli pe
Advaita could not open His eyes, so in great anger He abused Nitynanda.
TEXT 344
nitynanda-madyape karila caku ka
koth haite madyapera haila upasthna
This drunken Nitynanda has made Me blind and deaf. From where has this drunkard
come?
Since r Nitynanda Prabhu splashed water in the eyes of r Advaita Prabhu, r Advaita
Prabhu addressed Nitynanda as drunkard and on the pretext of a loving quarrel said,
From where has this drunkard come? This fellow has obstructed My power of vision and
made Me blind.
TEXT 345
rnivsa paitera mle jti ni
kothkra avadhte ni' dila hi
rvsa Paita does not belong to any caste. He brought this Avadhta from somewhere and
gave Him a place to stay.
rnivsa Paita has brought Avadhta r Nitynanda and awarded Him the qualification
to freely mix with us. But we do not know His previous identity. One should not allow this
whimsical avadhta, who is devoid of family prestige and aristocracy, to constantly remain
with Mahprabhu.
TEXT 346
acra nandana cor eta karma kare
niravadhi avadhta-sahati vihare
The stealthy son of ac can do so much, yet He constantly enjoys the company of this
avadhta.
TEXT 347
nitynanda bale,mukhe nhi vsa lja
hrile panera kandale ki kja?
Nitynanda replied, Don't You feel embarrassed to speak like this? You have been defeated,
so what is the use of quarreling?
r Nitynanda Prabhu said to r Advaita, You have been defeated in the water fight, yet
You do not feel ashamed. Moreover You approach Me to quarrel with Your head held high.
TEXT 348
gauracandra bale,eka-bre nhi jni
tina-bra haile se hra-jita mni
Gauracandra said, One time doesn't count. Winning and losing is decided after three fights.
TEXT 349
ra-bra jala-yuddha advaita-niti
kautuka lgiy eka-dehadui hi
Advaita and Niti again engaged in water fighting. They are one, but for the purpose of
sporting They have become two.
TEXT 350
dui-jane jala-yuddhakeha nhi pre
eka-bra jine keha, ra bra hre
In Their water fight, neither could defeat the other. One time one conquered, and the next
time He was defeated.
TEXT 351
ra-bra nitynanda sabhrama piy
dilena nayane jala nirghta kariy
With renewed enthusiasm Nitynanda forcefully splashed water in Advaita's eyes.
TEXT 352
advaita piy dukha bale,mtliy
sannys n haya kabhu brhmaa vadhiy
Advaita became distressed and said, You are intoxicated. You can never become a sannys
by killing a brhmaa.
When Nitynanda forcefully splashed water, Advaita Prabhu was hurt and said, You
certainly cannot become a sannys by killing a brhmaa out of intoxication.
TEXT 353
pacimra ghare ghare khiyche bhta
kula, janma, jti keha n jne koth'ta
You have eaten in the houses of people from the west. No one knows about Your family,
birth, or caste.
Those who are particularly proud of their country certainly speak harshly about foreigners.
People of the east condemn the people of the west as pacim, or westerners. They criticize
them by calling them low-born. No one knew what family, what class, or what place
Nitynanda hailed from. He would wander about, eating in the houses of westerners.
TEXT 350
pit, mt, guru,nhi jni ye ki-rpa?
khya, pare sakala, balya àvadhta'

No one knows about Your father, mother, or spiritual master. You eat everything, wear
everything, and advertise Yourself as an avadhta.
We have no information about Your father, mother, or what kind of spiritual master You
have accepted. You are passing as an avadhta and accepting food and charity from anyone
and everyone.
TEXT 355
nitynanda-prati stava kare vyapadee
uni' nitynanda-prabhu gaa-saha hse
As Advaita indirectly glorified Nitynanda on the pretext of criticizing Him, Nitynanda

Prabhu and His associates laughed.
The statements of Advaita are deceiving. They are indicative of r Nitynanda's glories. On
hearing the words of r Advaita, Nitynanda Prabhu and His followers began to laugh.
TEXT 356
sahrimu sakala, mohra doa ni
eta bali' krodhe jvale crya-gosi
crya Gosi burned with anger as He exlaimed, It will not be My fault when I destroy
everyone.
TEXT 357
cryera krodhe hse bhgavata-gaa
krodhe tattva kaheyena uni' kuvacana
Seeing Advaita crya's anger, all the devotees laughed. In anger He actually spoke the truth,
which appeared as harsh words.
TEXT 358
hena rasa-kalahera marma n bujhiy
bhinna-jne ninde, vande, se mare puiy
Without understanding the purport of such loving quarrels, if someone considering Them
different from each other criticizes one and glorifies the other, he will be burned to death.
Those foolish people who cannot enter into the loving quarrels of Advaita and Nitynanda
criticize one and glorify the other, and as a result they are burned to death in the forest fire of
offense.
TEXT 359
nitynanda-gauracda yre kp kare
sei se vaiava-vkya bujhibre pre
Only one who is favored by Nitynanda and Gauracandra can understand the words of the
Vaiavas.
TEXT 360
sei kata-kae dui mahkuthal
nitynanda-advaite haila kolkuli
After Nitynanda and Advaita engaged in ecstatic pastimes for some time, They embraced
each other.
TEXT 361
mah-matta dui prabhu gauracandra-rase
sakala gagra mjhe nitynanda bhse
The two Prabhus were greatly intoxicated with the mellows of love for Gauracandra.
Thereafter Nitynanda floated around in the waters of the Ganges.
TEXT 362
hena-mate jala-keli krtanera ee
pratirtri sab la kare prabhu rase
In this way the Lord and His associates engaged every night in water sports after krtana.
TEXT 363
e ll dekhite manuyera akti ni
sabe dekhe deva-gaa sagope tathi
Human beings have no power to see such pastimes, but the demigods secretly watched them.
TEXT 364
sarva-gae gauracandra gag-snna kari'
kle uhi' ucca kari' bale `hari hari'
After taking bath in the Ganges, Gauracandra and His associates came out of the water and
loudly chant the names of Hari.
TEXT 365
sabre dilena ml-prasda-candana
vidya hail sabe karite bhojana
Thereafter the Lord gave everyone garlands and sandalwood paste that had been offered, and
then they took leave and went to eat.
TEXT 366
jagi-mdhi samarpila sab'-sthne
pana galra ml dila dui-jane
The Lord entrusted Jagi and Mdhi to the devotees and then offered His own garlands to
the two.
TEXT 367
e saba llra kabhu avadhi n haya
`virbhva', `tirobhva' mtra vede kaya
Although the Vedas describe their appearance and disappearance, these pastimes have no
beginning and no end.
TEXT 368
ghe si' prabhu dhuilena r-caraa
tulasra karilena caraa-vandana
After returning home, the Lord washed His feet and offered obeisances to tulas.
TEXT 369
bhojana karite vasilena vivambhara
naivedynna ni' mye karil gocara
Thereafter Vivambhara sat down to eat, and mother ac brought the offered foods before
Him.
TEXT 370
sarva-bhgavatere kariy nivedana
ananta brahma-ntha karena bhojana
The Lord of unlimited universes offered prayers to all the devotees and then began to eat.
TEXT 371
parama santoe mahprasda piy

mukha-uddhi kari' dvre vasil siy
After honoring the mah-prasda with great satisfaction, the Lord purified His mouth and sat
down in the doorway.
TEXT 372
vadh-sage dekhe i nayana bhariy
mahnanda-sgare arra ubiy
As mother ac and her daughter-in-law saw these pastimes of the Lord to the full satisfaction
of their eyes, they floated in an ocean of bliss.
TEXT 373
ira bhgyera sm ke balite pre?
sahasra-vadana-prabhu, yadi akti dhare
Who can describe the limit of mother ac's good fortune? Only the thousand-headed Lord is
able, if He is empowered.
TEXT 374
prkta-abde o yeb balibeka ì'
ì' abda-prabhve o tra dukha ni
Even if one utters the word i as a mundane word, by the influence of the word i one will be
freed from all suffering.
The word i is derived from the Sanskrit word ry. Those who call r Gaurasundara's
mother i will be freed from all miseries.
TEXT 375
putrera r-mukha dekhi' i jagan-mt

nija-deha i nhi jne che koth
On seeing the lotus face of her son, ac, the mother of the universe, forgot where she was.
While seeing the lotus face of r Gaurasundara, mother ac forgot herself. Being bewildered
by the beauty of the Lord's face, she even forgot her motherly sentiments and her parental
affection for her son.
TEXT 376
vivambhara calilena karite ayana
takhana vidya haya gupte deva-gaa
When Vivambhara went to sleep, the demigods would secretly take leave.
TEXT 377
caturmukha, pacamukha-di deva-gaa
niti si' caitanyera karaye sevana
The demigods headed by the four-headed Brahm and the five-headed iva would daily come
to serve Lord Caitanya.
TEXT 378
dekhite n pya ih keha j vine
sei prabhu-anugrahe bale kro sthne
Without the Lord's sanction, no one could see them. Only one who is favored by the Lord
can speak to others about this.
TEXT 379
kona dina vasiy thkaye vivambhara
sammukhe il mtra kona anucara

One day, as Vivambhara was sitting there, some of His associates came before Him.
TEXT 380
òikhne thka'prabhu balaye pane
cri-pca-mukha-gul loya agane
The Lord told them, Wait there, while four-headed and five-headed personalities rolled on
the ground in the courtyard.
TEXT 381
paiy chaye yatanhi lekhjokh
tomar sabere ki e-gul n deya dekh?
No one could estimate how many personalities were there. Don't you recognize these
persons?
The word lekhjokh means number and quantity.
TEXT 382
kara-yoa kari' bale saba bhakta-gaa
tribhuvane kare prabhu tomra sevana
All the devotees replied to the Lord with folded hands, O Lord, the inhabitants of the three
worlds serve You.
TEXT 383
mar-sabra kon akti dekhibra?
vine prabhu, tumi dile di adhikra
What power do we have to see? Only You can give us the ability to see.
TEXT 384
e saba adbhuta caitanyera gupta-kath
sarva siddhi haya,ihunile sarvath
These confidential pastimes of Lord Caitanya are most wonderful. If one hears them, he
achieves all perfection.
TEXT 385
ihte sandeha kichu n bhviha mane
aja-bhava niti ise gaurgera sthne
Do not maintain any doubts. Lord Brahm and Lord iva would daily come to see Gaurga.
TEXT 386
hena-mate jagi-mdhi-paritra
karilr-gauracandra jagatera pra
In this way r Gauracandra, the life and soul of the universe, delivered Jagi and Mdhi.
TEXT 387
sabra kariba gauracandra se uddhra
vyatirikta vaiava-nindaka durcra
Gauracandra will deliver everyone except those sinful persons who blaspheme Vaiavas.
TEXT 388
lapi-sama yadi bhakta-nind kare
bhgavata-pramatathpiha ghra mare

According to the rmad Bhgavatam (5.10.25), even if someone on the level of Lord iva
blasphemes a devotee, he will soon be destroyed.
TEXT 389
mahad-vimnt sva-ktd dhi
mdnakyaty adrd api lapi
Because of this, even though I may be as strong as Lord iva, I shall be vanquished without
delay due to my offense at the lotus feet of a Vaiava.
TEXT 390
hena vaiava ninde yadi sarvaja hai
se janera adhaptasarva stre kai
In all scriptures it is stated that if an all-knowing person blasphemes a Vaiava, he will

certainly fall down.
Even after achieving all perfection, a person who criticizes a Vaiava certainly falls down.
This is the verdict of all scriptures.
TEXT 391
sarva-mah-pryacita ye kera nma
vaiavpardhe seha n milaye tra
Ka's name, which is the ultimate atonement, does not deliver one who offends a Vaiava.
The holy names of the Lord have more power for destroying sinful reactions than all other
kinds of atonement mentioned in the smtis. But if a person commits an offense against a
devotee of Hari who is engaged in chanting those holy names, then he can never be delivered.
Among the offenses against the chanting of the holy names, blasphemy of sadhus is the first.
If one commits offenses against the holy names, he cannot possibly attain nmbhsa (a
glimpse of offenseless chanting) or the fruits of chanting the holy names.
TEXT 392
padma-purera ei parama vacana
prema-bhakti haya ih karile plana
One who honors the following confidential words of the Padma Pura will attain ecstatic
love of God.
TEXT 393
sat nind nmna paramam apardha vitanute
yata khyti yta katham u sahate tad-vigarhm
To blaspheme the great saintly persons who are preaching the glories of the Hare Ka
mah-mantra is the worst offense at the lotus feet of the holy name. The Nma-prabhu, who
is identical with Ka, will never tolerate such blasphemous activities, even from one who
passes as a great devotee.
TEXT 394
yei une ei mah-dasyura uddhra
tre uddhriba gauracandra-avatra
One who hears this narration regarding the deliverance of the two rogues will be delivered by
r Gauracandra.
TEXT 395
brahma-daitya-traa gaurga jaya jaya
karu-sgara prabhu parama sadaya
All glories to Gaurga, who delivered the two brhmaa demons! O Lord, You are an ocean
of mercy and the most compassionate.
Since rman Mahprabhu delivered Jagi and Mdhi, He became known as Brahma-daitya-
traa, the deliverer of the brhmaa demons. Although Jagi and Mdhi were born in a
brhmaa family, they were addressed as demons due to their aversion to the Lord.
TEXT 396
sahasra karu-sindhu mah-kpmaya
doa nhi dekhe prabhugua-mtra laya
The Lord's supreme mercy is as vast as a thousand oceans. He sees the good qualities of
others and never finds fault in them.
TEXT 397
hena-prabhu-virahe ye ppi-pra rahe
sabe paramyu-gua,ra kichu nahe
A sinful life devoid of the association of such a Lord has no benefit other than its long
duration.
Mahprabhu is most merciful and sees no faults in others. He is not even slightly offended by
one's offenses. The life of a sinful person who maintains his life devoid of the service of that
Mahprabhu is useless; he continues his life simply due to his past karma. But such an
existence is never praiseworthy.
TEXT 398
tathpiha ei kp kara mahaya
ravae vadane yena tora yaa laya
O Lord, please bestow Your mercy on me so that I may hear and chant Your glories.
TEXT 399
yath vaise tath yena haa anucara

May I reside as the servant of r Gaurasundara, the Lord of my Lord, wherever He may be.
rman Mahprabhu is the worshipable Lord of my spiritual master. It is my desire that I may
become Their servant, birth after birth.
TEXT 400
caitanya-kathra di antya nhi jni
ye-te-mate caitanyera yaa se vkhni
There is neither a beginning or end to the topics regarding Lord Caitanya, yet somehow or
other I am narrating His glories.
TEXT 401
gaa-saha prabhu-pda-padme namaskra
ithe apardha kichu nahuka mra
I offer my obeisances at the feet of the Lord and His associates, so that I may not offend them.
TEXT 402

bhgavata, Madhya-khaa, Chapter Thirteen, entitled The Deliverance of Jagi and
Mdhi.
CBP 14: Yamarja's Sakrtana
Chapter Fourteen: Yamarja's Sakrtana
This chapter describes the daily service rendered to r Caitanya by the demigods headed by
Brahm and iva, their astonishment on seeing the deliverance of Jagi and Mdhi,
Yamarja's inquiry from Citragupta about the extent of Jagi and Mdhi's sins and the means
of deliverance from those sins, Yamarja's astonishment and falling unconscious, the chanting
of Ka's glories in his ear by Brahm, iva, and other demigods, Yamarja's return to
external consciousness, and the ecstatic chanting and dancing by the demigods with
Yamarja.
The demigods headed by Brahm and iva would daily come to Mahprabhu's house and
after secretly performing various services and observing the Lord's daily pastimes would
return home. On seeing the deliverance of the two great sinners, the demigods were
astonished as they realized the unlimited glories of Mahprabhu. They felt particularly joyful
by maintaining in their hearts the hope that by the mercy of Gaurasundara they would also be
delivered. When Yamarja inquired from Citragupta about the extent of Jagi and Mdhi's
sins and how those sins were totally destroyed, Citragupta said that the two had performed so
many sinful activities that if a hundred thousand scribes narrated them for one month and if
Yamarja heard them with a hundred thousand ears, they would not reach the end. His
scribes were incapable of recording their sinful activities, which they continually heard from
the mouths of the Yamadtas. They were particularly unhappy to think about how the two
would tolerate the painful punishment resulting from their unlimited sinful activities. But by
the boundless mercy of Mahprabhu, all their sinful reactions were destroyed within a
moment.
After hearing the description of the deliverance of Jagi and Mdhi from the mouth of
Citragupta, Yamarja fell unconscious in his chariot due to love of Ka and his
subordinates headed by Citragupta began to cry out. As the demigods and sages headed by
Brahm, iva, and Nrada passed by singing the glories of Mahprabhu's unlimited mercy and
the topics of the two demon's deliverance, they saw Yamarja lying unconscious in his
chariot. When they inquired about the reason for this, Citragupta related the entire incident
to them. On realizing that Yamarja was absorbed in love for Ka, the demigods chanted
Ka's names in his ear and the son of Srya regained his external consciousness. Thereafter,
in ecstatic love, Yamarja and the demigods danced and sang the glories of Mahprabhu's
unlimited mercy and the topics of Jagi and Mdhi's deliverance and prayed to Mahprabhu
that they may be delivered like Jagi and Mdhi.
TEXT 1
gaurga-sundara-tanu prema-bhare
bhela agamagiyncata bhli gaurga ragiy
Gaurga's beautiful body was filled with ecstatic love as He sweetly danced.
TEXT 2
caturmukha pacamukha di deva-gaa
niti si' caitanyera karaye sevana
The demigods headed by the four-headed Brahm and the five-headed iva daily came and
served Lord Caitanya.
The word caturmukha refers to Lord Brahm. The word pacamukha refers to Lord iva. The
word niti means regularly or always.
TEXT 3
j vin keha ih dekhite n pre
tr puni hkurera sabe sev kare
Without the Lord's order, no one could see them as they repeatedly offered service to the
Lord.
r Caitanyadeva is adhokaja, or beyond the perception of the material senses. The demigods
headed by Brahm and iva served r Caitanyadeva in their adhokaja bodies in such a way
that without the mercy of r Caitanyadeva, no one was able to see them.
The word puni (derived from the word puna) means again or often.
TEXT 4
sarva dina dekhe prabhu yata ll kare
ayana karile prabhu sabe cale ghare
They watched the Lord's pastimes throughout the day, and when the Lord went to bed they
would return home.
TEXT 5
brahma-daitya-du'yera se dekhiy uddhra
nande calil ti kariy vicra
After seeing the deliverance of the two brhmaa demons, they contemplated that pastime as
they joyfully departed.
TEXT 6
e-mata kruya che caitanyera ghare
e-mata janere prabhu karaye uddhre
Such compassion is found in Lord Caitanya's house that He delivered even such type of
persons.
TEXT 7
ji baa citte prabhu dilena bharas
àvaya piba pra', dharilma
Today the Lord has given us the hope that we will also certainly be delivered.
TEXT 8
ei-mata anyo'nye kari' sakathana
mahnande calil sakala deva-gaa
The demigods spoke amongst themselves in this way as they departed in great ecstasy.
TEXT 9
prabhu-sthne nitya ise yama dharmarja
pane dekhila prabhu caitanyera kja
Yamarja would regularly come to see the activities of Lord Caitanya.

TEXT 10
citragupta-sthne jijsaye prabhu yama
kib e du'yera ppa, kib upaama
Lord Yamarja asked Citragupta, How many sins did those two commit, and what was the
remedy for those sins?
TEXT 11
citragupta bale,una dharma yamarja
e viphala parirame ra kib kja?
Citragupta replied, O Yamarja, listen. What is the use of such a futile endeavor?
TEXT 12
lakeka kyastha yadi eka msa pai
tathpi pite anta ghra nahe vai
If a hundred thousand scribes continually recited for one month, they would not easily
complete such a task.
Dharmarja, or Yamarja, gives award and punishment for one's pious and sinful activities.
He has fourteen associates. Among them, Citragupta is his principle secretary. Since the
kyasthas (scribes) are descendants of Citragupta, they calculate and record the piety and
impiety of human beings. If one hundred thousand kyasthas continually recorded the sinful
activities of those two for one month, they would not be able to record all their sins.
TEXT 13
tumi yadi una laka kariyravaa
tathpiha unibre tumi se bhjana

If you heard them with one hundred thousand ears, you would not hear the complete
account.
TEXT 14
e-du'yera ppa nirantara dte kahe
likhite kyastha-saba utpta gaaye
Your servants constantly narrate the sins of these two, and the scribes are frustrated in their
attempts to record them.
TEXT 15
e-du'yera ppa yata kahe anukaa
th lgi' dta kata khila mraa
Your servants would always talk about the sins of these two, and they would be chastised as
a result.
TEXT 16
dta bale,`ppa kare sei dui jane
lekhite bhra mora, more mra kene
The servants would say, `These two are committing the sins. Our responsibility is to get
them recorded, why should you beat us?
TEXT 17
n likhile haya sti, hena lgi' likhi
parvata-prama ga che tra sk
Ìf you don't record them, we will be punished. That is why this mountain of records is there
for evidence.
TEXT 18
mar o kndiychi o-dui lgiyke-
mate v e ytan sahiba siy
`We even shed tears for these two. How will they tolerate the reactions?
TEXT 19
tila-mtre mahprabhu saba kail dra
ebe j kara gaubi pracura'
`Within a moment Mahprabhu has freed them from all reactions. Now if we are ordered we
can immerse all these records.'
There was a mountain of evidence testifying to the sins of the two sinners. The servants said,
As Mahprabhu has destroyed all their sinful reactions within such a short time, if
Citragupta orders us we can immerse this mountain of records in deep water.
TEXT 20
kabhu nhi dekhe yama e-mata mahim
ptak-uddhra yata ei tra sm
Yamarja had never before seen such glorious deliverance of fallen souls; they were the
ultimate.
Among all fallen souls delivered so far by r Ka Caitanya, these two were the ultimate. In
other words, r Gaurasundara had never before displayed such compassion while delivering
someone.
TEXT 21
svabhva vaiava yamamrtimanta dharma
bhgavata-dharmera jnaye saba marma

Yamarja was by nature a Vaiava and the personification of religious principles. He knows
the confidential purports of bhgavata-dharma.
As one of the twelve mahjanas, Yamarja knows the religious principles known as
bhgavata-dharma. In the rmad Bhgavatam (6.3.20-21) it is stated:
svayambhr nrada ambhu
kumra kapilo manu
prahldo janako bhmo
balir vaiysakir vayam
dvdaaite vijnmo
dharma bhgavata bha
guhya viuddha durbodha
ya jtvmtam anute
My dear servants, Lord Brahm, Bhagavn Nrada, Lord iva, the four Kumras, Lord Kapila
[the son of Devahti], Svyambhuva Manu, Prahlda Mahrja, Janaka Mahrja, Grandfather
Bhma, Bali Mahrja, ukadeva Gosvm and I myselfwe twelve know the real religious
principles.
TEXT 22
yakhana unil citraguptera vacana
kvee deha psaril tata-kaa
As soon as Yamarja heard the words of Citragupta, he forgot himself due to love of Ka.
TEXT 23
pail mrcchita haiy rathera upare
kotho nhika dhtu sakala arre
He fell unconscious in his chariot, and his body lost all sign of life.
TEXT 24
thevyathe citragupta di yata gaa
dhariy lgil sabe karite krandana
His associates headed by Citragupta quickly grabbed hold of him and began to cry.
TEXT 25
sarva-deva rathe yna krtana kariy
rahila yamera ratha okkula haiy
All the demigods were traveling in their chariots and singing the glories of the Lord.
Yamarja's chariot was not moving, however, for its occupants were filled with lamentation.
TEXT 26
dui brahma-asurera mocana dekhi
ysei gua-karma sabe calil giy
After seeing the deliverance of the two brhmaa demons, everyone was glorifying the nature
of that pastime.
Demigods and demons are ascertained according to their qualities and activities. The
demigods proceeded while singing the glories of how the good qualities and service attitude
of the Lord's devotees free demoniac people from bondage and engage them in the service of
the Supreme Lord, who is the reservoir of all good qualities. Mundane qualities and activities
are all temporary. The soul's qualities and activities, however, are spiritual. If the qualities
and activities of liberated souls are glorified, then living entities are freed from the
conditioned state.
TEXT 27
akara, virici, ea-di deva-gaa

nradd gya sei du'yera mocana
The demigods headed by iva, Brahm, ea, and Nrada were all glorifying the deliverance of
the two.
TEXT 28
keha keha n jnaye nanda-krtana
kruya dekhiy keha karaye krandana
Some of them had never experienced such ecstatic krtana, and some cried after seeing such
compassion.
TEXT 29
rahiyche yama rathe, dekhe deva-gae
rahila sakala ratha yama-ratha-sthne
The demigods saw Yamarja lying in his chariot, which had stopped, so they all stopped their
chariots nearby.
TEXT 30
ea, aja, bhava, nraddi i-gae
dekhe pai' che yamadeva acetane
ea, Brahm, iva, and various sages headed by Nrada saw that Yamarja was lying there
unconscious.
TEXT 31
vismita hail sabe n jni' kraa
citragupta kahilena saba vivaraa

They were all astonished because they did not know what had happened. Then Citragupta
explained everything to them.
TEXT 32
`kvea' hena jni' aja-pacnana
kara-mle sabe mili' karaye krtana
Brahm and iva realized that he was absorbed in love of Ka, so they all chanted in his ear.
TEXT 33
uhilena yamadeva krtana uniy
caitanya piy nce mahmatta haiy
On hearing the krtana, Yamarja got up. As he regained his consciousness, he danced like an
intoxicated person.
TEXT 34
uhila paramnanda deva-sakrtana
kera vee nce sryera nandana
As the ecstasy of the demigods' krtana intensified, the son of Srya danced in ecstatic love for
Ka.
The phrase sryera nandana refers to Yamarja, the son of the sun-god. From the material
point of view, he gives reward and punishment to the uncontrolled and materialistic persons.
As he heard the ecstatic krtana, he had the opportunity to forget his mundane position as a
demigod. He thus became intoxicated with love of God and began to dance emotionally in the
loving mellows of sakrtana.
TEXT 35
yama-ntya dekhi nce sarva-deva-gaa

nraddi-sage nce aja-pacnana
On seeing Yamarja dance, all the other demigods began to dance. Brahm and iva also
danced with personalities like Nrada.
TEXT 36
deva-gaa-ntya una svadhna haiy
ati guhyavede vyakta karibena ih
Hear attentively about the dancing of the demigods. It is most confidential, but it will be
revealed by the Vedas.
TEXT 37
ncai dharmarja, chiy sakala lja
kvee n jne pansa
ariyr-caitanya, bale,ati dhanya dhanya,
patita-pvana dhanyavn
Dharmarja gave up all shyness and danced. He forgot himself in love for Ka.
Remembering r Caitanya, he exclaimed, All glories to the munificent deliverer of the fallen
souls!
TEXT 38
hukra garajana, mah-pulakita prema,
yamera bhvera anta ni
vihvala haiy yama, kare bahu krandana
saariy gaurga-gosi
He roared loudly and the hairs of his body stood on end in love of God. There was no end to
Yamarja's ecstasy. He became overwhelmed and cried profusely as He remembered Lord
Gaurga.
TEXT 39
yamera yateka gaa, dekhiy yamera prema,
nande paiy gai' yya
citragupta mahbhga, ke baa anurga,
mlasa pri' pri' dhya
On seeing Yamarja's exhibition of ecstatic love, his associates rolled about in ecstasy. The
most fortunate Citragupta, who had great attachment for Ka, expressed exultation as he
wandered around.
TEXT 40
nce prabhu akara, haiy digambara,
kvee vasana n jne
vaiavera agragaya, jagata karaye dhanya
kahiy traka `rma' nme
Lord iva danced without clothing, which he forgot in his ecstatic love for Ka. He is the
foremost Vaiava; he makes the entire universe glorious by chanting the name of Rma,
which delivers one from material bondage.
TEXT 41
nande mahea nce, ja o nhika bndhe,
dekhi' nija-prabhura mahim
krtika-gaea nce, maheera pche pche
saariy kruyera sm
Realizing the glories of his worshipable Lord, Mahea danced in ecstasy and his matted locks
scattered. Krttikeya and Gaea remembered the Lord's unlimited mercy as they danced on
either side of iva.
TEXT 42
ncaye caturnana, bhakti yra pra-dhana,
laiy sakala parivra
kayapa, kardama, daka, manu, bhgu mah-mukhya,
pche nce sakala brahmra
The four-headed Brahm, whose life and wealth is devotional service, danced with his
associates such as Kayapa, Kardama, Daka, Manu, and Bhgu, who all danced behind
Brahm.
Kayapa (kaya refers to a beverage derived from soma-rasa, and pa refers to one who drinks
this beverage) was born from the womb of Kal, the daughter of Kardama, from the semen of
Marci, who was born from the mind of Brahm. According to the Vedic sahits such as the
ukla-yajur Veda, he was born from the golden complexioned Brahm. In the Taittirya-
sahit (5.6.1.1) it is stated: hiraya-varucaya yvak ysu jta kayapo ysvindra
Kayapa was born from the golden-complexioned uci and his wife Yvak. He is the father
of Indra, the King of heaven. He was one of the Prajpatis. According to the Sma, Yajur,
and Atharva sahits he was the father of Candra and other demigods. According to the
rmad Bhgavatam he married seventeen daughters of Daka. Seventeen races were born
from the wombs of those seventeen daughters as follows: (1) from Aditi came the demigods,
(2) from Diti came the Daityas, (3) from Danu came the Danavas, (4) from Kh came the
horses and others, (5) from Ari came the Gandharvas, (6) from Suras came the Rkasas,
(7) from Il came the trees, (8) from Muni came the Apsars, (9) from Krodhava came the
snakes, (10) from Tmr came the hawks and foxes, (11) from Surabhi came the cows and
buffalos, (12) from Saram came the carnivorous animals, (13) from Timi came the aquatics,
(14) from Vinat came Garua and Arua, (15) from Kadr came different varieties of
serpents, (16) from Patag came many varieties of birds, and (17) from Ymin came the
locusts. But in the Mahbhrata and other Puras, Kayapa's thirteen wives are mentioned as
follows: (1) Aditi, (2) Diti, (3) Danu, (4) Vinat, (5) Yas, (6) Kadr, (7) Muni, (8) Krodh,
(9) Ari, (10) Ir, (11) Tmr, (12) Il, and (13) Pradh.
Kardama is the son of Brahm. He is one of the Prajpatis during the reign of Svyambhuva
Manu. In order to create progeny under the order of Lord Brahm, he performed austerities
for ten thousand years at the holy place known as Bindu-sarovara on the bank of the Sarasvat
River. Thereafter he married the daughter of Svyambhuva Manu and begot by his semen
nine daughters headed by Kal as well as Lord Kapiladeva.
Daka is one of the Prajpatis. According to the Mahbhrata and the Puras he was born
from the right thumb of Lord Brahm. Before him, creation took place from the mind. When
Daka saw that progeny could not be expanded through the mind, he initiated the creation of
progeny through sexual intercourse. Since then human beings, animals, and birds are created
through sexual intercourse.
According to the opinion of rmad Bhgavatam, Daka was married to Prasti, the daughter
of Svyambhuva Manu. In the womb of Prasti, he begot sixteen daughters. Of them, thirteen
were offered to Dharma, one was offered to Agni, one was offered to the forefathers, and one
was offered to Mahdeva. Once upon a time all the demigods were present in a sacrificial
arena conducted by the creators of the universe. When Daka arrived there, everyone except
Brahm and iva stood up. But since Mahdeva did not display any respect to him, Daka
became angry and began to blaspheme iva. He also cheated him from his share of the
sacrificial offering. Thereafter, while inaugurating the sacrifice, Bhaspati personally invited
all the inhabitants of the three worlds, with the exception of iva. When Sat expressed her
desire to participate in the sacrifice arranged by her father, Mahdeva did not approve. Sat
then went to the sacrificial arena without approval, and after hearing blasphemy of iva, she
gave up her body. On hearing from Nrada the news that Sat gave up her body, Mahdeva
angrily dashed one of his matted hairs to the ground and thereby created Vrabhadra, who
then went to the sacrificial arena. After destroying the sacrifice, Vrabhadra killed Daka with
the instrument meant for killing animals. Later on, by the mercy of Mahdeva, who was
pleased by the prayers of Brahm, Daka was revived with the head of a goat. Sat was also
reborn from the womb of Menak in the abode of the Himalayas and attained iva. From the
womb of his wife Asikn, Daka begot sixty daughters. Of them, ten were given to Dharma,
seventeen to Kayapa, twenty-seven to Candra, and two each to Bhta, Agir, and Kva.
Daka begot ten thousand sons from the womb of his wife named Pcajan. After he
instructed them to expand progeny, all those ten thousand sons, who were known as the
Haryavas, became attached to the path of the paramahasas under the instructions of
Nrada. After lamenting for those sons, he again begot one thousand sons who were known
as the Savalvas, and after he instructed them to expand progeny, they also attained the
destination of the Haryavas under the instructions of Devari Nrada. As a result of this,
Daka became angry and cursed Nrada that he would have to travel throughout the planets
with no fixed residence.
Bhgu, according to the Viu Pura, was born from the mind of Brahm and is one of the
ten Prajpatis. He was married to Khyti, the daughter of Daka. Lakm, the wife of Viu,
and the two sons, Dht and Vidht, were born from the womb of Khyti. These two sons
were married to Mahatma Meru's two daughters, yati and Niyati. Their dynasty gradually
expanded and became known as Bhrgava.
According to the Mahbhrata, when Brahm saw the daughters of the demigods as he offered
oblations to the sacrificial fire, he discharged semen. At that time Sryadeva caught that
semen in his hands, and as he threw it into the fire, Bhgu took birth from those flames. He is
one of the seven great sages.
In the rmad Bhgavatam it is stated that Bhgu, the son of Brahm, was sent by the sages to
ascertain which of the three personalitiesBrahm, Viu, or Mahevarawas supreme, and
for this purpose he went to the assembly of Brahm. In order to test Brahm's greatness,
Bhgu did not offer him respect, and as a result, Brahm became angry. Bhgu then went to
Rudra. When Mahdeva was about to embrace him, Bhgu rebuked him by calling him
misbehaved. As a result, Rudra became angry, and as he was about to kill Bhgu with his
trident, Bhgu went to Vaikuha and kicked the chest of Nryaa, who was lying on the lap
of Lakm. Thereafter Lord Hari stood up with Lakm, offered Bhgu respect, and begged
forgiveness for not properly greeting him due to his unexpected arrival. Bhgu then returned
to the assembly of sages, and after giving them a full account of what had transpired,
everyone concluded that Viu was supreme.
There are fourteen Manus in one day of Brahm. Their names are Svyambhuva, Svrocia,
Uttama, Tmasa, Raivata, Ckua, Vaivasvata, Svari, Dakasvari, Brahma-svari,
Dharma-svari, Rudra-svari, Deva-svari, and Indra-svari. The present Manu is
Vaivasvata. The reign of each Manu is seventy-one catur-yugas, mah-yugas, or divya-yugas.
The dynasties of the Manus are described in the rmad Bhgavatam.
TEXT 43
sabe mahbhagavata, ka-rase mahmatta,
sabe kare bhakti adhypan
veiy brahmra pe, knde chi' drgha-vse
saariy prabhura karu
All of those mah-bhgavatas taught the science of devotional service by becoming

intoxicated in the mellows of Ka consciousness. Surrounding Brahm, they cried and
sighed deeply as they remembered the Lord's compassion.
TEXT 44
devari nrada nce, rahiy brahmra pche

nayane vahaye prema-jala
piy yaera sm, koth v rahila v,
n jnaye nande vihvala
As Devari Nrada danced by the side of Brahm, tears of love flowed from his eyes. After
realizing the Lord's unlimited glories, he became so overwhelmed in ecstasy that he forgot his
v.
TEXT 45
caitanyera priya bhtya, ukadeva kare ntya,
bhaktira mahimuka jne
loiy pae dhli, `jagi-mdhi' bali',
kare bahu daa-parame
ukadeva Gosvm, the beloved servant of Lord Caitanya, knew the glories of devotional
service. He danced, rolled in the dust, and offered repeated obeisances while chanting the
names of Jagi and Mdhi.
TEXT 46
nce indra surevara, mahvra vajradhara,
panre kare anutpa
sahasra-nayane dhara, avirata vahe yra,
saphala haila brahma-pa
The powerful Indra, who carries the thunderbolt and rules the demigods, reproached himself
as he danced. Tears continually flowed from his one thousand eyes, making the brhmaa's
curse fruitful.
The phrase saphala haila brahma-pa is explained as follows: Indra, the King of heaven,
received one thousand vaginas due to the curse of Gautama Muni. Later on, when he pleased
Gautama Muni with prayers, those vaginas were transformed into eyes by his mercy. Today
those thousand eyes that he received due to the curse of that brhmaa became fruitful by
seeing the pastimes of Gaurasundara.
TEXT 47
prabhura mahim dekhi', indradeva baa sukh,
gagai' yya paravaa
koth gela vajrasra, kothya kiri-hra
ihre se bali ka-rasa
Realizing the Lord's glories, Indra became most happy as he rolled about without restraint.
Where was his thunderbolt, and where were his crown and necklace? This is called ecstatic
love for Ka.
The word vajrasra is explained as follows: The name of Indra's weapon is vajra, or
thunderbolt. In this context the word vajrasra should not be understood as vajravat sra, as
powerful as a thunderbolt, but should rather be understood as sra-yukta astra vajra, the
thunderbolt weapon with immense power. Such a powerful thunderbolt has now become
impotent.
TEXT 48
candra, srya, pavana, kuvera, vahni, varua,
nce saba yata lokapla
sabei kera bhtya, ka-rase kare ntya,
dekhiy kera hkurla
After seeing the display of Ka's glories, predominating deities of the universe like Candra,
Srya, Pavana, Kuvera, Vahni (Agni), and Varuaall servants of Kadanced in the
ecstasy of love for Ka.
The phrase kera hkurla means the opulence of the Lord or the influence of the
Lord.
TEXT 49
nce saba deva-gaa, sabe ullasita-mana,
choa-baa n jne harie
kata haya helheli, tabu sabe kuthal,
ntya-sukha kera vee
All the demigods danced in ecstasy and forgot who was inferior and who was superior.
Although they jostled each other, they were all jubilant as they danced in the ecstasy of Ka
consciousness.
TEXT 50
nce prabhu bhagavn, ànanta' yhra nma,
vinat-nandana kari' sage
sakala vaiava-rja, plana yhra kja
dideva, seha nce rage
Lord Ananta danced in the company of Garua, the son of Vinat. Thus dideva, the best of
the Vaiavas and maintainer of all, also danced in ecstasy.
The phrase vinat-nandana refers to Garua.
TEXT 51
aja, bhava, nrada, uka-di yata deva,
ananta veiy sabe nce
gauracandra avatra, brahma-daitya-uddhra,
sahasra-vadane gya mjhe
The demigods headed by Brahm, iva, Nrada, and ukadeva all danced around Ananta, as
He sang with His thousand mouths the glories of Gauracandra, who had just delivered the
two brhmaa demons.
TEXT 52
keha knde, keha hse, dekhi' mah-parake,
keha mrcch pya sei hi
keha bale,bhla bhla, gauracandra hkurla,
dhanya dhanya jagi-mdhi
Some cried, some laughed, and some fell unconscious due to seeing the wonderful exhibition
of the Lord. Others said, How wonderful are the glories of Gauracandra! How fortunate are
Jagi and Mdhi!
TEXT 53
ntya-gta-kolhale, ka-yaa-sumagale,
pra haila sakala ka
mah-jaya-jaya-dhvani, ananta brahme uni,
amagala saba gela na
The entire atmosphere was filled with the auspicious sounds of dancing and chanting in
glorification of Ka. The sound of Jaya! Jaya! was heard throughout innumerable
universes, thus vanquishing all inauspiciousness.
TEXT 54
satyaloka-di jini', uhila magala-dhvani,
svarga, martya, prila ptla
brahma-daitya-uddhra, bai nhi uni ra,
prakaa gaurga-hkurla
The auspicious sounds were heard in the planetary systems of Ptla, Martya, and Svarga and
surpassed even the topmost planet of Satyaloka. As nothing other than the pastime of
delivering the brhmaa demons could be heard, the glories of Gaurga were clearly
revealed.
TEXT 55
hena-mah-bhgavata, saba deva-gaa yata,
kvee calilena pure
gaurga-cdera yaa, vine ra kona rasa,
khra vadane nhi sphure
All the maha-bhgavata demigods were filled with love for Ka as they returned to their
respective abodes. They did not speak about anything other than the glories of Lord
Gaurga.
TEXT 56
jaya jagata-magala, prabhu gauracandara,
jaya sarva-jva-lokantha
uddhril karute, brahma-daitya yena-mate
sab'-prati kara dipta
All glories to Lord Gauracandra, the benefactor of the entire universe! All glories to the Lord
of all planets and living entities! Please glance mercifully on everyone in the same way that
You delivered the brhmaa demons.
TEXT 57
jaya jaya r-caitanya, sasra-traka dhanya,
patita-pvana dhanya
vnr-ka-caitanya, nitynanda-cda prabhu
vndvana-dsa gua-gn
All glories to r Caitanya, who as the glorious savior of the fallen souls delivered the entire
world. I, Vndvana dsa, sing the glories of r Ka Caitanya and r Nitynanda Prabhu.

bhgavata, Madhya-khaa, Chapter Fourteen, entitled Yamarja's Sakrtana.
CBP 15: Descriptions of Mdhavnanda's Realization
Chapter Fifteen: Descriptions of Mdhavnanda's Realization
This chapter describes Jagi and Mdhi's remorse and steady cultivation of devotional
service, the solacing of Jagi and Mdhi by Vivambhara, Madhi's repentance for striking
the body of Nitynanda, his offering of prayers, his crying at the feet of Nitynanda,
Nitynanda's assurance and merciful embrace for Mdhi, Mdhi's prayer to Nitynanda for
instructions meant to deliver him from the sin of causing pain to other living entities, rla
Nitynanda's instruction, and Mdhi's performance of austerities.
By the mercy of Mahprabhu, Jagi and Mdhi would every morning take bath in the Ganges
and then chant two hundred thousand holy names of Ka. While remembering their
previous sinful activities, they would repent and chant the names of Gaura as they cried
loudly. Even though Mahprabhu and His associates constantly bestowed mercy and solaced
Jagi and Mdhi, they could not become peaceful. Remembering his grave offense of
drawing blood from the body of Nitynanda, Mdhi especially always condemned himself
and lamented. One day, taking a straw between his teeth, Mdhi grabbed Nitynanda's lotus
feet in a solitary place and with tears in his eyes begged forgiveness for his offenses by
offering Him various meaningful prayers. After hearing Mdhi's heartrending prayers,
Nitynanda solaced and embraced him.
When Mdhi then expressed to Nitynanda his desire to become free from the offense of
causing trouble to numerous living entities, rman Nitynanda Prabhu instructed Mdhi to
build a bathing gha on the bank of the Ganges and offer respectful obeisances to those who
came to take bath in the Ganges. Following the order of Nitynanda, Mdhi daily cleansed
the bathing gha while chanting the names of Ka with tears in his eyes. He would offer
obeisances to those who came there for bath and beg forgiveness for his offenses. Upon seeing
this behavior of Mdhi, people were astonished. On seeing Jagi and Mdhi's drastic change
of heart, even those who previously blasphemed and ridiculed Mahprabhu, because of not
understanding His position, now also realized Mahprabhu's unlimited mercy and glories.
Due to the performance of severe austerities, Mdhi became renowned as Brahmacr. The
evidence that Mdhi built a bathing gha on the bank of the Ganges is that even today the
name mdhira gha is heard.
TEXT 1
dekha gorcdera kata bhti
iva, uka, nrada, dheyne n poyata,
so-pahu akicana-sage dina-rti
See the characteristics of Gauracandra! The Lord, who is not attained by the meditation of
iva, ukadeva, and Nrada, is spending His days and nights with those who have no material
possessions.
See the manifestation of r Gauracandra's opulence! That Lord who iva, ukadeva, and
Nrada do not attain through meditation is constantly giving His association to those who are
devoid of karma, jna, and bhakti.
The word akicana refers to those who have no material possessions.
TEXT 2
hena-mate navadvpe vivambhara rya
ananta acintya ll karaye sadya
In this way Lord Vivambhara continually performed unlimited inconceivable pastimes in

Navadvpa.
TEXT 3
eta saba prake o keha nhi cine
sindhu-mjhe candra yena n jnila mne
In spite of such manifestations, some persons could not recognize Him, just as the fish in the
ocean cannot see the moon.
The authors of ancient literature have described the birth of the moon from the ocean. But as
the fish, who inhabit the ocean, do not know about the existence of the moon in the ocean,
persons who are blinded by ignorance are unable to understand the inconceivable pastimes of
r Caitanyadeva, who has incarnated in the material world. (Another meaning)The ocean
is the residence of the fish. While seeing the moon from there, their realization of the actual
form of the moon is obstructed by the reflection of the moon rays falling on the water;
similarly, mortal living entities who are floating in the ocean of material existence cannot see
the pastimes of r Caitanyadeva because their eyes are covered by r Caitanyadeva's illusory
energy.
TEXT 4
jagi-mdhi dui caitanya-kpya
parama dhrmika-rpe vase nadyya
By the mercy of Lord Caitanya, Jagi and Mdhi lived in Nadia as highly religious persons.
TEXT 5
a-kle gag-snna kariy nirjane
dui laka ka-nma laya prati-dine
Everyday in the early morning they would take bath in the Ganges and then sit in a solitary
place to chant two hundred thousand names of Ka.
It is said that r Haridsa hkura would daily chant three hundred thousand names of
Ka. Jagi and Mdhi also daily chanted two hundred thousand names. r Caitanyadeva
does not accept anything offered by those who do not daily chant one hundred thousand
names. The followers of the lotus feet of r Caitanya must daily chant a minimum of one
hundred thousand names, otherwise Lord Ka will not accept their offerings and they will
face obstacles in obtaining the Lord's remnants.
TEXT 6
panre dikkra karaye anukaa
niravadhi `ka' bali' karaye krandana
They continually condemned themselves and cried as they constantly chanted the name of
Ka.
TEXT 7
piy kera rasa parama udra
kera dayita dekhe sakala sasra
Having achieved a taste of Ka's boundless mercy, they saw the entire world as intimately
related to Ka.
The worshipable Lord Ka is the shelter of twelve rasas, or transcendental mellows. Those
who are unable to see everything in relation to Ka are attached. They have no realization
that the most magnanimous Ka is the embodiment of all rasas. Having received the mercy
of rman Mahprabhu, r Jagi and Mdhi began to see all material objects in relationship
with Ka. Now they do not find the material world unfavorable. People consider material
objects as the source of enjoyment due to their inability to see everything in relationship with
Ka. The state of being devoid of rasa is nothing other than the consideration of impersonal
Brahman. On the awakening of the mellows of Ka consciousness all material activities
become surcharged with God consciousness. Then, rather than considering material objects
the source of enjoyment, one considers them worshipable, for they are meant for satisfying
the senses of Ka. As a result, the mood of enjoyment no longer remains. If the mood of
enjoyment does not remain, then the propensity of envying others does not arise.
Harmony is inevitable when everything is considered enjoyable to Ka.
TEXT 8
prve ye karila his, th saariy
kndiy bhmite pae mrcchita haiy
They cried and fell to the ground unconscious as they remembered the violence that they
previously committed.
TEXT 9
gauracandra, re bpa patita-pvana
saariy puna puna karaye krandana
Remembering the Lord, they repeatedly cried and exclaimed, O Gauracandra, O dear
deliverer of the fallen souls!
TEXT 10
hrera cint gela kera nande
saari' caitanya-kp dui jane knde
Due to love of Ka they forgot to eat, and they would cry as they remembered the mercy of
Lord Caitanya.
TEXT 11
sarva-gaa-sahita hkura vivambhara
anugraha, vsa karaye nirantara
Vivambhara and His associates continually solaced and bestowed mercy on the two.
TEXT 12
pane siy prabhu bhojana karya
tathpiha dohe citte soysti n pya
Even though the Lord personally came and fed them, they were not peaceful at heart.
TEXT 13
viee mdhi nitynandere laghiy
puna puna knde vipra th saariy
Particularly the brhmaa Mdhi cried repeatedly as he remembered how he attacked

Nitynanda.
TEXT 14
nitynanda chila sakala apardha
tathpi mdhi citte n pya prasda

Even though Nitynanda forgave all his offenses, Mdhi's heart was not pacified.
TEXT 15
nitynanda-age mui kailu raktapta
ih bali' nirantara kare tma-ghta
He would condemn himself while repeatedly saying, I made the body of Nitynanda bleed.
TEXT 16
ye age caitanyacandra karaye vihra
hena age mui pp karilu prahra
I am so sinful that I hit the body in which Lord Caitanya enjoys His pastimes.
TEXT 17
mrcchagata haya ih saari' mdhi
aharnia knde, ra kichu cint ni
Mdhi practically lost consciousness while remembering this. He cried day and night and
could not think of anything else.
TEXT 18
nitynanda-mahprabhu blaka-vee
aharnia nadyya bulena harie
Day and night Lord Nitynanda happily wandered about Nadia in the mood of a child.
TEXT 19
sahaje paramnanda nitynanda-rya

abhimna nhi, sarva nagare veya
Lord Nitynanda was by nature full of ecstasy and free of pride as He wandered throughout
the city.
r Nitynanda Prabhu was full of ecstasy and most gentle. He concealed His actual glories as
He visited the houses of all classes of persons in the city. On seeing His ideal character, many
persons in this world gave up their duplicity and attained the good fortune of becoming
prideless.
TEXT 20
eka-dina nitynande nibhte piy
pail mdhi dui carae dhariy
Seeing Nitynanda in a solitary place one day, Mdhi fell down and grabbed His lotus feet.
TEXT 21
prema-jale dhoyila prabhura caraa
dante ta dhari' kare prabhura stavana
He washed the Lord's feet with tears of love. Taking a straw between his teeth, he began to
offer prayers to the Lord.
TEXT 22
viu-rpe tumi prabhu karaha plana
tumi se phaya dhara ananta bhuvana
O Lord, You maintain everyone in Your form of Viu. You hold innumerable universes on
Your hoods.
TEXT 23
bhaktira svarpa prabhu tora kalevara

tomre cintaye mane prvat-akara
O Lord, You are the embodiment of pure devotional service. Prvat and akara meditate
on You.
TEXT 24
tomra se bhakti-yoga, tumi kara dna
tom'-bai caitanyera priya nhi na
You distribute Your devotional service. There is no one more dear to Lord Caitanya than
You.
TEXT 25
tomra se prasde garua mahbal
llya vahaye ka hai' kuthal
By Your mercy the powerful Garua happily carries Ka in His pastimes.
TEXT 26
tumi se ananta-mukhe ka-gua go
sarva-dharma-reha `bhakti' tumi se bujho
You sing the glories of Ka with innumerable mouths, and You teach everyone devotional
service, the topmost religious system.
TEXT 27
tomra se gua gya hkura nrada
tomra se yata kichu caitanya-sampad
Nrada Muni sings Your glories, for Your only asset is Lord Caitanya.
r rman Nitynanda's only asset is rman Mahprabhu. He is enriched due to possessing
the most opulent r Caitanya.
TEXT 28
tomra se klind-bhedanakr nma
tom' sevi' janaka pila divya-jna
You are known as the chastiser of Klind. By serving You, Janaka achieved transcendental
knowledge.
For a description of Janaka refer to the purport of di-khaa (15.195).
The phrase klind-bhedanakr nma is explained as follows: In order to sport in the waters
of the Yamun, r Baladeva Prabhu called her. When Yamun, who considered the Lord
intoxicated, disregarded His order, the Lord pulled her with the tip of His plow. That is why
the author addresses rman Nitynanda Prabhu, who is nondifferent from r Baladeva, as
Klind-bhedanakr, the chastiser of Klind.
TEXT 29
sarva-dharma-maya tumi purua pura
tomre se vede bale `dideva' nma
You are the primeval Lord and the personification of all religious principles. You are
addressed by the Vedas as dideva.
TEXT 30
tumi se jagata-pit, mah-yogevara
tumi se lakmaa-candra mah-dhanurdhara
You are the father of the universe and the master of mystic yoga. You are Lakmaa, the
great archer.
TEXT 31
tumi se paa-kaya, rasika, crya
tumi se jnaha caitanyera sarva-krya
You are the destroyer of the atheists, the enjoyer of transcendental mellows, and the teacher
by example. You know all of Lord Caitanya's pastimes.
TEXT 32
tomre seviy pjy hail mahmy
ananta brahme che tom' pada-chy
Mahmy became worshipable by serving You. Innumerable universes desire the shelter of
Your lotus feet.
By the influence of worshiping Viu, Viu-my (who is known by the people of the
material world as Mahmy) became worshipable by the people of the world.
TEXT 33
tumi caitanyera bhakta, tumi mahbhakti
yata kichu caitanyeratumi sarva-akti
You are the devotee of Lord Caitanya and the personification of pure devotional service. You
possess all the potencies of Lord Caitanya.
TEXT 34
tumi ayy, tumi kha, tumi se ayana
tumi caitanyera chatra, tumi pra-dhana
You are Lord Caitanya's bed, throne, couch, and umbrella, and You are His life and wealth.
TEXT 35
tom' vahi kera dvitya nhi ra
tumi gauracandrera sakala avatra
There is no one more dear to Ka than You. You are the source of all Gauracandra's
incarnations.
In r Gauracandra's pastimes as Lord Ka, Lord Baladeva constantly serves Him (r

Ka). Lord Baladeva is a matchless servant. In Kacandra's pastimes as Lord Caitanya, no
one other than r Nitynanda is able to render matchless service. He is the source of
Mahprabhu's incarnations like Matsya and Krma.
TEXT 36
tumi se karaha prabhu patitera tra
tumi se sahra' sarva-para pra
O Lord, You deliver the fallen souls and You kill all the atheists.
TEXT 37
tumi se karaha sarva-vaiavera raktumi
se vaiava-dharma karha ye ik
You protect all Vaiavas and You teach the principles of Vaiava-dharma.
r Nitynanda Prabhu is the original source of the propagation of pure Vaiava-dharma in

the world. Persons who are victims of the age of Kali attribute various immoralities to the
character of r Nitynanda Prabhu and thus traverse the road to hell and induce the foolish
people of this world to fall down to the enjoyment of hellish sinful life. r Nitynanda
Prabhu protects Vaiava-dharma by teaching that the service of the Supreme Lord is the
only auspicious path for all human beings.
TEXT 38
tomra kpya si kare aja-deve
tomre se revat, vru, knti seve

By Your mercy the demigod Brahm creates. You are served by Revat, Vru, and Knti.
Revat, Vru, and Knti are r Baladeva's energies. In this regard one should discuss rmad
Bhgavatam (9.3.29, 36) and Viu Pura (2.5.18). Another reading is revat, vru sad
seveRevat and Vru constantly serve You.
TEXT 39
tomra se krodhe mah-rudra-avatra
sei dvre kara sarva-sira sahra
Mah-rudra incarnated from Your anger. Through Him You annihilate the entire creation.
In the rmad Bhgavatam (12.5.1) it is stated: yasya prasda-jo brahm rudra krodha-
samudbhavaHe from whose satisfaction Brahm is born and from whose anger Rudra
takes birth. Also in rmad Bhgavatam (2.6.32) it is stated (by Brahm): sjmi tan-niyukto
'ha haro harati tad-vaaBy the will of r Hari, I create, and under His control, Lord
iva destroys.
TEXT 40
sakaratmako rudro
nikramyti jagat-trayam
`Rudra, who is nondifferent from Sakaraa, appeared from the face of Sakaraa and
devours the three worlds (through the fire of time).'
TEXT 41
sakala kariy tumi kichu nhi kara
ananta brahma ntha tumi vake dhara
Even though You do everything, You do not do anything. You hold the Lord of innumerable
universes within Your heart.
TEXT 42
parama komala sukha-vigraha tomra
ye vigrahe kare ka ayana-vihra
Ka enjoys sleeping on Your extremely soft and pleasing form.
TEXT 43
se hena r-age mui karinu prahra
mo'-adhika drua ptak nhi ra
I attacked such a transcendental body, so there is no one more sinful than me.
TEXT 44
prvat prabhti navrbuda nr laa
ye aga pjaye iva jvana bhary
Throughout his life, iva worships this form with Prvat and one hundred million ladies.
See the commentary on di-khaa (1.20).
TEXT 45
ye aga smarae sarva-bandha vimocana
hena age rakta pae mra kraa
By remembering this form one is freed from all bondage, yet I made such a form bleed.
TEXT 46
citraketu-mahrja ye aga seviy
sukhe viharaye vaiavgragaya haiy

Mahrja Citraketu became the topmost Vaiava and enjoyed great happiness by serving
this form.
One should discuss rmad Bhgavatam, Sixth Canto, Chapter Sixteen.
TEXT 47
ananta brahma kare ye aga smaraa
hena aga mui pp karinu laghana
Unlimited universes meditate on this form, yet I am so sinful that I attacked this form.
TEXT 48
ye aga seviyaunakdi i-gaa
pila naimiraye bandha-vimocana
By serving this form, sages headed by Sanaka became free from bondage at Naimiraya.
See rmad Bhgavatam, Tenth Canto, Chapters Seventy-eight and Seventy-nine.
TEXT 49
ye aga laghiy indrajita gela kaya
ye aga laghiy dvividera na haya
Indrajit and Dvivida were both vanquished because they attacked this form.
In His incarnation as Lakmaa, rman Nitynanda Prabhu killed Indrajit. (One should
discuss Rmyaa, Lak-ka, Chapters Eighty-four to Ninety-one.)
The phrase dvividera na is explained as follows: The monkey Dvivida was a friend of
Naraksura. In order to take revenge for the killing of his friend, this monkey created various
disturbances in Gokula, the residence of Lord Ka, the killer of Naraka. At that time r
Baladeva, who was intoxicated from drinking Vru, was in the midst of attractive young
ladies on Raivataka Mountain. When Dvivida went there, insulted Baladeva and the young
ladies, and created various disturbances, Baladeva killed him. (See rmad Bhgavatam, Tenth
Canto, Chapter Sixty-seven.)
TEXT 50
ye aga laghiy jarsandha na gela
ra mora kuala nhi, se aga laghila
Jarsandha was destroyed because he attacked this form. How can I have any auspiciousness
after attacking such a form?
One should discuss rmad Bhgavatam, Tenth Canto, Chapters Fifty, Fifty-two, and Seventy-
two.
TEXT 51
laghanera ki dya, yhra apamne
kera ylaka rukm tyajila jvane
What to speak of attacking this form, simply by insulting it, Rukm, the brother of Ka's
wife, lost his life.
Rukm married his granddaughter to Aniruddha. When Rukm was playing chess with
Baladeva after the marriage, he repeatedly denied his defeats. Even though a divine voice
from the sky declared Baladeva victorious, Rukm disregarded it; and when he then ridiculed
Baladeva as a protector of cows who wanders in the forest, r Baladeva killed him with a
club. (rmad Bhgavatam, Tenth Canto, Chapter Sixty-one.)
TEXT 52
drgha yu brahmsama piy o sta
tom' dekhi' n uhila, haila bhasmbhta
Even though Romaharaa Sta received a duration of life as long as that of Lord Brahm, he
was burned to ashes because he did not rise on seeing You.
During the sacrificial performance by the Naimiraya sages headed by aunaka,
Romaharaa Sta, who by the mercy of the sages was endowed with a long duration of life,
was sitting on the vyssana. When after visiting various holy places r Baladeva arrived
there, all the sages engaged in the sacrificial performance stood up with awe and reverence,
and after properly worshiping Baladeva they offered Him obeisances. But Romaharaa, who
was seated on the vyssana, did not exhibit any respect for Baladeva. As a result, r Baladeva
became angry and, considering his vast knowledge useless, killed him with a blade of kua
grass. (rmad Bhgavatam, Tenth Canto, Chapter Seventy-eight.)
TEXT 53-55
yra apamna kari' rj duryodhana
savaete pra gela, nahila rakaa
daiva-yoge chila tath mah-bhakta-gaa
t'r saba jnilena tomra kraa
kunt, bhma, yudhihira, vidura, arjuna
t'-sabra vkye pura pilena puna
King Duryodhana and his dynasty were almost destroyed for insulting You. By the
arrangement of providence great devotees like Kunt, Bhma, Yudhihira, Vidura, and
Arjuna, who all understood Your desire, were present there. The city of Hastinpura was
saved by their words of solace.
During the svayavara of Lakma, the daughter of Duryodhana, Smba, the son of
Jmbavat, kidnapped Lakma from the svayavara. As a result, King Duryodhana felt
insulted, so after consulting with the elderly Kauravas he chased and fought with Smba.
After defeating Smba, he arrested him and brought him to Hastinpura. When the Yadus
heard this news from Nrada Muni and prepared to fight the Kauravas, Lord Baladeva, who
wanted to avoid unnecessary fighting, personally went to Hastinpura surrounded by family
elders and brhmaas and sent Uddhava ahead to find out Dhtarra's intention. On hearing
about the arrival of r Balarma, they came before Him with various ingredients, and after
properly worshiping Him, Baladeva ordered them to return Smba. Since the Kauravas
rejected the order of Baladeva and disrespected the Ydavas, in order to properly teach them a
lesson r Baladeva pulled Hastinpura with the tip of His plow for the purpose of immersing
it in the Ganges. Having no alternative, the Kauravas surrendered to Baladeva. When they
returned Smba with Lakma and various gifts, Baladeva gave them assurance that no harm
would be done and returned to Dvrak. (rmad Bhgavatam, Tenth Canto, Chapter Sixty-
eight, and Viu Pura, Part Five, Chapter Thirty-five)
TEXT 56
yra apamna mtra jvanera na
mui druera kon loke habe vsa
By insulting You one's life is finished, so where will a most sinful person like me go?
The word drua refers to a most proud merciless atheist.
TEXT 57
balite balite preme bhsaye mdhi
vake diyr-caraa paila tathi
While offering prayers in this way, Mdhi floated in an ocean of love. He fell down and took
the Lord's feet to his chest.
TEXT 58
ye caraa dharile n yi kabhu na
patitera tra lgi' yhra praka
One will never be destroyed if he takes shelter of these lotus feet, which manifest to deliver
the fallen souls.
TEXT 59
aragatere bpa, kara paritra
mdhira tumi se jvana, dhana, pra
Dear Lord, please deliver this surrendered soul. You are Mdhi's life, wealth, and soul.
TEXT 60
jaya jaya jaya padmvatra nandana
jaya nitynanda sarva-vaiavera dhana
All glories to the son of Padmvat! All glories to Nitynanda, the wealth of all Vaiavas!
TEXT 61
jaya jaya akrodha paramnanda rya
aragatera doa kamite yuyya
All glories to the blissful Lord, who is free from anger. It is proper for You to forgive the
offenses of the surrendered souls.
TEXT 62
drua cala mui ktaghna go-khara
saba apardha prabhu more kam kara
I am the most sinful cala, like an ungrateful ass or cow. O Lord, please excuse all my
offenses.
TEXT 63
mdhira kku-prema uniy stavana
hsi' nitynanda-rya balil vacana
After hearing Mdhi's sincere prayers of love, Lord Nitynanda smiled and spoke as follows.
TEXT 64
uha uha mdhi, mra tumi dsa
tomra arre haila mra praka

Get up, Mdhi! You are My servant. I have now manifested in your body.
TEXT 65
iu-putra mrile ki bpe dukha pya?
ei-mata tomra prahra mora gya
Does a father feel unhappy if his little child hits him? I accepted your hitting My body in the
same way.
TEXT 66
tumi ye karil stuti, ih yei une
seho bhakta haibeka mra carae
Anyone who hears your prayers will certainly become devoted to My lotus feet.
TEXT 67
mra prabhura tumi anugraha-ptra
mte tomra doa nhi tilamtra
Since you are the recipient of My Lord's mercy, there is not a trace of fault in you.
Since Mdhi was a recipient of Mahprabhu's mercy, Nitynanda Prabhu did not find any
fault in him.
TEXT 68
ye jana caitanya bhaje, se mra pra
yuge yuge tra mi kari paritra
One who worships Lord Caitanya is My life and soul. I protect such a person forever.
TEXT 69
n bhje caitanya yabe, more bhaje, gya
mora dukhe seho janme janme dukha pya
I am never pleased with one who sings My glories and worships Me but does not worship
Lord Caitanya. Such a person suffers birth after birth.
Nitynanda is unhappy with one who proudly pretends to worship Nitynanda without
serving Lord Caitanya. That person attains miseries birth after birth.
TEXT 70
eta bali' tua haiy kail ligana
sarva-dukha mdhira haila vimocana
After speaking in this way, the Lord happily embraced Mdhi, who thus became freed from
all distress.
TEXT 71
puna bale mdhi dhariyr-caraa
ra eka prabhu mora che nivedana
Grabbing the Lord's lotus feet, Mdhi again spoke. O Lord, he said, I have one more
appeal.
TEXT 72
sarva-jva-hdaye vasaha prabhu tumi
hena bahu jva-his kariychi mi
O Lord, You reside in the hearts of all living entities and I have committed violence against
many of them.
TEXT 73
kra v karilu his, th nhi cini
cinile v apardha mgiye pani
I do not know everyone that I have hurt. If I knew them, I could beg their forgiveness.
TEXT 74
y-sabra sthne karilma apardha
kon-rpe tr more karibe prasda?
How will I get the blessings of all those whom I have offended?
TEXT 75
yadi more prabhu tumi hail sadaya
ithe upadea more kara mahaya
O Lord, if You are kind to me, then please instruct me in this regard.
TEXT 76
prabhu bale,una, kahi tomre upya
gag-gha tumi sajja karaha sadya
The Lord said, Listen as I tell you the means. Construct a bathing gha on the bank of the
Ganges.
The phrase gag-gha sajja is explained as follows: Nitynanda Prabhu ordered Mdhi to
construct a bathing gha on the bank of the Ganges so that the people of Nadia could
comfortably take bath in the Ganges. Nowadays a few sinful people who are envious of the
devotees misguide the world by saying that the village of Mahatpura, near Ekal, is
Mdhi's gha. Since these sinful people invited their own inauspiciousness by blaspheming
the Vaiavas, Mdhi's gha became lost to encourage their sinful activities. Mdhi's gha
was situated near the present site of rnthapura. But in order to enhance their accumulated
sins, those inclined to sinful activities imagine the village of Mtpura to be Mdhi's gha.
According to geographic evidence, however, it [Mtpura] is part of Modadrumadvpa; it can
never be Mdhi's gha. Since for business purpose a person from Kuliy some time ago
fabricated that Mahatpura was Mdhi's gha, the Ganges swept him away. Regarding the
location of Mdhi's gha one should refer to Citra Navadvpa, page 52.
TEXT 77
sukhe loka yakhana karibe gag-snna
takhana tomre sabe karibe kalya
When people happily take bath in the Ganges, they will all bless you.
TEXT 78
apardha-bhajan gagra sev-krya
ihte adhika v tomra kon bhgya?
Serving the Ganges will counteract your offenses. What could be more fortunate for you
than this?
TEXT 79
kku kari' sabre kariha namskra
tabe saba apardha kamiba tomra
Humbly offer your obeisances to everyone. Then all your offenses will be forgiven.
TEXT 80
upadea piy mdhi tata-kaa
calil prabhure kari' bahu pradakia
Receiving the Lord's instructions, Mdhi then circumambulated the Lord and departed.
TEXT 81
`ka ka' balite nayane pae jala
gag-gha sajja kare, dekhaye sakala
Tears flowed from his eyes as he chanted the name of Ka. Everyone watched as he built a
gha on the bank of the Ganges.
TEXT 82
loka dekhi' kare baa aprva geyna
sabre mdhi kare daa-parama
People were greatly astonished on seeing this. Mdhi then offered obeisances to everyone.
TEXT 83
jne v ajne yata kailu apardha
sakala kamiy more karaha prasda
Please bless me and forgive me for the offenses that I knowingly and unknowingly
committed.
TEXT 84
mdhira krandane kndaye sarva-jana
nande `govinda' sabe karaye smaraa
Seeing Mdhi cry, everyone began to cry in ecstasy as they remembered Govinda.
TEXT 85
unila sakala loke,nimi paita

jagi-mdhira kaila uttama carita
Everyone heard, Nimi Paita transformed Jagi and Mdhi into exalted personalities.
TEXT 86
uniy sakala loka haila vismita
sabe bale,nara nahe nimi-paita
On hearing this, everyone was astonished and said, Nimi Paita is not a human being.
TEXT 87
n bujhi' nindaye yata sakala durjana
nimi-paita satya karena krtana
Sinful people blaspheme Him without understanding. Nimi Paita is engaged in real
glorification of the Lord.
TEXT 88
nimi-paita satya r-kera dsa
naa haibe, ye tre karibe parihsa
Nimi Paita is a true servant of Lord Ka. Anyone who criticizes Him will be ruined.
TEXT 89
ei duira buddhi bhla ye karite pre
sei vvara, ki vara-akti dhare
One who can rectify the mentality of these two must be either the Supreme Lord or
empowered by the Supreme Lord.
TEXT 90
prkta manuya nahe nimi-paita
ebe se mahim tna haila vidita
Nimi Paita is not a mortal being. Now His glories have become manifest.
Those who are offenders at the feet of Mahprabhu accumulate offenses by imagining that the
Lord is an ordinary human being, by thinking that His pastimes have an end, and by thinking
that His birthplace can be ascertained by human calculation but is unknown to the devotees.
Those who become materialistic to cheat people and who cannot control their body, mind,
and speech blaspheme the Vaiavas and become envious of the devotees by opposing
devotional service.
TEXT 91
ei-mata nadyra loke kahe kath
ra loka n miya, nind haya yath
The people of Nadia discussed in this way and thereafter avoided the company of those who
blasphemed the Lord.
TEXT 92
parama katora tapa karaye mdhi
`brahmacr' hena khyti haila tathi
Mdhi performed most severe austerities and soon became known there as Brahmacr.
TEXT 93
niravadhi gag dekhi' thke gag-ghe
svahaste kodli la panei khe
He constantly saw the Ganges while living at that gha on the riverbank. He took a shovel in
his hand and personally worked there.
TEXT 94
adypiha cinha che caitanya-kpya
`mdhira gha' bali' sarva-loke gya
Even today everyone proclaims Mdhi's gha as the evidence of Lord Caitanya's mercy.
TEXT 95
ei-mata kata krti haila dohra
caitanya-prasde dui dasyura uddhra
In this way the two became greatly glorified as the two rogues who were delivered by the
mercy of Lord Caitanya.
TEXT 96
yhte uddhra dui parama paa
The topics of Madhya-khaa, wherein the deliverance of the two great atheists is described,
are just like nectar.
TEXT 97
mahprabhu gauracandra sabra kraa
ihuni' yra dukha, khala sei jana
Lord Gauracandra is the cause of all causes. Only a cheater becomes distressed on hearing
this.
TEXT 98
cri-veda-gupta-dhana caitanyera kath

mana diyuna, ye karila yath yath
The topics of Lord Caitanya are the hidden treasure of the four Vedas. Listen attentively to
how and where the Lord performed His pastimes.
TEXT 99

bhgavata, Madhya-khaa, Chapter Fifteen, entitled Descriptions of Mdhavnanda's
Realization.
CBP 16: The Lord's Acceptance of uklmbara's Rice
Chapter Sixteen: The Lord's Acceptance of uklmbara's Rice
This chapter describes Mahprabhu and His associates' night krtanas at the house of rvsa,
rvasa's mother-in-law's hiding in the krtana hall, Advaita's mood as the servant of Caitanya,
Mahprabhu's glorification of r Advaita on the pretext of anger, the Vaiavas' astonishment
on seeing Mahprabhu's great mercy on Advaita, Mahprabhu and His associates' chanting
and dancing in ecstatic love of Ka, and topics regarding ruklmbara Brahmacr.
Every night Mahprabhu and His devotees performed krtana at the house of rvsa after
closing the door from inside. With a desire to see the Lord's krtana pastimes, the less
fortunate mother-in-law of rvsa one day hid herself in one corner of the krtana hall.
Mahprabhu, who is the Supersoul of everyone, understood this and repeatedly declared that
He was not getting any happiness in the course of dancing that night. As a result, rvsa and
the devotees became frightened and worried, so they checked whether there were any
outsiders within the krtana hall. Finding his mother-in-law hidden in one corner, rvsa
Paita had her grabbed by the hair and thrown out. Thereafter Mahprabhu felt blissful and
again began to dance with the devotees. No one is eligible to see such pastimes without the
mercy of Mahprabhu. When Mahprabhu climbed on the throne of Viu in the mood of the
Supreme Lord and after placing His lotus feet on everyone's head addressed Advaita as
servant, Advaita became extremely pleased. But in the next moment when Gaurasundara,
the personification of inconceivable pastimes, concealed His mood as the Supreme Lord and
tried to take dust from the feet of the Vaiavas in the mood of a servant, all the Vaiavas
felt extremely distressed in their hearts. Advaita crya did not love anything other than the
service of r Caitanya, but Mahprabhu considered Advaita crya as worshipable and tried
to grab His lotus feet. For this reason Advaita crya felt pain in His mind, and when
Mahprabhu fell unconscious due to love of God, He would approach the Lord's lotus feet
and fulfill His own desires by offering obeisances at the Lord's lotus feet, washing the Lord's
feet with tears, smearing the dust of the Lord's feet upon His own head, and worshiping the
Lord with various ingredients. One day when Mahprabhu fell unconscious while dancing,
Advaita crya took the opportunity to smear the dust from Mahprabhu's feet over His
entire body. After a while the Lord regained His external consciousness and again began to
dance. He then expressed His dissatisfaction to the devotees and inquired whether anyone
had taken dust from His feet. When everyone remained silent out of fear of Advaita crya,
Advaita crya admitted with folded hands that He stole the dust from Gaurasundara's lotus
feet and begged the Lord's forgiveness for His fault.
Upon hearing the words of Advaita, Mahprabhu externally displayed anger and on the
pretext of criticizing Advaita glorified Him in various ways. The Lord then took the dust from
Advaita's feet and placed Advaita's feet on His own chest. Thereafter, when Advaita Prabhu
revealed the glories of Gaurasundara by glorifying how the Lord always tries to increase the
prestige of His servants, Mahprabhu also began to praise the glories of Advaita. The
Vaiavas were struck with wonder on realizing the topics of Gaurasundara's unlimited
mercy on r Advaita. Then Mahprabhu, Nitynanda, Advaita crya, and the other devotees
began to dance and glorify the Lord with ecstasy. Although Nitynanda Prabhu would
become overwhelmed in the ecstasy of krtana, He was always alert. Whenever He saw that
r Caitanyacandra was about to fall unconscious due to love of God, He stretched out His
arms and caught Him.
In Navadvpa there lived a poor brhmaa named uklmbara, who was attached to the
devotional service of Viu. He offered Ka whatever he collected by begging and
maintained his life with the remnants. Yet since he was day and night engaged in singing the
glories of Ka, he did not feel any distress due to poverty. Materialistic people considered
him a beggar, because no one other than a recipient of Lord Caitanya's mercy can recognize
His servant. One day as Mahprabhu was sitting in the mood of the Supreme Lord,
uklmbara came there with a begging beg on his shoulder and began to dance in ecstatic
love for Ka. When Mahprabhu saw uklmbara, He took a handful of rice from his bag
and began to chew it while revealing the qualities of uklmbara. When uklmbara
expressed fear of his own ruination on seeing Mahprabhu eat that broken, inferior quality
rice, Mahprabhu informed uklmbara that He always eats with love the foods offered by
His devotees and never even looks at the food offered by nondevotees. Seeing Gaurasundara's
mercy on uklmbara, all the devotees happily engaged in ka-krtana. After glorifying
uklmbara's various qualities, Mahprabhu awarded him the benediction of ecstatic love of
God. When uklmbara received this benediction, all the Vaiavas chanted the name of Hari
in ecstasy.
In arcana-mrga, the path of Deity worship, it is customary to offer foodstuffs to the Lord
under certain rules and regulations. Although uklmbara did not offer food in that way to
the Lord, Mahprabhu forcibly ate uklmbara's rice and exhibited the superiority of the path
of rga, spontaneous attachment, over the path of arcana. Being proud of high birth and other
opulences, persons who are blinded with material pride cannot recognize the Vaiavas.
Rather, they blaspheme or tease them, considering them poor and foolish. That is why the
Supreme Lord, who is affectionate to His devotees, does not accept worship, wealth, etc. from
those who offend the Vaiavas. It is confirmed in all scriptures that Ka alone is the life
and wealth of the akicanas, those who have no material assets.
Thereafter the author concludes this chapter with a glorification of the results obtained by
hearing this chapter.
TEXT 1
jaya jaya mahmahevara gauracandra
jaya jaya vivambhara-priya bhakta-vnda
All glories to Gauracandra, the Lord of all lords! All glories to Vivambhara and His beloved
devotees!
TEXT 2
hena-mate navadvpe vivambhara-rya
bhakta-sage sakrtana karena sadya
In this way Lord Vivambhara constantly performed sakrtana with the devotees in
Navadvpa.
TEXT 3
dvra diy nibhge karena krtana

praveite nre kona bhinna loka-jana
As they performed krtana at night, the Lord closed the door from inside so that outsiders
could not enter.
TEXT 4
eka-dina nce prabhu rvsera
bghare chila lukiyrvsa-u
One day as the Lord was dancing in the house of rvsa, the mother-in-law of rvsa was
hiding within the house.
TEXT 5
hkura paita di keha nhi jne
ola mui' diy che ghare eka koe
No one, including rvsa Paita, knew about this. She hid behind a basket of grains in a
corner of the room.
The word ola refers to a large basket for storing grains. The word mui means covered or
hidden. She covered herself behind the basket of grains.
TEXT 6
lukile ki haya, antare bhgya ni
alpa bhgye sei ntya dekhite n pi
What is the use of hiding? She did not have sufficient good fortune, and without sufficient
fortune no one can see the Lord's dancing.
Not everyone is fortunate enough to see the ecstatic dancing of r Gaurasundara. Even if less
intelligent persons see such dancing, they are unable to understand its purport. Although one
may be fortunate enough to directly see the Lord's dancing, if he maintains aversion to the
Lord within his heart, his mind will wander elsewhere. When there is inconsistency between
the mind and speech, it is called cheating. Actually, cheating and following are not the
same. It is seen in this world that impersonalists try to accumulate name and fame by making
a show of accepting the remnants of the poor, but even though they try to cover their
opulences and pride of knowledge, they do not actually attain the coveted platform of
humility. The platform of equality they display to enhance their self-prestige while
indulging in the philosophy of impersonalism can never be accepted as humility devoid of
possessiveness.
TEXT 7
ncite ncite prabhu bale ghane ghana
ullsa mra ji nahe ki kraa?
While dancing, the Lord repeatedly said, Why am I not feeling happy today?
TEXT 8
sarva-bhta-antarym jnena sakala
jniy o n kahena, kare kuthala
As the Supersoul of all living entities, the Lord knows everything. Although He knows
everything, He does not disclose this to enjoy His pastimes.
TEXT 9
puna puna nci' bale,sukha nhi pi
keha v ki lukiy che kon hi?
As He danced, He repeatedly said, I'm not feeling any happiness. Is there anyone hiding
here?
TEXT 10
sarva-b vicra karil jane jane
rvsa chila ghara-sakala pane

They searched the entire house, and rvsa personally checked all the rooms.
TEXT 11
bhinna keha nhi bali' karaye krtana
ullsa n be prabhu r-acnandana
When it was determined that no outsider was there, they continued the krtana. r
acnandana, however, did not feel any ecstasy.
TEXT 12
ra-bra rahi' bale,sukha nhi pi
ji v mre ka-anugraha ni
Again the Lord stopped and said, I'm not feeling happiness. Perhaps Ka is not showing
Me mercy today.
TEXT 13
mah-trse cinte saba bhgavata-gaa
m'-sab' vin ra nhi kona jana
In fear, all the devotees thought, There is no one here besides us.
TEXT 14
mari kona v karila apardha
ataeva prabhu citte n pya prasda
We must have committed some offense, therefore the Lord is not feeling any pleasure.
TEXT 15
r-bra hkura-paita ghare giy
dekhe nija uchaye lukiy
rvsa Paita again went inside and found his mother-in-law hiding there.
TEXT 16
kvee mah-matta hkura paita
yra bhya nhi, tra kisera garvita?
rvsa Paita was intoxicated with love of Ka. How can one who has no external
consciousness become proud?
Intoxicated by serving Ka through krtana, rvsa Paita was completely aloof from the
waves of external thought. He did not do anything under the control of false ego. His
mentality was not like that of persons attached to material enjoyment, who under the
influence of pride disturb others.
TEXT 17
viee prabhura vkye kampita arra
j diy cule dhari' karil bhira
His body was shaking because of the Lord's words. He gave instructions to grab her by the
hair and throw her out.
Ordinary people shake in anger whenever there is an impediment to their sense gratification,
but rvsa was not induced by such false ego and exhibited restlessness due to anger because
of Mahprabhu's anxiety. He gave others instructions to grab his hiding, respectable mother-
in-law by the hair, drag her out from behind the grain basket, and take her out unseen by
others.
TEXT 18
keha nhi jne ih, pane se jne
ullasita vivambhara nce tata-kae

No one other than rvsa knew about this. Then Vivambhara began to dance in ecstasy.
TEXT 19
prabhu bale,ebe citte vsi ye ullsa
hsiy krtana kare paita rvsa
When the Lord said, Now I am feeling joyful at heart, rvsa Paita smiled and joined the
krtana.
There is no possibility of feeling ecstatic love in the association of worldly people. Yet
inclination towards Ka's service is not much enhanced simply by driving out materialistic
persons. Inclination towards the Lord's service is naturally enhanced by the influence of
association with persons who are in the same line and have the same taste. Such
enhancement of love of God is not found in the association of worldly people. Realizing that
Mahprabhu's anxiety had diminished, rvsa Paita began to perform krtana in ecstasy.
Symptoms of happiness were also seen in the faces of the Lord's devotees.
TEXT 20
mahnande haila krtana-kolhala
hsiy paaye saba vaiava-maala
In the ecstasy of the tumultuous krtana the Vaiavas laughed and fell to the ground.
TEXT 21
ntya kare gaura-siha mah-kuthal
The lionlike Gaurasundara danced in jubilation, and the most powerful Nitynanda stretched
His arms out to protect the Lord from falling.
TEXT 22
caitanyera ll keb dekhibre pre
sei dekhe, yre prabhu dena adhikre
Who can see the pastimes of Lord Caitanya? Only one who is favored by the Lord can see.
TEXT 23
ei-mata prati-dina hari-sakrtana
gauracandra kare, nhi dekhe sarva-jana
In this way Gauracandra daily performed krtana hidden from the view of the general public.
TEXT 24
ra eka-dina prabhu ncite ncite
n pya ullsa prabhu che cri-bhite
On another day when the Lord did not feel happiness while dancing, He looked all around.
TEXT 25
prabhu bale,ji kene sukha nhi pi?
kib apardha haiyche kra hi?
The Lord said, Why am I not feeling happiness today? Have I offended anyone?
TEXT 26
svabhve caitanya-bhakta crya gosi
caitanyera dsya-bai ra bhva ni
Advaita crya was naturally a devotee of Lord Caitanya. He had no desire other than the
service of Lord Caitanya.
TEXT 27-28
yakhana khaya uhe prabhu vivambhara
caraa arpaya sarva-irera upara
yakhana hkura nija-aivarya prake
takhana advaita sukha-sindhu-mjhe bhse
When Lord Vivambhara sat on the throne of Viu and placed His lotus feet on everyone's
head, and when the Lord manifested His opulence, Advaita floated in an ocean of happiness.
TEXT 29
prabhu bale,re n, tui mora dsa
takhana advaita pya ananta ullsa
Whenever the Lord said, O N, You are My servant, Advaita became unlimitedly blissful.
TEXT 30
acintya gaurga-tattva bujhana n yya
sei-kae dhare sarva-vaiavera pya
No one can understand the inconceivable truth about Gaurga, who in the next moment
would grab the feet of the Vaiavas.
TEXT 31
daane dhariy ta karaye krandana
ka re, bpa re, tui mohra jvana
Taking a straw between His teeth, He would cry, O dear Ka, You are My life and soul.
TEXT 32
emana krandana kare, pa vidare
nirantara dsya-bhve prabhu keli kare
He cried in such a way that even stone would melt. The Lord constantly enjoyed His pastimes
in the mood of a servant.
TEXT 33
khaile vara-bhva sabkra sthne
asarvaja-hena prabhu jijse pane
When His mood as the Supreme Lord would break, He would speak to everyone as if He did
not know everything.
TEXT 34
kichu ni ccalya mui updhika
karobaliha mohre, yena sei-kae maro
If I ever engage in mischief, then please inform Me so that I can die immediately.
When rman Mahprabhu's ecstatic mood would disappear, He would ask the devotees,
Have I created any mischief with My body or mind? If I have, then why didn't I die at that
moment? During Mahprabhu's manifestation of opulence, He would often place His lotus
feet on the heads of the devotees and consider Advaita His servant. The next moment,
accepting the mood of a devotee, He would set an example for the devotees by displaying His
own humility. The Vaiavas informed Him of these topics.
TEXT 35
ka mora pra-dhana, ka mora dharma
tomar mohra bhi-bandhu janma janma
Ka is My life and wealth, Ka is My religious principle. All of you are My brothers and
friends birth after birth.
TEXT 36
ka-dsya vahi ra nhi anya gati
bujhha, mohra pche haya ra mati
I have no other goal than the service of Ka. Help Me understand this so that My mind
does not deviate.
TEXT 37
bhaye saba vaiava karena sakocana
hena pra nhi kro, karibe kathana
All the Vaiavas felt hesitant out of fear. They had no courage to speak.
TEXT 38
ei-mata yakhana pane j kare
takhana se caraa sparite sabe pre
In this way, when the Lord personally gave permission, then everyone could touch His feet.
TEXT 39
nirantara dsya-bhve vaiava dekhiy
caraera reu laya sambhrame uhiy
The Lord always remained in the mood of a servant. As soon as He would see a Vaiava, He
would respectfully stand up and take the dust from his feet.
TEXT 40
ihte vaiava-saba dukha pya mane

ataeva sabre karaye ligane
As a result, all the Vaiavas would feel distressed. Therefore He would embrace them.
When Mahprabhu displayed the ideal character of a devotee by activities like taking the dust
from the feet of the Vaiavas, they became extremely distressed. In order to remove their
distress, Mahprabhu then refrained from taking dust from their feet and embraced them, and
since the Lord considered Advaita Prabhu as worshipable, Advaita felt unhappy.
TEXT 41
`guru' buddhi advaitere kare nirantara
eteke advaita dukha pya bahutara
The Lord always respected Advaita as His spiritual master. This made Advaita most unhappy.
TEXT 42
pane o sevite skte nhi pya
ulaiy ro prabhu dhare dui pya
He did not get an opportunity to directly serve the Lord, rather the Lord would grab His feet.
TEXT 43
ye caraa mane cinte, se haila skte
advaitera icchthki sadi thte
The lotus feet that Advaita constantly meditated on were now directly present, and Advaita's
desire was to always remain absorbed in them.
TEXT 44
skte n pre prabhu kariyche rga
tathpiha curi kare caraa-parga

He was unable to do so directly, however, for the Lord would become angry. Yet He
sometimes stole the dust from the Lord's feet.
TEXT 45
bhvvee prabhu ye samaye mrcch pya
takhane advaita caraera pche yya
Whenever the Lord fell unconscious in ecstasy, Advaita approached His feet.
Mahprabhu respected Advaita Prabhu. Therefore, since r Advaita Prabhu did not get the
opportunity to openly touch r Mahprabhu's lotus feet, He would take the opportunity to
secretly touch the Lord's lotus feet when the Lord was absorbed in ecstasy. While
Mahprabhu remained unconscious, Advaita would fall at His lotus feet and shed tears in
great lamentation.
TEXT 46
daavat ha pae caraera tale
pkhle caraa dui nayanera jale
He would then offer obeisances by falling flat at the Lord's feet and wash those feet with tears
from His eyes.
TEXT 47
kakhano v muchiy puchiy laya ire
kakhano va-aga-vihita pj kare
Sometimes He would rub His head on the Lord's feet, and sometimes He worshiped the Lord
with six ingredients.
For an explanation of the phrase a-aga refer to the commentary on Madhya-khaa

(6.33).
TEXT 48
eho karma advaita karite pre mtra
prabhu kariyche yre mah-mah-ptra
Such activities were possible only for Advaita, because the Lord made Him a great recipient of
mercy.
On seeing r Advaita Prabhu's loving service to the lotus feet of r Gaura, the devotees
considered Him devoid of false ego and the master of the self-controlled. In order to advertise
His supremacy over the devotees of this world, they all established Him as advaita, or He who
is without a second.
TEXT 49
ataeva advaitasabra agragaya
sakala vaiava bale,àdvaita se dhanya'
Therefore Advaita is the foremost of all. All the Vaiavas proclaimed, Advaita is indeed
glorious.
TEXT 50
advaita-sihera ei eknta mahime
rahasya nhi jne yata dua jan
Such are the extraordinary glories of the lionlike Advaita. The miscreants, however, do not
know this confidential truth.
r Advaita Prabhu is the foremost of all Vaiavas. Without understanding His extraordinary
glories, sinful persons who are intoxicated with pride from material enjoyment often attribute
outrageous activities on Him. In some places, even today, some of His descendants and
followers accept r Advaita Prabhu as Mah-Viu and Gaurasundara as His topmost
subservient gop. To establish those who are eternal servants of r Caitanya as r Caitanya's
object of worship is an indication of polluted intelligence. After accepting a polluted
philosophy, some of the descendants and followers of Advaita desire to advertise r Advaita
Prabhu as a kevaldvaita-vad, an impersonalist.
TEXT 51
eka-dina mahprabhu vivambhara nce
nande advaita tna bule pche pche
One day as Lord Vivambhara danced in ecstasy, Advaita danced behind Him.
TEXT 52
haila prabhura mrcch
advaita dekhiy lepila caraa-dhl age lukiy
When Advaita saw the Lord lose consciousness, He secretly took dust from the Lord's feet
and smeared it on His body.
TEXT 53
aea kautuka jne prabhu gaura rya
ncite ncite prabhu sukha nhi pya
Lord Gaurga knows unlimited pranks. When He continued dancing He felt no happiness.
TEXT 54
prabhu kahe,citte kena n vso praka?
kra apardhe mora n haya ullsa?
The Lord said, Why am I unable to capture the Lord in My heart? Who did I offend so that I
am not feeling happy?
TEXT 55
kon core mre v kariyche curi?

sei apardhe mi ncite n pri
Or has some thief stolen from Me? Is it because of that offense that I am unable to dance?
TEXT 56
keha v ki laiyche mora pada-dhli
sabe satya kaha, cint nhi, mi bali
Has anyone taken dust from My feet? Do not worry, tell Me the truth.
TEXT 57
antarymi-vacana uniy bhakta-gaa
bhaye mauna sabe, kichu n bale vacana
When the devotees heard the words of the Lord, who is present within everyone's heart, they
did not say anything but remained silent in fear.
TEXT 58
balile advaita-bhaya, n balile mari
bujhiy advaita bale yoa-hasta kari'
If they spoke, they would have to face Advaita, and if they didn't, they would be finished.
Understanding this, Advaita replied with folded hands.
TEXT 59
una bpa, core yadi skte n pya
tabe tra agocare laite yuyya
Listen, My dear Lord. If a thief cannot get something openly, then He should take it secretly.
If it is not possible to openly steal something from others, then a thief is competent to steal
that item secretly. But if it is known that the offense committed by harming someone by such
an act will not be repeated, then that knowledge brings pleasure.
TEXT 60
mui curi kariycho more kama' doa
ra n kariba yadi tora asantoa
I have committed the theft. Please forgive Me. I will not do it again if it displeases You.
TEXT 61-65
advaitera vkye mah-kruddha vivambhara
advaita-mahim krodhe balaye vistara
sakala sasra tumi kariy sahra
tathpiha citte nhi vsa pratikra
sahrera avaea sabe chi mi
m' sahriy tabe sukhe thka tumi
tapasv, sannys, yog, jni-khyti yra
khre n kara tumi lete sahra?
ktrtha haite ye ise tom'-sthne
thre sahra kara dhariy carae
Vivambhara became greatly angry on hearing Advaita's words. In anger He began to narrate
the glories of Advaita. Even after annihilating the entire world, You are not satisfied. I alone
remain after annihilation. When You annihilate Me, then You will be happy. When You kill
even the ascetics, sannyss, yogis, and renowned philosophers, who can remain safe from
Your trident? If someone comes to achieve Your favor, You grab His feet and kill Him.
Since r Advaita Prabhu is Mah-Viu, He annihilates the universe in His form as Rudra. r
r Gaurasundara said, I am an insignificant person. To annihilate My insignificant strength
in devotional service is not going to increase Your glories. You are a powerful Vaiava, so it
is most improper for You to snatch away the spiritual advancement of persons who are
neophytes in spiritual life like us. When a devotee of Mathur came before You and prayed
for devotional service, You forcibly took away his devotion to destroy his advancement in
devotional service. On the pretext of offering prayers in this way, r Gaurasundara
appropriately revealed the glories of r Advaita.
TEXT 66
mathur-nivs eka parama vaiava
tomra dekhite ila caraa-vaibhava
A great Vaiava from Mathur came to see Your glorious lotus feet.
The mathur-nivs vaiava referred to herein was Gaurasundara Himself. Gaurasundara,

who has incarnated as a devotee, identified Himself as a Vaiava, and since He was
nondifferent from the son of Nanda, He referred to Himself as mathur-nivs, a resident of
Mathur.
TEXT 67
tom' dekhi' koth se pibe viu-bhakti
ra o sahrile tra cirantana-akti
He was supposed to achieve devotional service to Viu by seeing You, but You even
destroyed whatever spiritual strength He had.
TEXT 68
laiy caraa-dhli tre kail kaya
sahra karite tumi parama nirdaya
You destroyed Him by taking the dust from His feet. You are most merciless in the act of
destruction.
TEXT 69
ananta brahme yata che bhakti-yoga
sakala tomre ka dila upayoga
Ka has rightly endowed You with the devotion found in innumerable universes.
The word upayoga means favorable or utilization.
TEXT 70
tathpiha tumi curi kara kudra-sthne
kudra sahrite kp nhi vsa mane
Yet You steal from an insignificant source. You have no compassion when it comes to
destroying an insignificant creature.
TEXT 71
mahkite tumi, core mah-cora
tumi se karil curi prema-sukha mora
You are a great bandit and the greatest of all thieves. You have stolen My ecstatic love.
TEXT 72
ei-mata chale kahe susatya vacana
uniy nande bhse bhgavata-gaa
As the Lord spoke the truth under some pretence in this way, the devotees floated in ecstasy.
TEXT 73
tumi se karil curi, mi ki n pri
hera, dekha, corera upare karo curi

You have stolen, why can't I? Wait and see how I steal from a thief.
TEXT 74
eta bali' advaitere pane dhariy
loaye caraa-dhli hsiy hsiy
After saying this, the Lord grabbed Advaita and laughed as He took the dust from His feet.
TEXT 75-77
mahbal gaurasihe advaita n pre
advaita-caraa prabhu ghase nija-ire
caraa dhariy vake advaitere bale
hera, dekha, cora bndhilma nija-kole
karite thkaye curi cora ata-bra
breke ghastha saba karaye uddhra
Advaita could not compete with the powerful lionlike Gaura, who rubbed Advaita's feet on
His head. Holding Advaita's feet to His chest, the Lord said, See how I have captured the
thief in My embrace. A thief may steal hundreds of times, but a householder retrieves
everything in one stroke.
A thief steals many times and gradually accumulates items. In order to take revenge for the
thief's repeated thefts, the householder retrieves everything from his house. r Caitanya is
most powerful; in comparison, Advaita is less powerful. Therefore Mahprabhu forcibly and
openly held Advaita's feet to His chest.
TEXT 78-85
advaita balaye,satya kahil pani
tumi se ghastha, mi kichui n jni
pra, buddhi, mana, dehasakala tomra

ke rkhibe prabhu, tumi karile sahra?
hariera dt tumi, tumi deha' tpa
tumi sti karile rkhibe kra bpa?
nraddi yya prabhu dvrak-nagare
tomra caraa-dhana-pra dekhibre
tumi t'-sabra lao caraera dhli
se saba ki kare prabhu, sei mi bali
panra sevaka pane yabe kho
ki kariba sevake, pane bhvi' co
ki dya caraa-dhli, se rahuka pche
kite tomra j kon jana che?
tabe ye e-mata kara, nahe hkurli
mra sahra haya, tumi kuthal
Advaita said, Whatever You have said is true. But are You a householder? I don't know
anything about that. My life, intelligence, mind, and body all belong to You. O Lord, if You
annihilate Me, who can protect Me? You are the giver of happiness, and You are the giver of
distress. If You punish someone, whose father can protect him? O Lord, when personalities
like Nrada visit Dvrak to see Your lotus feet, which are their life and wealth, and You take
the dust from their feet, what can they do? This is My question. When You destroy Your own
servant, what can he do? Please consider. What to speak of taking dust from Your feet, who
can even transgress Your order? But when You act in this way, it does not increase Your
glories. As I get annihilated, You take pleasure.
Advaita said, A thief steals from the house of a householder, but You are not a householder.
Everything belongs to You. You are the destroyer of everything and You give happiness to
everyone. When sages like Nrada come to see Your lotus feet, You take the dust from their
feet. No one is able to transgress Your order. You are so omnipotent, yet the deception You
display by serving Me rather than allowing Me to serve You does not add to Your glories. You
may get pleasure from this, but I get ruined.
TEXT 86
tomra se deha, tumi rkha v sahra'
ye tomra icch prabhu, ti tumi kara
This body belongs to You. You may either protect or destroy it. O Lord, do whatever You
wish.
TEXT 87
vivambhara bale,tumi bhaktira bhr
eteke tomra caraera sev kari
Vivambhara said, You are the storekeeper of devotional service. That is why I serve Your
lotus feet.
TEXT 88
tomra caraa-dhuli sarvge lepile
bhsaye purua ka-prema-rasa-jale
If one smears the dust of Your lotus feet over his body, he will float in the mellows of
ecstatic love for Ka.
TEXT 89
vin tumi dile bhakti, keha nhi pya
`tomra se mi', hena jna sarvathya
If You do not distribute devotional service, no one can attain it. Know that I belong to You
in all respects.
TEXT 90
tumi m yath veca', tathi viki

ei satya kahilma tomra se hi
You can sell Me wherever You like. I tell You this in truth.
r Mahprabhu said to Advaita Prabhu, Please consider Me Your property. As a merchant,

You can sell Me as a commodity wherever You like. You are the only administrator of the
storehouse of devotional service. If a living entity follows Your service attitude in all respects,
then it is possible for him to bathe in the nectarean mellows of ecstatic love for Ka. I am
telling You this supreme truth: If You deprive anyone of the opportunity to render service,
then he can never be eligible to serve.
TEXT 91
advaitera prati dekhi' kpra vaibhava
aprva cintaye mane sakala-vaiava
On seeing the extraordinary mercy bestowed on Advaita, all the Vaiavas were astonished.
The phrase kpra vaibhava means ultimate compassion or all-encompassing

munificence.
TEXT 92
satya sevilena prabhu e mahpurue
koi moka-tulya nahe e kpra lee
This great personality has truly served the Lord, for a fraction of the mercy He received
cannot be compared to millions of liberations.
If the example of liberation is multiplied by ten million, it cannot equal a particle of such
munificence.
TEXT 93
kadcit e prasda akare se pya
yh kare advaitere r-gaurga-rya

iva rarely receives such mercy as Advaita received from Lord Gaurga.
TEXT 94
mar o bhgyavanta hena bhakta-sage
e bhaktera pada-dhli lai sarva age
We are also fortunate to have the association of such a devotee. We take the dust from this
devotee on our entire body.
TEXT 95
hena bhakta advaitere balite harie
ppi-saba dukha pya nija karma-doe
When such a devotee as Advaita Prabhu is joyfully glorified, sinful persons become distressed
due to their past misdeeds.
r Advaita crya is the topmost devotee of r Gaurasundara. Those wicked, unfortunate,

sinful people who rather than declare Advaita Prabhu as an unalloyed devotee of r Caitanya
consider r Caitanyadeva as the servant of r Advaita become merged in unlimited miseries
due to their past misdeeds. But the pure devotees of Mahprabhu most jubilantly consider
Advaita Prabhu as the servant of Mahprabhu. Those sinful people who do not believe these
most factual incidents that occurred during the manifest pastimes of the Lord and who invite
their own inauspiciousness by imagining Advaita as the object of Caitanya's service become
ruined. A few of r Advaita Prabhu's sons and their descendants did not accept Advaita
Prabhu as an unalloyed servant of r Caitanyadeva and took pride in declaring Advaita as an
impersonalist. As a result they were completely ruined.
TEXT 96
se-kle ye haila kath, sei satya haya
n mne vaiava-vkya, sei yya kaya
The topics of that time have been narrated by the Vaiavas and are all factual. One who
doubts their words is ruined.
TEXT 97
`hari-bola' bali' uhe prabhu vivambhara
caturdike vei' saba gya anucara
Lord Vivambhara stood up and chanted Hari bol! His followers sang on all sides.
TEXT 98
advaita crya mah-nande vihvala
mah-matta hai' nce psari' sakala
Advaita crya was overwhelmed with ecstasy. He forgot everything as He danced like an
intoxicated person.
TEXT 99
tarje garje crya dite diy hta
bhrkui kariy nce ntipura-ntha
Advaita crya, the Lord of ntipura, touched His beard and roared loudly as He furrowed
His eyebrows and danced.
In accordance with scriptural injunctions, r Advaita Prabhu shaved His moustache, beard,
and hair. Hair of any length on the chin is in ordinary language called d, or beard. That is
why due to ignorance some people attribute on Him the symptoms like dress, beard, and hair
of a foolish bula. But actually He was clean-shaven. To address Him as N is an indication
of His shaved head [In Bengali the word ny, which is a corruption of the word n, refers
to a person with a cleanly shaved head].
TEXT 100
jaya ka gopla govinda vanaml
aharnia gya sabe hai' kuthal

Day and night they all happily sang, Jaya Ka, Gopla, Govinda, Vanaml!
TEXT 101-102
nitynanda-mahprabhu parama vihvala
tathpi caitanya-ntye parama kuala
svadhne caturdike dui hasta tuli'
paite caitanya, dhari' rahe mahbal
Although Lord Nitynanda was greatly overwhelmed, He was expert in dancing with Lord
Caitanya. Whenever Lord Caitanya was about to fall, the most powerful Nitynanda stretched
out His arms and carefully caught Him.
Since Nitynanda Prabhu was always absorbed in ecstasy, from the material point of view He
was greatly overwhelmed or maddened. But even while dancing for the pleasure of the Lord,
He would display full expertise. Whenever r Caitanyadeva became maddened due to love of
Ka while dancing and was about to fall on the ground, r Nitynanda Prabhu prevented
Him from falling on the ground by stretching out His arms.
TEXT 103
aea vee nce r-gaurga rya
th varibra akti ke dhare jihvya?
Lord Gaurga danced in unlimited ecstasy. Who has the power to describe that dancing?
TEXT 104
sarasvat sahita pane balarma
sei se hkura gya pri' manaskma
Balarma and Sarasvat sing His glories to their full satisfaction.
The sounds that are vibrated by the tongue when one is overwhelmed with ecstatic love at the
time of ka-krtana while chanting the glories of one's worshipable Lord appear due to the
combination of Baladeva and Sarasvat. Baladeva sings to His full satisfaction the glories of
His Lord through the tongue of Sarasvat.
TEXT 105
kae kae mrch haya, kae mahkampa
kae ta laya kare, kae mah-dambha
Sometimes the Lord lost consciousness, sometimes His body shook, sometimes He took straw
between His teeth, and sometimes He became greatly proud.
TEXT 106
kae hsa, kae vsa, kae v virasa
ei-mata prabhura vea-paraka
Sometimes He laughed, sometimes He sighed deeply, and sometimes He became morose. In

this way the Lord manifest His ecstatic love.
TEXT 107
vrsana kariyhkura kae vaise
mah-aa-aa kari' mjhe mjhe hse
Sometimes the Lord sat in the vrsana posture, and sometimes He laughed loudly.
TEXT 108
bhgya-anurpa kp karaye sabre
ubil vaiava saba nanda-sgare
As He bestowed mercy on everyone according to their good fortune, all the Vaiavas
drowned in an ocean of ecstasy.
Mahprabhu's various pastimes are seen by His devotees according to their qualification. The
impersonalists who are indifferent to the Lord are totally unqualified to achieve the Lord's
mercy. People who are expert in pious activities and are engaged in fruitive work think that
they have achieved their desired perfection in temporary material enjoyment by obtaining
illusory benedictions. The Supreme Lord is controlled by the love of His devotee in
proportion to the devotee's endeavor to engage in His service. The enjoyment of temporary
happiness by the selfish fruitive workers and the cultivation of impersonal Brahman by the
mental speculators cannot be called mercy. Due to their piety, the devotees of the Lord
become free from the inauspiciousness of unrestricted sense enjoyment, fruitive activities,
and mental speculation.
TEXT 109
sammukhe dekhaye uklmbara brahmacra
nugraha kare tre gaurga r-hari
Seeing uklmbara Brahmacr standing before Him, Lord r Gaurahari bestowed His mercy
on him.
TEXT 110
sei uklmbarera unaha kichu kathn
avadvpe vasati, prabhura janma yath
Now hear the topics regarding uklmbara Brahmacr, who lived in Navadvpa, where the
Lord appeared.
TEXT 111
parama svadharma-rata, parama sunta
cinite n pre keha parama mahnta
He was always engaged in his occupational duties, and he was most peaceful. Although no
one knew it, he was a great devotee.
TEXT 112
navadvpe ghare ghare jhuli lai' kndhe
bhik kari' aharnia `ka' bali' knde
He would take a bag on his shoulder and go beg alms from house to house in Navadvpa. He
would cry while chanting the names of Ka day and night.
TEXT 113
`bhikhr' kariy jna, loke nhi cine
daridrera avadhikaraye bhikane
People thought he was a beggar and therefore could not recognize him. He was so poor that
he had to beg alms to maintain himself.
Being deceived by external vision, foolish people considered that uklmbara Brahmacr was
an ordinary beggar who desired sense gratification. The ideal examples of poverty or
deficiency displayed in the activities of Ka' devotees who dress as bhikukas, or beggars,
cannot be understood by persons who are maddened by three types of false ego. Persons who
are puffed-up with false ego and bewildered by the illusory energy consider the Lord's
devotees as afflicted by poverty and forced to enjoy the fruits of their karma, but they are
incapable of understanding the poverty, deficiency, or lack of material possessions in the
Vaiavas. Although such Vaiavas are exalted, they visit the houses of the poor
householders in order to help the living entities accumulate ajta-sukti, or some unknown
devotional service. In Caitanya-caritmta (Madhya 8.39) it is stated:
mahnta-svabhva ei trite pmara
nija krya nhi tabu yna tra ghara
It is the general practice of all saintly people to deliver the fallen. Therefore they go to
people's houses, although they have no personal business there. As a result, the giver
acquires ajta-sukti. Only those who can understand this spiritual propensity are able to
worship Hari by accepting the dress of a beggar in the temple of devotional service and by
helping foolish people who are attached to material objects attain piety. Accepting pure
brahminical behavior, the beggars in the temple of devotional service do not engage in self-
deceit by remaining on the platform of materialistic brahminical behavior but rather engage
all their accumulated alms in the service of Ka. Since Vaiavas do not abide in the so-
called brahmanism based on sense gratification like the brahmanism that is averse to Ka
and aimed at enjoying the fruits of karma, they engage everything in the service of Ka and
do not allow the fools of the world to understand their characteristics and exalted position.
TEXT 114
bhik kari' divase ye kichu vipra pya
kera naivedya kari' tabe ea khya
After begging during the day, the brhmaa offered whatever he received to Ka and
accepted His remnants.
TEXT 115
knanda-prasde dridrya nhi jne
baliy veya `ka' sakala bhavane
In the ecstasy of receiving Ka's mercy, he did not know poverty. He would chant Ka's
names as he wandered from house to house.
TEXT 116
caitanyera kp-ptra ke cinite pre?
yakhana caitanya anugraha kare yre
Who can recognize a recipient of Lord Caitanya's mercy? Only one who is favored by the
Lord is able.
TEXT 117
prve yena chila daridra dmodara
sei mata uklmbara viu-bhakti-dhara
uklmbara engaged in the devotional service of Viu just as the poor Dmodara did
previously.
The word dmodara refers to the brhmaa named rdma or rdm (Sudm). He was
Ka's friend and companion. (One should discuss rmad Bhgavatam, Tenth Canto,
Chapter Eighty.)
TEXT 118
sei mata kp o karil vivambhara
ye rahe caitanya-ntye bra bhitara
Vivambhara bestowed such mercy on him that he could remain inside the house to watch
the Lord dance.
TEXT 119
jhuli kndhe lai' vipra nce mahrage
dekhi' hse prabhu saba-vaiavera sage
On seeing the brhmaa dance in ecstasy with his bag on his shoulder, the Lord and all the
Vaiavas laughed.
TEXT 120
vasiy chaye prabhu vara vee
jhuli kndhe uklmbara nce knde hse
As Vivambhara sat down in the mood of the Supreme Lord, uklmbara danced, cried, and
laughed with his bag on his shoulder.
TEXT 121
uklmbara dekhiy gaurga kpmaya
ìsa, isa' kari' prabhu balaye sadaya
While watching uklmbara, the most merciful Gaurga repeatedly called out to him,
Come! Come!
TEXT 122-123
daridra sevaka mora tumi janma janma
mre sakala diy tumi bhiku-dharma
miha tomra dravya anukaa ci
tumi n dile o mi bala kari' khi
You are My poor servant birth after birth. You give Me everything and remain a beggar. I
always desire your foodstuffs. Even if you don't give Me, I forcibly take and eat them.
r Mahprabhu said to uklmbara, You are My impoverished devotee birth after birth. You
have no desire to enter family life and become a householder. You beg alms door to door as a
brahmacr and offer Me whatever you collect. You are a naihika-brahmacr, or lifelong
celibate. You are free from even the mundane false ego of the ghasthas and vnaprasthas.
Being situated in paramahasa-dharma, you have accepted the occupational duties of a
renounced akicana. Therefore you are a fully surrendered tridai-bhiku, or Vaiava
sannys. You have been able to fully offer Me all endeavors of your body, mind, and speech. I
always long for your offering. You have no preoccupation in enjoying anything other than
offering everything to Me. Therefore I forcibly took everything away from you, and as a result
you are poor.
TEXT 124
dvrakra mjhe khuda ki' khilu tora
psaril? kamal dharila hasta mora
Did you forget that I forcibly ate your broken rice in Dvrak? Kamal, the goddess of
fortune, caught hold of My hand.
For a description of this incident, refer to rmad Bhgavatam (10.81.10) [iti mui sakj
jagdhv dvity jagdhum dade tvac chrr jaghe hasta tat-par paramehina, After
saying this, the Supreme Lord ate one palmful and was about to eat a second when the
devoted goddess Rukmi took hold of His hand.].
TEXT 125
eta bali' hasta diy jhulira bhitara
mui mui taula civya vivambhara
After speaking in this way, Vivambhara took a handful of uncooked rice from uklmbara's
begging bag and began eating it.
TEXT 126
uklmbara bale,prabhu kail sarva-na
e taule khuda-kaa bahuta praka
uklmbara exclaimed, O Lord, You have ruined me! This rice is full of broken particles!
TEXT 127
prabhu bale,tora khuda-kaa mui kha
abhaktera amta ulai' nhi ca
The Lord replied, I eat your broken rice, and I turn My face away from the nectar offered by
nondevotees.
av apy uphta bhaktai
prem bhury eva me bhavet
bhry apy abhaktopahta
na me toya kalpate
I regard as great even the smallest gift offered by My devotees in pure love, but even great
offerings presented by nondevotees do not please Me.
TEXT 128
svatantra paramnanda bhaktera jvana
civya taula, ke karibe nivraa

The Lord, who is independent, full of ecstasy, and the life of the devotees, ate that uncooked
rice. Who could stop Him?
TEXT 129
prabhura kruya dekhi' sarva-bhakta-gaa
ire hta diy sabe karena krandana
On seeing the Lord's compassion, all the devotees began to cry while holding their heads.
TEXT 130
n jni, ke kon dige paaye kndiysa
bei vihvala hail kruya dekhiy
No one knew who fell where as they cried. Everyone was overwhelmed on seeing such
compassion.
TEXT 131
uhila paramnandakera krtana
iu vddha di kari' knde sarva-jana
They then began to chant the glories of Ka in great ecstasy. Everyone criedfrom the
children on up to the aged.
TEXT 132
dante ta kare keha, keha namaskare
keha bale,prabhu kabhu n chib more
Someone held straw between his teeth, someone offered obeisances, and another said, O
Lord, never leave me.
TEXT 133
gagai yyena sukti uklmbara
taula khyena sukhe vaikuha vara
The pious uklmbara rolled on the ground as the Lord of Vaikuha happily ate that rice.
TEXT 134
prabhu bale,una uklmbara brahmacri!
tomra hdaye mi sarvad vihari
The Lord said, Listen, uklmbara Brahmacr! I constantly enjoy pastimes in your heart.
TEXT 135
tomra bhojane haya mra bhojana
tumi bhikya calile mra paryaana
When you eat, I eat. When you walk about for begging, that is My walking.
The Lord accomplishes His mission of distributing the holy names and love of God through
the Vaiava tridai-sannyss, who under the shelter of r Caitanyadeva wander about on
the pretext of begging alms.
TEXT 136
prema-bhakti vilite mora avatra
janma janma tumi prema-sevaka mra
I have incarnated to distribute prema-bhakti. You are My beloved servant birth after birth.
TEXT 137
tomre dilma mi prema-bhakti dna

nicaya jniha `prema-bhakti mora pra'
I now give you prema-bhakti. Know for certain that prema-bhakti is My life and soul.
TEXT 138
uklmbarera vara uni' vaiava-maala
jaya jaya hari-dhvani karila sakala
On hearing the benediction uklmbara received, all the Vaiavas chanted Jaya! Jaya! Hari!
Hari!
TEXT 139
kamal-nthera bhtya ghare ghare mge
e rasera marma jne kon mahbhge
The servant of Lakm's Lord begs from door to door. What fortunate soul can understand the
mystery of such pastimes?
TEXT 140
daa ghare mgiy taula vipra pya
lakm-pati gauracandra th ki' khya
Whatever rice uklmbara collected by begging at ten houses was forcibly eaten by
Gauracandra, the husband of Lakm.
uklmbara Brahmacr, the unalloyed devotee of r Gaurasundara, the Lord of unlimited

opulences, was not given the opportunity to serve Hari according to his own will with the
foods that he had collected from various places, rather rman Mahprabhu approved the
system of begging by personally taking those foods. As a result, persons who are under the
shelter of r Caitanya came to know that r Caitanyadeva is the only worshipable Lord of
the tridai-bhikus. The tridai-bhikus do not collect foodstuffs for the purpose of
satisfying their stomachs or for sense gratification, rather they utilize those items for the
service of Ka. Remaining aloof from material enjoyment, the brahmacrs and sannyss
take to the path of begging and maintain the principle of accepting only what is required. The
Vaiava sannyss serve the Supreme Lord with the ingredients that they collect by begging.
The Vaiava sannyss' acceptance of various material sense objects like form and taste is not
for satisfying the desires of their own senses, rather they do not remain entangled in
nondevotional comforts by utilizing those objects in the service of Ka and the Vaiavas.
Persons who are initiated in r Caitanya Maha or who have received transcendental
knowledge simply follow the celibacy of uklmbara while living in r Gauya Maha. Since
r Caitanyadeva snatches and eats all the food items of the Maha residents, they are able to
assist Gaurahari in His act of stealing. It is certainly the duty of the residents of a devotional
Maha to engage everything in the service of r Gaurasundara. This propensity is worthy of
being called prema. If pious living entities aspire for prema, they should certainly observe the
pure characteristics of the Maha residents. The equal vision that is attained by successfully
understanding the futility of the fifth rama and fifth vara for those who are established
within the four ramas and four varas is clearly visible in the transcendental character of
the residents of a devotional Maha. Therefore only those residents of the devotional Mahas
who are most intelligent, fortunate, and conversant in transcendental mellows understand
these topics and after giving up all worldly responsibilities are always anxious to serve the
fortunate householders by preaching the holy names and love of God at each and every
house.
TEXT 141
mudrra sahita naivedyera yata vidhi
veda-rpe pane balena gua-nidhi
The Lord, who is the reservoir of transcendental qualities, personally explained through the
Vedas the rules for offering foods.
The rules for offering food to the Lord are explained as follows: One should chant the mantra
astrya pha while sprinkling water on the offering and protect it by executing the cakra-
mudr. Thereafter one should dip his finger into water and chant the vyu-bja (ya) ten
times and sprinkle that water on the offering. After purifying the dryness of the offering by
this process, one should mentally place a vahni-bja (ra) within the palm of his right hand
and with his left hand below the right hand display it before the offering. With the fire arising
from this, one should mentally burn the dryness of the offering. Thereafter one should
mentally place an amta-bja (ham) within his left palm. Then with the right hand below the
left, display this before the offering. One should then sprinkle the nectar arising from this
mudr on the offering. After that one should sprinkle the previously purified water on the
offering while chanting the mla-mantra and consider that the entire offering is nectar. Then,
touching the offering with one's right hand, one should chant the mla-mantra eight times.
After that, while executing the dhenu-mudr, one should consider that the offering is
complete, and one should worship that offering along with r Hari with ingredients such as
water and sandalwood paste. Thereafter, taking a handful of flowers, one should worship r
Hari and pray as follows: O Lord, let fire emanate from Your lotus mouth to accept this
offering. Thereafter one should consider that fire is emanating from the Lord's mouth and
contacting the offering. Then, touching the offering with one's left hand and taking water
with sandalwood pulp and flowers in one's right hand and after chanting the mla-mantra
ending in svh, one should chant, r-kya ida naivedya kalpaymi and throw the
water with sandalwood pulp and flowers from his right hand to the ground. Thereafter one
should offer the foodstuffs with tulas to the Lord with appropriate mantras. The mantra for
offering foods to the Lord is nivedaymi bhavate juaedam havir hare. Then, chanting the
mantra, amtopastaraam asi svh, one should appropriately offer water to the Lord for
cleansing His hands and mouth and execute the grsa-mudrresembling a fully blossomed
lotus. Factually one should execute the five mudrs beginning with the pra-mudr with
one's right hand while chanting the five corresponding mantras that begin with o and end
in the fourth (dative) case and svh. Thereafter one should touch the two thumbs with the
adjoining index fingers, chant the appropriate mantras for offering, and execute the offering
mudr before the Lord. The mantra to be chanted while executing the offering mudr is hau
nama parya avtmane 'niruddhya nivedyam-kalpaymi. Persons who are engaged in
devotional service to the Lord chant their worshipable mantra [Gyatr-mantras] and execute
the grsa-mudrto offer the foodstuffs, but they do not meditate on fire emanating from the
lotus mouth of Hari. The main point is that they joyfully feed r Hari according to Vaiava
etiquette. (See Hari-bhakti-vilsa, Eighth Vilsa)
TEXT 142
vine sei vidhi kichu svkra n kare
sakala pratij cra bhaktera duyre
He does not accept anything unless it is offered according to those rules. But He breaks all
those injunctions for the sake of His devotees.
TEXT 143
uklmbara-taula thra parama
ataeva sakala-vidhira bhakti pra

The acceptance of uklmbara's rice is the proof of this. Therefore devotion is the life of all
rules.
TEXT 144-145
yata vidhi-niedhasakali bhakti-dsa
ihte yhra dukha, sei yya na
bhaktividhi-mla, kahilena vedavysa
skte gaurga th karil praka
All rules and regulations are servants of devotional service. One who is distressed because of
this is vanquished. Vedavysa has stated that devotion is the root of all rules, and Gaurga
has directly demonstrated this.
In the Padma Pura it is stated:
smartavya satata viur vismartavyo na jtucit
sarve vidhi-niedh syur etayor eva kikar
Ka is the origin of Lord Viu. He should always be remembered and never forgotten at
any time. All the rules and prohibitions mentioned in the stras should be the servants of
these two principles.
r Gaurasundara's pastime of accepting uklmbara's rice out of love without considering

whether the rice was parboiled or raw and ignoring the rules for proper offering is the
ultimate goal for persons who are on the path of arcana and who follow the path of regulative
devotional service based on the Pacartras. All Vedic rules and regulations are simply
favorable attempts towards devotional service, therefore since the devotees on the path of
anurga (attachment) are situated thousands of miles beyond unfavorable attempts, they
never transgress the path of vidhi, or regulative principles. Rather they constantly remain on
the path of anurga while following the regulative principles in the course of their service to
Ka. Those foolish materialistic persons who due to material conceptions are unable to
understand service on the path of anurga become averse to the service of Ka. That is why
the verse api cet su-durcro [For a transalation of this verse see the footnote on page 418]
has appeared in r Ka's Bhagavad-gt. This does not mean that sinful life full of
selfishness and perversion can be accepted as spontaneous devotional service. But without
understanding this, the prkta-sahajiys, who are attached to material enjoyment, revolt
against the pure devotees and pure devotional service and thus traverse the path to hell.
The topics of regulative devotional service and its concomitant rules and regulations that r
Vedavysa has described in the smtis and the Puras are properly illustrated in the
character of r Gaurasundara and His matchless servants.
TEXT 146
mudr nhi kare vipra, n dila pane
tathpi taula prabhu khila yatane
The brhmaa did not offer the rice with mudrs, nor did he even offer it, yet nevertheless
the Lord eagerly ate it.
TEXT 147
viaya-madndha saba e marma n jne
suta-dhana-kula-made vaiava n cine
Persons who are blinded by the pride of material enjoyment cannot understand this mystery.
Intoxicated by their children, wealth, and family prestige, they cannot recognize a Vaiava.
TEXT 148
dekhi' mrkha daridra ye vaiavere hse
tra pj-vitta kabhu kere n vse
Ka never accepts the offerings and worship of one who ridicules a Vaiava, considering
him foolish or poor.
By r Gaurasundara's ascertainment of the topmost platform of rgnuga (spontaneous love)

as the ultimate goal of regulative devotional service, it is understood that the glories and
sweetness of anurga is situated beyond all arrangements in the path of arcana. Those who
think themselves highly advanced in sensually acquired knowledge invite their own
destruction by analysing Vaiavas from a materialistic point of view. Although such people
blinded by the pride of material enjoyment may beget many children, may become greatly
prosperous, and may take birth in respectable families, they cannot understand that only a
Vaiava can become a guru. Traditions like the artificial worship and the giving of initiation
that are found in the families of the cryas are simply blindness due to pride. That is why the
concepts found in the philosophy of the caste Gosvms are unable to define a Vaiava. After
prolonged study of the Vedas, learned scholars consider Vaiavas who have already attained
the fruit of Vedic studies as ignorant fools, poverty-stricken, and worthy of ridicule, but
Ka never accepts worship or the ingredients of worship from such proud persons. A poor
Vaiava's offering of everything is proof that he is freed from greed for objects not related to
Ka, therefore until one becomes an unalloyed Vaiava, he cannot satisfy Ka. In this
regard one should discuss the two verses from rmad Bhgavatam beginning with ye sa
ea bhagavn and yasyham anughnmi [ye sa ea bhagavn dayayed ananta,
sarvtmanrita-pado yadi nirvyalkam, te dustarm atitaranti ca deva-mynai
mamham iti dhva-gla-bhakye, But anyone who is specifically favored by the Supreme
Lord, the Personality of Godhead, due to unalloyed surrender unto the service of the Lord,
can overcome the insurmountable ocean of illusion and can understand the Lord. But those
who are attached to this body, which is meant to be eaten at the end by dogs and jackals,
cannot do so. (Bhg. 2.7.42) yasyham anughmi hariye tad-dhanaanaitato 'dhana
tyajanty asya svajan dukha-dukhitam If I especially favor someone, I gradually deprive
him of his wealth. Then the relatives and friends of such a poverty-stricken man abandon
him. In this way he suffers one distress after another. (Bhg. 10.88.8)]. Vaiavas always
consider the concepts of attaining material objects to be as insignificant as the concepts found
in the state of dream and the attainment of perishable objects to be as insignificant as the
state of awakening in this material world. Therefore they are always situated far away from
material enjoyers, who resemble the prkta-sahajiys. But on seeing the opulences of
foremost devotees like Puarka Vidynidhi and Rya Rmnanda, the materialists'
observation of materialistic tendencies in such devotees' sensual activities increases their
bewilderment. This is because they are blinded by the intoxication of sense enjoyment. The
conviction that Ka is the only object of enjoyment, there is no object of enjoyment other
than Him is most desirable for the devotees of Viu. Under the influence of such greed,
those who are enthusiastic about Ka's form, qualities, associates, characteristics, and
pastimes attain auspiciousness due to having worshiped Vsudeva in hundreds of previous
births; and having taken shelter of the holy names, they receive the opportunity to display
their exemplary process of worship on the path of anurga.
TEXT 149
That r Hari is controlled only by His devotees and does not even accept the worship of
nondevotees is explained in the rmad Bhgavatam (4.31.21) as follows:
na bhajati kumani sa ijyharir

adhantma-dhana-priyo rasa-ja
ruta-dhana-kula-karma madair ye
vidadhati ppam akicaneu satsu
The Supreme Personality of Godhead becomes very dear to those devotees who have no
material possessions but are fully happy in possessing the devotional service of the Lord.
Indeed, the Lord relishes the devotional activities of such devotees. Those who are puffed up
with material education, wealth, aristocracy and fruitive activity are very proud of possessing
material things, and they often deride the devotees. Even if such people offer the Lord
worship, the Lord never accepts them.
TEXT 150
àkicana-pra ka'sarva vede gya
skte gaurga ei thre dekhya
All the Vedas sing, Ka is the life and soul of those who have no material possessions.
Gaurga personally demonstrated this.
Ka is like the life and soul of those akicanas who have no attachment for any object in
this world. This fact is sung by all the Vedas and the literatures in pursuance of the Vedas.
Gaurasundara was the crya and preacher of that confidential Vedic truth. Through His
devoted servants the Lord revealed the insignificance of material conceptions and expertise in
abstracting the essence of the Vedas. Those who hear topics about the pastimes of
uklmbara and Gaurasundara have undergone the saskra of piercing their spiritual ears,
and while rendering loving service at the feet of Caitanyadeva, they become known as
Gauyas in the form of beggars in the temple of devotional service. But while identifying
themselves as Gauyas, they do not try to commit suicide by remaining far away from the
service of Lord Caitanya's lotus feet and thereby becoming averse to the service of Govinda.
TEXT 151
uklmbara-taula-bhojana yei une
sei prema-bhakti pya caitanya-carae
One who hears about how the Lord ate uklmbara's rice attains unalloyed devotional service
at the feet of Lord Caitanya.
TEXT 152

bhgavata, Madhya-khaa, Chapter Sixteen, entitled The Lord's Acceptance of
uklmbara's Rice.
CBP 17: The Lord's Wandering Throughout Navadvpa and Descriptions of the Devotees'
Glories
Chapter Seventeen: The Lord's Wandering Throughout Navadvpa and Descriptions of the
Devotees' Glories
This chapter describes the wandering of Mahprabhu throughout the city of Navadvpa, the
various statements of the atheists against Mahprabhu and Mahprabhu's reply, the Lord's
inauguration of sakrtana to mitigate the miseries He felt due to conversing with the
atheists, the absence of the Lord's ecstasy during the performance of krtana and His inquiry
about the cause, the statement of rmad Advaita crya and His dancing, the Lord's
exhibition of loving anger towards Advaita due to the absence of ecstasy in krtana, the Lord's
jumping into the waters of the Ganges, the act of lifting the Lord out of the Ganges by
Nitynanda and Haridsa, the Lord's order to Nitynanda and Haridsa to keep Him
concealed, the Lord's arrival at the house of Nandana crya, Nandana crya's service to the
Lord, Mahprabhu's secret stay at the house of Nandana, Advaita's distress and fasting due to
not seeing the Lord, Mahprabhu's invitation to rvsa through Nandana crya and His
inquiry about Advaita from rvsa, the Lord's arrival at the place of Advaita, the Lord's words
of solace to Advaita, Advaita's prayer for the service of Gaura, and the glories of Ka's
service.
When Mahprabhu wandered throughout Navadvpa, everyone saw Him as Cupid

personified. The ordinary people saw Him as full of pride, and after seeing His strength of
learning, the atheists were frightened. Although the Bhacryas proudly declared themselves
as teachers for awarding knowledge, Mahprabhu did not consider them as equal to the straw
in the street. When r Gaurasundara wandered about in the city of Navadvpa with His
devotees, He kept His identity covered.
Being defeated by the keen intelligence of the Lord, the atheists secretly began to conspire
against Him. They complained to the local administration against Mahprabhu. During the
course of Mahprabhu's traveling throughout the city, the atheists indirectly informed the
Lord about the arrival of the local administrator. Mahprabhu replied to them that He had
studied all the scriptures at an early age, but no one challenged Him because He was only a
boy. Therefore He also has a desire to meet the royal administrator in order to proclaim His
self-prestige. After returning home Mahprabhu expressed to the devotees His unhappiness
due to conversing with the atheists. In order to remove that unhappiness the Lord began to
dance and chant with His associates. When in the course of krtana the Lord repeatedly
declared that He was not feeling any ecstasy, Advaita crya Prabhu, who was intoxicated by
love for r Caitanya, informed the Lord that since He had appointed Nitynanda as the
storekeeper of ecstatic love and since He had distributed love of God to even gardeners while
deceiving Advaita and rvsa, Advaita Prabhu has absorbed all His love. Being maddened
with love of God, Advaita crya spoke in this way and then began to dance joyfully.
After hearing the words of Advaita, Gaurasundara declared that it is useless to maintain a
body that is devoid of love of God. Thus, with a desire to give up His body, He jumped into
the Ganges. Nitynanda and Haridsa, however, pulled the Lord out of the Ganges. With a
desire to remain hidden, Mahprabhu forbade Nitynanda and Haridsa from disclosing this
news to anyone and personally went to stay in the house of Nandana crya. According to
Mahprabhu's order, Nitynanda and Haridsa did not disclose this news to anyone.
When the devotees could not find the Lord, they began to cry out of separation. Being
afflicted with intense feelings of separation from Mahprabhu, Advaita Prabhu also remained
without any food or water. When Mahprabhu arrived at the house of Nandana crya and
sat down on the throne of Viu, Nandana crya offered his respectful obeisances to
Mahprabhu and engaged with love in His service. Thereafter Mahprabhu told Nandana
crya to keep His arrival a secret. Nandana crya informed the Lord that even though He
lives in the hearts of the living entities as Supersoul and hides Himself in the ocean of milk in
the form of Krodakay Viu, the devotees find Him in the innermost regions and reveal
Him before the people of the world; therefore how could he keep Him concealed? In this way
Nandana glorified the actual truth of Mahprabhu. Being pleased with Nandana's words,
Mahprabhu spent that night at his house discussing topics of Ka.
The next morning Mahprabhu developed a desire to bestow mercy on r Advaita Prabhu.
He ordered Nandana crya to bring rvsa Paita alone. When Nandana crya on the
order of the Lord brought rvsa Paita before the Lord, rvsa immediately began to cry
out of love on seeing Mahprabhu. The Lord then solaced rvsa and inquired from him
about Advaita. rvsa informed Mahprabhu about Advaita's distress due to separation and
His fasting. He prayed to the Lord to give darana to Advaita crya and the other devotees
who were overwhelmed due to separation from the Lord. After hearing the words of rvsa,
the most merciful Gaurasundara went to see Advaita crya. Finding Advaita in an
unconscious state, the Lord considered Himself a great offender and began to repeatedly call
Advaita. When Advaita crya then humbly informed Gaurasundara about His own sinful
mentality, pride, and anger and prayed to remain at the lotus feet of the Lord as a servant,
Mahprabhu described through a material example how the Supreme Lord always forgives
the offenses committed by His servants and how a person who has been punished by Ka
for his offense is eligible to attain the service of Ka. After hearing the Lord's solacing
words, Advaita crya and the other devotees became jubilant.
Thereafter the author concludes the chapter by glorifying the greatness of Ka's service.
TEXT 1
jaya nitynanda sarva-sevya-kalevara
All glories to Mahprabhu r Gaurasundara! All glories to Nitynanda, whose body is the
object of everyone's worship!
TEXT 2
ye kathunile ghuce antara paa
The topics of Madhya-khaa are like drops of nectar. By hearing these topics one's atheistic
mentality is vanquished.
TEXT 3
gha-rpe sakrtana kare nirantara
In this way Lord Vivambhara kept His identity concealed while constantly performing
sakrtana in Navadvpa.
The word gha-rpe means secretly or without revealing Himself.

TEXT 4
yakhana karaye prabhu nagara bhramaa
sarva-loka dekhe yena skt madana
When the Lord wandered throughout the city, everyone who saw Him thought He was Cupid
himself.
TEXT 5
vyavahre dekhi prabhu yena dambha-maya
vidy-bala dekhi' pa o pya bhaya
In ordinary dealings, the Lord appeared to be full of pride. Even atheists were frightened by
seeing the strength of His knowledge.
Those who consider that the Absolute Truth and material objects are equal, or those who try
to equate the origin with its byproducts, are known by common people as ignorant or
atheistic. Domination over others to nourish one's false ego by persons who are expert in
material considerations is called pride. Egoistic proud persons who try to establish their
own prominence over Vaiavas by taking advantage of their natural humility in worldly
dealings become intoxicated by self-praise. Manifesting His own ingenuity over such so-called
learned persons who were filled with false-ego, r Gaurasundara instilled fear in the atheists
who were envious of Viu. They thus realized the insignificance of their own knowledge and
were defeated by the strength of Mahprabhu's knowledge. Therefore the mundane scholars
realized their own weakness and accepted Him as the conqueror of the proud.
TEXT 6
vykaraa-stre sabe vidyra dna
bhacrya prati o nhika ta-jna
The Lord considered the Bhacryas, who were supposed to be learned in grammar, as no
better than a blade of grass.
The branch of the Vedas known as vykaraa, or grammar, is said to be the mouth of the
personified Vedas. Grammar is the source of perfection for all kinds of knowledge.
Mahprabhu did not show much respect to those who established themselves as teachers for
imparting knowledge, rather He disregarded them by manifesting His ingenuity.
TEXT 7
nagara bhramaa kare prabhu nija rage
gha-rpe thkaye sevaka-saba-sage
In His own ecstasy, the Lord kept His identity covered as He wandered throughout the city in
the association of His devotees.
TEXT 8-13
pa-sakala bale,nimi-paita
tomre rjra j ise tvarita
lukiy ni-bhge karaha krtana
dekhite n pya loka pe' anukaa
mithy nahe loka-vkya saprati phalila
suhj jne sei kath tomre kahila
prabhu bale,astu astu e saba vacana
mora icch che, karo rja daraana
pailu sakala stra alapa vayase
iu jna kari' more keha n jijse
more khoje, hena jana kotho n pa
yeb jana more khoje, mui th ca
The atheists said, O Nimi Paita, You will soon receive an order from the king. You
secretly perform krtana at night, and people constantly curse You because they cannot
watch. The curses of the people will not prove false but will soon bear fruit. We are telling
You this as well-wishers. The Lord replied, So be it. Let your words come true, for I have a
desire to meet the King. Since I studied all the scriptures at an early age, people consider Me a
child and do not challenge Me. I do not find anyone to challenge Me. I wish to meet anyone
who is prepared to challenge Me.
After being defeated by the Lord's vast knowledge, the learned scholars secretly conspired
against Him and made various complaints to the royal administrator. The atheists tried to
place obstacles in the propagation of Mahprabhu's krtana by informing Him that after an
investigation resulting from the complaints there would soon be retribution. Those who
opposed the Lord duplicitously told Him, You do not have the authority to chant the names
of Hari before the public during the daytime, so unknown to others, You loudly perform
krtana within the dense darkness of night. As a result, You become an object of their
displeasure and curse. As friends, we are advising You to be careful. Soon the administrative
officer will come to punish You. In answer to this, Mahprabhu said, It is a fact that
materialistic persons are opposed to Me. I also wish to defend Myself before the King. I have
studied all scriptures at a tender age, and because of My young age no one challenges Me. If
the King challenges Me, then I can make My scholastic prowess known to him.
The phrase astu astu means Let it be. Let it be.
TEXT 14
pa balaye,rj chiba krtana
n kare pitya-carc, rj se yavana
The atheists said, The King will listen to Your krtana. Because he is a Muslim he does not
care for scriptural debate.
The opposing persons sarcastically said to Mahprabhu, The King is an irreligious Muslim,
so he does not care for religious scriptures. He will listen to Your krtana.
TEXT 15
ta-jna pare hkura n kare
ilena mahprabhu pana mandire
Considering the atheists as no better than a blade of grass, the Lord returned to His home.
TEXT 16
prabhu bale,haila ji pa-sambha
sakrtana kara sabe, dukha yu na
The Lord said, Today I have talked to some atheists. Therefore let us have krtana so that My
misery will be destroyed.
TEXT 17
ntya kare mahprabhu vaikuha-vara
caturdike vei' gya saba-anucara
As Mahprabhu, the Lord of Vaikuha, danced, all His servants surrounded Him and sang.
TEXT 18
rahiy rahiy bale,re bhi saba
ji kene nahe mora prema anubhava
A couple of times the Lord stopped and said, O brothers, why am I not feeling any ecstasy
today?
TEXT 19
nagare haila kib pai-sambha
ei v krae nahe prema-paraka
Am I not feeling ecstasy because I talked to some atheists in the city today?
In the Padma Pura, Uttara-khaa, Chapters Ninety-two and Ninety-three, the word
pa, or atheist, is described as follows:
ye 'nya deva paratvena vadanty ajna-mohit
nryaaj jagan-ntht te vai painas tath

Those who consider demigods like Brahm and iva as the Supreme Lord rather than r
Nryaa, the Lord of the entire universe, are certainly pas.
kapla-bhasmsthi-dhar ye hy avaidika-ligin
ate vana-sthramc ca ja-valkala-dhriaa
vaidika-kriyopets te vai painas tath
Those who decorate their foreheads with ashes from the crematorium, those who carry the
bones of dead bodies, those who wear non-Vedic signs, those who keep matted hair or wear
tree bark although they are not vnaprasthas, and those who are attached to non-Vedic
activities are certainly pas.
akha-cakrordhva-purdi cihnai priyatamair
harerahit ye dvij devi te vai paina smt
O goddess Prvat, those brhmaas who do not decorate their arms with the marks of the
conch and disc and do not decorate their foreheads with the mark of tilaka, which are most
dear to r Hari, are certainly pas.
ruti-smty uditcra yas tu ncarati
dvijasamasta-yaja-bhoktra
viu brahmaya-daivata
uddiya devat eva juhoti ca dadti ca
sa pati vijeya svatantra cpi karmasu
Brhmaas who do not act according to the injunctions of the rutis and smtis, who offer
oblations to demigods like Indra rather than to r Viu, the only enjoyer of all sacrifices and
the Lord of the brhmaas, and who disregard Viu and establish fruitive activities as an
independent process for attaining the goal of life are certainly pas.
yas tu nryaa deva brahma-rudrdi-daivatai
samatvenaiva vketa sa pa bhaved dhruvam
One who considers the great demigods such as Lord Brahm and Lord iva equal to the
Supreme Personality of Godhead, Nryaa is a pa.
avasth-tritaye yas tu mano-vk-kya-karmabhi

vsudeva na jnti sa pa bhaved dvija
Those who do not realize Vsudeva, the Supersoul of all, by their mind, body, and activities
during the states of wakefulness, dreaming, and deep sleep are certainly pas.
avaiavas tu yo vipra sa paa prakrtita
Any brhmaa who is not a Vaiava is declared by the stras to be a pa. In the
Padma Pura, Kriy-yoga, Chapter Ten it is further stated:
yo veda-sammata krya tyaktvnyat karma kurvate
nijcra-vihn ye pas te prakrtit
Those who give up the worship of the Supreme Lord that is based on Vedic injunctions and
indulge in nondevotional activities as well as those who are devoid of the proper behavior
received through disciplic succession are called pas by the stras. In the rmad
bhava-vrata-dhar ye ca
ye ca tn samanuvrat
painas te bhavantu
sac-chstra-paripanthina
One who takes a vow to satisfy Lord iva or who follows such principles will certainly
become an atheist and be diverted from transcendental scriptural injunctions.
TEXT 20
tom' sab sthne v haila apamna
apardha kamiy rkhaha mora pra
If I have insulted you in any way, then please forgive My offenses and save My life.
TEXT 21
mahptra advaita bhrkui kari' nce
ke-mate haiba prema, `n' uiyche?

Advaita Prabhu, the great recipient of the Lord's mercy, frowned and danced as He said,
How will You feel ecstatic love when N has drained You?
TEXT 22-25
mui nhi pa prema, n pya rvsa
tili-mli-sane kara premera vilsa
avadhta tomra premera haila dsa
mi se bhira, ra paita rvsa
mi saba nahila prema-adhikr
avadhta si' hail premera bhr
yadi more prema-yoga n deha' gosi
uiba sakala prema, mora doa ni
I do not get love of God, and neither does rvsa. You enjoy Your pastimes of ecstatic love
with oil millers and gardeners. Avadhta has become the servant of Your love, while rvsa
and I are left out. We are not qualified to attain Your love, while this Avadhta has come and
become the storekeeper of Your love. O Gosi, if You do not award Me Your ecstatic love, I
will dry it all up. Then do not blame Me.
You always remain intoxicated by topics of the Lord's pastimes of ecstatic love with persons
of castes other than brhmaa such as the gardeners and oil millers. Rather than discussing
the scriptures with learned brhmaas, You associate with people of lower castes. rvsa and
I (Advaita) are not receiving Your love. Avadhta Nitynanda has become the only
beneficiary of Your love. If You do not bestow Your love on Me, then I will drain it all out.
TEXT 26
caitanyera preme matta crya gosi
ki balaye, ki karaye, kichu smti ni
crya Gosi was maddened with Lord Caitanya's love. He did not remember what He said
or what He did.
TEXT 27
sarva-mate ka-bhakta-mahim bya
bhakta-gae yath vece, tathi vikya
Ka increases the glories of His devotees in all respects. They are able to sell Him wherever
they want.
One should discuss Caitanya-caritmta (di 3.97-109).
TEXT 28
ye bhakti-prabhve ke vecibre pre
se ye vkya balibeka, ki vicitra tre
For one who can sell Ka by the influence of his devotional service, what is unusual about
speaking in this way?
TEXT 29
nn-rpe bhakta byena gauracandra
ke bujhite pre tna anugraha-daa
Gauracandra increases the glories of His devotees in various ways. Who can understand His
mercy and punishment?
TEXT 30
hkura vide' n piy prema-sukha
hte tli diy nce advaita kautuka
As the Lord lamented due to not receiving the happiness of ecstatic love, Advaita joyfully
danced while clapping His hands.
TEXT 31
advaitera vkya uni' prabhu vivambhara
ra kichu n karil t'ra pratyuttara
After listening to Advaita's words, Lord Vivambhara did not make any reply.
TEXT 32
sei mata raa dil ghuciy dvra
pche dhya nitynanda-haridsa tra
The Lord suddenly opened the door and ran out, and Nitynanda and Haridsa ran after Him.
The phrase raa dil means ran or rushed away.
TEXT 33
prema-nya arra thuiy kib kja
cintiy pail prabhu jhnavra mjha
Thinking that there was no use in keeping a body devoid of love of God, the Lord jumped
into the Ganges.
TEXT 34
jhpa diyhkura pail gag-mjhe
nitynanda haridsa jhpa dil pche
As the Lord jumped into the Ganges, Nitynanda and Haridsa jumped in behind Him.
TEXT 35
thevyathe nitynanda dharilena kee
caraa cpiy dhare prabhu haridse

Nitynanda quickly caught the Lord by His hair, and Haridsa grabbed the Lord's lotus feet.
TEXT 36
dui-jane dhariy tulil la tre
prabhu bale,tomar v dharile kisere?
The two then carried the Lord out of the water, whereupon the Lord said, Why did you
restrain Me?
TEXT 37
ki krye rkhiba prema-rahita jvana
kisere v tomar dharile dui-jana?
For what purpose should I maintain this life, which is devoid of love of God? Why did you
two hold Me back?
In the Caitanya-caritmta (Madhya 2.45) r Caitanya Mahprabhu speaks the following

words:
na prema-gandho 'sti darpi me harau
krandmi saubhgya-bhara prakitum
va-vilsy-nana-lokana vinbibharmi
yat pra-patagakn vth
My dear friends, I have not the slightest tinge of love of Godhead within My heart. When
you see Me crying in separation, I am just falsely exhibiting a demonstration of My great
fortune. Indeed, not seeing the beautiful face of Ka playing His flute, I continue to live My
life like an insect, without purpose.
TEXT 38
dui-jane mah kampa`ji kib phale'!
nitynanda dig chi' gauracandra bale

The two trembled as they thought, What will happen today? Looking at Nitynanda,
Gauracandra spoke.
TEXT 39
tumi kene dharil mra kea-bhre?
nitynanda bale,kene yha maribre
Why did You grab My hair? Nitynanda replied, Why did You try to kill Yourself?
TEXT 40
prabhu bale,jni tumi parama vihvala
nitynanda bale,prabhu, kamaha sakala
The Lord said, I know You are most restless. Nitynanda then said, O Lord, please forgive
Me.
TEXT 41
yre sti karibre pra sarva-mate
t'ra lgi' cala nija arra chite
Do You want to give up Your body because of someone that You can easily punish?
TEXT 42
abhimne sevaker balila vacana
prabhu the laibe ki bhtyera jvana?
If servants speak something out of pride, does their master take their lives?
TEXT 43
prema-maya nitynanda vahe prema-jala
yra pra, dhana, bandhucaitanya sakala
Filled with devotion, Nitynanda shed tears of love for Lord Caitanya, who was everything
for HimHis life, wealth, and friend.
TEXT 44
prabhu bale,una nitynanda, haridsa
kro sthne kara pche mra praka
The Lord said, Listen, Nitynanda and Haridsa. Do not tell anyone that you have seen Me.
TEXT 45
`m n dekhil' bali' balib vacana
mra jya ei kahib kathana
Tell everyone that you did not see Me. You follow this order of Mine.
TEXT 46
mui ji sagope thkiba ei hi
k're pche kaha yadi, mora doa ni
Today I will hide here. If you tell anyone, then do not blame Me for the consequences.
TEXT 47
ei bali' prabhu nandanera ghare yya
ei dui sagopa kaila prabhura jya
After speaking in this way, the Lord went to the house of Nandana crya. Following the
Lord's order, the two kept this a secret.
TEXT 48
bhakta saba n piy prabhura uddea
dukha-maya haila sabe r-ka-vea
Absorbed in love for Ka, the devotees all became full of distress when they were unable to
receive any news about the Lord.
TEXT 49
parama virahe sabe karena krandana
keha kichu n balaye, poe sarva-mana
They began to cry due to feelings of intense separation. No one said anything as their hearts
burned.
TEXT 50
sabra upara yena haila vajra-pta
mah-apardha hailntipura-ntha
Everyone felt like they had been struck by a thunderbolt, and Advaita, the Lord of ntipura,
thought Himself a great offender.
TEXT 51
apardha haiy prabhu prabhura virahe
upavsa kari' giy thkilena ghe
Feeling that He had committed an offense, Advaita Prabhu went home and fasted due to
intense separation from the Lord.
TEXT 52
sabei calil ghare okkuli haiy
gaurga-caraa-dhana hdaye bndhiy
Filled with lamentation, everyone returned to their homes with the treasure of Gaurga's
lotus feet bound in their hearts.
TEXT 53
hkura il nandana-cryera ghare
vasil siy viu-khara upare
The Lord arrived at Nandana crya's house, where He sat down on the throne of Lord
Viu.
TEXT 54
nandana dekhiy ghe parama magala
daavat haiy paila bhmi-tala
Seeing that the most auspicious personality has arrived in his house, Nandana crya offered
obeisances by falling flat on the ground.
TEXT 55
satvare dilena ni' ntana vasana
tit-vastra eilena r-acnandana
He quickly brought new clothes for r acnandana, who then changed His wet clothes.
The word tit means wet or drenched.
TEXT 56
prasda candana-ml, divya arghya gandha
candane bhita kaila prabhura r-aga

Nandana crya offered arghya and fragrant oils as well as sandalwood paste and flower
garland prasda. He decorated the Lord's body with the sandalwood paste.
TEXT 57
karpra-tmbla ni' dilena r-mukhe
bhaktera padrtha prabhu khya nija sukhe
He then brought camphor and betel nuts and offered them to the Lord, who happily ate His
devotee's offerings.
TEXT 58
psaril dukha prabhu nandana-sevya
sukti nandana vasi' tmbla yogya
The Lord forgot all His distress by the service of the pious Nandana crya, who sat there
offering betel nuts.
TEXT 59
prabhu bale,mora vkya unaha nandana
ji tumi mre karibe sagopana
The Lord said, O Nandana, listen to Me. Today you should hide Me here.
TEXT 60
nandana balaye,prabhu, e baa dukara
koth lukib tumi sasra bhitara?
Nandana replied, O Lord, this is very difficult. Where can You hide within this world?
TEXT 61
hdaye thkiy n pril lukite
vidita karila tom bhakta tath haite
You could not hide in the hearts of the living entities. The devotees exposed You even from
there.
TEXT 62
ye nril lukite kra-sindhu-mjhe
se kemane lukiba bhira-samje?
How can one who could not hide in the ocean of milk hide in an open society?
r Gaurasundara is the origin of the three puruvatrasKraa, Garbha, and

Krodakay. He is svaya-rpa, the origin of even Baladeva. Generally the localized Viu
independently resides in the hearts of all living entities of the material world. Because of this,
some people consider r Gaurasundara to be Krodakay Viu. Since the devotees
considered Him to be the localized Viu, He was unable to hide Himself. The universes,
which are created and maintained by the puruvatras, are called the material creation.
Therefore how is it possible for the localized Viu to hide Himself anywhere within the
universes? This fact was disclosed by the words of Nandana crya.
TEXT 63
nandana-crya-vkya uni' prabhu hse
vacilena nii prabhu nandana-vse
After hearing the words of Nandana crya, the Lord smiled. He passed that night in
Nandana's house.
TEXT 64
bhgyavanta nandana aea-kath-rage
sarva-rtri goilhkurera sage

The fortunate Nandana crya spent the entire night discussing the unlimited topics of Ka
with the Lord.
TEXT 65
kaa-prya gela ni ka-kath-rase
prabhu dekhedivasa haila parake
As they relished topics of Ka, the entire night passed like a moment. Then the Lord saw
that dawn had broken.
TEXT 66
advaitera prati daa kariyhkura
ee anugraha mane bila pracura
The Lord punished Advaita in this way, but ultimately He felt great compassion for Him.
TEXT 67
j kaila prabhu nandana-crya chiy
ekevara rvsa paite na giy
Looking at Nandana crya, the Lord instructed him, Go and bring rvsa Paita alone.
TEXT 68
satvare nandana gelrvsera sthne
ilrvse la, prabhu yeikhne
Nandana crya quickly went to rvsa's house and returned to the Lord with rvsa.
TEXT 69
prabhu dekhi' hkura paita kde preme
prabhu bale,cint kichu n kariha mane
On seeing the Lord, rvsa Paita began to cry out of love. The Lord said, Do not worry.
TEXT 70
sadaya haiy tre jijse pane
cryera vrt kaha chena kemane?
In compassion, the Lord asked him, Tell Me, how is Advaita crya doing?
TEXT 71
ro vrt laha? bale paita rvsa
cryera kli prabhu haila upavsa
You are asking for more news? rvsa Paita asked. Yesterday crya fasted.
TEXT 72
chibre che prabhu sabe deha-mtra
daraana diy tre karaha ktrtha
He is surviving only because He is destined to. Please show Yourself to Him and save Him.
The phrase chibre che means He is surviving because He is supposed to.
TEXT 73
anya jana haile ki mari sahi?
tomra se sabei jvana prabhu vahi
If someone else had punished Him, would we have tolerated it? O Lord, You alone are our
life and soul.
TEXT 74
tom vin kli prabhu sabra jvana
mahocya vsilma, che ki kraa?
Yesterday in lamentation we thought that without You, O Lord, why should we maintain our
lives?
TEXT 75
yena daa karil vacana-anurpa
ekhane siy hao prasda-samukha
You have given punishment like You said You would. Now please come and show Your
mercy.
TEXT 76
rvsera vacana uniy kpmaya
calil crya prati haiy sadaya
After hearing rvsa's words, the most merciful Lord went to see Advaita crya.
TEXT 77
mrchgata si' prabhu dekhe cryere
mah-apardh hena mne panre
When the Lord came and found Advaita crya was practically unconscious, He considered
Himself a great offender.
TEXT 78
prasde haiy matta bule ahakre

piy prabhura daa kampa deha-bhre
After previously receiving the Lord's mercy, Advaita would wander about like He was
intoxicated with pride, but after being punished by the Lord, His body trembled.
TEXT 79
dekhiy sadaya prabhu balaye uttara
uhaha crya, hera, mi vivambhara
On seeing His condition, the merciful Lord said, O crya, get up and see. It is I,
Vivambhara.
TEXT 80
lajjya advaita kichu n bale vacana
prema-yoge mane cinte prabhura caraa
Advaita was ashamed to say anything. In ecstatic love, He meditated on the Lord's lotus feet.
TEXT 81
ra bra bale prabhu,uhaha crya
cint nhi, uhi kara panra krya
The Lord again said, Get up, crya! Don't worry. Get up and perform Your duties.
TEXT 82
advaita balaye,prabhu, karil krya
yata kichu bala more, saba prabhu bhya
Advaita said, O Lord, You inspired Me to act the way I did. Whatever You are saying to Me
now is all an external show.
TEXT 83-87
more tumi nirantara lauyo kumati
ahakra diy more karo durgati
sabkre uttama diycha dsya-bhva
mre diycha prabhu yata kichu rga
laoyo pane daa karha pane
mukhe eka bala tumi, kara ra mane
pra, dhana, deha, mana,saba tumi mora
tabe more dukha do, hkurli tora
hena kara prabhu more dsya-bhva
diycarae rkhaha ds-nandana kariy
You always treat Me in such a way that I become proud, and as a result, I suffer. O Lord, You
have awarded everyone else the topmost mood of service, but You show Me reverence. You
Yourself inspire Me and then You punish Me. You speak one thing and think another. You
are My life, wealth, body, and mind, yet still You give Me misery. This is Your opulence. O
Lord, please give Me the mood of service and keep Me at Your feet as the son of Your
maidservant.
r Advaita Prabhu said, The punishment that was awarded to Me for the unauthorized
activities of considering all the devotees My servants and receiving respect from the people of
this world is just an indication of My misfortune. It is simply the opulence of Your mercy that
You have awarded Me distress even though You have already taken everything away from Me.
My only request is that You refrain from this and always see Me as Your servant. As the
maidservants' sons live in the house of the opulent householders, in the same way You
should always consider Me Your servant. This is My request.
TEXT 88
uniy advaita-vkya r-gaurasundara
advaitere kahe sarva-vaiava-gocara

On hearing the words of Advaita, r Gaurasundara spoke to Him in front of all the
Vaiavas.
TEXT 89
una una crya, tomra tattva kai
vyavahra dnta dekhaha tumi ei
Listen, O crya, I am telling You the truth. Just consider this example that I am narrating.
TEXT 90-92
rja-ptra rja-sthne calaye yakhana
dvri-praharr saba kare nivedana
mahptra yadi gocariy rja-sthne
jvya lai' dile rahe gohira jvane
yei mahptra-sthne kare nivedana
rja-j haile ke sei saba jana
When a royal administrator goes before the King, the guards place a request before him. And
when the royal administrator meets the King and conveys the guards' request, he collects
their wages and then distributes them to the guards, who along with their families survive on
that. If such a royal administrator, before whom the guards place their request, makes an
offense, then by the order of the King those same guards do not hesitate to execute him.
The word jvya refers to the ingredients that are necessary for maintaining one's livelihood.
The phrase gohira jvane means to maintain one's dependant family members.
When a chief administrator goes to see the King, the guards request him to collect their
wages for them. After this administrator conveys the guards' request before the King and
collects the wages for their maintenance from the King, he distributes them among the
guards, who maintain their family members with those wages. If such an influential person
commits any offense to the King, then by the order of the King those same guards do not
hesitate to take his life.
TEXT 93
saba rjya-bhra dei ye mahptrere
apardhe sabya-hte tre sti kare
On one hand the royal administrator is entrusted with the responsibility of ruling the
kingdom, and on the other hand he is killed for his offense.
On one hand he rewards for one's competence, and on the other hand he chastises for one's
incompetence. Both occupations are present in his character.
TEXT 94
ei mate ka mahrja-rjevara
kart-hart brahm-iva yhra kikara
In the same way, Ka is the King of kings, while Brahm and iva, the creator and
annihilator, are His servants.
brahmdayo yat-kta-setu-pl
yat-kraa vivam ida ca my
j-kar yasya pica-cary
aho vibhmna carita viambanam
Demigods like Brahm also follow the religious rites observed by him. He is the controller of
the material energy, which causes the creation of the material world. He is great, and
therefore his devilish characteristics are simply imitation. In his commentary on the rmad
Bhgavatam (5.10.11) Madhvcrya has stated: svmitva tu harer eva mukhyam anyatra
bhtyatLord r Hari is the supreme controller, and all others are His servants. In the
aha bhavo daka-bhgu-pradhn
prajea-bhtea-surea-mukhy
sarve vaya yan-niyama prapann

mrdhnyrpita loka-hita vahma
Such personalities as me and Lord iva, as well as Daka, Bhgu and similar great saints of
which they are the head, and also the rulers of the living entities, the rulers of human society
and the rulers of the demigodsall of us surrender to that Supreme Personality of Godhead,
Lord Viu, bowing our heads, to carry out His orders for the benefit of all living entities. In
his commentary on the rmad Bhgavatam (1.3.6) Madhvcrya quotes the following Vedic
statement: sa hi sarvdhi-pati sarva-pla sa a sa viu pati vivasytmevaraThat
Lord Viu is the master of everyone, including Brahm and iva. He is the maintainer of
everyone, He is the controller of everyone, He is the protector of everyone, He is worshipable
to everyone, and He is the director of everyone. In the Caitanya-caritmta (di 5.142) it is
stated: ekale vara ka, ra saba bhtyaLord Ka alone is the supreme controller, and
all others are His servants. In his commentary on the rmad Bhgavatam (11.2.47)
Madhvcrya has stated: tad vaa itare sarve r-brahmeapurasarKa is the Supreme
Personality of Godhead and all demigods including Brahm and akara are His subordinate
servants. In the Bhad-rayaka Upaniad (2.5.15) it is stated: sa v ayam tm sarve
bhtnm adhipati sarve bhtn rjThe Supreme Personality of Godhead is the
master and Lord of all living beings. In the Mkya Upaniad it is stated: ea sarvevara
ea sarva-ja eo 'ntarymy ea yoni sarvasya prabhavpyayau hi bhtnmHe is the
Lord of all, He is omniscient, He is the Supersoul of all, He is the origin of all universes, and
He is the creator and annihilator of all living entities. In the Amta-bindu Upaniad (4.7)
Lord Vsudeva speaks as follows: sarvnugrhaka-tvena tad asmy aha vsudevas tad asmy
aha vsudeva. itiSince I display mercy on everyone including Brahm, I am known as
Vsudeva. In the Maitryay-upaniad it is stated: ea bhtdhi-patir ea bhta-pla....st
'cyuto viur nryaaHe is the master of all living entities, and He is the maintainer of
all living entities. Viu alone awards punishment, and He is infallible. In the vetvatara
Upaniad (6.9) it is stated:
na tasya kacit patir asti loke
na ceit naiva ca tasya ligam
sa kraa karadhipdhipo
na csya kacij janit na cdhipa
No one is His master in this world. No one controls Him. He does not have a material body.
He is the cause of all causes, and He is the master of all masters of the senses. No one is His
father, and no one is His lord.
TEXT 95
si-di karite o diychena akti
sti karile o keha n kare dvirukti
He gives the power to create, so if He awards punishment, no one can protest.
sjmi tan-niyukto 'ha haro harati tad-vaa
By His will, I create and Lord iva destroys. In the Viu Pura (4.1.84) Lord Brahm
speaks as follows:
yasya prasdd aham acyutasya
bhta praj si karo 'ntakr
krodhc ca rudra sthiti hetu bhto
yasmc ca madhye purua parasmt
By the mercy of that infallible Lord, I create the material universe, Rudra, who appeared
from the Lord's anger, annihilates the entire creation, and Viu maintains. In the
Mahopaniad it is stated: sa brahma sjati, sa rudrea vilpayatiThe Supreme Lord
creates progeny through Brahm and annihilates them through Rudra. In the Vmana
Pura it is stated:
matsydi rp poayati nsiho rudra sasthita
vilpayed virici-stha sjyate viur avyaya
The inexhaustible Lord Viu maintains through His various forms like Matsya, annihilates
through Nsiha and Rudra, and creates through Brahm.
TEXT 96
ram-di, bhavdi o ka-daa pya
prabhu sevakera doa kamaye sadya
Consorts like Lakm and personalities like iva also receive punishment from Ka, yet the
Lord always forgives the offenses of His servants.
TEXT 97
apardha dekhi' ka yra sti kare
janme janme dsa sei balila tomre
If Ka punishes one for his offense, then I tell You that he is the servant of Ka birth
after birth.
TEXT 98
uhiy karaha snna, kara rdhana
nhika tomra cint, karaha bhojana
Get up, take bath, and perform Your worship. Then take Your meal without anxiety.
TEXT 99
prabhura vacana uni' advaita ullsa
dsera uniy daa haila baa hsa
On hearing the Lord's words, Advaita became joyful. Realizing that He was punished as a
servant, He laughed.
TEXT 100
ekhane se bali ntha, tora hkurl
ncena advaita rage diy karatli
Advaita exclaimed, Now I can say You are My Lord! Then He danced in ecstasy.
TEXT 101
prabhura vsa uni' nande vihvala

psarila prva yata viraha-sakala
When Advaita crya heard the Lord's words of assurance, He was overwhelmed in ecstasy
and forgot the previous distress He had felt due to separation.
TEXT 102
sakala vaiava hail parama nanda
takhane hsena haridsa-nitynanda
All the Vaiavas felt great ecstasy, and Haridsa and Nitynanda then began to laugh.
TEXT 103
e saba paramnanda-ll-kath-rase
keha keha vacita haila daiva-doe
Due to misfortune some people are deprived of relishing the topics of these most ecstatic
pastimes of the Lord.
TEXT 104
caitanyera prema-ptra r-advaita-rya
e sampatti àlpa'-hena bujhaye myya
r Advaita Prabhu is the recipient of Lord Caitanya's love. Due to illusion some people
consider such opulence as insignificant.
Persons who are under the influence of my consider Advaita Prabhu, who was the recipient
of Mahprabhu's love, as a rich person with insignificant wealth.
TEXT 105
àlpa' kari' n mniha `dsa' hena nma
alpa bhgye `dsa' nhi kare bhagavn

Do not think that servant implies insignificance. The Lord does accept one as a servant if he
is less fortunate.
Ignorant materialistic Myvds think that to become Prabhu, or master, in this world is
most desirable, because a servant has to suffer like an obedient dog. Therefore a master is
always comparatively more respectable than a servant. Those who have no intelligence to
discriminate between the characteristics of Vaikuha and the characteristics of the material
world are certainly unfortunate and devoid of piety. Those unfortunate people who consider
the ordinary demigods as equal to the devotees of the Lord, the Deity form of Viu as equal
to a piece of stone that is trodden under the feet of cows and asses, the spiritual master as a
mortal being, the holy names and mantras of Viu as ordinary words, the devotees of Viu
as belonging to a particular mundane community, the water that has washed the feet of Viu
or the Vaiavas as ordinary water, and the Vaiavas as belonging to a particular status in
accordance with their nondevotional qualities (in other words, those who categorize the
devotees of Viu according to their varrama status, their age, their beauty, or their
wealth) are bound by eight material ropes and oppressed by six types of material miseries.
The consideration that objects of material enjoyment are equal to the remnants of the Lord
takes one to hell. Such classes of people try to equate the service of the Lord with the service
of material objects. Since such impersonal conceptions of such unfortunate persons prevent
them from realizing that the service of the Lord is eternal, full of knowledge and
uninterrupted ecstasy and that the service of the Supreme Lord is the propensity of all spirit
souls, they are deprived of spiritual enjoyment; and since they are intoxicated by material
enjoyment and unable to see the distinctions between the Lord and His devotees, they
imagine that everything is impersonal. Unfortunate fruitive workers are covered and thrown
by the material conceptions created by my. Only living entities who are endowed with piety
worship the Supreme Lord. Not realizing that service to the sac-cid-nanda Lord is the eternal
propensity of the eternal spirit souls, who are spiritual particles of the spiritual whole,
miscreants who are induced by three kinds of false ego waste their human form of life.
Products of matter are situated on inferior and superior levels in this material world.
Therefore if one object becomes master and engages another object in his service, such
distinctions cause the living entities inconvenience. O foolish quarrelsome followers of the
various branches of the Vedas, rather than remaining in your own branch, glorifying your
own qualities, and describing the faults of others, thereby falling from the platform of the
Absolute Truth by imagining that all bodies are independent of Viu and by considering that
Viu is a product of matter, take shelter of the Ekyana branch of the Vedas. The Ekyana
branch of the Vedas has removed the misfortune of the followers of various Vedic branches.
O less-fortunate persons, do not forget your service to the Supreme Lord due to material
knowledge; longing for the service of Viu will result in auspiciousness for you. Unfortunate
people commit offenses by finding faults in others. Since by the mercy of the Supreme Lord
the Lord's servants do not have any faults, they engage in the Lord's unalloyed devotional
service based on the Ekyana path. The Supreme Lord, who is the reservoir of all
transcendental qualities, is fully spiritual; therefore do not consider that this spiritual truth is
subject to being covered and thrown by the illusory energy or that it is affected by material
faults and qualities. The omniscient embodiment of spiritual ecstasy and ocean of unlimited
transcendental qualities and auspiciousness, ymasundara, is the devotees' object of worship
and most dear Lord. The endeavor to become dear to that most dear object is called dsya, or
servitude. The inauspiciousness that people who take intoxicants invite due to proudly
identifying themselves as the enjoyers of material objects is diametrically opposite the mood
of service to the worshipable object. What to speak of this, the topics of servitude
culminating in impersonalism described by rkaha, the spiritual master of Apyaya Dkita,
are abominable and cannot be applicable to the devotees of Viu. The topics of servitude and
the philosophy of aiva-viidvaita, which imitates impersonalism, that are found among
those who are not devoted to Viu are simply indications of their misfortune.
Impersonalistic conceptions can never devour those who have received the qualification to
engage in the Lord's service.
TEXT 106
ge haya mukti, tabe sarva-bandha-na
tabe se haite pre r-kera dsa
First one attains liberation, then his material bondage is destroyed, then he can become the
servant of Lord Ka.
Until one is freed from the clutches of material knowledge, he cannot understand the vidvad-
rhi of sound vibrations. In such a situation, one is unable to render service. The devotees
who are servants of the Supreme Lord become liberated only when they retire from the sense
of lording it over material enjoyment. After becoming liberated, the nta-bhaktas develop an
intense desire to attain the platform of dsya. Those who are servants of matter think that the
liberated souls' service attitude is restricted within the abomination of the material world.
They then become completely bound by the ropes of temporary desires. The eternal
propensity of the pure spirit soul who is completely freed from all designations that are
covetable according to material considerations is service to the Supreme Lord. In this regard
one should discuss the Ka-karmta verse: bhaktis tvayi sthiratar [bhaktis tvayi
sthiratar bhagavan yadi syd, daivena na phalati divya-kiora-mrtimukti svaya
mukulitjali sevate 'smn, dharmrtha-kma-gataya samaya-pratk If I am engaged in
devotional service unto You, my dear Lord, then very easily can I perceive Your presence
everywhere. And as far as liberation is concerned, I think that liberation stands at my door
with folded hands, waiting to serve meand all material conveniences of dharma
[religiosity], artha [economic development] and kma [sense gratification] stand with her.
(Ka-karmta 107)].
TEXT 107
ei vykhy kare bhyakrera samje
mukta-saba ll-tattva kahi' ka bhaje
Commentators on the scriptures explain that liberated souls worship Ka, who enjoys
transcendental pastimes.
Sarvaja Viusvmipda, who propounded the philosophy of uddhdvaita, has said: mukta
api llay vigraha ktv bhagavata bhajanteAbandoning all mundane thoughts such as
Myvda, eternally liberated persons eternally worship the Lord, who is the embodiment of
eternal pastimes. But later on, following akarcrya's impersonal philosophy, the followers
of aiva-viidvaita, such as rkaha and his disciple Apyaya Dkita, imagined that the
ultimate goal of transient devotional service was impersonalism. Not being satisfied with such
impersonalism, those who engage in the unalloyed worship of Ka become freed from the
concepts of both aiva-viidvaita and the incomplete mood of viidvaita, which is the
goal of the uddhdvaita philosophy, and engage in the worship of the Supreme Personality
of Godhead, Adhokaja Ka, in paraky-bhva [paramour love] of the conjugal mellow, the
topmost of the five rasas.
The word bhyakra refers to r Rmnuja, who followed in the footsteps of Bodhyana and
wrote the commentary r-bhya, based on the philosophy of viidvaita. In his writings he
has mentioned topics of various philosophies such as Baudhyana, aka, Dravia, Bopadeva,
Kapard, and Bhrat. In his writings he also pointed out the differences of opinion in
personalities like treya i, marathya, Auulomi, Krjini, Kaktsna, Jaimini and
Bdar. akarcrya and the followers of his impersonal philosophy have produced various
doctrines. The four different commentaries written by Vaiavas of the four authorized
sampradyas, which are under the shelter of devotional service, have never condoned the
philosophy of impersonalism. Since the commentary of the Ligyet-sampradya, which
follows the philosophy of Buddhism, and the commentaries of the akara-sampradya deny
the eternality of worship, it is indicated that in their opinion the liberated state is impersonal
and inactive. The descriptions of servitude found in the commentary of rkaha have
ultimately awarded impersonalism the topmost platform. Nonliberated persons have no
qualification to realize the pastimes of the Lord, because they are intoxicated by mundane
conceptions. Those who consider Advaita Prabhu an impersonalist can never attain
devotional service. In order to point out the discrepancies in the philosophy of kevaldvaita,
r Advaita Prabhu created a doubt about the goal of life, placed it before r Gaurasundara,
and distributed the Lord's conclusion to the entire world. The conclusions imagined by
foolish people who remain entangled with the first three of the five limbs of Nyya are
constructed on material foundations. Not remaining entangled in such material conceptions,
the commentators who engage in the eternal worship of the Lord have described the eternal
variegatedness of the liberated souls through the descending process. The nonliberated
materialists cannot do so.
In the Caitanya-caritmta (Madhya 24.130) it is stated:
`bhaktye jvan-mukta' guka ha ka bhaje
Those who are liberated by devotional service become more and more attracted by the
transcendental qualities of Ka. Thus they engage in His service. In the Bhagavad-gt
(18.54) it is stated:
brahma-bhta prasanntm
na ocati na kkati
sama sarveu bhteu
mad-bhakti labhate parm
One who is thus transcendentally situated at once realizes the Supreme Brahman and
becomes fully joyful. He never laments or desires to have anything. He is equally disposed
toward every living entity. In that state he attains pure devotional service unto Me.
TEXT 108
kera sevaka-saba ka-akti dhare
apardh haile o ka sti kare
The servants of Ka have the power of Ka. If they commit any offense, Ka punishes
them.
Those who have become liberated from the variegatedness of temporary objects that are not
related to Ka and have attained knowledge of and association with Ka can never fall
from the devotional service of Ka for even a moment. The omnipotent Ka protects His
servants in all respects. Ka is the only director of punishment and mercy. He punishes
those materialists whose hearts are inclined to offense. By receiving the punishment of the
Lord, the living entities become free from offenses.
TEXT 109
hena ka-bhakta-nme kona iya-gaa
alpa-hena jne dvandva kare anukaa
Some neophytes consider such devotees of Ka as insignificant and constantly quarrel with
them.
Those foolish so-called devotees who pick quarrels among themselves due to their narrow-
mindedness are offenders at the feet of the Vaiavas, and as a result they achieve unlimited
misery. If someone without understanding of the Vaiavas' activities and symptoms takes
the side of one Vaiava and criticizes another, then he does not see the Vaiavas but sees
only their external state.
TEXT 110
se saba dukti ati jniha nicaya
yte sarva-vaiavera paka nhi laya
Know for certain that they are all most sinful, therefore they do not actually support any
Vaiava.
TEXT 111
sarva-prabhugauracandra, ithe dvidh y'ra
tra bhakti uddha nahe, sei durcra
Anyone who has even the slightest doubt that Gauracandra is the Lord of all is sinful, and his
devotion is not pure.
r Gaurasundara is the only true reconciler of the contradictions that are found in the
philosophies of the various commentators on the Vednta-stra. Gaurasundara is also the
master of reconciling all worldly disagreements. The misbehavior of those who engage in
scrutinizing r Nitynanda and Advaita without knowing, r Caitanyadeva alone is the
Lord of all, can never be called pure devotional service. The ideologies preached by the
followers of the thirteen current apa-sampradyas by either taking advantage of or acting
against r Caitanyadeva are all sinful and are respectable to mental speculators. Unless one
possesses unalloyed devotion for r Gaurasundara he becomes sinful due to the absence of
pure devotional service.
TEXT 112
gardabha-gla-tulya iya-gaa laiykeha bale,
mi `raghuntha' bhva giy
Some instruct their ass and foxlike disciples, Go and meditate on me as Rmacandra.
The philosophy of impersonalism, which is accepted at heart by those in the Rmnand-

jamyet-sampradya, is widely accepted. The followers of the philosophy of aiva-
viidvaita propagate ivo 'hamI am iva. The followers of the Rmnand-jamyet-
sampradya temporarily worship Lord Rmacandra. rkaha's worship of iva is similar.
Therefore, not remaining confined in the consideration of simply ivo 'ham, persons like
Apyaya Dkita have preached the philosophy of impotent Brahman. Such perverted mentality
arises from their acceptance of sinful instructions. In order to act like gurus, persons who are
envious of bona fide gurus and Vaiavas accept some fools and rogues as disciples and
extend their authority over them. As a result, these thirteen apa-sampradyas have brought
about their own ruination on the pretext of worshiping Gaura. Since their disciples have
rejected the process of perfecting the human form of life and accepted the mentality of
animals, they have presented their gurus as Rmacandra.
TEXT 113
si, sthiti, pralaya karite akti y'ra
caitanya-dsatva bai baa nhi ra
There can be nothing superior to becoming the servant of Lord Caitanya, who has the power
to create, maintain, and annihilate.
Living entities have no position more relishable than the service of r Caitanyadeva, who is
the only authority for creation, maintenance, and annihilation of the cosmic manifestation.
All other positions are temporary, full of ignorance, and distressful.
TEXT 114
ananta brahma dhare prabhu balarma
sei prabhu-dsya kare, keb haya na?
Lord Balarma supports unlimited universes, yet He is the servant of the Lord. What then to
speak of ordinary persons?
r Baladeva Prabhu, the sole controller of innumerable universes, does not accept any
activity as substantial other than the service of Lord Ka.
TEXT 115
jaya jaya haladhara nitynanda rya
caitanya-krtana sphure yhra kpya
All glories to Lord Nitynanda-Haladhara, by whose mercy the glories of Lord Caitanya
manifest!
TEXT 116
thra prasde haya caitanyete rati
yata kichu bali saba thra akati
By His mercy one develops attachment for Lord Caitanya. Whatever I speak is due to His
mercy.
TEXT 117
mra prabhura prabhu r-gaurasundara
r Gaurasundara is the Lord of my Lord. I constantly keep this conviction in my heart.
TEXT 118
r-caitanya nitynanda-cnda pahu jna

bhgavata, Madhya-khaa, Chapter Seventeen, entitled The Lord's Wandering Throughout
Navadvpa and Descriptions of the Devotees' Glories.
CBP 18: Mahprabhu's Dancing as a Gop
Chapter Eighteen: Mahprabhu's Dancing as a Gop
This chapter describes how Mahprabhu expressed a desire to enact the pastimes of Vraja, the
Lord's order to Sadiva and Buddhimanta Khn to arrange the necessary costumes, the
Lord's assigning who will dress as whom, the Lord's declaration regarding who is qualified to
see the dance, Advaita Prabhu and rvsa Paita's expression of their disqualification for
seeing the dance, the Lord's awarding everyone the qualification to see the dance, the Lord
and the devotees' arrival at the house of Candraekhara for enacting the dance, some
Vaiavas' dressing in costumes, the Lord's dancing in the dress of the supreme goddess
(dy-akti), the purpose behind His dressing as the supreme goddess, Gaddhara's dancing
in the dress of Ram, the devotees' offering of prayers, everyone's crying in separation at the
end of night, the Lord's breast-feeding of all the devotees in the mood of a mother, and the
effulgence pervading the house of Candraekhara for seven days.
One day Mahprabhu expressed to the devotees a desire to enact the pastimes of Vraja and
ordered Sadiva and Buddhimanta Khn to arrange various items such as conchshells,
bodices, silk saris, and ornaments. He also designated which associate would wear which
dress. When on the Lord's order Buddhimanta Khn arranged the required costumes, the
Lord became extremely pleased. In the course of expressing to the devotees His desire to
dance as Lakm, the Lord said, No one other than self-controlled persons are qualified to
see this dance. Upon hearing these words from the Lord, all the devotees became distressed.
When Advaita Prabhu and rvsa Paita expressed their inability to see the dance because
they were not in control of their senses, Mahprabhu smiled and said that on that particular
day, they would all be self-controlled yogis qualified to see the Lord's dancing. By the Lord's
mercy, they would not be bewildered.
To enact this pastime, Mahprabhu and His associates assembled at the house of
Candraekhara. Mother ac, Viupriy, and the family members of the assembled Vaiavas
were all brought there to see the Lord dance as Lakm. When the devotees heard the Lord's
instructions on how to dress, they became overwhelmed with ecstasy. r Advaita crya as
an expert jester began dancing in various ways, Mukunda as an expert singer began to sing
the glories of Ka, and Haridsa as a constable with a stick in his hand began to caution
everyone to be prepared to see the Lord dance in the dress of Lakm. rvsa came on stage
dressed as Nrada and indicated his actual identity by introducing himself as Nrada, who
travels throughout innumerable universes. He explained that he had just gone to Vaikuha
to see Ka, but found that everything there was vacant. When he then heard about Ka's
advent in Nadia, he left there and came to Navadvpa, where he entered the pastime of the
Lord's dancing in the dress of Lakm.
Mother ac and the wives of the Vaiavas became absorbed in ecstatic love for Ka as they
watched rvsa's wonderful dramatic enactment of pastimes. When mother ac fell
unconscious in ecstasy on seeing the attractive form of rvsa, all the assembled chaste ladies
revived her by chanting Ka's names in her ear. In this way everyone inside and outside the
house became overwhelmed with ecstatic love and forgot themselves. Meanwhile, inside the
house Vivambhara dressed Himself as Rukmi. Absorbed in her mood and considering
Himself the daughter of the King of Vidarbha, He recited a verse from rmad Bhgavatam
describing the contents of the letter Rukmi sent to Ka. With tears in His eyes, He
pretended to write a letter on the ground with His finger. Upon hearing this verse, the
Vaiavas began to cry and chant the name of Hari in ecstasy. After passing about three hours
of drama in this way, Gaddhara and Brahmnanda came on stage in the mood and dress of
Vraja damsels. Gaddhara then began to dance in ecstatic love as Ram, the goddess of
fortune. Meanwhile, Mahprabhu as the supreme goddess and Nitynanda as an elderly
grandmother came on stage. According to their respective sentiments, some saw the Lord as
Kamal, some saw Him as Lakm, some saw Him as St, and some saw Him as Mahmy.
Even those who saw the Lord throughout their life were unable to recognize Him. What to
speak of others, even mother ac was unable to recognize the Lord. At that time, by the
Lord's mercy, everyone felt as if He was their mother, so they became overwhelmed with
ecstatic love.
No one could understand what mood the Lord was dancing in, but after hearing His various
statements, various persons felt He was dancing in the mood of Rukmi, Mahca, or r
Rdh. In this way He taught everyone about the characteristics and glories of His various
energies. When the Lord was dancing as the supreme goddess, Nitynanda fell unconscious
to the ground and all the devotees began to cry loudly in ecstatic love. After a while
Vivambhara took the Deity of Gopntha on His lap and in the mood of Mah-Lakm sat
down on the throne. By the order of the Lord, the devotees offered Him various prayers and
begged for His merciful glance. When the Vaiavas and their chaste wives noticed that dawn
had broke, they could not maintain their composure out of lamentation. On seeing the
Vaiavas cry, the Lord, as the mother of the universe, began to breast-feed them. As a result,
all their miseries were vanquished and they became intoxicated with the mellows of ecstatic
love.
By the Lord's inconceivable potency, the house of Candraekhara crya was brightly
illuminated for seven days. As a result of that, people were unable to look at it. When people
inquired about the cause of this, the Vaiavas simply smiled and did not reveal anything.
TEXT 1
jaya jaya jagata-magala gauracandra
dna deha' hdaye tomra pada-dvandva
All glories to Gauracandra, the benefactor of the entire universe! O Lord, please place Your
lotus feet within my heart.
TEXT 2
jaya jaya nitynanda-svarpera pra
jaya jaya bhakata-vatsala gua-dhma
All glories to the life and soul of Nitynanda Svarpa! All glories to the Lord, who is
affectionate to His devotees and who is the abode of all good qualities!
TEXT 3
bhakta-goh sahita gaurga jaya jaya
unile caitanya kath bhakti labhya haya
All glories to Gaurga with His devotees! By hearing topics about Lord Caitanya, one attains
devotional service.
TEXT 4
sakrtana-rasa prabhu karaye sadya
In this way Lord Vivambhara constantly remained absorbed in the mellows of sakrtana
while residing in Navadvpa.
TEXT 5
madhya-khaa kath bhi una eka-mane
lakm-kce prabhu ntya karil yemane
O brothers, please hear with fixed mind the topics of the Madhya-khaa, which describes
how the Lord danced in the dress of Lakm.
The phrase lakm-kce means "to act in the dress of Lakm."
TEXT 6
eka-dina prabhu balilena sab-sthne
ji ntya kariba akera vidhne
One day the Lord informed everyone, "Today we will perform a drama according to
prescribed rules.
The Shitya-darpaa, Chapter Six, text 7 explains: The word aka refers to one of the ten
types of theatrical performances. Each scene of a drama is called an aka. In each aka the
hero must be directly or indirectly featured so that the mood and mellows will manifest. The
dialogue should be concise and easily understood, and the passages should not include many
compound words. Irrelevant subjects should be completed within one aka. Although
irrelevant subjects should be completed within one aka, topics related with the principal
subject should be present in each aka and should continue till the final aka, when the
principal subject will be concluded. Many main themes should not be described in one aka.
The conclusion of the drama should not be presented in a preceding aka but should only be
presented in the final one. Each aka should consist of many events. There should be more
dialogue than poetry. There should not be any subject in an aka that is opposed to the hero's
execution of religious rituals. A prolonged event should not be condensed into one aka but
should be presented in serialized form. Although the hero may not be present in each aka,
topics related to him must be present. An aka should generally be presented by three or four
actors. In one aka there should not be too many subjects like calling from a distance, killing,
fighting, revolution within a state or country, marriage, feasting, cursing, offering garlands,
death, playing chess, biting lips in lust, touching breasts or other embarrassing acts, sleeping,
drinking, seizing a city, taking bath, or applying cosmetics. An aka should not be too long.
The characters of a queen, the subjects, the ministers, and the merchants should be clearly
defined and should awaken emotions and sentiments within the audience. During a fight, no
one should be present on stage other than the participants.
The phrase akera vidhne means according to the rules prescribed for an aka.
TEXT 7
sadiva buddhimanta khnere kiy
balilena prabhu,kca sajja kara giy
The Lord called Sadiva and Buddhimanta Khn and told them, Arrange for some
costumes.
TEXT 8
akha, kcul, pa, alakra
yogya yogya kari' sajja kara sabkra
Collect conchshells, bodices, silk saris, and ornaments suitable for all the participants.
TEXT 9
gaddhara kcibena rukmira kca
brahmnanda tra bu sakh suprabhta
Gaddhara will dress as Rukmi, and Brahmnanda will be her elderly female companion
named Suprabh.
TEXT 10
nitynanda haibena bai mra
kotoyla haridsa jgite bhra
Nitynanda will be My grandmother, and Haridsa will be a guard who will keep everyone
alert.
The word bai refers to an elderly grandmother. The elderly lady of Vndvana is
Paurams. She is none other than Yogamy, the instrument for Rdh and Ka's
meetings.
In Caitanya-candrodaya-naka (3.11) it is stated:
r-rdh-ka-sayoga kri jaratva
syogamy bhagavat nitynanda-tanurit
r Nitynanda came on stage as the elderly ascetic goddess Yogamy, who is expert in
arranging the meetings of Rdh and Ka.
TEXT 11
rvsanrada-kca, sntakarrma
`deuiy ji mui' balaye rmn
rvsa will dress as Nrada, and rrma will be someone who has just bathed. rmn will
volunteer to hold the torch.
The word deuiy refers to one who holds a torch, and the word sntaka refers to a brhmaa
who is returning from taking bath.
TEXT 12
advaita balaye,ke karibe ptra-kca?
prabhu bale,ptra sihsane gopntha
Advaita said, Who will dress as the hero? The Lord replied, The hero will be Gopntha,
who is sitting on the throne.
TEXT 13
satvara calaha buddhimanta khna tumi
kca sajja kara giy, nciba mi
O Buddhimanta, go quickly and arrange the costumes so that I may dance.
The word kca means dress, decorations, or actors' costumes. The word sajja means
prepare or arrange.
TEXT 14
jire kari' sadiva buddhimanta
ghe calilena, nandera nhi anta
Accepting the Lord's order on their heads, Sadiva and Buddhimanta returned home in
unlimited ecstasy.
TEXT 15
sei-kae kthiyra-cndoyni
ykca sajja karilena sundara kariy
They immediately raised a canopy made in Kthiyra and prepared many attractive costumes.
The phrase kthiyra cndoy refers to a canopy made in Katihar, Bihar.
TEXT 16
laiy yateka kca buddhimanta khna
thuilena lahkurera vidyamna
After collecting the necessary costumes, Buddhimanta Khn brought them before the Lord.
TEXT 17
dekhiy hail prabhu santoita mana
sakala vaiava-prati balil vacana
On seeing the costumes, the Lord was satisfied at heart. He spoke to the Vaiavas as follows.
TEXT 18
prakti-svarp ntya haibe mra
dekhite ye jitendriya, t'ra adhikra
I will dance as the Lord's potency. Only one who is selfcontrolled is qualified to watch.
TEXT 19
sei se yiba ji bra bhitare
ye jana indriya dharite akti dhare
Only those who are in control of their senses will be allowed to remain within the house.
TEXT 20
lakm-vee aka-ntya kariba hkura
sakala vaiava-raga bila pracura
Realizing that the Lord would dance in the dress of Lakm, all the Vaiavas felt great
happiness.
TEXT 21
ee prabhu kath-khni karilena daha
uniy haila sabe vidita baa
But then when they heard the Lord's strict order, they became filled with lamentation.
To test the intelligence of the materialists by proposing to dance in the dress of Lakm, r
Gaurasundara revealed that the mental speculators have no qualification to realize the
variegated pastimes of the transcendental Lord. Those who in illusion consider themselves
enjoyers and the women of this world as objects of enjoyment follow in the footsteps of
Rvaa by maintaining the sinful desire to become the husband of St. The service of Lakm
is the highest principle of Vaiavism. Those who rather than serving Lakm attempt to
become master of Lakm while proudly considering themselves enjoyers are not even
qualified to become servants of Lakm on the path of awe and veneration, what to speak of
becoming qualified to serve the Lord in mdhurya-rasa, or conjugal love. Whenever r
Gaurasundara displays the pastimes of His internal potencies, realization that He is directly
Lord Ka is obstructed. Those who desire to enjoy Gaura as His consorts proudly consider
Gaurasundara as simply the object of their enjoyment.
TEXT 22-23
sarvdye bhmite aka dilena crya
ji ntya daraane mora nhi krya
mi se ajitendriya n yiba tath
rvsa paita kahe,mora oi kath
Scratching a line on the ground, Advaita crya was the first to speak, I am unable to see the
dance today. I am not in control of My senses, so I will not attend.rvsa Paita said, I
was going to say the same thing.
Drawing a line on the ground, Advaita Prabhu was the first to speak. I am not able to watch
such a dance. A person who is not in control of his senses is not qualified to see such a dance,
and I am such a person. Following His example, rvsa Paita expressed similar thoughts.
TEXT 24
uniyhkura kahe at hsiy
tomar n gele ntya khre laiy
On hearing their words, the Lord slightly smiled and said, If you do not go, then who will
attend the dance?
TEXT 25
sarva-raga-cmai caitanya-gosi
punaj karilena,kro cint ni
Lord Caitanya, the crest jewel of all enjoyers, again declared, Do not worry.
TEXT 26
mahyogevara ji tomar haibdekhiy
mre keha moha n pib
Today you will all become great mystic yogis. None of you will be bewildered while seeing
Me dance.
TEXT 27
uniy prabhura j advaita, rvsa
sabra sahita mah pila ullsa
Upon hearing the Lord's declaration, Advaita, rvsa, and the other devotees all became
overjoyed.
TEXT 28
sarva-gaa sahita hkura vivambhara
calil crya-candraekharera ghara
Lord Vivambhara and His associates then went to the house of Candraekhara crya.
TEXT 29
i calilena nija vadhra sahite
lakm-rpe ntya baa adbhuta dekhite

Mother ac and her daughter-in-law went there to see the Lord's wonderful dance in the role
of Lakm.
TEXT 30
yata pta vaiava-gaera parivra
calil ira sage ntya dekhibra
The family members of all the Vaiavas also accompanied mother ac to see the dance.
TEXT 31
r-candraekhara-bhgya tra
ei smyra ghare prabhu prakil e mahim
This was the limit of r Candraekhara's good fortune, for the Lord manifested this pastime
at his house.
TEXT 32
vasilhkura sarva-vaiava sahite
sabre haila j sva-kca kcite
Upon arriving there, the Lord sat down with all the Vaiavas and then ordered them to dress
in their costumes.
TEXT 33
kara-yoe advaita balil bra-bra
more j prabhu kon kca kcibra?
With folded hands, Advaita repeatedly asked, O Lord, tell Me, which dress should I wear?
TEXT 34
prabhu bale,yata kca, sakali tomra
icch-anurpa kca kca' panra
The Lord replied, All the costumes are Yours. Put on whichever You wish.
TEXT 35
bhya nhi advaitera, ki kariba kca?
bhrkui kariy bule ntipura-ntha
Advaita had no external consciousness. What need did He have for a costume? The Lord of
ntipura wandered around with His eyebrows in a frown.
TEXT 36
sarva-bhve nce mah-vidaka-prya
nanda-sgara-mjhe bhsiy veya
He danced in various moods like an expert jester and floated in an ocean of bliss.
TEXT 37
mah-ka-kolhala uhila sakala
nande vaiava-saba hail vihvala
A tumultuous vibration of Ka's names arose there, and all the Vaiavas became
overwhelmed in ecstasy.
TEXT 38
krtanera ubhrambha karil mukunda
rma-ka bala hari gopla govinda
Mukunda began to lead krtana as follows: Rma Ka Bala, Hari Gopla Govinda!
TEXT 39
prathame pravia hail prabhu haridsa
mah dui gopha kari' vadane vilsa
Haridsa Prabhu appeared first on stage. His charming face was decorated with a long
handlebar moustache.
TEXT 40
mah-pga obhe ire dha-paridhna
daa haste sabre karaye svadhna
He was dressed in a loincloth, and His head was adorned with a large turban. With a stick in
his hand, he cautioned everyone.
TEXT 41
re re bhi saba hao svadhna
nciba lakmra vee jagatera pra
O brothers, get ready! The life and soul of the universe will now dance in the dress of
Lakm.
The phrase jagatera pra refers to r Gaurasundara.
TEXT 42
hte nai cri-dike dhiy veya
sarvge pulaka `ka' sabre jgya
As he ran about with a stick in his hand alerting everyone, the hairs of his body stood on end
out of love for Ka.
The word nai refers to a bamboo pole, a stick, or a cane.

TEXT 43
ka bhaja, ka seva, bala ka nma
dambha kari' haridsa karaye hvna
Haridsa proudly invited everyone, Worship Ka, serve Ka, chant Ka's names!
TEXT 44
haridsa dekhiy sakala-gaa hse
ke tumi, ekhya kenesabei jijse
Everyone laughed as they watched Haridsa. They inquired, Who are you, and why are you
here?
TEXT 45
haridsa bale,mi vaikunha-kola
ka jgiy mi buli sarva-kla
Haridsa replied, I am a watchman of Vaikuha. I always wander around awakening people

to Ka consciousness.
TEXT 46
vaikunha chiy prabhu ilena eth
prema-bhakti loiba hkura sarvath
The Lord has left Vaikuha and come here. He will distribute pure love of God everywhere.
TEXT 47
lakm-vee ntya ji kariba pane

prema-bhakti lui' ji lao svadhne
Today He will personally dance in the dress of Lakm. Therefore carefully plunder that
ecstatic love today.
TEXT 48
eta bali' dui gopha mucuiy hte
baa diy bule gupta-murrira sthe
After speaking in this way, he curled his moustache and ran about with Murri Gupta.
TEXT 49
dui mah-vihvala kera priya-dsa
du'yere arre gauracandrera vilsa
Those two dear servants of Ka were both overwhelmed in love, for Gauracandra enjoyed
His pastimes in their bodies.
TEXT 50
kaeke nrada-kca kciyrvsa
praveil sabh-mjhe kariy ullsa
Shortly thereafter rvsa joyfully came on stage dressed as Nrada.
TEXT 51
mah-drgha pk di, pho sarva gya
v-kndhe, kua-haste cri-dike cya
He had a long white beard, and His entire body was decorated with dots of sandalwood paste.
He carried a von his shoulder and kua grass in his hand as he looked all around.
TEXT 52
rmi paita kake kariy sana
hte kamaulu, pche karil gamana
Rmi Paita followed behind him with a waterpot in his hand and a straw mat under his
arm.
TEXT 53
vasite dilena rma paita sana
skt nrada yena dila daraana
Rmi Paita offered him the straw mat to sit on. It appeared as though Nrada had
personally appeared there.
TEXT 54
rvsera vea dekhi' sarva-gaa hse
kariy gabhra nda advaita jijse
On seeing rvsa's dress, everyone laughed. Advaita questioned him in a grave voice.
TEXT 55
ke tumi il eth, kon v krae?
rvsa balena,una kahi ye vacane
Who are you? Why have you come here? rvsa replied, Please hear my words.
TEXT 56
`nrada' mra nma kera gyana
ananta brahme mi kariye bhramaa

My name is Nrada. I sing Ka's glories while wandering throughout innumerable
universes.
TEXT 57
vaikunhe gela ka dekhibra tare
unilma ka gel nady-nagare
I went to Vaikuha to see Ka, but I heard there that Ka had gone to Nadia.
TEXT 58
nya dekhilma vaikuhera ghara-dvra
ghi-ghastha nhi, nhi parivra
I saw that the houses in Vaikuha were vacant. I could not find any men, women, or
families there.
TEXT 59
n pri rahite nya-vaikunha dekhiy
ilma pana hkura saariy
I could not remain in a deserted Vaikuha, so remembering the Lord I came here.
TEXT 60
prabhu ji ncibena dhari' lakm-vea
ataeva e sabhya mra pravea
Today the Lord will the dance in the dress of Lakm, therefore I have entered this
assembly.
TEXT 61
rvsera nrada-nih-vkya uni'
hsiy vaiava-saba kare jaya-dhvani
After hearing rvsa speak words that were befitting Nrada, all the Vaiavas laughed and
chanted, Jaya! Jaya!
TEXT 62
abhinna-nrada yena rvsa paita
sei rpa, sei vkya, sei se carita
rvsa Paita looked just like Nrada, with the same form, same words, and same
characteristics.
TEXT 63
yata pati-vrat-gaasakala laiy
i dekhe ka-sudh-rase magna haiy
Mother ac and the other chaste ladies all became absorbed in the nectarean mellows of
Ka consciousness as they watched.
TEXT 64
mlinre bale i,ini ki paita?
mlin balaye,uni ai sunicita
Mother ac asked Mlin, Is that rvsa Paita? Mlin replied, Yes, it certainly is.
TEXT 65
parama vaiavi sarva-loka-mt
rvsera mrti dekhi' hail vismit

Mother ac was a great Vaiav and the mother of the universe. She was struck with wonder
on seeing rvsa's form.
TEXT 66
nande pail i haiy mrcchit
kotho nhika dhtu, sabe camakit
Mother ac fell unconscious out of ecstasy. Everyone was astonished to see that there was no
sign of life in her body.
TEXT 67
satvare sakala pati-vrat nr-gaa
kara-mle `ka ka' kare saaraa
The chaste ladies there softly chanted the names of Ka into her ear.
TEXT 68
samvit piy i govinda saare
pati-vrat-gae dhare, dharite n pre
As mother ac regained her external consciousness, she remembered Govinda. Although the
chaste ladies tried to pacify her, they were unable.
TEXT 69
ei mata ki ghara-bhire sarva-jana
bhya nhi sphure, sabe karena krandana
In this way everyone inside and outside the room lost external consciousness and began to
cry.
TEXT 70
ghntare vea kare prabhu vivambhara
rukmira bhve magna hail nirbhara
As Lord Vivambhara put on His dress inside one of the rooms, He became fully absorbed in
the mood of Rukmi.
TEXT 71
pan n jne prabhu rukmi-vee
vidarbhera sut yena panre vse
Being absorbed in the mood of Rukmi, the Lord forgot Himself and considered Himself the
daughter of the Vidarbha King.
TEXT 72
nayanera jale patra likhaye pane
pthiv haila patra, agul kalame
He then began to write a letter, using His tears as ink, the ground as paper, and His finger as
pen.
Being absorbed in the mood of Rukmi, r Gaurasundara began to shed tears of love. Those
tears were used as ink, the surface of the earth was used as the letter or paper, and His finger
was used as a pen.
TEXT 73
rukmira patrasapta-loka bhgavate
ye che, paaye th kndite kndite
He cried as He read Rukmi's letter, consisting of seven verses from the rmad Bhgavatam.
TEXT 74
gta-vandhe una sta lokera vykhyna
ye kathunile svm haya bhagavn
The Supreme Lord becomes the husband of one who hears the purport of those seven verses.
TEXT 75
The rmad Bhgavatam (10.52.37) states:
rutv gun bhuvana-sundara vat te
nirviya kara-vivarair harato 'ga-tpam
rpa d dimatm akhilrtha-lbhatvayy
acyutviati cittam apatrapa me
O most beautiful Ka, I have heard about Your transcendental qualities from others, and
therefore all my bodily miseries are relieved. If someone sees Your transcendental beauty, his
eyes have attained everything profitable in life. O infallible one, I have become shameless
after hearing of Your qualities, and I have become attracted to You.
TEXT 76
uniy tomra gua bhuvana-sundara
dra bhela aga-tpa trividha dukara
O beauty of the worlds, after hearing of Your qualities, the insurmountable threefold
miseries have been destroyed.
The phrase trividha dukara tpa refers to the three unavoidable miseries of adhytmika,
adhibhautika, and adhidaivikamiseries inflicted by the body and mind, by other living
entities, and by natural disturbances.
TEXT 77
sarva-nidhi-lbha tora rpa-daraana

sukhe dekhe, vidhi yre dileka locana
Seeing Your form is like attaining the greatest treasure. Such a form is seen only by one who
has been awarded suitable eyes by the creator.
TEXT 78
uni' yadu-siha tora yaera vkhna
nirlajja haiy citta yya tuy sthna
O lionlike personality of the Yadu dynasty, by hearing the descriptions of Your glories, my
heart has shamelessly been drawn to You.
TEXT 79
kon kulavat dhr che jaga-mjhe
kla pi' tomra caraa nhi bhaje
What chaste sober woman of this world would not worship Your lotus feet upon receiving
the opportunity?
The phrase kla pi means on getting the opportunity.
k tv mukunda mahat kula-la-rpa-
vidy-vayo-dravia-dhmabhir tma-tulyam
dhr pati kulavat na vta kany
kle n-siha nara-loka-mano-'bhirmam
O Mukunda, You are equal only to Yourself in lineage, character, beauty, knowledge,
youthfulness, wealth and influence. O lion among men, You delight the minds of all
mankind. What aristocratic, sober-minded, marriageable girl of a good family would not
choose You as her husband when the proper time has come?
TEXT 80
vidy, kula, la, dhana, rpa, vea, dhme
sakala viphala haya tomra vihane
Without You one's education, family, character, wealth, beauty, dress, and residence are all
useless.
TEXT 81
mora dhrya kam kara tridaera rya
n pri' rkhite citta tomre miya
O Tridasa-rya, please forgive my arrogance, for I am unable to control my heart, which

wants to merge with You.
TEXT 82-84
eteke varila tora caraa-yugala
mana, pra, buddhitohe arpila sakala
patn-pada diy more kara nija ds
mora bhge iupla nahuka vils
kp kari' more parigraha kara ntha
yena siha-bhga nahe glera stha
That is why I have accepted Your lotus feet as my life and soul. I have offered my mind, life,
and intelligence to You. Please make me Your maidservant by accepting me as Your wife. Do
not let me become the object of iupla's enjoyment. O Lord, please accept me, because what
is meant for the lion should not be taken by the jackal.
tan me bhavn khalu vta patir aga jym
tmrpita ca bhavato 'tra vibho vidhehi
m vra-bhgam abhimaratu caidya rd

gomyu-van mga-pater balim ambujka
Therefore, my dear Lord, I have chosen You as my husband, and I surrender myself to You.
Please come swiftly, O almighty one, and make me Your wife. My dear lotus-eyed Lord, let
iupla never touch the hero's portion like a jackal stealing the property of a lion.
TEXT 85-86
vrata, dna, guru-dvija-devera arcana
satya yadi seviycho acyuta-caraa
tabe gadgraja mora hau prevara
dra hau iupla, ei mora vara
If I have actually observed any vows, given in charity, worshiped the gurus, brhmaas, and
demigods, or served the lotus feet of the Supreme Lord, then, O Gadgraja, I pray for the
benediction that You become the Lord of my life and drive away iupla.
prtea-datta-niyama-vrata-deva-vipra
gurv-arcandibhir ala bhagavn parea
rdhito yadi gadgraja etya pi
ghtu me na damaghoa-sutdayo 'nye
If I have sufficiently worshiped the Supreme Personality of Godhead by pious works,

sacrifices, charity, rituals, and vows, and also by worshiping the demigods, brhmaas, and
gurus, then may Gadgraja come and take my hand, and not Damaghoa's son or anyone
else.
TEXT 87-89
kli mora vivha haiba hena che
ji jha isaha, vilamba kara pche

gupte si' rahib vidarbhapura-kche
ee sarva-sainya-sage sibe samje
caidya, lva, jarsandhamathiy sakala
haribeka more dekhiy bhubala
My marriage is fixed for tomorrow, so come quickly today without delay. Stay secretly near
Vidarbhapura, and later enter the city with Your army. After defeating iupla, lva, and
Jarsandha, display Your strength by kidnapping me.
vo bhvini tvam ajitodvahane vidarbhn
gupta sametya ptan-patibhi parta
nirmathya caidya-magadhendra-bala prasahya
m rkasena vidhinodvaha vrya-ulkm
O unconquerable one, tomorrow when my marriage ceremony is about to begin, You should
arrive unseen in Vidarbha and surround Yourself with the leaders of Your army. Then crush
the forces of Caidya and Magadhendra and marry me in the Rkasa style, winning me with
Your valor.
TEXT 90
darpa-prakera prabhu ei se samaya
tomra vanitiupla-yogya naya
O Lord, now is the time to manifest Your pride. Your wife is never meant to be usurped by
iupla.
TEXT 91-92
vini bandhu vadhi' more harib pane
thra upya balo tomra carae
vivhera prva-dine kula-dharma che

nava-vadhu-jana yya bhavnra kche
I submit at Your lotus feet a means by which You may kidnap me without killing any well-
wishers. There is a custom in our family that the day before marriage, the bride-to-be goes to
the temple of goddess Bhavn.
anta-purntara-carm anihatya bandhn
tvm udvahe katham iti pravadmy upyam
prve-dyur asti mahat kula-deva-ytryasy
bahir nava-vadhr girijm upeyt
Since I will be staying within the inner chambers of the palace, You may wonder, `How can I
carry you away without killing some of your relatives?' But I shall tell You a way: On the day
before the marriage there is a grand procession to honor the royal family's deity, and in this
procession the new bride goes outside the city to visit goddess Girij.
TEXT 93
sei avasare prabhu haribe mre
n mrib bandhu, doa kamib mre
O Lord, take advantage of this opportunity to kidnap me. Do not kill any well-wisher, and
forgive me for my offenses.
TEXT 94-96
yhra caraa-dhli sarva age snna
umpati che, che yateka pradhna
hena dhli prasda n kara yadi more
mariba kariy vrata, balilu tomre
yata janme pa tora amlya caraa
tvat mariba, una kamala-locana

If You do not bless me with the dust of Your lotus feet, which is desired by the husband of
Um and other great personalities, then I vow to end my life. O lotus-eyed Lord, I will
continue to give up bodies birth after birth until I attain Your invaluable lotus feet.
yasyghri-pakaja-raja-snapana mahnto
vchanty um-patir ivtma-tamo-'pahatyai
yarhy ambujka na labheya bhavat-prasda
jahym asn vrata-kn ata-janmabhi syt
O lotus-eyed one, great souls like Lord iva hanker to bathe in the dust of Your lotus feet
and thereby destroy their ignorance. If I cannot obtain Your mercy, I shall simply give up my
vital force, which will have become weak from the severe penances I will perform. Then, after
hundreds of lifetimes of endeavor, I may obtain Your mercy.
TEXT 97
cala cala brhmaa satvara ka-sthne
kaha giy e sakala mora nivedane
O brhmaa, go quickly and inform Ka of my desire.
TEXT 98
ei-mata bale prabhu rukmi-vee
sakala vaiava-gaa preme kde hse
In this way the Lord spoke in the mood of Rukmi as all the Vaiavas cried and smiled in
ecstatic love of God.
TEXT 99
hena raga haya candraekhara-mandire
catur-dike hari-dhvani uni uccaisvare

Such blissful pastimes took place at the house of Candraekhara. The loud vibration of Hari's
names filled the four directions.
TEXT 100
`jga jga jga' ke prabhu-haridsa
nradera kce nce paita-rvsa
Haridsa Prabhu called to everyone, Wake up! Wake up! as rvsa Paita danced in the
dress of Nrada.
TEXT 101
prathama prahare ei kautuka-viea
dvitya prahare gaddhara-paravea
After three hours passed with these blissful scenes, Gaddhara came on stage.
The phrase gaddhara-paravea refers to the entry of Gaddhara.
TEXT 102
suprabh thna sakhi kari' nija-sage
brahmnanda thna bai bule rage
He happily wandered about with Brahmnanda, who accompanied Gaddhara in the role of
his female companion Suprabh.
TEXT 103
hte nai, kkhe l, neta paridhna
brahmnanda ye-hena bai vidyamna
With a stick in one hand, a basket under the other arm, and dressed in fine cotton cloth,
Brahmnanda looked just like an elderly lady.
TEXT 104
ki' bale haridsa,ke saba tomar?
brahmnanda bale,yi mathur mar
Haridsa called out, Who are you? Brahmnanda replied, We are going to Mathur.
TEXT 105
rvsa balaye,dui khra vanit?
brahmnanda bale,kene jijsa vrat?
rvsa asked, Who are your husbands? Brahmnanda then said, Why are you asking?
TEXT 106
rvsa balaye,jnibre n juyya?
`haya' bali' brahmnanda mastaka hulya
rvsa said, Is it not proper for us to know? Brahmnanda shook his head and replied,
That's right.
TEXT 107
gagdsa bale,ji kothya rahib?
brahmnanda bale,tumi sthna-khni dib
Gagdsa inquired, Where will you stay today? Brahmnanda said, You will give us a
place.
TEXT 108
gagdsa bale,tumi jijsil baa

jijsiy krya nhi jha tumi naa
Gagdsa then said, You are asking too much. There is no need to ask. Go somewhere
else.
The word naa means go elsewhere.
TEXT 109
advaita balaye,eta vicre ki kja
`mt-sam paranr' kena deha' lja?
Advaita said, There is no need for such questions. Other's wives are equal to one's mother.
Why embarrass them?
TEXT 110
ntya-gte priya baa mra hkura
ethya ncaha, dhana pib pracura
My Lord is fond of dancing and singing, so dance here and you will obtain great wealth.
TEXT 111
advaitera vkya uni' parama santoe
ntya kare gaddhara prema parake
Gaddhara was most satisfied on hearing the words of Advaita. He then began to dance in
ecstatic love.
TEXT 112
ram-vee gaddhara nce manohara
samaya-ucita gta gya anucara

Gaddhara danced wonderfully in the dress of Ram, the goddess of fortune, as his
companion sang appropriate songs.
TEXT 113
gaddhara-ntya dekhi' che kon jana
vihvala haiy nhi karena krandana?
Who would not become overwhelmed and cry on seeing the dancing of Gaddhara?
TEXT 114
prema-nad vahe gaddharera nayane
pthiv hail sikta, dhanya kari' mne
Drenched by tears of love flowing like a river from Gaddhara's eyes, the earth considered
herself fortunate.
TEXT 115
gaddhara hail yena gag mrti
matsatya satya gaddhara kera prakti
Gaddhara appeared like the personification of the Ganges. In fact, he is the potency of Lord
Ka.
TEXT 116
pane caitanya baliyche bra bra
gaddhara mora vaikunhera parivra
Lord Caitanya has repeatedly declared, Gaddhara is My consort in Vaikuha.
TEXT 117
ye gya, ye dekhe, saba bhsilena preme
caitanya-prasde keha bhya nhi jne
Those who sang and those who watched all floated in waves of ecstatic love. By Lord
Caitanya's mercy, they lost all external consciousness.
TEXT 118
`hari hari' bali' knde vaiava-maala
sarva-gae haila nanda-kolhala
All the Vaiavas cried as they chanted, Hari! Hari! A commotion of ecstasy arose among
them.
TEXT 119
caudike uniye ka-premera krandana
gopikra vee nce mdhava-nandana
The sound of crying in ecstatic love for Ka was heard everywhere as the son of Mdhava
danced in the dress of a gop.
The phrase mdhava-nandana refers to r Gaddhara Paita, the son of Mdhava Mira.
TEXT 120
henai samaye sarva-prabhu vivambhara
pravea karil dy-akti-vea-dhara
At that time Vivambhara, the Lord of lords, came on stage dressed as the supreme goddess.
TEXT 121
ge nitynanda bu-baira vee
baka baka kari' he, prema-rase bhse

Nitynanda, in the dress of an elderly lady, floated in waves of ecstasy as He hobbled in a bent
position on stage in front of the Lord.
The word baka means bent over, crooked, or hunched.
TEXT 122
maal haiy saba vaiava rahil
jaya jaya mahdhvani karite lgil
All the Vaiavas loudly c hanted together, Jaya! Jaya!
TEXT 123
keha nre cinite hkura vivambhara
hena alakita vea ati manohara
Lord Vivambhara was disguised in such an enchanting dress that no one could recognize
Him.
TEXT 124-125
nitynanda-mahprabhuprabhura bai
tra pche prabhu, ra kichu cihna ni
ataeva sabe cinilena `prabhu ei'
vee keha lakhite n pre `prabhu sei'
Since the Lord walked behind Nitynanda Prabhu, who was the Lord's elderly lady
companion, everyone could understand, This is the Lord. Otherwise, no one could
recognize Him by His dress.
TEXT 126
sindhu haite pratyaka ki hail kamal?

raghusiha-ghi ki jnakil?
Has Kamal directly appeared from the ocean? Has Jnak, the wife of the lion of the Raghu
dynasty, come?
TEXT 127
kib mahlakm, kib il prvat?
kib vndvanera sampatti mrtimat?
Has Mah-Lakm or Prvat appeared? Has the treasure of Vndvana personally come?
The phrase vndvanera sampatti, the treasure of Vndvana, refers to Vrabhnav, the
daughter of King Vabhnu.
TEXT 128
kib bhgrath, kib rpavat day?
kib sei mahea-mohin mahmy?
Is she Gag, is she compassion personified, or is she Mahmy, the enchanter of Lord iva?
TEXT 129
ei mate anyonye sarva-jane-jane
n ciniy prabhure pane moha mne
In this way everyone was bewildered and unable to recognize the Lord.
TEXT 130
janma dhariy prabhu dekhaye yhr
tathpi lakhite nre tilrddheka t'r
Even those who saw the Lord since His birth could not recognize Him at all.
TEXT 131
anyera ki dya, i n pre cinite
i bale,lakm kib il ncite?
What to speak of others, even mother ac could not recognize Him. She said, Has Lakm
come to dance?
TEXT 132
acintya avyakta kib mahyogevar
bhaktira svarp hail pani r-hari
Has Lord Hari personally become the inconceivable transcendental goddess of all mystic
perfections and the personification of devotional service?
TEXT 133
mahmahevara hara ye rpa dekhiy
mahmoha pilena prvat laiy
On seeing this form, even Lord iva, the best of all demigods, and Prvat became illusioned.
One should discuss rmad Bhgavatam (8.12.12-25).
TEXT 134
tabe ye nahila moha vaiava-sabra
prva anugraha che, ei hetu tra
But the assembled Vaiavas were not bewildered because of the benediction they had
previously received.
TEXT 135
kp-jala-nidhi prabhu hail sabre
sabra janan-bhva haila antare
The Lord became like an ocean of mercy to everyone. In their hearts they all accepted Him as
their mother.
TEXT 136
paraloka haite yena il janan
nande krandana kare pan n jni'
Feeling as if their mother had come from the spiritual world, they cried in ecstasy and forgot
themselves.
TEXT 137
ei mata advaitdi prabhure dekhiy
ka-prema-sindhu-mjhe bulena bhsiy
As Advaita and the other devotees saw the Lord in this way, they floated in an ocean of
ecstatic love for Ka.
TEXT 138
jagata-janan bhve nce vivambhara
samaya-ucita gta gya anucara
As Vivambhara danced in the mood of the mother of the universe, His followers sang
appropriate songs.
TEXT 139
hena dahite keha nre kona jana
kon praktira bhve nce nryaa?

No one was certain in which consort's mood Lord Nryaa was dancing.
The word dahite means to know with conviction.
TEXT 140
kakhanao balaye dvija, ka ki il?
takhana bujhiye yena vidarbhera bl
When He inquired, O brhmaa, has Ka come? then it was understood that He was in
the mood of a young lady of Vidarbha.
The phrase vidarbhera bl refers to Rukmi, the daughter of the King of Vidarbha. As
Rukmi inquired from the brhmaa after his return from delivering her letter to Ka,
Mahprabhu, being absorbed in the mood of Rukmi, made a similar inquiry.
TEXT 141
nayane nanda-dhr dekhiye yakhana
mrtimat gag yena bujhiye takhana
When the devotees saw tears of ecstasy flow from His eyes, they considered Him to be the
Ganges personified.
TEXT 142
bhvvee yakhana v aa aa hse
mahca-hena sabe bujhena prake
When He laughed loudly in ecstatic love, He appeared to everyone just like Mahca.
TEXT 143
haliyhaliy prabhu ncaye yakhane
skt revat yena kdambar-pne

When the Lord staggered about while dancing, He appeared just like Revat after she had
drunk some intoxicating beverage.
The word revatrefers to the consort of r Baladeva.
TEXT 144
kae bale,cala bai, yi vndvane
gokula-sundar-bhva bujhiye takhane
Another time when He said, Come, dear old lady, let us go to Vndvana, they understood
that He was in the mood of a beautiful girl from Gokula.
TEXT 145
vrsane kae prabhu vase dhyna kari'
sabe dekhe yena mahkoi-yogevar
When He sat for meditation in the vrsana posture, everyone saw Him as the goddess of
millions of mystic perfections.
TEXT 146
ananta-brahme yata nija-akti che
sakala prake prabhu rukmira kce
As the Lord danced in the dress of Rukmi, He manifested the role of all His various
consorts from innumerable universes.
Since Rukmi is the fountainhead of all energies, she is the origin of all manifested consorts.
All the direct expansions and expansions of the expansions of that fountainhead manifest
within the fourteen worlds in female forms to enact the pastimes of serving Ka's various
manifestations (His personal expansions and separated expansions).
TEXT 147
vyapdea mahprabhu ikhya sabre
pche mora akti kona jane nind kare
The Lord manifested this pastime to check everyone from criticizing His energies, or
consorts.
The Myvda philosophy, which denies the potency of the Absolute Truth, is based on
mundane conceptions. By accepting the potencies of Lord Viu as equal to the potencies of
Rudra, the impersonalists reject the concept of potency. Persons who follow the philosophy
of material variegatedness recognize the mother of all universes and living entities and the
enchantress of Mahea as the predominating deity of material happiness and distress and
attribute faults on her. So that no one would blaspheme the internal potency by considering
her nondifferent from the external potency, r Gaurasundara enacted the pastimes of
Rukmi to reveal to all living entities that the energy and the energetic are nondifferent.
TEXT 148
laukika vaidika yata kichu ka-akti
sabra sammne haya ke dha-bhakti
By respecting the universal and transcendental energies of Ka, one's devotion to Ka

becomes fixed.
By respecting Ka's energies that are present within the fourteen worlds and His
transcendental energies that are described in the Vedas, one's devotion to Ka becomes
fixed. Rather than considering the universal energies of Ka as mundane, one should
consider them transcendental and pray to them for devotional service to Ka. Rather than
seeing the energies of Ka mentioned in the Vedas as mundane, if one respects them as
maidservants of the gops, then one's devotion to Ka becomes strengthened.
TEXT 149
deva-droha karile kera baa dukha
gaa-saha ka-pj karile se sukha
Ka is unhappy when the demigods are offended. If one worships Ka along with His
associates, He is pleased.
According to the demigods' respective qualifications, they are ideal examples for the living
entities' acts of enjoyment. Everyone wanders within the heavenly and earthly planets in
accordance with the direction of Ka. They are motion pictures of Ka's worship. If one
serves Ka with His associates, Ka becomes particularly pleased. By becoming envious of
heroes like the demigods and scenes that consist of false ego in the mode of goodness, one
denies that they are related to the devotional service of Lord Viu. When after giving up the
desire for material enjoyment one begs all living entities, including the demigods, for the
service of Ka, then such natural prayers are devoid of all driving urges for material
enjoyment. When living entities freed from the influence of mundane knowledge follow the
examples of the Lord's associates and their characteristics, they become liberated from
material concepts. Such mah-bhgavatas are fully capable of pleasing Ka.
If after reading this verse one who is engaged in sense gratification dares to collect the
ingredients for his own sense gratification from living entities like the demigods, Ka is not
pleased. Persons who are intoxicated by material enjoyment pose as enjoyers to enjoy the
demigods and human beings. Since this is averse to the service of Ka, Ka becomes
greatly unhappy. Knowing that demigod worship of this standard is simply cheating or
hostile to the demigods, Ka cannot become pleased. Faith in rmad Bhgavatam and
freedom from faultfinding in petty matters are symptoms of a pure devotee. In devotional
scriptures there is no prescription for indulgence in blasphemy, even when there is an
opportunity; rather, indulgence when induced by such an opportunity is malicious. One
should see the presence of the Supreme Lord in all living entities, and one should consider
the demigods as the Supreme Lord's associates. In the Bhakti-sandarbha it is stated: The
different demigods like Ganea and Durg that are mentioned in reference to worship of the
Lord's abode and associates are eternal associates of the Lord in Vaikuha like Vivaksena
and others. Therefore they are not like the Ganea and Durg of the material world.
Demigods like Ganea and Durg born of the material energy are different from them. It is
stated (Bhg. 2.9.10): na yatra my kim utpare`The illusory, external energy has no
jurisdiction in Vaikuha, so what can be said of qualities like lust and greed?' That is why
those forms of Ganea and others are manifest from the spiritual energy of the Lord....The
mundane Durg is a portion of and under the control of Yogamy. This spiritual energy,
Yogamy, has engaged Durg of the material world as her maidservant and entrusted her
with the service of protecting mantras [This Durg hides mantras from anyone who after
receiving initiation in ka-mantra does not chant that mantra, does not worship the
predominating Deity of that mantra, or does not respect that mantra.], not as the
predominating deity of service. If one discusses these statements of rmaj Jva Gosvm
Prabhu and verses 28 and 29 from rmad Bhgavatam, Eleventh Canto, Chapter Twenty-
seven [nanda sunanda garua pracaa caa eva ca, mahbala bala caiva
kumuda kamudekaam, durg vinyaka vysa vivakena gurn surn, sve sve
sthne tv abhimukhn pjayet prokadibhi, One should worship the Lord's associates
Nanda and Sunanda, Garua, Pracaa and Caa, Mahbala and Bala, and Kumuda and
Kumudekaa. With offerings such as prokaa one should worship Durg, Vinyaka, Vysa,
Vivaksena, the spiritual masters and the various demigods. All these personalities should be
in their proper places facing the Deity of the Lord.], no doubts will remain in this regard.
TEXT 150
ye ikhya kacandra, sei satya haya
abhgya ppiha-mati th nhi laya
Whatever Lord Kacandra teaches is the truth. Only unfortunate sinful persons do not
accept it.
TEXT 151
sarva-akti-svarpe ncaye vivambhara
keha nhi dekhe hena ntya manohara
Vivambhara thus danced in the form of His various consorts. No one had ever seen such an
enchanting dance.
TEXT 152
ye dekhe, ye une, yeb gya prabhu-sage
sabei bhsena prema-sgara-tarage
Those who saw, those who heard, and those who sang with the Lord all floated in waves of
the ocean of ecstatic love.
TEXT 153
eka vaiavera yata nayanera jala
sei yena mah-vany vypila sakala

The tears of even one of those Vaiavas were sufficient to create a flood.
TEXT 154
dy-akti-vee nce prabhu gaurasiha
sukhe dekhe tra yata caraera bhga
The lionlike Gaura danced in the dress of the supreme goddess, as His servants who were like
bees at His lotus feet joyfully watched.
The phrase dy-akti, the supreme goddess, is explained as follows: From the material
point of view, the Lord's original energy in the material world, which is born from His
external energy, is called dy-akti. The mother of the universe within the limited time
factor is called dy-akti. The eternal energetic Lord has three types of energies. The
energy that produces, maintains, and destroys the perishable universe is the Lord's
bahiragakti, or external energy. This energy has two propensitiescovering and throwing.
Apart from this, the Supreme Lord's antaraga-akti, or internal energy, manifests the eternal
Vaikuha planets. In this material world, which is a product of the external energy, five
types of miseries and three modes of nature are present in mutual contention, but in the
eternal self-manifested spiritual world, which is a product of the internal energy, there is no
interruption in its blissful state. Between the internal and external energies there is one other
energy that sometimes comes under the control of the internal energy and sometimes eagerly
pursues the external energy.
Accepting the activities of His dy-akti, Lord Gaurasundara enacted the pastime of dancing
as a female. By accepting the dress of Rukmi, who is a manifestation of the internal energy,
and by manifesting her worship of the Lord, Gaurasundara displayed her worldly connection
through the material point of view.
TEXT 155
kampa, sveda, pulaka, arura anta ni
mrtimat bhakti hail caitanya-gosi
Lord Caitanya became the personification of devotional service, with no end to His shivering,
perspiring, hairs standing on end, and shedding of tears.
TEXT 156
ncena hkura dhari' nitynanda-hta
se kaka-svabhva balite akti k'ta
The Lord held Nitynanda's hand as He danced. Who has the power to describe the nature of
His sidelong glance?
TEXT 157
sammukhe deui dhare paita rmn
catur-dike haridsa kare svadhna
rmn Paita held a lamp before the Lord, and Haridsa alerted everyone in the four
directions.
The word deui refers to a lamp.
TEXT 158
henai samaye nitynanda haladhara
paila mrcchita ha pthiv-upara
At that time Nitynanda-Haladhara suddenly fell unconscious to the ground.
TEXT 159
kothya v gela bui-baira sja
kvee vihvala hail ngarja
What happened to His role as an elderly lady? The origin of Ananta ea became
overwhelmed with love of Ka.
The word ngarja refers to Lord ea. Since Nitynanda Prabhu is the origin of Lord ea, He
has been addressed by this name.
TEXT 160
yei mtra nitynanda pail bhmite
sakala vaiava-gaa knde cri-bhite
As soon as Nitynanda fell to the ground, all the Vaiavas in the four directions began to
cry.
TEXT 161
ki adbhuta haila ka-premera krandana
sakala karya prabhu r-acnandana
How wonderful was their weeping out of love for Ka! Everything took place by the will of
r acnandana.
TEXT 162
kro gal dhari' keha knde uccarya
khro caraa dhari' keha gai' yya
Some cried loudly as they embraced others around the neck, and some rolled on the ground
as they held other's feet.
TEXT 163
kaeke hkura gopnthe kole kari'
mahlakm-bhve uhe khara upari
Then the Lord took the Deity of Gopntha on His lap and sat on the throne in the mood of
Mah-Lakm.
TEXT 164
sammukhe rahil sabe yoa-hasta kari'

`mora stava paa' bale gaurga r-hari
As everyone stood with folded hands before the Lord, r Gaurahari told them, Offer prayers
to Me.
TEXT 165
janan-vea bujhilena sarva-gae
sei-rpe pae stuti, mahprabhu une
Everyone understood that the Lord was absorbed in the mood of the mother, so they offered
appropriate prayers, which were heard by the Lord.
TEXT 166
keha pae lakm-stava, keha ca-stuti
sabe stuti pae yhra yena mati
Some recited prayers to Lakm, and some offered prayers to Durg. Everyone offered prayers
according to their realization.
Seeing r Gaurasundara in the dress of a akti, or consort, persons who were situated in false
egos of goodness began to pray to Him as Nrya-Mah-Lakm. Others who were situated
in false egos of ignorance offered Him the prayers known as Caik-stotra.
TEXT 167
jaya jaya jagata-janan mahmy
dukhita jvere deha' rg-pada-chy
All glories to Mahmy, the mother of the universe! Please bestow the shade of Your lotus
feet on the suffering living entities.
Mahmy, the mother of the universe, awards various miseries to living entities engaged in
material enjoyment. To get freedom from these miseries, they take shelter of her. But at that
point they are unable to understand what their actual fate will be when they are freed from
those miseries. Only those who are fully surrendered to the Supreme Lord achieve the
inclination to serve Ka from Mahmy dy-akti. Only they can understand that severe
miseries can be vanquished by the influence of unalloyed service to Ka. Service to the son
of Nanda is most auspicious for the living entitiesthis becomes the subject of their prayers
to Ktyyan.
TEXT 168
jaya jaya ananta-brahma-kovari!
tumi yuge yuge dharma rkha avatari'
All glories to the goddess of innumerable universes! You incarnate in every yuga to maintain
religious principles.
TEXT 169
brahm, viu, mahevare tomra mahim
balite n pre, anye keb dibe sm
Brahm, Viu, and Mahevara are unable to describe Your glories, so how can others reach
the limit of Your glories?
You are the goddess of innumerable universes. By the influence of Your energy, the religious
principles of the yugas are protected. The three principal deities for the creation,
maintenance, and annihilation of the cosmic manifestation are unable to sing Your glories,
therefore how will those who are subordinate to them ascertain the limit of Your glories?
TEXT 170
jagat-svarp tumi, tumi sarva-akti
tumi raddh, day, lajj, tumi viu-bhakti
You are the form of the universe, and You possess all energies. You are faith, compassion,
and shame, and You are the personification of devotional service to Viu.
In r Bhagavata-sandarbha (117) it is stated: `The Lord was also served by His principal
internal potenciesr, Pui, Gr, Knti, Krti, Tui, Il, and rj His material potencies,
Vidy, Avidy, and My, and His internal pleasure potency, akti.' (Bhg. 10.39.55). The
word akti refers to the internal potency, or energy, in the form of Lakm. When the word
akti is mentioned, it refers to the first internal energy, or mah-akti, and my is the
external energy. But the above energies headed by r have two propensities, because all
energies are of two typesmaterial and spiritual. It is to be understood that the energies
headed by r act both in the form of consorts and in the form of my. Among them, r of
the former category is the opulence of the Supreme Lord, but she is not the form of Mah-
Lakm because r is the mla-akti, or original energy. This will be explained later on. The
latter category is the opulence of the material world. Regarding her, the Supreme Lord has
said (in Bhg. 3.16.7): na rr viraktam api m vijahti`The goddess of fortune [r] does
not leave Me, even though I have no attachment for her.' This is also stated by r Nrada at
the end of the Fourth Canto (4.31.22) [riyam anucarat tad-arthina ca, dvipada-patn
vibudh ca yat sva-prana bhajati nija-bhtya-varga-tantrakatham amum udvisjet
pumn kta-ja, Although the Supreme Personality of Godhead is self-sufficient, He
becomes dependent on His devotees. He does not care for the goddess of fortune [r], nor for
the kings and demigods who are after the favors of the goddess of fortune. Where is that
person who is actually grateful and will not worship the Personality of Godhead?]. Among
the above potencies, Il, or Bh-akti, has the same features as Ll-akti. Of the two, the
former, or Il, is a manifestation of Bh-akti and is the cause of knowledge regarding the
truth. She is a particular aspect of the savit potency. The latter, or Ll-akti, is the gateway
of knowledge. She is the aspect of ecstatic love based on motherly affection that helps one
forget the Lord's opulences. That is why the Gopla-tpan Upaniad has described this
energy as bewildering to the cowherd residents of Vraja. The other [material] aspect of Ll-
akti is the covering potency that causes the conditioned souls to forget their own identities.
It is to be understood by the use of the word ca in the verse beginning riy puythat
energies of Bh-akti like sandhin, savit, hldin, bhakti, mrti, vimal, jay, yog, prahv,
n, and anugrahare included. These are also known as sandhin, saty, jay, yog,
yogamy, savit, jnjna, and uddha-sattva. Prahv is the cause of variegated bliss and
ability. n is the cause of the energy of full control. This is the difference. In the same way,
the energy Uttar (Ll) has many different propensities. The propensities of My are not
described herein because they serve the external energy. But in the original text those
propensities have been generally counted as limbs of service. The external position of My is
because of her remaining in the distance under the shelter of the plenary portion of the
Supreme Lord. Otherwise, in the original verse (Bhg. 10.39.55) the word akti has been used
as a noun. The energy ris the original form, and energies like pui are her parts and parcels.
Vidy means knowledge, not ignorance. This knowledge is described in Bhagavad-gt (9.2)
as follows:
rja-vidy rja-guhya pavitram idam uttamam
pratyakvagama dharmya su-sukha kartum avyayam

`This knowledge is the king of education, the most secret of all secrets. It is the purest
knowledge, and because it gives direct perception of the self by realization, it is the perfection
of religion. It is everlasting, and it is joyfully performed.' The word my in the original text
refers to the external energy. Her aspects like r are separate from her. The others are the
same. Although all these energies are counted among the aspects of the internal or spiritual
energy of the Lord, it should be concluded that since the Absolute Truth is sac-cid-nanda,
the energy is one yet divided into three.
TEXT 171
yata vidysakala tomra mrti-bheda
`sarva-praktira akti tumi' kahe veda
All branches of knowledge are different forms of You. The Vedas declare: `You are the
energy behind all potencies.'
Since You are devotional service to Viu, all varieties of knowledge are simply
manifestations of You. You are the cause or potency behind all characteristics of the
energetic. The Vedic literatures declare that spiritual energy is the power behind the material
creation.
TEXT 172-174
nikhila-brahma-gaera tumi mtke
tomra svarpa kahite pre kath?
trijagata-hetu tumi gua-traya-may
brahmdi tomre nhi jne, ei kahi
sarvray tumi, sarva-jvera vasati
tumi dy, avikr param prakti
You are the mother of all universes. Who can describe Your actual form? You are the cause
of the three worlds, consisting of the three modes of material nature. We can say that
personalities like Brahm do not know You. You are the shelter of everyone, and You are the
abode of all living entities. You are the primeval goddess and the changeless supreme consort.
The difference between brahma, the material universe, and Vaikuha, the spiritual
world, is that Vaikuha is a self-manifested object while brahma is a created object. The
creation, maintenance, and annihilation of the brahmas are under the jurisdiction of the
material time factor, and the eternal existence of Vaikuha is beyond the jurisdiction of time.
There is no mother of Vaikuha, but there is a mother of the brahmas. Although by
nature she is the spiritual energy of the Lord, she is the creator of the material world,
consisting of the three modes of nature. As the spiritual energy, You alone are the cause of
the three worlds. Although You are beyond the three modes of material nature, people
become illusioned by considering You from the material point of view as consisting of three
modes of material nature. The materialists are never able to describe Your actual nature.
TEXT 175-176
jagata janan tumi dvitya-rahit
mah-rpe tumi sarva-jva pla' mt
jala-rpe tumi sarva-jvera jvana
tom' saarile khae aea bandhana
You are the mother of the universe, and You are without a second. O mother, in the form of
earth, You maintain all living entities. In the form of water, You are the life of all living
entities. Remembrance of You destroys all bondage.
Although You are the unrivaled spiritual energy, in Your specific manifestation You are the
mother of this material universe. Another manifestation of You, this earth, is seen as the
mother of the conditioned souls. You, in the form of water, are like the life of all living
entities. By remembering Your spiritual potencies the living entities become freed from the
unlimited material conceptions created by my and are thus able to give up illusion.
TEXT 177
sdhu-jana-ghe tumi lakm-mrti
matasdhura ghare tumi kla-rpkti
In the houses of devotees You are the personification of Lakm, and in the houses of
nondevotees You appear in the form of time, the destroyer of all.
In the houses of Vaiavas attached to the service of the Lord You are present as the
personification of Lakm, and in the houses of materialists who are devoid of service to
Viu You entangle them in unlimited varieties of bondage, bewilder them with Your
covering and throwing potencies, and destroy them by placing them under the control of the
material time factor.
TEXT 178
tumi se karha trijagatera si-sthiti
tom' n bhajile pya trividha durgati
You arrange for the creation and maintenance of the three worlds. If one does not worship
You, he suffers the threefold miseries.
Although Your spiritual energy is eternally present in Vaikuha, it creates transience by

arranging the creation, maintenance, and annihilation of the heavenly, earthly, and lower
planets. If one does not engage in service under the shelter of Your spiritual energy, one will
attain the threefold miseries beginning with those arising from the body and mind.
TEXT 179
tumi raddh vaiavera sarvatra-uday
rkhaha janan diy caraera chy
You are the ever-manifested faith of the Vaiavas. O mother, please protect us by giving us
the shade of Your lotus feet.
Appearing as the faith of those who are inclined towards the devotional service of Viu,
You increase their devotion. You make those who are bereft of Your compassion maddened
with desires for material enjoyment by diverting them from the service of Ka. They then
know You only as the provider of their sense gratification. But You become the well-wisher of
those who are favored by You, and, rather than becoming the object of their enjoyment, You
become the object of their service.
TEXT 180
tomra myya magna sakala sasra

tumi na rkhile mt ke rkhibe ra
The entire world is bewildered by Your illusory energy. O mother, if You do not protect us,
then who will?
Being entangled by Your illusory energy, godless people of the world wander in the cycle of
birth and death and suffer miseries. If You, as the object of their worship, do not protect
them, then those foolish children cannot consider You worshipable. As a result, being
entangled in tight ropes, they cannot surrender to the Supreme Lord.
TEXT 181
sabra uddhra lgi' tomra praka
dukhita jvere mt kara nija-dsa
You manifest for the deliverance of everyone. O mother, please accept the suffering living
entities as Your servants.
Being tortured by Your covering and throwing potencies, persons desirous of liberation from
this material world wish to be delivered by becoming free from material desires. With a desire
to benefit such living entities who are inclined towards Your service, You remove their
threefold miseries and instruct them to become inclined towards the service of Ka.
TEXT 182
brahmdira vandya tumi sarva-bhta-buddhi
tom' saarile sarva-mantrdira uddhi
You are worshiped by great personalities like Brahm. You are the intelligence of all living
entities. By remembering You, one's chanting of mantras becomes purified.
All demigods worship You. Gayatri-dev delivers the human beings from the concepts of
acceptance and rejection and awards them pure intelligence. By remembering You, the
restlessness of mental speculators is clarified.
TEXT 183
ei mata stuti kare sakala mahnta

vara-mukha mahprabhu unaye nitnta
As Mahprabhu attentively listened to all the devotees offer prayers in this way, He became
inclined to offer them benedictions.
The phrase vara-mukha means inclined of offer benedictions.
TEXT 184
puna puna sabe daa-prama
kariypuna stuti kare loka paiy paiy
The devotees repeatedly offered obeisances and prayers by reciting selected verses.
TEXT 185
sabei laila mt tomra araa
ubha di kara tora pade bahu mana
O mother, we all take shelter of Your lotus feet. Please glance mercifully on us so that our
minds remain fixed at Your lotus feet.
TEXT 186
ei mata sabei karena nivedana
rddhva-bhu kari' sabe karena krandana
As everyone offered prayers to the Lord in this way, they cried with their arms raised.
TEXT 187
gha-mjhe knde saba pati-vrat-gaa
nanda haila candraekhara-bhavana
The chaste ladies cried inside the room, and the house of Candraekhara became filled with
ecstasy.
TEXT 188
nande sakala loka bhya nhi jne
henai samaye nii haila avasne
As they all forgot themselves in ecstasy, the night came to an end.
TEXT 189
nande n jne loka nii bhela ea
drua arua si' bhela paravea
In ecstasy they did not notice that the night had ended and the bright sun had already risen.
TEXT 190
pohila nii, haila ntya-avasna
bjila sabra buke yena mahba
As the night ended, the dance stopped. This pierced the hearts of everyone like a sharp arrow.
TEXT 191
camakita hai' sabe cri-dike cya
`pohila nii' kari' kde ubharya
Struck with wonder, they all looked around and loudly cried out, The night has come to an
end!
TEXT 192
koi-putra-oke o eteka dukha nahe
ye dukha janmila saba vaiava-hdaye

The distress that the devotees felt could not be compared to that experienced on losing
millions of sons.
TEXT 193
ye dukhe vaiava-saba aruere che
prabhura kpra lgi' bhasma nhi haye
The devotees looked at the sun with such unhappiness that it would have burned to ashes if
it was not protected by the mercy of the Lord.
TEXT 194
e raga rahiba hena vida bhviy
ataeva gauracandra karilena ih
Gauracandra did that to increase the devotees' attachment through their great lamentation on
seeing the completion of that pastime.
TEXT 195
knde saba-bhakta-gaa vida bhviy
pati-vrat-gaa knde bhmite paiy
All the devotees cried in great lamentation, and the chaste ladies cried as they fell to the
ground.
TEXT 196
yata nrya-akti-jagata-janan
sei saba haiyche vaiava-ghi
All the energies of Nrya, the mother of the universe, have appeared as the wives of the
Vaiavas.
The women of this world are bodily expansions of Nrya's energies. Unlike the
nondevotees, the Vaiavas are not influenced by the spirit of enjoyment to consider the
energies of Nrya, the mother of the universe, as the Supreme.
TEXT 197
anyonye knde saba pati-vrat-gaa
sabei dharena acdevra caraa
All the chaste ladies cried among themselves and grabbed the feet of mother ac.
TEXT 198
caudike uhila viu-bhaktira krandana
prema-maya haila candraekhara-bhavana
The sound of crying in devotion to Viu arose in the four directions. The house of
Candraekhara became filled with ecstatic love.
TEXT 199
sahajei vaiavera rodana ucita
janma janma jne yr kera carita
Those Vaiavas who birth after birth know the characteristics of Ka spontaneously cry for
Him.
There are two types of cryingshedding tears of joy out of emotion and shedding tears while
crying out in affliction from the distress of deficiency. When Vaiavas see distress within
this world, both types of emotions naturally appear in them.
TEXT 200
keha bale,re rtri kene pohile?
hena rase kena ka vacita karile?

Someone said, O night, why have you come to an end? O Ka, why have You deprived us
of such happiness?
TEXT 201
caudike dekhiy saba vaiava-rodana
anugraha karilena r-acnandana
On seeing the Vaiavas in all directions crying, r acnandana became compassionate.
TEXT 202
mt-putre yena haya sneha anurga
ei mata sabre dilena putra-bhva
The Lord felt the same affectionate attachment for the devotees that a mother feels for her
child. He then gave everyone the same feelings that a child has for his mother.
TEXT 203
mt-bhve vivambhara sabre dhariystana
pna karya parama snigdha haiy
In the mood of a mother, Vivambhara affectionately breast-fed everyone.
TEXT 204
kamal, prvat, day, mah-nrya
pane hail prabhu jagata-janan
The Lord personally manifest as the mother of the universe in the form of Kamal, Prvat,
Day, and Mah-Nrya.
The Supreme Personality of Godhead is the object of worship. He is the maintainer of

everyone. When His energy becomes inclined towards His service and displays her variegated
pastimes, she helps revive the constitutional position of the living entities. And when she
directs her covering and throwing potencies to bewilder the living entities, and the
conditioned living entities accept this with respect, she then becomes the provider of the
living entities' material enjoyment and temporary benefit. Although the manifestation of the
Lord's pastimes as a mother in the house of r Candraekhara refutes the argument that
these pastimes are unfit to perpetually exist, the Lord accepted the mood of a devotee to
demonstrate that such a form was not the worshipable Supreme Lord's personal form. It is
not that simply because r Gaurasundara displayed the ideal example of enacting the
pastimes of His various energies that He is the object of the subordinate conditioned soul's
enjoyment. It is seen in the ideal example of a mother in this world that when her child
accepts service from her, the child is unable to properly reciprocate because of its
undeveloped consciousness. When the mother serves her child like a maidservant, her child
is completely unable to serve her at that time. There is no possibility for the child to serve its
mother at that point other than by accepting her service. When the child's consciousness is
developed, it also develops a strong desire to become the master. Then also the child cannot
understand that his mother has been serving him since his birth and that he should clear his
debt to her by serving her. When such a mentality does awaken in the child, it no longer
exhibits a propensity to enjoy material existence. Yet the illusory energy of Viu is so
powerful that she does not award this qualification to everyone. The Supreme Lord can never
become a servant or a maidservant. He is always the Lord and the enjoyer. His subordinate
energies are His servants and maidservants. Those who desire to transform the Supreme Lord
into a servant or maidservant are bewildered by the illusory energy of Viu. Lord Viu is
never to be enjoyed by the conditioned living entities. Therefore, by accepting this material
world, which is the transformation of the Lord's external energy, as the abode of enjoyment,
the living entities, who are transformations of the marginal energy, have ended up becoming
masters of the material world, and while establishing the kta philosophy they have taken
leave from the path of spiritual life. When the conditioned souls feel that material enjoyment
is their goal of life, then they engage the Supreme Lord as the supplier of their sense
gratification. As a result, they become entangled in the ropes of material enjoyment. In
Gaurasundara's pastimes of accepting the mood of a devotee, His exhibition of pastimes as
the mother of the universe is to demonstrate that service to the energetic Viu is the only
propensity of the dy-akti, which is the worshipable goddess of the followers of kta
philosophy. Viu is never to be considered the energy; the energy is always under the shelter
of the Supreme Lord. Gaurasundara manifested such pastimes to confirm that the energies
inclined towards the Lord's service are most favorable to the energetic and that the external
illusory energy's display of manipulating energies is incompatible with the manipulations of
the internal energy.
TEXT 205
satya karilena prabhu panra gt
mi pit, pitmaha, mi dht, mt
The Lord confirmed His statement in the Bhagavad-gt, I am the father and grandfather. I
am the support and the mother.
The Supreme Lord is the Absolute Truth. There is an eternal relationship between the
Supreme Lord and the living entities, who are His parts and parcels. The Supreme Lord is
vibhu, or unlimited, and the au, or limited, living entities, who are related to Him, are
among His subordinate energies. The function of His illusory energy is to manipulate the
Lord's various energies according to time, place, and circumstance. While confirming these
topics, the Lord also established that even though the material designations of a living entity
have no relationship with his svarpa-lakaa, or original characteristics, they certainly have
a relationship with his taastha-lakaa, or marginal characteristics.
TEXT 206
pitham asya jagato mt dht pitmaha
I am the father of this universe, the mother, the support, and the grandsire.
TEXT 207
nande vaiava-saba kare stana-pna
koi koi janma yr mahbhgyavn
All those Vaiavas, who had been most fortunate for millions of lifetimes, now blissfully
drank milk from the Lord's breast.
TEXT 208
stana-pne sabra viraha gela dra
prema-rase sabe matta hail pracura

By drinking the Lord's breast milk, their feelings of separation were mitigated and they
became greatly maddened in the mellows of ecstatic love.
TEXT 209
e saba llra kabhu avadhi n haya
`virbhva, tirobhva' vede mtra kaya
TEXT 210
mahrja-rjevara prabhu vivambhara
ei raga karilena nady-bhitara
Lord Vivambhara, the King of kings, performed such pastimes in Nadia.
TEXT 211
nikhila brahme yata sthla-skma che
saba caitanyera rpabheda kare pche
All gross and subtle elements in the entire universe are manifestations of Lord Caitanya that
later appear separate.
The gross and subtle ingredients that have, according to their various qualities, manifested in
this material world, which is a transformation of the external energy, are regarded as the
variegatedness of the primary and secondary energies of consciousness. There is a difference
between pastimes and activities. In the different concepts of temporary time and eternal time,
various material and spiritual energies are situated. These energies are directly and indirectly
related to individuals under particular circumstances.
TEXT 212
icchya karaye si, icchya milya
ananta brahma si karaye llya
Out of His own sweet will He creates and annihilates. He creates innumerable universes as
one of His pastimes.
TEXT 213
icch-maya mahevara icch-kca kce
tna icch nhi kare, hena kon che?
He is the Lord of lords and supremely independent. He appears in whatever form He desires.
Who is there who will disobey Him?
TEXT 214
tathpi thra kcasakali susatya
jva tribra lgi' e saba mahattva
Nevertheless all of His forms are the supreme truth. He manifests such glorious forms to
deliver the living entities.
TEXT 215
ih n bujhiy kona kona pp jan
prabhure balaye `gop' khiy pan
Without understanding this fact, some sinful persons ruined themselves by calling the Lord a
gop.
The Supreme Lord is the object of worship. If He is considered in the category of raya-
vigraha, or devotee, and described as a gop, the Lord would then be relegated to merely an
energy rather than the energetic. The Myvds and nondevotees cannot understand Lord
Gaurasundara as the source of all viu-tattvas. The exhibition of pastimes appropriate to an
raya by the viaya-vigraha, or shelter of all devotees, impedes unfortunate persons'
realization of the truth.
TEXT 216
adbhuta gopik-ntya cri-veda-dhana
ka-bhakti haya ih karile ravaa
By hearing about the Lord's wonderful dance as a gop, which is the treasure of the four
Vedas, one attains devotional service to Ka.
TEXT 217
hail bai bu prabhu nitynanda
se llya hena lakm kce gauracandra
In that pastime Nitynanda Prabhu played the role of an elderly lady, while Gauracandra took
the form of goddess Lakm.
TEXT 218
yakhana ye-rpe gauracandra ye vihare
sei anurpa rpa nitynanda dhare
Whenever Gauracandra enjoys pastimes in a particular form, Nitynanda assumes a form

suitable for those pastimes.
TEXT 219
prabhu hailena gop, nitynanda bai
ke bujhibe ih, y'ra anubhava ni
The Lord became a gop, and Nitynanda became an elderly lady. Who can understand this
other than one who has realization of it?
TEXT 220
ka-anugraha yre, se e marma jne
alpa-bhgye nitynanda-svarpa n cine
Only one who is favored by Ka can understand this in truth. Less fortunate persons cannot
recognize Nitynanda.
TEXT 221
kib yog nitynanda, kib bhakta jn
yra yena mata icch n bolaye ken
Someone may consider Nitynanda a yogi, someone may consider Him a devotee, and
someone may consider Him a jn. They may say whatever they like.
TEXT 222
ye se kene caitanyera nitynanda nahe
tathpi se pda-padma rahuka hdaye
Even if Nitynanda is a most insignificant servant of Lord Caitanya, I would still keep His
lotus feet in my heart.
TEXT 223
tabe lthi mro tra irera upare
Therefore I kick the head of any sinful person who disregards the glories of Lord Nitynanda
and dares to criticize Him.
Those who are sinful-minded because of their previous misdeeds cannot understand the truth
about r Nitynanda-Baladeva or His transcendental activities, and thus they blaspheme
Him. Topics of the author's kicking them on their heads have been mentioned to reveal that
the conceptions of such abominable sinful persons are extremely disgusting and
contemptible. By receiving such chastisement from a Vaiava, the good fortune of those who
are averse to the service of Hari is awakened, but ordinary foolish people cannot understand
this.
TEXT 224
madhya-khaa-kath yena amta-ravaa
yahi lakm-vee ntya kail nryaa
The topics of the Madhya-khaa, wherein Lord Nryaa's dance in the form of Lakm are
narrated, are just like a shower of nectar.
TEXT 225
ncila janan-bhve bhakti ikhi
ysabra prila stana piyiy
The Lord danced in the mood of a mother and taught devotional service. He then fulfilled
everyone's desires by feeding them breast milk.
By displaying the activities of His spiritual and material energies, the Lord taught devotional
service, which is the eternal propensity dormant in conditioned souls. He taught self-realized
souls the principles of distributing foodstuffs required in this material world and offering
service to the Supreme Lord rather than taking service from Him.
TEXT 226
sapta-dina r-crya-ratnera mandire
parama adbhuta teja chila nirantare
There was a wonderful effulgence manifest for seven days at the house of r cryaratna.
TEXT 227
candra, srya, vidyut ekatra yena jvale
dekhaye sukti-saba mah-kuthale

It appeared that the moon, sun, and lightning were simultaneously illuminating the house.
Fortunate persons were greatly pleased to see this.
TEXT 228
yateka ise loka cryera ghare
caku melibre akti keha nhi dhare
Those who came to cryaratna's house were unable to open their eyes.
TEXT 229
loke bale,ki krae cryera ghare
dui caku melite phuiy yena pae?
People inquired, Why do our eyes become blinded when we open them in crya's house?
TEXT 230
uniy vaiava-gaa mane mane hse
keha ra kichu nhi karaye prake
On hearing this, the Vaiavas became jubilant at heart, but they did not offer any
explanation.
TEXT 231
hena se caitanya-my parama gahana
tathpiha keha kichu n bujhe kraa
Lord Caitanya's potencies are most confidential, yet no one can understand how this is so.
The potencies of r Caitanyadeva are most confidential. There is not a tinge of devotional
service in the hearts of those who desire to enjoy Gaura (who accept service from
Gaurasundara by considering Him the object of their enjoyment, in other words, who
consider themselves something like ngars, or enjoyers). r Caitanyadeva did not allow
foolish persons to understand this.
TEXT 232
e-mata acintya-ll gauracandra kare
navadvpe saba bhakta sahite vihare
In this way Gauracandra enjoyed inconceivable pastimes with the devotees in Navadvpa.
TEXT 233
una una re bhi caitanyera kath
madhya-khae ye ye karma kaila yath yath
O brothers, hear the descriptions of the activities and places of Lord Caitanya's pastimes in
Madhya-khaa.
TEXT 234
r-caitanya-nitynanda-cda pahu jna

bhgavata, Madhya-khaa, Chapter Eighteen, entitled, Mahprabhu's Dancing as a Gop.
CBP 19: The Lord's Pastimes in Advaita's House
Chapter Nineteen: The Lord's Pastimes in Advaita's House
This chapter describes rman Mahprabhu's visit to devotees' houses with Nitynanda,
Advaita's distress resulting from being offered respect by Gaurasundara, Advaita's tricks to
remove that distress, Gaurasundara's wandering in the city and His visit with Nitynanda to
the house of a vmcri sannys, Their acceptance of fruits at the house of the sannys,
Gaura and Nitynanda's arrival at the house of Advaita crya, Advaita's explanation of
jna-yoga, the Lord's beating Advaita and revelation of His glories after hearing His
explanations, Advaita crya's happiness and declaration, examples of the inauspicious
results of worshiping demigods, the Lord's warning to everyone about blasphemy of
Vaiavas, the Lord's acceptance of food at Advaita's house, and Advaita's glorification of
Nitynanda on the pretext of expressing anger.
rman Mahprabhu and Nitynanda visited the houses of all the devotees in Navadvpa.
When the Lord was pleased, all the devotees became intoxicated with happiness. Among
them, r Advaita crya was the most pleased. In ecstatic love, He had no external
consciousness yet He was extremely distressed because Gaurasundara would offer Him
respect and take dust from His feet. He therefore attempted to make the Lord angry with Him
by explaining Yoga-viha on the pretense of establishing the superiority of jna over
bhakti.
One day while Mahprabhu and Nitynanda were wandering about the city, the demigods
saw that the two resembled two moons. They thus considered heaven to be earth, themselves
to be human beings, and the earth to be heaven, and in this way they went on speculating in
various ways among themselves.
On the way to Advaita crya's house, r Nitynanda and r Gaurasundara went to the
house of a dr sannys, or tantric sannyswho keeps women. When Mahprabhu offered
His obeisances to the sannys, the sannys became overwhelmed on seeing the most
enchanting form of Mahprabhu and blessed Him to achieve worldly opulence. When
Mahprabhu established the abomination and impermanence of such benedictions, the dr
sannys, out of his enjoying mentality, praised sense gratification with objects like wealth
and children. Mahprabhu then explained to the sannys that it is not necessary to pray for
things like wealth and good birth, because they are all temporary. All living entities enjoy
happiness and distress according to their own past deeds. Because of not understanding the
purport of the Vedas, people consider religiosity, economic development, and sense
gratification as the goals of the Vedas and achievement of opulences like wealth and good
birth as the fruit of taking bath in the Ganges and chanting the names of Hari. But this is not
the actual purport of the Vedas; devotional service alone is the goal of the Vedas. Praying for
anything else does not indicate proper intelligence.
After hearing Mahprabhu's words, the dr sannys considered Gaurasundara a crazy child
and himself, who had traveled to all holy places, as most intelligent. Nitynanda Prabhu
laughed at the words of the dr sannys and pacified him with words of praise. He then
informed the sannys that They had to leave for some work and asked him for some food.
After the dr sannys requested the two Prabhus to accept lunch at his house, r Gaura-
Nitynanda went for bath in the Ganges, returned, and sat down to eat milk and fruits in the
sannys's house. When the dr sannys then invited Nitynanda to have some wine, the
two Prabhus understood that the sannys was a vmcri, so They washed Their hands and
left that house. They then swam down the Ganges to the house of Advaita crya in
ntipura. Realizing that Mahprabhu had arrived, Advaita Prabhu began to describe the
glories of jna-yoga. When Mahprabhu inquired from Advaita Prabhu, Between bhakti
and jna, which is superior? Advaita Prabhu replied that jna was superior. On hearing
this, Mahprabhu repeatedly struck Advaita's back with His fist, and after revealing His own
glories, He stopped the beating. Advaita Prabhu then began to dance in ecstasy, and after
describing how Mahprabhu had previously given Him respect, He begged for Gaura's service
birth after birth, took dust from Mahprabhu's feet, and smeared it all over His body.
Advaita's house then became flooded with tears of love. Mahprabhu awarded Advaita the
benediction that His (Gaura's) mercy would be easily available to those who took shelter at
Advaita Prabhu's feet for even a moment. Thereafter, citing the example of the aivite King
Sudakia, Advaita Prabhu said that if anyone neglects Mahprabhu and worships only Him
(Advaita crya), then that same devotional service will ruin that person. On hearing
Advaita's words, Mahprabhu declared that if anyone worships Him (Gaura) while
disregarding His devotee, He will never accept such worship, as such devotional service feels
like fire burning His body.
After ordering Advaita's wife to cook, Mahprabhu and the others went to take bath in the
Ganges, and after completing their bath, they returned to eat. As they finished eating,
Nitynanda Prabhu threw rice all over the room, whereupon Advaita recited Nitynanda's
unlimited glories on the pretext of criticizing Him. After Mahprabhu spent the next few days
in the house of Advaita, He returned home with His associates.
TEXT 1
jaya vivambhara sarva-vaiavera ntha
bhakti diy jve prabhu kara tmast
All glories to Vivambhara, the Lord of all Vaiavas! O Lord, please deliver the living entities
by giving them Your devotional service.
Vivambhara is the maintainer of the universe. He is the object of all devotional service.
Induced by the spirit of enjoyment, the conditioned soul has forgotten pure service to the
Lord. Unless the Supreme Lord accepts the service of the living entity by becoming the object
of his service-inclined propensities, the living entity's natural propensity for enjoyment
becomes prominent. That is why the merciful Lord, as the viaya-vigraha, or object of
worship, awards the subordinate, separated living entity the opportunity to serve and thus
accepts him as His own.
TEXT 2
In this way Lord Vivambhara performed pastimes in Navadvpa that were not seen by all.
TEXT 3
pana bhaktera saba mandire mandire
nitynanda-gaddhara-sahati vihare
In the company of Nitynanda and Gaddhara, the Lord enjoyed pastimes in the houses of
His devotees.
TEXT 4
prabhura nande pra bhgavata-gaa
ka-paripra dekhe sakala bhuvana
All the devotees were filled with the Lord's ecstasy. They saw the entire world in relationship
to Ka.
r Mahprabhu is the source of complete ecstasy for devotees inclined to the service of the
Lord. The conditioned souls are subjected to the threefold miseries of material existence. But
since the liberated devotees of the Lord are filled with ecstasy in Ka consciousness, they
do not experience any material distress. Wherever the object of happiness is temporary and
the living entities' endeavors are imperfect there is a lack of complete ecstasy in Ka
consciousness. Experiencing the ecstasy of Ka consciousness everywhere is perception of
the living entities' complete happiness.
TEXT 5
niravadhi bhvvee kro nhi bhya
sakrtana vin ra nhi kona krya
They were constantly absorbed in love of God and had no external consciousness. They had
no engagement other than the performance of sakrtana.
Since the devotees of the Lord are absorbed in the service of Ka, they cannot even glance
towards the material world under the influence of external knowledge. Rather they constantly
remain intoxicated by glorifying Ka's names, forms, qualities, and pastimes.
TEXT 6
sab haite matta baa crya gos
agdha caritra, bujhe hena keha ni
Of all the devotees, crya Gosi was most blissful. No one was able to understand His
unfathomable characteristics.
TEXT 7
jne jana-katho r-caitanya-kpya
caitanyera mahbhakta ntipura-rya
The glories of Lord Caitanya's great devotee, Advaita, the Lord of ntipura, are known by the
mercy of Lord Caitanya to only a few devotees.
TEXT 8
bhya haile vivambhara sarva-vaiavere
mahbhakti karena, viea advaitere
When Vivambhara regained His external consciousness, He would offer respect to all the
Vaiavas, and particularly to Advaita.
Mahprabhu always displayed intense eagerness to please Ka and acted like He did not
even glance at the world of material enjoyment. The moment His glance fell on the external
world, He immediately engaged in the service of Viu's devotees. He thus displayed the
pastime of serving r Advaita crya with awe and reverence, but Advaita Prabhu was not
pleased by this. His only purpose in life was to serve r Caitanya. Therefore He considered
the Lord's exhibition of respect to Him as a frustration of His own good fortune.
TEXT 9
ihte asukh baa ntipura-ntha
mane mane garje, citte n pya soytha
As a result of this, the Lord of ntipura was unhappy. His mind rumbled, and His heart felt
no relief.
TEXT 10
niravadhi cor more viamban kare
prabhutva chiy mora carae se dhare
This thief constantly harasses Me by giving up His superior position and grabbing hold of
My feet.
TEXT 11
bale nhi pro mui prabhu mahbal
dhariy o laya mora caraera dhli
The Lord is most powerful, so by force I cannot check Him from taking dust from My feet.
TEXT 12
bhakti-bala sabe mora chaye upya
bhakti vin vivambhare cinana n yya
The only alternative I have is the power of devotional service, for no one can recognize
Vivambhara without devotional service.
TEXT 13
tabe se àdvaita-siha'-nma loke ghoe
cra karo my yabe aea viee
When I smash His illusion into pieces, then only will My name Advaita-siha be glorified.
TEXT 14
bhgure jiniy a piyche cora
bhgu-hena ata ata iya che mora
This thief has become proud after defeating Bhgu, but He doesn't know that I have
hundreds of disciples like Bhgu.
There is a story among people that Lord Nryaa accepted Bhgu's footprint on His chest to
exhibit His affection for His devotees and demonstrate that he [Bhgu] was a fool. Since
ignorant people are more prone to be deceived, they consider Bhgu more respectable than
the Supreme Lord. But, as r Advaita Prabhu is Mah-Viu and a Vaiava crya, He
recognized the foolishness of Bhgu. Therefore, while displaying His external anger and
pride, He declared that He has hundreds of disciples like Bhgu. r Gaurasundara, who is
nondifferent from Vrajendra-nandana, could not hide the stealing propensities of His
ymasundara pastimes from Advaita Prabhu. The forgetfulness of the Supreme Lord in those
who are tortured by the illusory energy and who cannot understand their own constitutional
position or the position of the Supreme Lord awakens in them a spirit of enjoyment at every
step. But since r Advaita Prabhu was a remarkably intelligent and most clever devotee of
Gaura, His thoughts were not like those of foolish living entities. He endeavored with a desire
to obtain punishment from r Caitanyadeva to reverse the concept that He was worshipable.
Thinking in this way, He desired to place artificial obstacles in the gaura-avatra's preaching
of devotional service to belittle the Lord's pastimes as a servant.
TEXT 15
hena krodha janmiba prabhura arre
svahaste pane yena mora sti kare

I will make the Lord so angry that He will punish Me by His own hand.
TEXT 16
`bhakti bujhite se prabhura avatra
hena bhakti n mninu'ei mantra sra
Although the Lord has incarnated to preach devotional service, I will not show any respect
to such devotional servicethis is My resolution.
TEXT 17
bhakti n mnile krodhe pan psari'
prabhu mora sti karibena cule dhari'
If I do not accept devotional service, then the Lord will forget Himself out of anger and
punish Me by pulling My hair.
TEXT 18
ei mata cintiy advaita mah-rage
vidya hail prabhu haridsa-sage
After contemplating in this way, Advaita Prabhu happily departed with Haridsa.
TEXT 19
kona krya lakya kari' ghete il
siy mnasa-mantra paite lgil
He came home on the pretext of some work and contemplated His resolution.
TEXT 20
niravadhi bhvvee dole matta haiy
vkhne viha-stra `jna' prakiy
Intoxicated with ecstasy, He constantly swayed back and forth as He glorified jna while
commenting on the book named Yoga-viha.
While explaining the nondevotional Myvd book named Yoga-viha, r Advaita Prabhu
made a show of aversion to the path of devotional service. His purpose was to obstruct
Mahprabhu's preaching of devotional service, so that He [Gaura] would punish Him
[Advaita] rather than worship Him.
TEXT 21
`jna' vin kibakti dhare viu-bhakti
ataeva sabra pra, jnasarva-akti
Without jna, what power does devotional service to Viu have? Therefore jna has all
potency, and it is the life of all.
Without jna, in the form of cultivation of impersonal Brahman, devotional service to

Viu cannot have any potency. Jna is the life of devotional service. Jna is certainly full
of all potencies. Giving up such impersonal jna is like giving up the wealth in one's own
home and searching for wealth in the forest, where it is not available.
TEXT 22
hena jna n bujhiy kona kona jana
ghare dhana hriy che giy vana
One who does not understand such jna is comparable to a person who leaves his wealth at
home and then searches for it in the forest.
TEXT 23
viu-bhaktidarpaa, locana haya`jna'
caku-hna janera darpae kon kma?

Devotional service to Viu is like a mirror, while jna is like the eyes. What is the use of a
mirror if one has no eyes?
Devotional service to Viu is like a mirror. But if one is not endowed with eyes in the form
of jna, then this mirror has no use. If there are no eyes, then what is the use of a mirror?
TEXT 24
di anta mi pailma sarva-stra
bujhilma sarva-abhiprya`jna' mtra
I have studied all the scriptures from beginning to end and come to the conclusion that
jna is the essence of everything.
After studying all scriptures from beginning to end, I have understood that jna is
supreme.
TEXT 25
advaita-caritra bhla bujhe haridsa
vykhyna uniy mah-aa-aa-hsa
Haridsa knew well the characteristics of Advaita, therefore on hearing this explanation he
laughed loudly.
TEXT 26
ei mata advaitera caritra agdha
suktira bhla, duktira krya-vdha
Such are the unfathomable characteristics of Advaita Prabhu. They are auspicious for the
devotees and impediments for the miscreants.
Those who were fortunate understood the characteristics of the devotee Advaita and thus
realized the supremacy of devotional service to the Lord. Those who were unfortunate and
sinful could not understand the purpose of Advaita Prabhu and attained inauspiciousness by
accepting impersonal jna as superior to devotional service. They obtained only
impediments on their path of progress.
TEXT 27
sarva-vch-kalpa-taru prabhu vivambhara
advaita-sakalpa citte haila gocara
Lord Vivambhara is like a desire tree that fulfills everyone's desires, therefore He understood
Advaita's resolution.
Mahprabhu is the original source of fulfilment for everyone's desires. Therefore He could
certainly understand the internal mood of Advaita. When r Advaita Prabhu saw the Lord
offer Him great respect despite His endeavor to serve Mahprabhu with His body, mind, and
speech, then to counteract this situation He made a show of establishing bhakti as less
enlightening by giving more importance to jna.
TEXT 28
eka-dina nagara bhramaye prabhu rage
dekhaye pana-si nitynanda-sage
One day the Lord was joyfully wandering about the city looking at His creation with
Nitynanda.
TEXT 29
panre `sukti' kariy vidhi mne
mora ilpa che prabhu sadaya nayane
Brahm considered himself fortunate, The Lord is mercifully looking at my artistic work.
When Brahm, the creator of the universe, saw that r Gaurasundara had incarnated in this
world, he considered himself fortunate. Lord Brahm, the engineer of the universe,
considered himself fortunate when he realized that he had attained the merciful glance and
attention of the Lord.
TEXT 30
dui candra yena dui cali ise yya
nati-anurpa sabe daraana pya
It appeared that two moons were wandering about, and everyone appreciated Their presence
according to their surrender.
The phrase dui candra refers to r Gauracandra and r Nitynanda-candra. The phrase ise
yya means coming and going.
The phrase nati-anurpa is explained as follows: Everyone saw Gaura and Niti differently
according to their service propensity; in other words, they saw Gaurasundara according to
the degree of their devotional service. Another reading is mati-anurpa, which would mean
according to their mentality.
TEXT 31
antarke thki' saba dekhe deva-gaa
dui candra dekhi' sabe gae mane mana
All the demigods watched from outer space. On seeing the two moons, various thoughts went
through their minds.
TEXT 32
pana lokera haila vasumat jna
cnda dekhi' pthivre haila svarga bhna
On seeing the presence of the moonlike Lords, they considered their planets to be the earth
and earth to be heaven.
The demigods considered their respective abodes to be earth and the earth to be heaven. On
seeing the two moonlike Lords, Gauracandra and Nitynanda-candra, their vision was
bewildered as by the illusory representations of water seen in fire or land seen on water.
TEXT 33
nara-jna panre sabra janmila
candrera prabhve nare deva-buddhi haila
By the influence of the moonlike Lords, they considered themselves to be human beings and
human beings to be demigods.
The demigods began to consider themselves as less powerful human beings, and they
considered the human beings, who were refreshed by the rays of the two moons, Gaura and
Niti, to be superior to themselves.
TEXT 34
dui candra dekhi' sabe karena vicra
kabhu svarge nhi dui candra adhikra
On seeing the two moons, they thought, We have never seen two moons together in
heaven.
There is only one moon in heaven. There is no question of two moons at the same time.
Therefore the earth is a heaven superior to heaven.
TEXT 35
kona deva bale,una vacana mra
mla candraeka, eka pratibimba ra
One of the demigods said, Listen to my words. One is the original moon, and the other is a
reflection.
Svaya-rpa Lord Kacandra is the original moon, and svaya-praka Baladeva is His
manifestation. In Laghu-bhgavatmta (1.21) it is stated:
anekatra prakaat rpasyaikasya yaikad
sarvath tat-svarpaiva sa praka itryate

If numerous forms, all equal in their features, are displayed simultaneously, such forms are
called praka-vigrahas of the Lord.
TEXT 36
kona deva bale,hena bujhi nryaa
bhgye v candrera vidhi karila yojana
Another demigod said, I think that out of our good fortune Lord Nryaa has provided us
with two moons.
One of the demigods said, Perhaps because of our good fortune the creator has made these
two moons appear simultaneously.
TEXT 37
keha balepit-putra eka-rpa haya
hena bujhi eka`budha' candrera tanaya
Someone said, The father and the son are one. I think one is Mercury, the son of the moon.
According to the Vedic statement, tm vai jyate putraÀ man is born as his own son,'
there is a similarity between the father and the son. Mercury is the son of the moon and
therefore as good as his father. Perhaps of these two moons, one is the son of the other.
TEXT 38
vede nre nicite ye prabhura rpa
thte ye deva mohe', e nahe kautuka
It was not at all wonderful that the demigods were bewildered by the Lord's form, which even
the Vedas cannot ascertain.
tene brahma hd ya di-kavaye muhyanti yat sraya
tejo-vri-md yath vinimayo yatra tri-sargo 'm

It is He only who first imparted the Vedic knowledge unto the heart of Brahmj, the original
living being. By Him even the great sages and demigods are placed into illusion, as one is
bewildered by the illusory representations of water seen in fire, or land seen on water. Only
because of Him do the material universes, temporarily manifested by the reactions of the
three modes of nature, appear factual, although they are unreal.
TEXT 39
hena-mate nagara bhramaye dui jana
nitynanda, jaganntha-mirera nandana
In this way Nitynanda and the son of Jaganntha Mira wandered about the city.
TEXT 40
nitynanda sambodhiy bale vivambhara
cala yi ntipuracryera ghara
Addressing Nitynanda, Vivambhara said, Let us go to Advaita crya's house in

ntipura.
TEXT 41
mahrag dui prabhu parama cacala
sei pathe calilena cryera ghara
The two joyful, most restless Lords then set out on the path to Advaita crya's house.
TEXT 42
madhya-pathe gagra sampe eka grma
mullukera kche se `lalitapura' nma
Halfway down the road near Mulluka is a village named Lalitapura, which is situated near the
Ganges.
Mulluka, or Muluka (derived from the Persian word milik), is situated on the eastern bank of
the Ganges opposite Ambik. Places like Piyr-gaja are situated on the western side of the
Ganges. The village of Lalitapura is situated near ntipura; in other words, it is on the
eastern side of the Ganges halfway between Mypur and ntipura. It is on the eastern side
directly adjacent to the village of Ha-hga.
TEXT 43
sei grme ghastha-sannys eka che
pathera sampe ghara jhnavra kche
In that village lived a householder sannys. His house was on the side of the road near the
Ganges.
The phrase householder sannys, or householder bula, refers to those who identify
themselves as tygs, or renunciants, while maintaining extreme attachment to home. The
tamasic tantras encourage such dr sannyss, or immoralists. As in the logic of sora
pthara bstone bowls made of gold, those householder bulas who are extremely
attached to home and who dress themselves as renunciants, wearing red cloth with the
support of kta philosophy, claim that maintaining maidservants and wives is approved by
the stras. At present rmn Annadcaraa Mitra wears red cloth even though he is a
householder, and ryukta Madhusdana Gosvm of Vndvana used to wear red cloth as a
preacher even though he was a householder. Accepting the saffron dress of a renunciant is
included among the rules for a sannys on the path of regulative principles, just as all
Vaiava cryas of the medieval age used saffron cloth. In the course of preaching their own
spontaneously manifested paramahasa-dharma, r Rpa and Santana, who inaugurated
anurga-mrga, the path of attachment, were not inclined towards r Gaurasundara's
ekadaa-sannysa. r Gopla Bhaa Gosvm's spiritual master, Tridai Sannysrla
Prabodhnanda Sarasvat, exhibited the superiority of paramahasa dress and the path of
attachment by wearing saffron dress befitting an crya. rmaj Jvacaraa, who followed r
Rpa, has in the course of imparting instructions befitting an crya preached svakya-rasa to
help easily understand the concept of parakya-rasa and to uproot the poisonous teeth of the
fraudulent followers of parakya-rasa. Actually the concept of svakya-rasa preached by r
Jvapda has simply established the supremacy of parakya-rasa of the spiritual world.
TEXT 44
nitynanda-sthne prabhu karaye jijs

khra maapa jna kaha kra vs?
The Lord asked Nitynanda, Do You know whose rama this is and who stays here?
The word maala [sic] means surrounding area, camp, hermitage, estate, or one's
own land.
TEXT 45
nitynanda bale,prabhu, sannys-laya
prabhu bale,t're dekhi, yadi bhgya haya
Nitynanda replied, O Lord, this is the house of a sannys. The Lord then said, If We are
fortunate, We can meet him.
TEXT 46
hsi' gel dui prabhu sannysra sthne
vivambhara sannysre karil prame
The two Prabhus smiled as They went to the sannys's house. Vivambhara thereupon
offered obeisances to the sannys.
TEXT 47-48
dekhiy mohana-mrti dvijera nandana
sarvga-sundara rpa, praphulla vadana
santoe sannys kare bahu rvda
dhana, vaa, suvivha, hau vidy lbha
On seeing Vivambhara's most enchanting form, beautiful limbs, and smiling face, the
sannys, in great satisfaction, offered Him various benedictions, May You achieve wealth,
family, good wife, and learning.
TEXT 49
prabhu bale,gosi e nahe rvda
hena balatore hau kera prasda
The Lord said, O Gosi, this is not a benediction. Rather you should say, `May you attain
the mercy of Ka.'
The followers of the modern day, late Mr. Nandi, who was an extremely attached
householder worshiper of Gaurga, support this dr sannys's philosophy. The dr
sannyss' conception of blessings is to attain a beautiful wife, wealth for exploiting the
poor, materialistic education, and the thirst to maintain the prestige of one's hereditary caste
to impress inferiors. r Gaurasundara did not approve the conceptions of such extremely
attached householder Bbhkuras and pointed out the faults in the dr sannys's
blessings. Since lusty people cannot understand the mentality of the desireless paramahasa
Vaiavas, they consider the Vaiavas to be like themselves. The dr sannyss have
gradually embraced the philosophy of the caste Gosvms. rman Mahprabhu has not at all
accepted the philosophy of the caste Gosvms. Rather, He established that the mercy of
Ka is the topmost benediction to teach the married Gosvms. People who pray for
material benedictions highly esteem activities that are devoid of devotion to Viu and that
fulfill their lust. In that state they cannot understand the principles of nikma paramahasa
bhgavata-dharma, selfless pure devotional service to the Supreme Lord, and they consider
non-Vaiavism created by smrtas to be Vaiavism. The caste Gosvms and dr sannyss
are anxious to acquire the title of Gosi from the people of this world. On the pretext of
offering respect to the sannys, Mahprabhu also addressed the sannys as Gosi.
Actually they can never become Gosvms. The mentality of r Caitanyadeva has already
been revealed in such verses as the rmad Bhgavatam (7.5.30) adnta-gobhir viat
tamisra and r Rpa Gosvm's vco vega manasa krodha-vega [matir na ke
parata svato vmitho 'bhipadyeta gha-vratnm
adnta-gobhir viat tamisrapuna puna carvita-carvanm, Because of their

uncontrolled senses, persons too addicted to materialistic life make progress toward hellish
conditions and repeatedly chew that which has already been chewed. Their inclinations
toward Ka are never aroused, either by the instructions of others, by their own efforts, or
by a combination of both. vco vega manasa krodha-vegajihv-vegam udaropastha-
vegam, etn vegn yo viaheta dhrasarvm apm pthiv sa iyt, A sober person who
can tolerate the urge to speak, the mind's demands, the actions of anger and the urges of the
tongue, belly and genitals is qualified to make disciples all over the world.].
TEXT 50
viu-bhakti-rvdaakaya avyaya
ye balil gosi, tomra yogya naya
The benediction of devotional service to Viu is inexhaustible and indestructible. Whatever

you have said, O Gosi, does not befit you.
Wealth, children, beautiful wife, and material education are all temporary, whereas Lord
Viu is eternal, the Vaiavas are eternal, and the Vaiavas' devotional service to Viu is
eternal. The benediction of devotional service to Viu is not destructible and not
exhaustible. People address you as `Guru' and `Gosi'; if you are so, then it is never proper
for you to award such worldly, temporary benedictions.
TEXT 51
hsiy sannys bale,prve ye unila
skte thra ji nidna pila
The sannys smiled and said, I am now directly experiencing what I have previously heard
about.
TEXT 52
bhla se balite loka heg la dhya
e vipra-putrera sei-mata vyavasya
If good advice is given, people will chase you with a stick. The behavior of this son of a
brhmaa is just like that.
The dr sannys said, If good advice is given to people, they respond with outrage. Today I
have direct evidence of that. This son of a brhmaa has taken on the business of perverting
the truth.
TEXT 53
dhana-vara dila mi parama santoe

koth gela upakra, ro m' doe!
I happily awarded Him the benediction of wealth, and what to speak of appreciating it, He
found fault in me!
I happily gave this son of a brhmaa the benediction, `May You achieve wealth,' but rather
than feel grateful, He condemned me. This is certainly the work of Kali!
TEXT 54
sannys balaye,una brhmaa-kumra
kene tumi rvda nindile mra?
The sannys said, Listen, O son of a brhmaa, why do You criticize my benediction?
TEXT 55-56
pthivte janmiy ye n kaila vilsa
uttama kmin yra n rahila pa
yra dhana nhi, tra jvane ki kja
hena dhana-vara dite, po tumi lja
If one who has taken birth in this world does not engage in sense gratification, does not
enjoy beautiful women, and does not accumulate wealth, then what is the use of his life? And
You are embarrassed to accept the benediction of such wealth?
If after coming into this material world a person does not enjoy the intimate association of
women, then there is no use of his life. What use is there in the life of one who after receiving
a human birth does not accumulate wealth? I awarded You the benediction that You would
achieve wealth and women, but You are embarrassed to accept them. This is astonishing.
There is no way to progress in this world without wealth. I cannot understand how one can
fill his stomach by possessing devotional service to Viu.
TEXT 57
haila v viu-bhakti tomra arre

dhana vin ki khib, th kaha more
Tell me, even if You have devotion to Viu, what will You eat if You do not have wealth?
TEXT 58
hse prabhu, sannysra vacana uniy
r-hasta dilena nija kaple tuliy
On hearing the words of the sannys, the Lord smiled and raised His hand to His forehead.
On hearing the foolish arguments of the dr sannys, Gaurasundara hit His forehead with
His hand while saying, Haya! Haya!
TEXT 59
vyapadee mahprabhu sabre ikhya
bhakti vin keha yena kichui n cya
By this action, Mahprabhu taught everyone not to aspire for anything other than devotional
service.
In this pastime rman Mahprabhu clearly revealed the importance of devotional service and
the insignificance of all other activities and thus taught everyone that they should not desire
anything else. In the course of teaching He included the instruction to give up desires for
material enjoyment.
TEXT 60
una una sannys-gosi, ye khiba
nija-karme ye che, se pane miliba
Listen, O Sannys Gosi, we will all certainly eat whatever is destined by our karma.
In answer to the dr sannys's question, How will You eat without the benediction of
attaining wealth? Mahprabhu said, Living entities will get the opportunity of receiving
unsolicited foodstuffs as a result of their respective karma. Food will certainly come
automatically, just as a newborn baby automatically gets its mother's milk as food without
endeavor.
TEXT 61
dhana-vaa-nimitta sasra kmya kare
bala tra dhana-vaa tabe kene mare?
If wealth and family are the aim of life, then tell Me why are they taken away at the time of
death?
If human beings have a natural taste for desiring material objects like wealth and children,
then in spite of their desire why are they forced to relinquish wealth and children?
TEXT 62
jvarera lgiy keha kman n kare
tabe kena jvara si' paye arre
No one wants fever. Why then does fever appear and afflict one's body?
If simply by desiring a benediction one would attain the result, then why does unsolicited
fever appear and afflict the body of a living entity? Even without prayer one automatically
obtains an object, and if one does not obtain an object despite prayer, the uselessness of one's
desire is established.
TEXT 63
una una gosi ihra hetukarma
kon mahpurue se jne ei marma
Listen, Gosi, the cause of this is karma. What great personality knows this in truth?
TEXT 64
vede o bujhya `svarga', bale jan jan

mrkha-prati kevala se vedera karu
Some people claim that the Vedas indicate the heavenly planets are the goal of life, but such
teachings are simply the compassion of the Vedas on the foolish.
As a result of one's karma, fruits such as wealth are achieved. It is also heard that by the
influence of pious activities one can achieve fruits like heavenly pleasures; and greedy,
materialistic, ignorant people have been shown compassion by Vedic injunctions prescribed
to rectify their respective natures. In this regard one should discuss verses such as paroka-
vdo vedo `ya and loke vyavymiam [paroka-vdo vedo `ya blnm anusanam,
karma-mokya karmi vidhatte hy agada yath, Childish and foolish people are
attached to materialistic, fruitive activities, although the actual goal of life is to become free
from such activities. Therefore, the Vedic injunctions indirectly lead one to the path of
ultimate liberation by first prescribing fruitive religious activities, just as a father promises his
child candy so that the child will take his medicine. (Bhg. 11.3.44), loke vyavymia-
madya-sevnity hi jantor na hi tatra codanvyavasthitis teu vivha-yaja, sur-grahair su
nivttir i, In this material world the conditioned soul is always inclined to sex, meat-
eating and intoxication. Therefore religious scriptures never actually encourage such
activities. Although the scriptural injunctions provide for sex through sacred marriage, for
meat-eating through sacrificial offerings and for intoxication through the acceptance of ritual
cups of wine, such ceremonies are meant for the ultimate purpose of renunciation. (Bhg.
11.5.11)]. People who are averse to the Supreme Lord take great pleasure in becoming lords
of mundane objects. That is why Vedic literatures give various forms of encouragement that
are favorable to their taste. Yet this is not the actual purpose of the Vedas.
TEXT 65
viaya-sukhete baa lokera santoa
citta bujhi' kahe veda, vedera ki doa
People take great pleasure in material happiness, and the Vedas offer directions according to
their mentality. What is the fault of the Vedas?
TEXT 66
`dhana-putra pi gag-snna hari-nme'
uniy calaye loka vedera krae

The Vedas declare, `By taking bath in the Ganges and chanting the name of Hari, one will
achieve wealth and children,' and people therefore engage in such activities.
Ordinary people think that by taking bath in the Ganges and chanting the name of Hari one
can achieve worldly wealth and a large family. That is why they glorify the Vedas as helpful to
their sense enjoyment. But by engaging in activities like taking bath in the Ganges and
chanting the name of Hari their natural contamination is destroyed and an inclination for the
Lord's service is awakened.
TEXT 67
ye-te-mate gag-snna-hari-nma kaile
dravyera prabhve `bhakti' haibeka hele
If one somehow or other takes bath in the Ganges and chants the name of Hari, then by the
influence of those activities one will easily achieve devotional service.
TEXT 68
ei veda-abhiprya mrkha nhi bujhe
ka-bhakti chiy viaya-sukhe maje
Foolish people do not understand this intention of the Vedas, so they give up devotional
service to Ka and engage in sense gratification.
Those who cannot understand the intention of the Vedas certainly become intoxicated in this
material world by disregarding the necessity of serving the Supreme Lord.
TEXT 69
bhla-manda vicriy bujhaha gosi
ka-bhakti-vyatirikta ra vara ni
O Gosi, try to understand what is good and what is bad. There is no benediction other
than devotional service to Ka.
Mahprabhu instructed the dr sannys about what is good and what is bad, and by doing
so He proved that no benediction other than service to Ka is able to offer complete
perfection.
TEXT 70
sannysra lakye ik-guru bhagavn
`bhakti-yoga' kahe veda kariy prama
While instructing the sannys, the Supreme Lord and spiritual master of everyone taught
devotional service through Vedic evidence.
TEXT 71
ye kahe caitanyacandra, sei satya haya
paraninde pp-jva th nhi laya
Whatever Lord Caitanya speaks is the Absolute Truth. Sinful living entities who blaspheme
others do not accept His words.
Not understanding r Caitanyacandra's statements, which are the complete Absolute Truth,
sinful people who blaspheme others perpetually remain sinful-minded and do not respect
devotional service to Ka.
TEXT 72
hsaye sannysuni' prabhura vacana
e bujhi pgala dvijamantrera kraa
On hearing the Lord's words, the sannys smiled and thought, I can understand that this
brhmaa has become crazy because of misguidance.
TEXT 73
hena bujhi ei v sannys buddhi diylai'

yya brhmaa-kumra bhuliy
It appears that this sannys has spoiled this brhmaa boy's mind and is taking Him away
somewhere.
After hearing Mahprabhu establish the supremacy and great necessity of devotional service,
the dr sannys, being unable to approve it, considered Mahprabhu a crazy boy. And on
seeing Nitynanda Prabhu dressed as a sannys with Mahprabhu, the dr sannys thought
that Nitynanda Prabhu had certainly deceived this brhmaa boy by polluting His
intelligence.
TEXT 74
sannys balaye,hena kla se haila
iura agrete mi kichu n jnila
The sannys said, The time has come when I appear ignorant before a child.
TEXT 75
mi karilma ye pthiv-paryaana
ayodhy, mathur, my, badarikrama
I have traveled throughout the world to Ayodhy, Mathur, Haridvra, and Badarikrama.
TEXT 76
gujara, k, gay, vijaya-nagarsi
hala gelma mi, yata che pur
I have been to all the holy places like Gujarat, K, Gay, Vijayanagara, and r Lak.
TEXT 77
mi n jnila bhla, manda haya kya

dugdhera choyla ji mre ikhya
Yet I could not understand what is good and what is bad. Now this child, who is still
drinking His mother's milk, is teaching me.
I am experienced, mature, expert in material activities, and I have taken good advice from
intelligent persons at various holy places in the course of my pilgrimage throughout India,
but this brhmaa boy with no appreciation of my experience or understanding of His
position as a suckling child has come to teach me. I am fully aware of the sense of good and
bad.
TEXT 78
hsi bale nitynanda,unaha gosi
iu-sage tomra vicre krya ni
Nitynanda smiled and said, Listen, Gosi, there is no need to argue with a child.
TEXT 79
mi se jniye bhla tomra mahim
mre dekhiy tumi saba kara kam
I know well your glories. For My sake, forgive all His offenses.
r Nitynanda Prabhu offered respect to the dr sannys, who was intoxicated with material
enjoyment, by begging forgiveness. And since He established that Mahprabhu was an
ignorant child, the dr sannys displayed compassion on Nitynanda Prabhu.
TEXT 80
panra lghuni' sannys santoe
bhik karibre jha balaye harie
When the sannys heard glorification of himself, he became pleased and immediately invited
Them for lunch.
TEXT 81
nitynanda bale,krya-gaurave caliba
kichu deha' snna kari' pathete khiba
Nitynanda said, We have to leave immediately for some important work. You may give Us
something that We can eat on the way after taking bath.
The phrase krya-gaurave means We have something more important to do than this. This
was the reason that was cited for Their departure.
TEXT 82
sannys balaye,snna kara eikhne
kichu khi' snigdha hai' karaha gamane
The sannys said, Take bath here, eat something, feel refreshed, and then go.
TEXT 83
ptak trite dui prabhu avatre
rahilena dui prabhu sannysra ghare
The two Prabhus incarnated to deliver the sinful living entities, so They agreed to remain in
the sannys's house.
TEXT 84
jhnavra majjane ghucila patha-rama
phalhra karite vasil dui-jana
After getting relief from Their journey by taking bath in the Ganges, the two Prabhus came
and sat down to eat some fruit.
TEXT 85
dugdha, mra, panasdi kari' kast
ee khye dui prabhu sannys-skt
First They offered items like milk, mangoes, and jackfruit to Lord Ka, and then They sat
down to eat before the sannys.
TEXT 86
vmapathi-sannys madir pna kare
nitynanda-prati th kahe hre hore
The sinful sannys drank wine. Making some signs to Nitynanda, he spoke as follows.
The dr sannys was in favor of accepting a path opposed or contrary to sannysa. Since he
was extremely attached to drinking wine, he even indicated that Nitynanda Prabhu should
also drink. The dr sannys repeatedly endeavored to get Him to drink.
The word vmapathi refers to a vmcri, or one who acts contrary to Vedic principles.
According to the cra-bheda-tantra: A vmcri's principal duty is to drink wine, eat meat,
eat fish, enjoy sex, associate with women, worship other women with the menstrual
discharge of his wife, and take and distribute intoxicants such as wine. Afterwards he should
consider himself a woman and worship the supreme female energy. He should mark his
forehead with vermilion and meditate on his guru and worshipable deity while holding a
container of wine in his hand. He should offer prayers to the container of wine held in his
hand by reciting mantra five times followed each time by a drink of that wine. Then he
should continue drinking until all his senses are agitated. Thereafter he should recite prayers
invoking peace such as the nti-stotra. One should discuss Pra-toa-tantra and
Kulrava for more elaborate prescriptions.
TEXT 87
unaha rpda, kichu nanda niba?
tom'-hena atithi v kothya piba?
Listen, rpda, shall I bring You some nanda? Where else can I find guests like You?
TEXT 88
dentara phiri' nitynanda saba jane
`madyapa sannys' hena jnilena mane
Since Nitynanda had visited various places, He could understand that this person was a
drunkard sannys.
TEXT 89
`nanda niba'nys bale bra-bra
nitynanda bale,tabe laa se mra
The sannys repeatedly asked, Shall I bring some nanda? Nitynanda replied, We should
go now.
When rman Nitynanda Prabhu saw the dr sannys's eagerness to make Them drink
wine, He told him They had to leave.
TEXT 90
dekhiy dohra rpa madana-samna
sannysra patn che juiy dheyna
On seeing the Cupidlike beauty of the two Lords, the sannys's wife watched Them with full
concentration.
TEXT 91
sannysre niedha karaye tra nr
bhojanete kene tumi virodha cari?
She told her husband, Why are you disturbing Their meal?
Persons who have not married are fit to be called sannyss or bhikus. Those who are averse
to sannysa disturb and contend with sannyss by expressing a desire to establish that sinful
activities like gathering women and snatching other's wives are approved by religious
principles. In this case, however, the sannys's wife forbade her husband from entering into
conflict.
TEXT 92
prabhu bale,ki nanda balaye sannys?
nitynanda balaye,madir hena vs
The Lord said, What is this nanda the sannys is talking about? Nitynanda replied, I
think he is talking about wine.
TEXT 93
`viu viu' smaraa karaye vivambhara
camana kari' prabhu calil satvara
Vivambhara remembered Lord Viu. He washed His hands and immediately left.
When Mahprabhu understood that this cheating, sinful person who had usurped the title
sannys was encouraging Them to drink wine and supporting such sinful activities, He
immediately remembered the Supreme Lord, left His meal, washed His hands while chanting
amtpidnam asi svh, and then the two Lords jumped into the Ganges.
TEXT 94
dui-prabhu cacala, gagya jhpa diycalil
crya-ghe gagya bhsiy
After jumping into the Ganges the two restless Lords went to the house of Advaita crya by
floating in the waters of the Ganges.
TEXT 95
straia-madyapere prabhu anugraha kare
nindaka vednt yadi, tathpi sahre
The Lord bestowed mercy on womanizers and drunkards, but He annihilates blasphemers
even if they are well-versed in Vednta.
Ordinary people who are intoxicated by material enjoyment and who follow worldly morality
give more respect to impersonalists than to drunkards and womanizers, but the supremely
independent Lord, who is most merciful to the living entities, does not approve of their
consideration, which is born of external perception. Realizing that the conception of the
Vedntists who are averse to the Vaiavas is completely opposed to devotional service, He
refutes it. And He displays compassion on the weak, the womanizers, and the drunkards
according to their respective qualifications.
TEXT 96
nys haiy madya piye, str-saga care
tathpi hkura gel thra mandire
Although this sannys drank wine and intimately associated with women, the Lord visited
his house.
People who enjoy other's wives and drink wine are not accepted as pious in this world. No
one goes to the house of a sinful person to associate with him. r Gaura-Nitynanda
bestowed mercy on even this dr sannysto reveal that in a comparison of various kinds of
association the association of Myvds is more abominable and undesirable than the
association of drunkards. But They revealed that the association of the Myvd Vedntists
of K was even more undesirable. The licentious drunkards are only sinful, but the
Myvds are envious of the Supreme Lord and His devotees, therefore they are eternally
offenders. Sins are exhaustible, but imperishable sins like spiritual suicide resulting from
offense do not allow one to give up his false identification. As a result of offenses, the eternal
good fortune and supreme auspiciousness of living entities are destroyed forever. When piety
is accumulated, sinful reactions are destroyed. But the result of offenses is more inauspicious
than sin in all respects.
TEXT 97
vkyvkya kail prabhu, ikhila dharma

virma kariy kail bhojanera karma
In the course of their conversation, the Lord taught him religious principles. He took rest in
his house and ate there.
TEXT 98
n haya e janme bhla, haiba ra janme
sabe nindakere nhi vse bhla-marme
Even if the sannys could not attain perfection in this life, he would in the next. But the
blasphemers will never achieve perfection.
TEXT 99
dekh nhi pya yata abhakta sannys
tra sk yateka sannys k-vs
That is why nondevotee sannyss cannot see the Lord. The sannyss of K are evidence of
this.
TEXT 100
ea-khaa yakhane calil prabhu k
unileka k-vs yateka sannys
As described in the Antya-khaa, when the Lord went to K, all the sannyss there heard
about His arrival.
TEXT 101
uniy nanda haila sannysra gaa
`dekhiba caitanya', baa uni mahjana

Those sannyss became happy to hear about the arrival of that great personality and thought,
We will see Caitanya.
TEXT 102
sabei vednt-jn, sabei tapasv
janma kte vsa, sabei yaasv
They were all conversant with Vednta and practiced at austerities. They had lived their
entire lives in K and were greatly renowned.
TEXT 103
eka doe sakala guera gela akti
paya vednta, n vkhne viu-bhakti
Yet all their good qualities were nullified by one faultthey taught Vednta but did not
explain devotional service to Viu.
Persons inclined to Lord Viu's devotional service, which negates the philosophy of
impersonalism, are pure followers of Vednta. Myvds are pseudo followers of Vednta.
Therefore since they regard the illusory energy of the Lord and the Absolute Truth to be on
the same level, such faulty persons become offenders at the feet of the eternal Lord and His
devotees. All good qualities abandon the Myvds and destroy their constitutional
propensity of devotional service to Viu.
TEXT 104
antarym gaurasiha ih saba jne
giy o kte n dil daraane
The lionlike Gaura, the Supersoul of all, knows everything. Although He went to K, He did
not give darana to those sannyss.
TEXT 105
rmacandra-purra mahete luki
yrahilena dui msa vras giy
While in Vras He hid in Rmacandra Pur's rama, where He stayed for two months.
r Gaurasundara stayed at Candraekhara's house in Vras. By profession, the dra

Candraekhara was a doctor. hkura Vndvana, the author of r Caitanya-bhgavata,
understood that r Caitanya Mahprabhu secretly stayed at the rama of Rmacandra Pur.
Rmacandra Pur was a pseudo-disciple of Mdhavendra Pur. He had a strong inclination for
Myvda philosophy. The Lord openly declared that He stayed in the rama of Rmacandra
Pur, whereas He actually stayed elsewhere in the association of Ka's devotees.
Rmacandra Pur was a sectarian sannys, therefore the general public could not criticize the
Lord, as a sannys, for staying at his rama.
TEXT 106
vivarpa-kaurera divasa dui che
lukiy calil, dekhaye keha pche
Two days before the observance of Vivarpa-kaura, the Lord departed secretly, so that He
would not be seen by others.
The phrase vivarpa-kaura is explained as follows: The ekadai-sannyss shave their

heads on the full moon day of every second month. The observance of shaving that takes
place at the middle of Cturmsya, after the first two months, is called Vivarpa-kaura.
According to the regulations for Cturmsya, enjoyment like shaving the head is prohibited.
But in the course of observing the vow of shaving the head every two months, there is a
special allowance for ekadai-sannyss to shave their heads on the full moon day that falls
in the month of rvaa or Bhdra. This does not break their observance of Cturmsya. After
the observance of Vivarpa-kaura, rituals like worshiping the spiritual master and recitation
of the viva-rpa chapter of Bhagavad-gt are prescribed. On the thirteenth day of the waxing
moon Mahprabhu left K in secret, unseen by ordinary people. The sannyss of K knew
that on the day of Vivarpa-kaura they would get the darana of r Caitanyadeva. The
sannyss thought that r Caitanyadeva was a Myvd sannys like themselves, so when
they came to know that Mahprabhu had secretly left, even on the day of Vivarpa-kaura,
they merged in an ocean of disappointment.
TEXT 107
pche unilena saba sannysra gaa
calilena caitanya, nahila daraana
Later, the sannyss heard that Lord Caitanya had left, so they would not be able to see Him.
TEXT 108
sarva-buddhi harileka eka nind-ppa
pche o khra citte n janmila tpa
All their intelligence was stolen away simply because of their indulgence in the sin of
blasphemy. Yet even after His departure they did not feel remorse.
TEXT 109
ro bale,mar sakala prv
ramm sab' sambhiy vin gel ken?
They said, We all have a common lineage, so why did He leave without speaking to us?
TEXT 110
dui dina lgi' kene svadharma chiy
kene gel `vivarpa-kaura' laghiy?
Why did He forsake His religious duties by leaving two days before Vivarpa-kaura?
TEXT 111
bhakti-hna haile e-mata buddhi haya
nindakera pjiva kabhu nhi laya

If one is devoid of devotional service, this type of mentality develops. Lord iva never accepts
the worship of a blasphemer.
Since living entities who have not awakened to devotional service, which is the eternal
propensity of the soul, are attached to the performance of ritualistic activities like Vivarpa-
kaura, they cannot understand the sweetness of the devotional service preached by r
Caitanyadeva. Sadiva, the Lord of K, never accepts the worship of those who blaspheme
Vaiavas.
TEXT 112
kte ye para ninde, se ivera daya
iva-apardhe viu nahe tra vandya
Those who blaspheme others in K are punished by Lord iva, and those who offend iva
cannot become devotees of Viu.
Mahdeva, the proprietor of K, punishes the residents of K who blaspheme the Supreme
Lord. The topmost Vaiava Mahdeva punishes such condemned living entities for their
offenses against the Vaiavas and makes them bereft of devotion to Viu.
TEXT 113
sabra kariba gaurasundara uddhra
vyatirikta vaiava-nindaka durcra
Lord Gaurasundara will deliver everyone except the sinful people who blaspheme Vaiavas.
r Gaurasundara's preaching of devotional service is meant to deliver everyone in the world,

but Mahprabhu did not display any compassion for delivering the sinful Myvds who
indulge in blaspheming Vaiavas. Rather, He enacted the pastime of accepting the
hospitality of a drunken debauchee. Yet He did not award the Myvd Vedntists who were
envious of Vaiavas the good fortune of attaining His darana.
TEXT 114
madyapera ghare kail snna (se) bhojana

nindaka vednt n pila daraana
He took bath and ate at the house of a drunkard, but the blasphemous Vedntists could not
get His darana.
TEXT 115
caitanyera dae y'ra citte nhi bhaya
janme janme sei jva yama-daya haya
A living entity who does not fear Lord Caitanya's punishment is punished by Yamarja, birth
after birth.
r Caitanyadeva punished the Myvd Vedntists by adopting the principle of

noncooperation with them. Those who are not afraid of such severe punishment are
sufficiently punished in every life by Yamarja. All demigods are servants of the Supreme
Lord; they constantly engage in glorifying topics of the Supreme Lord. People who are averse
to the service of the demigods and brhmaas can never become attached to the lotus feet of
r Gaurasundara. If one does not have intense attachment for the lotus feet of r Caitanya,
then useless inclination towards impersonalism is completely futile. Activities like studying
Myvda Vednta, becoming devoid of devotion to Viu, and renouncing material
enjoyment are all useless and futile for people who are bereft of r Mahprabhu's service.
TEXT 116-117
aja, bhava, ananta, kamal sarva-mt
sabra r-mukhe nirantara yra kath
hena gauracandra-yae yra nahe rati
vyartha t'ra sannysa, vednta-phe mati
The acceptance of sannysa and the study of Vednta of one who has no attachment for the
glorification of r Gauracandra, who is constantly praised by Brahm, iva, Ananta, and
Kamal, the mother of all, is useless.
TEXT 118
hena mate dui prabhu pana nande
sukhe bhsi' calilena jhnav-tarage
In this way the two Lords blissfully floated in the waves of the Ganges.
TEXT 119
mahprabhu vivambhara karaye hukra
`mui sei, mui sei' bale bra bra
Vivambhara Mahprabhu roared loudly and repeatedly exclaimed, I am He! I am He!
TEXT 120
mohre nila nayana bhgiy
ekhne vkhne `jna' bhakti lukiy
N disturbed My sleep and brought Me here, and now He is covering the glories of
devotional service by preaching jna.
TEXT 121
tra sti karoji dekha parateke
ke-mate dekhuka ji jna-yoga rkhe
See Yourself how I punish Him today! Today We will see how He defends the process of
jna.
TEXT 122
tarje garje mahprabhu, gag-srote bhse
mauna hai' nitynanda mane mane hse
As Mahprabhu threatened and roared while floating in the current of the Ganges,
Nitynanda remained silent and smiled to Himself.
TEXT 123
dui prabhu bhsi' yya gagra upare
ananta mukunda yena kroda-sgare
The two Lords floated in the waves of the Ganges like Mukunda and Ananta in the ocean of
milk.
The comparison of r Gaurasundara with Mukunda and Nitynanda with Ananta, who acts
as the bed of Lord Viu in the ocean of milk, is illustrated in the example of Gaura-
Nitynanda's floating in the waters of the Ganges.
TEXT 124
bhakti-yoga-prabhve advaita mahbala
bujhilena citte `mora haibeka phala'
By the influence of His devotional service, Advaita Prabhu was most powerful. He understood
that His desire to be punished by the Lord would soon be fulfilled.
TEXT 125
ìse hkura krodhe' advaita jniy
jna-yoga vkhne' adhika matta haiy
Advaita Prabhu realized that the Lord was coming in an angry mood, and He began to explain
jna more enthusiastically.
TEXT 126
caitanya-bhaktera ke bujhite pre ll
gag-pathe dui prabhu siy milil
Who can understand the pastimes of Lord Caitanya's devotees? In this way the two Lords
floated down the Ganges to Advaita's house.
TEXT 127
krodha-mukha vivambhara nitynanda-sage
dekhaye, advaita dole jnnanda-rage
Accompanied by Nitynanda, the angry Vivambhara saw Advaita rocking back and forth in
the happiness of jna.
r Advaita Prabhu desired to achieve abundant mercy in the form of chastisement from r
Gaurasundara, so He rocked back and forth out of respect for Myvda, which is averse to
devotional service. Therefore, on arriving there with Nitynanda, Mahprabhu displayed
anger towards those envious of devotional service.
TEXT 128
prabhu dekhi' haridsa daavat haya
acyuta prama kare advaita-tanaya
When Haridsa and Acyuta, the son of Advaita, saw the Lord, they offered their obeisances.
At that time Haridsa hkura was living at the house of Advaita in ntipura. When
Mahprabhu arrived there, Acyuta, the son of Advaita, and hkura Haridsa both offered
their obeisances.
TEXT 129
advaita-ghi mane mane namaskare
dekhiy prabhura mrti cintita antare
The wives of Advaita offered their obeisances to the Lord within their minds. They were filled
with anxiety on seeing the Lord's mood.
According to worldly etiquette the two wives of Advaita did not externally offer obeisances to
Mahprabhu, but they internally accepted subordination to Him by giving up false ego.
TEXT 130
vivambhara-teja yena koi-sryamaya
dekhiy sabra citte upajila bhaya
Vivambhara's bodily effulgence was like that of millions of suns. Everyone became
frightened on seeing this.
TEXT 131
krodha-mukhe bale prabhu,re re
nbala dekhi jna-bhakti duite ke b?
In an angry mood the Lord said, O N! Tell Me, which is superiorjna or bhakti?
TEXT 132
advaita balaye,sarva-kla baa `jna'
yra nhi jna, t'ra bhaktite ki kma?
Advaita replied, Jna is always superior. What is the use of devotional service for one who
does not have jna?
On being asked by Mahprabhu to ascertain the difference between jna and bhakti, Advaita
informed Him that jna was superior to bhakti. He also informed Him that for a person on
the path of jna there was no need to remain on the path of devotional service.
TEXT 133
`jnabaa' advaitera uniy vacana
krodhe bhya psarila acra nandana
On hearing Advaita say that jna was superior, the son of ac lost His external
consciousness out of anger.
TEXT 134
pi haite advaitere dhariy
niysvahaste kilya prabhu uhne piy
He dragged Advaita from His seat into the courtyard and began beating Him with His own
hands.
Since Advaita said that jna was more glorious than bhakti, Mahprabhu dragged Him into
the courtyard and began to profusely beat Him in order to teach people.
TEXT 135
advaita-ghi pati-vrat jagan-mt
sarva-tattva jniy o karaye vyagrat
Although she knew everything, Advaita's chaste wife and mother of the universe tried to
restrain the Lord.
TEXT 136
bu vipra, bu vipra, rkha rkha pra
khra ikya eta kara apamna?
Spare His life, He is an old brhmaa! For whose benefit do You chastise Him?
TEXT 137
etha bu vmanere, ra ki karib?
kona kichu haile eite n prib
This brhmaa is so old. What more will You do to Him? If something happens to Him, You
will be responsible for the consequences.
The wife of Advaita said, Advaita has become very old. Killing a brhmaa is prohibited in
the scriptures. If a brhmaa is killed by excessive beating, then it is impossible for the
person responsible to become free from the offense.
TEXT 138
pati-vrat-vkya uni' nitynanda hse
bhaye `ka' saaraye prabhu haridse
On hearing those words befitting a chaste wife, Nitynanda smiled. Haridsa Prabhu
remembered Ka in fear.
TEXT 139
krodhe prabhu pati-vrat-vkya nhi une
tarje garje advaitere sadambha-vacane
In His anger, the Lord did not hear those words befitting a chaste wife. He roared and
threatened Advaita with proud words.
TEXT 140
utiy chilu kra-sgarera mjhe
re n nidr-bhaga mora tora kje
I was sleeping in the ocean of milk when You, N, woke Me to fulfill Your mission.
TEXT 141
bhakti prakili tui mre niy
ebe vkhnis jna bhakti lukiy
You brought Me to reveal the science of devotional service, but now You are covering
devotional service with Your explanations on jna.
r Advaita Prabhu revealed the glories of devotional service by inducing rman Mahprabhu
to appear in this material world. But since at this point He was misguiding people with His
explanations on jna that cover the propensity of service to the Supreme Lord, His original
purpose was being frustrated. This was revealed by Mahprabhu.
TEXT 142
yadi lukibi bhakti, tora citte che
tabe mora praka karili kon kje?
If Your intention was to cover devotional service, then why did You have Me incarnate?
TEXT 143
tomra sakalpa mui n kari anyath
tumi more viamban karaha sarvath?
I never frustrate Your resolve, but You always deceive Me.
TEXT 144
advaita eiy prabhu vasil duyre
prake pana tattva kariy hukre
After releasing Advaita, the Lord sat down at the doorway and began to loudly reveal His own
glories.
After He stopped beating Advaita Prabhu, the Lord sat down at the doorway and began to
loudly reveal the topics of His wonderful pastimes.
TEXT 145
re re kasa ye mrila, sei mui
re n sakala jnis dekha tui
O N, it was I who killed Kasa. You know everything, don't You?
He who killed Kasa is the Supreme Lord Gaurasundarathis fact was well known to
Advaita crya.
TEXT 146
aja, bhava, ea, ram kare, mora sev
mora cakre marila gla-vsudev
Brahm, iva, ea, and Lakm all engage in My service. The cunning imposter Vsudeva
was killed by My cakra.
Brahm, iva, Anantadeva, and Lakm all engage in the service of the Supreme Lord. The
Lord killed gla Vsudeva with His Sudarana cakra.
For a description of gla Vsudeva, one should discuss rmad Bhgavatam, Tenth Canto,
Chapter 66 and Brahma-vaivarta Pura, r Ka-janma-khaa, Chapter 121.
TEXT 147
mora cakre vras dahila sakala
mora be marila rvaa mahbala
Vras was completely burned by My cakra, and the mighty Rvaa was killed by My
arrow.
TEXT 148
mora cakre kila bera bhu-gaa
mora cakre narakera haila maraa
My cakra cut off the arms of Bsura, and My cakra destroyed Naraksura.
For a description of these incidents, one should discuss rmad Bhgavatam, Tenth Canto,
Chapters 63 and 59.
TEXT 149
mui se dharilu giri diy vma hta
mui se nilu svarga haite prijta

It was I who held up Govardhana Hill with My left hand, and it was I who brought the
prijta flower from heaven.
For a description of these incidents, one should discuss rmad Bhgavatam, Tenth Canto,
Chapters 25 and 59.
TEXT 150
mui se chalilu bali, karilu prasda
mui se hiraya mri' rkhilu prahlda
I deceived Bali and then bestowed mercy on him. It was I who killed Hirayakaipu to save
Prahlda.
For a description of these incidents, one should see rmad Bhgavatam, Eighth Canto,
Chapters 18-23 and Seventh Canto, Chapter 8.
TEXT 151
ei mata prabhu nija aivarya prake
uniy advaita prema-sindhu-mjhe bhse
In this way the Lord revealed His opulences, and Advaita floated in an ocean of ecstatic love
while listening.
TEXT 152
sti pi, advaita paramnanda-maya
hte tli diy nce kariy vinaya
Advaita was filled with ecstasy after receiving His punishment. He clapped His hands and
danced in humility.
TEXT 153
yena apardha kailu, tena sti pilu

bhlai karil prabhu alpe eilu
I have received proper punishment for My offense. O Lord, You are very kind and have
actually given Me only a token punishment.
TEXT 154
ekhana se hkurla bujhilu tomra
doa-anurpa sti karil mra
Now I have realized Your supremacy. You have suitably punished Me for My fault.
TEXT 155
ihte se prabhu bhtye citte bala pya
baliy nande nce ntipura-rya
Now the relationship between the Lord and His servant has been strengthened. After
speaking in this way, the Lord of ntipura danced in ecstasy.
TEXT 156
nande advaita nce sakala agane
bhrukui kariy bale prabhura carae
Advaita danced in ecstasy throughout the courtyard. He frowned and spoke to the Lord as
follows.
TEXT 157
koth gela ebe more tomra se stuti?
koth gela ebe tora se saba hgti?
Where has Your glorification of Me gone now? Where has all Your deceitful behavior gone
now?
The word hgti means pretension. Advaita said, Where has all Your glorification of Me
gone now? When I began preaching a nondevotional path, You beat Me rather than glorify
Me. I never desired any service from You, I only desired to serve You. According to Your
pretentious nature You have unrightfully offered Me prayers, but now You cannot continue
doing so. I am Your eternal servant and You are My eternal master. It is not proper for You to
offer prayers to Your servant. Your nature is to chastise Your servant and accept his prayers.
Rather than doing so, You have unrightfully glorified Me. Now, rather than glorifying Me,
You have properly punished Me.
TEXT 158
durvs n haa mui yre kadarthibe
yra avaea-anna sarvge lepibe
I am not Durvs Muni, who You insulted by smearing his remnants all over Your body.
I am Your eternal servant. I am not an oppressor of the Lord and the devotees as is Durvs.
If I had actually become envious of the devotional service of Hari like Durvs, then You
could have condemned Me. But I am Your devotee.
It is mentioned in the Puras that the Lord smeared the remnants of Durvs's rice all over
His body.
TEXT 159
bhgu-muni nahu mui, yra pada-dhli
vake diy `rvatsa' haib kuthal
I am not Bhgu Muni, whose foot-dust You happily accepted on Your chest as rvatsa.
For a description of this incident one may refer to the rmad Bhgavatam, Tenth Canto,
Chapter 89.
TEXT 160
mora nma advaitatomra uddha dsa
janme janme tomra ucchie mora a

My name is Advaita, and I am Your unalloyed servant. My only wish is to honor Your
remnants birth after birth.
TEXT 161
ucchia-prabhve nhi gao tora my
karil ta' sti, ebe deha' pada-chy
By the influence of Your remnants I am unaffected by Your illusory energy. You have
punished Me, now give Me the shelter of Your lotus feet.
tvayopabhukta-srag-gandha-
vso-'lakra-carcit
ucchia-bhojino dss
tava my jayema hi
Simply by decorating ourselves with the garlands, fragrant oils, clothes, and ornaments that
You have already enjoyed, and by eating the remnants of Your meals, we, Your servants, will
indeed conquer Your illusory energy.
TEXT 162
eta bali' bhakti kari' ntipura-ntha
pail prabhura pada liy mthta
After saying this, the Lord of ntipura devotedly fell down and placed His head at the Lord's
feet.
TEXT 163
sambhrame uhiy kole kaila vivambhara
advaitere kole kari' kndaye nirbhara

Vivambhara respectfully picked Advaita up and cried profusely as He embraced Him.
TEXT 164
advaitera bhakti dekhi' nitynanda-rya
krandana karaye yena nad vahi' yya
On seeing Advaita's devotion, Nitynanda Prabhu cried so profusely that it appeared as if a

river was flowing from His eyes.
TEXT 165
bhmite paiy knde prabhu haridsa
advaita-ghi knde, knde yata dsa
Haridsa Prabhu fell to the ground and cried. The wife of Advaita and all their servants began
to cry.
TEXT 166
kndaye acyutnandaadvaita-tanaya
advaita-bhavana haila ka-prema-maya
Acyutnanda, the son of Advaita, also cried. Advaita's entire house became filled with ecstatic
love of Ka.
TEXT 167
advaitere mriy lajjita vivambhara
santoe pane dena advaitere vara
Vivambhara felt embarrassed for having beaten Advaita, so He happily awarded Advaita a
benediction.
TEXT 168-169
tilrddheko ye tomra karaye raya
se kene pataga, ka, pau, pak naya
yadi mora sthne kare ata apardha
tathpi thre mui kariba prasda
I will bestow mercy on any living entityeven an ant, insect, animal, or birdwho takes
shelter of You for even a moment, even if that living entity commits hundreds of offenses
against Me.
TEXT 170
vara uni' kndaye advaita mahaya
carae dhariy kahe kariy vinaya
On hearing the benediction, Advaita Mahaya began to cry. He caught hold of the Lord's feet
and humbly spoke as follows.
TEXT 171
ye tumi balil prabhu kabhu mithy naya
mora eka pratijunaha mahaya
O Lord, whatever You spoke can never prove false, but please listen to My declaration.
TEXT 172
yadi tore n mniy more bhakti kare
sei mora bhakti tabe thre sahre
If one worships Me but does not accept You, then may his devotion to Me annihilate him.
Advaita said, O Lord Vivambhara, may the devotion of My descendants and so-called
disciples who give up Your service and eagerly engage in My service destroy them. This is My
declaration. Since the ignorant descendants and foolish disciples of Advaita do not consider
r Advaita Prabhu as the eternal servant of r Caitanyadeva but consider Him Viu and
consider Gaurasundara as Lakm, they fall from the path of devotional service and bring
about their own ruination.
TEXT 173
ye tomra pda-padma n kare bhajana
tore n mnile kabhu nahe mora jana
One who does not worship Your lotus feet and accept You as the Supreme Lord is not dear
to Me.
O Vivambhara, I will not accept anyone as My own if they have no love for the service of
Your lotus feet. I am prepared to totally forsake all such descendants and disciples. Even
today the Gauya Vaiavas consider such descendants of Advaita and their disciples as
forsaken descendants and forsaken disciples. The prediction of r Advaita Prabhu has born
fruit. The intimate disciples and descendants of Advaita Prabhu accepted subordination of
Paita Gaddhara, but the hostile sons and disciples of Advaita did not accept Gaddhara
Paita Gosvm's guidance and could not accept him as spiritual master.
TEXT 174
ye tomre bhaje prabhu se mora jvana
n pro sahite mui tomra laghana
Anyone who worships You is My life and soul. I cannot tolerate a person who disregards
You.
Since Mahprabhu assumed the mood of a devotee, the foolish followers of Advaita accepted
Vivambhara as the raya-vigraha (worshiper) rather than as the viaya-vigraha (the object
of worship). As a result, they disregard Vivambhara, and even though out of foolishness they
illegitimately try to become members of Viu's family, they end up as forsaken descendants
and forsaken disciples. The nonduplicitous servants of Lord Caitanya are the topmost
devotees. Mahprabhu's own servant, Advaita, is like the Lord's own life. Those who give up
the service of r Caitanyadeva, the viaya-vigraha, and exploit Advaita's glories to maintain
their own self-interest remain eternally bereft of the Lord's mercy and become attached to
pride and false prestige. Even today some people who identify themselves as Advaita's
descendants try to establish that the pure devotees' execution of pure devotional service is for
gaining false prestige. This reveals their illegitimate pride. Such puffed-up people with no
understanding of the actual glories of devotional service proudly consider themselves as
either Vaiavas belonging to Lord Viu's family or servants of that family's descendants and
thus merge into the abysmal waters of the ocean of pratih, the desire for material
reputation. Pure devotees simply pray that r Advaita Prabhu may forgive their offenses and
give them good intelligence.
TEXT 175
yadi mora putra haya, haya v kikara
`vaiavpardh' mui n dekho gocara
I cannot look at the face of a vaiava-apardh, even if he happens to be My son or servant.
When three of r Advaita's sons and a few of His so-called disciples became offensive
towards r Caitanyadeva and His pure devotees, Advaita Prabhu severed all ties and affection
with them. This is understood from Advaita's statement. From the time of His presence up to
today His forsaken sons and disciples of His descendants have no connection whatsoever
with r Advaita or r Caitanyadeva. They glorify their nondevotional credentials even today.
TEXT 176
tomre laghiy yadi koi-deva bhaje
sei deva thre sahre kona vyje
If one transgresses You and worships millions of demigods, those demigods will kill him on
some pretext.
The Supreme Lord's acceptance of the mood of a devotee with a desire to preach the beauty of
His own devotional service, which has never been preached before, is the ideal example of
mercy. If the worship offered to millions of demigods disregards prema-bhakti and rejects the
service of r Gaurahari, who is resplendent with the radiance of molten gold, such worship
can never counteract the offense committed by transgressing Vivambhara. Even if so-called
learned people who are averse to r Gaura become totally overwhelmed with the worship of
various sanctified demigods, those very objects of worship certainly destroy their misguided
worshipers on some pretext or other.
TEXT 177
mui nhi balo ei vedera vkhna
sudakia-maraa thra parama
These are not simply My words, they are the words of the Vedas. The killing of Sudakia is
evidence of this.
The Puras composed by r Vedavysa are expansions of the original Vedic histories. The
Puras are written in Sanskrit. They are simple presentations of histories. Since respect has
diminished for the Vedas, which were written in the ancient language of the gods, and since
they are not easily found because of being ravaged in the course of time, it is simply
foolishness to consider the Puras as separate from the Vedas. The histories that explain the
Vedas have been compiled in the Puras. In those Puras (rmad Bhgavatam, Tenth
Canto, Chapter 66) the narration of Sudakia's destruction should be accepted as evidence
for Advaita's statements.
TEXT 178
sudakia nma-k-rjera nandana
mah-samdhiye iva kaila rdhana
Sudakia was the son of the King of K. He worshiped Lord iva with full attention.
The phrase mah-samdhiye means with full absorption.
TEXT 179
parama santoe iva bale,mga vara
pibe abha, abhicra-yaja kara
In great satisfaction, iva told him, Àsk for a benediction. You will achieve your goal by
performing the abhicra-yaja.
Abhicra-yaja refers to violent activities described in the Atharva Veda like killing and
torturing. Topics of violent activities like killing, bewildering, paralyzing, inducing envy,
hypnotizing, and torturing are also found in the tantras. That is why prescriptions for
worshiping goddesses and performing fire sacrifices are also found therein.
TEXT 180
viu-bhakta-prati yadi kara apamna
tabe sei yaje tora laiba para
`But if you insult a devotee of Viu, I will kill you in the course of your sacrifice.'
TEXT 181
iva kahilena vyje, se ih n bujhe
ivjya abhicra-yaja giy bhaje
Without understanding the true intention of iva's words, Sudakia performed the
abhicra-yaja on the order of iva.
TEXT 182
yaja haite uhe eka mah-bhayakara
tina kara, caraa, triira-rpa dhara
A formidable demon with three hands, three legs, and three heads appeared from the
sacrificial fire.
TEXT 183
tlajagha parama bale,`vara mga'
rj bale,`dvrak poo mahbhga'
That demon with legs as long as palm trees said, Àsk for a benediction.' The King replied,
Ò fortunate one, burn Dvrak to ashes.'
TEXT 184
uniy dukhita haila mah-aiva-mrti
bujhilena ihra icchra nhi prti
On hearing this order, that great demon, who was the creation of iva, became distressed.
He realized that the King's desire could not be fulfilled.
TEXT 185
anurodhe gel mtra dvrakra pe
dvrak-rakaka cakra khediy se
The demon was obliged to go to Dvrak, yet as soon as he arrived there, he was chased by
Sudarana, the protector of Dvrak.
TEXT 186
palile n ei sudarana-sthne
mahaiva pai' bale cakrera carae
Thinking that he would not be spared by Sudarana if he tried to run away, the great
creation of iva fell at Sudarana's feet and spoke as follows.
TEXT 187
yre palite nhi prila durvs
nrila rkhite aja-bhava-digvs
`Durvs was unable to escape from you, and Brahm and iva were unable to protect him.
TEXT 188
hena mah-vaiava-tejera sthne mui
koth paliba prabhu ye karis tui

`Therefore, Prabhu, how can I escape from you, who are endowed with the prowess of a
great Vaiava?
TEXT 189
jaya jaya prabhu mora sudarana nma
dvitya akara-teja jaya ka-dhma
Àll glories to my master, who is named Sudarana! You are as powerful as Lord iva. All
glories to the abode of Lord Ka!
TEXT 190
jaya mahcakra, jaya vaiava-pradhna
jaya dua-bhayakara, jaya ia-tra
Àll glories to Sudarana cakra, the best of the Vaiavas! All glories to the destroyer of the
miscreants and the protector of the pious!'
TEXT 191
stuti uni' santoe balila sudarana
po giy yath che rjra nandana
Sudarana heard his prayer with satisfaction and then instructed him to go burn the King's
son.
TEXT 192
puna sei mah-bhayakara bhuiy
calil kra rja-putra poiy
That terrifying creature then returned to K and burned the prince to ashes.
TEXT 193
tomre laghiy prabhu iva-pj kaila
ataeva tra yaje thre mrila
He transgressed You, O Lord, and worshiped iva. Therefore he was killed in the course of
his sacrifice.
TEXT 194
tei se balilu prabhu tomre laghi
ymora sev kare tre mri poiy
That is why I declare that I will burn to ashes anyone who transgresses You and serves Me.
One who becomes anxious to envy the servants of r Caitanya and who tries to introduce
himself as a servant by assuming a relationship with Advaita is burned to ashes by Advaita
like Sudakia. Advaita Prabhu and Mahdeva never accept worship from worshipers who are
envious of Lord Viu and the Vaiavas. Even today proud people try to malign devotional
service by proudly organizing rival assemblies, rival krtanas, and rival preaching, but Lord
Viu and the Vaiavas, who are the objects of krtana, perpetually destroy their propensity
for serving Vaiavas by engaging them in their own selfish interests. By their own behavior,
such people destroy themselves by becoming servants of lust and anger, therefore pure
devotional service takes leave of them forever.
TEXT 195
tumi mora pra-ntha, tumi mora dhana
tumi mora pit-mt, tumi bandhu-jana
You are the Lord of My life, and You are My wealth. You are My father and mother, and You
are My dear friend.
Many people wrongly consider r Gaurasundara in the position of an ordinary mother,

ordinary father, ordinary friend, or similar ordinary relationship, but Advaita Prabhu
considered Gaurasundara completely transcendental to all worldly designations and
established Him as the transcendental father, mother, wealth, and beloved. Material
relationships are based on the platform of unpalatable material enjoyment; there is no tinge of
service attitude in them. The prkta-sahajiys' mood as lover, the prosperous prkta-
sahajiys' wealth, and the prkta-sahajiys' relationships as friend, father, mother, and son
are all situated in the atmosphere of material enjoyment. To become free from material
enjoyment they take shelter of voidism in the atmosphere of renunciation and thus become
impersonalists. But those who realize that all objects of this material world are related to Lord
Viu can eternally remain aloof from the spirit of enjoyment and sensual knowledge. In
Vaiava philosophy there is no spirit of material enjoyment and there is no concept that
visible objects are enjoyable; rather than the attitude of enjoyment, the attitude of service is
prominent.
TEXT 196
ye tore laghiy kare more namaskra
se jana kiyira kare pratikra
One who transgresses You and offers Me obeisances is cutting off the head of his
worshipable Lord and then trying to remedy the situation.
The service and the superficial rejection of false ego displayed by conditioned souls who are
covered by the three modes of nature and who consider themselves the enjoyers and the
doers of all activities are simply insults to the worshipable Lord. Darana without service is
simply an exhibition of aversion to the service of Hari by living entities inclined towards
material enjoyment. Therefore the show of devotion offered to one's material father, mother,
friend, or lover is simply improper behavior intended to convert the worshipable object into a
servant. The external show of service without the actual inclination for service is like severing
the head of one's worshipable object; in other words, it is meant to lord it over one's
worshipable object.
TEXT 197
sryera skt kari' rj satrjit
bhakti-vae srya tna hail vidita
Being pleased by the devotion of King Satrjit, the sun-god directly appeared before him.
TEXT 198
laghiy tomra j j-bhaga-dukhe
dui bhi mr yya, srya dekhe sukhe
Yet because of the offense of transgressing Your order, he and his brother were killed. The
sun-god saw this with satisfaction.
TEXT 199
baladeva-iyatva piy duryodhana
tomre laghiy pya savae maraa
Although Duryodhana was a disciple of Baladeva, he and his family members were killed
because he disregarded You.
TEXT 200
hirayakaipu vara piy brahmra
laghiy tomre gela savae sahra
Hirayakaipu received benedictions from Brahm, yet he and his family members were
killed when he disregarded You.
TEXT 201
ira-chedi, iva pjiy o danana
tom' laghi' pileka savae maraa
The ten-headed Rvaa, who took pleasure in cutting off other's heads, worshiped iva, yet
he was nevertheless killed along with his family members when he disregarded You.
TEXT 202-203
sarva-deva-mla tumi sabra vara
dydya yatasaba tomra kikara

prabhure laghiy ye dsere bhakti kare
pj khi' sei dsa thre sahre
You are the origin of all demigods and the controller of everyone. All living entities, seen
and unseen, are Your servants. O Lord, if one disregards You and devotedly makes offerings
to Your servant, that servant accepts the offerings and kills that worshiper.
O Vivambhara Caitanyadeva, You are the original source of all demigods. You are the
supreme controller of all controllers. You are the object of love. The living entities of all
manifested and unmanifested worlds act as Your servants by engaging in various activities
under Your authority. Some of Your servants appear before living entities averse to the service
of Hari as objects of their sensual knowledge and become similar to fuel for their sense
gratification. Those greedy, ignorant people averse to the service of Hari do not display any
attitude of service to the Supreme Lord and are convinced that aversion to Hari is completely
justified. Those servants misguide such people by teaching them to disrespect You, while You
are in fact the supreme worshipable object for all manifested and unmanifested objects driven
by external perception. Such qualified servants of the Supreme Lord collect the ingredients
for satisfying their own senses from their respective deceitful worshipers and make those
worshipers more averse to the service of Ka. Those worshipers' lusty external conceptions
born of sensual knowledge destroy them by increasing their false sense of domination.
TEXT 204
tomre laghiy ye ivdi-deva bhaje
vka-mla ki' yena pallavere pje
Worshiping the demigods headed by iva while disregarding You is like watering the leaves
of a tree after cutting its root.
Being filled with pride and, according to viidvaita philosophy, being fallen from Viu's
devotional service, rkara, rkaha, the current aivites like Apyaya Dkita, Mikya
Bhskara, and Jnevara from the Ligyet-sampradya, as well as the cryas of the
impersonal school have introduced a type of devotion to iva, yet because they have no
knowledge of their constitutional position that same Mahdeva does not accept their worship
and more or less entangles them in the philosophy of impersonalism and thus dispels their
propensity for worship. Those who in the course of analyzing the science of the energetic
Lord, which establishes the temporary nature of Viu's partial manifestation, this material
world, give up the service of Viu and worship the demigods headed by iva, who are in
contact with matter and who belong to the external energy of Viu, do nothing more than
uproot the tree while serving its leaves and branches. In this regard, one should discuss the
verse beginning yath taror mla-niecanena [yath taror mla-niecanena, tpyanti tat-
skandha-bhujopakh propahrc ca yathendriytathaiva sarvrhaam acyutejy,
As pouring water on the root of a tree energizes the trunk, branches, twigs and everything
else, and as supplying food to the stomach enlivens the senses and limbs of the body, simply
worshiping the Supreme Personality of Godhead through devotional service automatically
satisfies the demigods, who are parts of that Supreme Personality. (Bhg. 4.31.14)] as well as
the verses of Brahma-sahit that describe the distinction between the essential
characteristics of Viu and those of the five demigods.
TEXT 205
veda, vipra, yaja, dharmasarva-mla tumi
ye tom' n bhaje, t'ra pjya nahi mi
You are the root of the Vedas, brhmaas, sacrifice, and religious principles. I do not accept
the worship of one who does not worship You.
If Advaita Prabhu is approached and offered worship by those who have no taste for the
rarely achieved ka-prema taught by r Caitanyadeva, or by those who could not fully
surrender themselves at the feet of r Caitanya, the bestower of ka-prema, Advaita will
never accept their worship. A few ignorant people deceived by the portion of the Vedas
known as karma-ka have introduced ritualistic sacrificial performances. If because of not
understanding the actual purport of the Vedas they become bereft of Lord Caitanya's service,
their external conceptions will make them more or less rivals with the Buddhists, engage
them in battle with the demons, encourage them to praise their respective performances of
sacrifice, and induce them to forget the Supreme Lord. People under the influence of the
three modes of material nature in their respective states full of anarthas, or unwanted things,
who do not accept the Vaiava conclusions found in the manifested and unmanifested
worlds as the goal of life falsely think of themselves as the doer of activities. Yet You are the
original source and shelter of all objects and the cause of external conceptions of all
temporary objects. I will never consider materialistic people predominately engaged with
pride in activities that are neglectful of You as my own, because they are offenders at the feet
of Viu and the Vaiavas. Gaurasundara became pleased as He heard Advaita Prabhu's
irrefutable glorification of the Absolute Truth, and when He heard Advaita Prabhu explain
the purport of the Absolute Truth described in the verse vadanti tat tattva-vida [vadanti tat
tattva-vidas tattva yaj jnam advayam, brahmeti paramtmeti bhagavn iti abdyate,
Learned transcendentalists who know the Absolute Truth call this nondual substance
Brahman, Paramtm or Bhagavn. (Bhg. 1.2.11)], r Caitanyadeva regarded Mah-Viu
Advaita Prabhu as the crya of acintya-bhedbheda-tattva, which establishes that everything
is simultaneously one with and different from the Personality of Godhead.
TEXT 206
mahtattva advaitera uniy vacana
hukra kariy bale r-acnandana
When r acnandana heard Advaita's explanation of the Absolute Truth, He roared loudly
and spoke.
TEXT 207-208
mora ei satya sabe una mana diyye
mre pje mora sevaka laghiy
se adhama jane more khaa khaa kare
tra pj mora gye agni-hena poe
Everyone listen to My words. Any fallen soul who disrespects My servant and worships Me
cuts Me into pieces. His worship feels like fire to My body.
After hearing Advaita's explanation of acintya-bhedbheda-tattva, r Gaurasundara

instructed all of His followers to discuss it with attention. Approving Advaita's statement and
establishing Himself as the object of worship, Gaurasundara said, There is an inseparable
relationship between the servant and the object of service. Therefore it is stated in the
scriptures:
arcayitv tu govinda tadyn nrcayet tu
yana sa bhgavato jeya kevala dmbhika smta
Òne who worships Lord Govinda but fails to worship His devotees should be understood to
be not a devotee of the Lord but simply a victim of false pride.' Considering the Absolute
Truth as a product of matter amounts to cutting the body of the Supreme Lord to pieces. In
the name of such religions based on envy various religious systems are created that distract
people from the actual truth. I am Puruottama and I am the object of service. If I am
disconnected from My devotees, if I am deprived of variegated pastimes, if I am placed in the
prison of impersonalism, and if My limbs are separated from My self, the mockery of
perfection in religiosity and useless flowery preaching found in this world by such worship
and cultivation of religious principles are simply attempts at setting fire to My Puruottama
body and burning Me. The envy and violence of people devoid of devotional service to Viu
are simply attempts at creating duality by attributing the Absolute Truth, Viu, with
mundane abomination. Otherwise, disregarding the eternal variegated pastimes of the Lord
by considering them comparable to material enjoyment simply denies complete enjoyment.
Persons who are conversant with the philosophy of acintya-bhedbheda do not hesitate to
point out the disparity in the twelve types of temporary mellows called rasas that are found in
mundane relationships. Spiritual realization devoid of material conceptions amounts to
inclination for the service of Viu.
TEXT 209
ye mra dsera sakt nind kare
mora nma kalpa-taru sahre thre
My wish-fulfilling holy names destroy one who blasphemes My servant.
By the will of the Lord, the illusory energy of Viu stimulates ignorant people's conceptions
of I am the doer and I am the enjoyer, and thus deceives them. Greedy living entities by
misuse of their independence sometimes consider themselves Myvds and sometimes
out of false ego consider themselves, who are tortured by the three modes of nature, as
demigods. The endeavors of the attracted to become distracted from the attraction of Ka
are called bhoga, or material enjoyment, and the endeavors to become inclined towards the
service of Ka are called bhakti, or devotional service. Those foolish two-legged animals
who attribute on the living entities the concept of doership within the tribulation of the three
modes of nature by considering them independent even though they are parts and parcels of
the supreme shelter simply engage in enjoying the external world and do not respect Ka or
His devotees. When they engage in the service of the Supreme Lord with a desire to diminish
their conception of doership, in the form of animalistic propensities, and yet become cheated
from achieving the service of the devotees, then they develop a desire to portray envy of
devotees as devotional service to the Lord. That is why Gaurasundara is saying, I set an
example of My compassion by killing those who pretended to worship Me while
discriminating between Me and the incarnations of My praka-vigraha, My confidential
associates, and the spiritual master, who is the raya-vigraha, or shelter, of those who have
taken shelter of Me. All transcendental qualities are present in the devotees of the Lord.
Liberation is their maidservant and material enjoyment is their order carrier. So if gross
materialists engage with pride in activities like censuring, blaspheming, and abusing the
devotees from the material point of view and through mundane considerations, then the
Supreme Lord destroys them.
TEXT 210
ananta brahme yata, saba mora dsa
eteke ye para hise sei yya na
All living entities in the innumerable universes are My servants, so anyone who blasphemes
any living entity is ruined.
Because of aversion to Hari, materialistic people accept the service of the six enemies headed
by lust and anger as their only shelter. All living entities of the visible and invisible worlds are
established as servants of the Supreme Lord. If a person exhibits envy of another person, then
that envious person confirms that he is malicious of those who are inclined to the Lord's
service rather than confirming himself as a Vaiava. Whatever envy is exhibited in such
considerations is more or less envy of the Supreme Lord. Moreover, since the devotees'
propensity for performing service or welfare activities is so strong, those who are envious
consider that the endeavors of such servants of r Caitanya to increase ignorant people's
inclination towards Ka are similar to their own variegated pastimes of envy; this
guarantees their inauspiciousness. People become envious of objects that are not related to
the Absolute Truth because of their propensity for enjoyment. Pure devotees are never driven
by the three modes of nature to merge in the waters of goodness, passion, and ignorance.
Therefore without taking shelter of nonenvious devotees, the envious materialistic enjoyers of
the temporary material world fall into inconvenience as a result of their karma by accepting
philosophies like Myvda and thus bring about their own ruination. One can never realize
one's self by unconstitutional propensities. Aspiring mankind has no alternative to realization
of the Supreme Lord. Therefore, those who are inimical to the spiritual master accept enmity
of the spiritual master, pride, and other worthless objects as wealth; they merge into the
darkness of ignorance; and they give importance to impersonalism (kevaldvaita-vda),
which denies svajtya-vijtya bheda, the distinctions among both similar and dissimilar
objects. This is their downfall. Unalloyed service to the sac-cid-nanda Supreme Lord is the
opportunity to become self-realized, otherwise one certainly falls down.
TEXT 211
tumi ta' mra nija-deha haite baa
tomre laghile daive n sahaye daha
You are more important than My own body, so if anyone transgresses You, he will be unable
to tolerate his fate.
TEXT 212
sannys o yadi anindaka nind kare
adha-pte yya, sarva dharma ghuce tre
If even a sannys blasphemes an innocent person, he goes to hell and all his religious
principles are destroyed.
TEXT 213
bhu tuli' jagatere bale gaura-dhma
anindaka hai' sabe bala ka-nma
Raising His arms, Lord Gaurga declared to the world, Avoid offenses and chant the names
of Ka!
To attribute faults when faults are not present is called nind, or blasphemy. It is most
necessary to remain aloof from blasphemy while chanting the names of Ka. Persons who
are free from blasphemy are the best of all. One who is devoid of desires to enjoy the fruits of
his karma is called a sannys. If even such a sannys who is free from blasphemy happens to
blaspheme a Vaiava, then all his principles of renunciation and abstinence from talking
about others are destroyed and he falls down.
TEXT 214
anindaka hai' ye sakt `ka' bale
satya satya mui tre uddhriba hele
If one who is free from blasphemy chants the name of Ka even once, I will certainly
deliver him.
One who chants the names of Ka while remaining aloof from attributing false faults in the
course of talking about others becomes free from the bondage of material existence.
Blaspheming the devotees of Ka earns one the qualification to enjoy the threefold miseries
of material existence. When a living entity becomes free from blasphemy of Vaiavas he
attains liberation. The three classes of materialistic peopleMyvds, karmis, and gross
materialistsare blasphemers of Vaiavas. It is impossible for them to chant the names of
Ka.
TEXT 215
ei yadi mahprabhu balil vacana
`jaya jaya jaya' bale sarva-bhakta-gaa
When Mahprabhu spoke these words, all the devotees chanted, Jaya! Jaya!
TEXT 216
advaita kndaye dui carae dhariy
prabhu knde advaitere kolete kariy
Advaita cried and grabbed the Lord's two lotus feet. The Lord also began to cry as He
embraced Advaita.
TEXT 217
advaitera preme bhse sakala medin
ei mata mahcintya advaita-khin
The entire world floated in Advaita's ecstatic love. Such are the inconceivable topics of
Advaita.
TEXT 218
advaitera vkya bujhibra akti kra

jniha vara-sane bheda nhi yra
Who has the power to understand Advaita's words? One should know that there is no
difference between Him and the Supreme Lord.
TEXT 219
nitynanda-advaite ye glgli bje
sei se paramnanda yadi jane bujhe
If one understands the superficial quarrels between Nitynanda and Advaita, he will attain
supreme happiness.
TEXT 220
durvijeya viu-vaiavera vkya-karma
tna anugrahe se bujhiye tra marma
The words and activities of Viu and the Vaiavas are incomprehensible. Only by their
mercy can one understand them.
All words current in the world are indicative of material objects. Material activities are aimed
at providing fruits to the performer. But the words of Viu and the Vaiavas are not like
that. Their activities are not similar to the activities of those who are not Viu and who are
not Vaiavas. The difference between the words and activities of Viu and the Vaiavas
and the words and activities of others is that the latter are under the control of sensual
knowledge whereas the former are beyond the control of sensual knowledge. Only by the
mercy of Viu and the Vaiavas can one attain the qualification to enter that difficult-to-
comprehend kingdom.
TEXT 221-222
ei mata yata ra hai kathana
nitynanddvaita prabhu ra yata gaa
ih bujhibra akti prabhu balarma

sahasra vadane gya ei gua-grma
Only Lord Balarma has the power to understand the pastimes that took place between
Nitynanda, Advaita, and Their associates. In His form as Ananta, He sings their glories with
His thousand mouths.
TEXT 223
kaekei bhya-di diy vivambhara
hsiy advaita-prati balaye uttara
Vivambhara then glanced at Advaita and smiled as He spoke to Him.
TEXT 224
kichu ni ccalya mui kariy
choiu? advaita balaye,
updhika nahe kichu
Have I been mischievous like a child? Advaita replied, Not particularly.
Vivambhara said to Advaita, With childish restlessness I came to punish You. In reply, r
Advaita Prabhu said, Your activities like these are never real. They are simply temporary
incidents situated near reality. Therefore they are actually superficial rather than factual. A
spirit soul's absorption in mental activities and gross bodily activities is only temporary; that
is, it is not full of eternal knowledge or uninterrupted bliss, and it is simply a temporary
conception.
TEXT 225
prabhu bale,una nitynanda mahaya
kamib ccalya yadi mora kichu haya
The Lord said, Listen, Nitynanda Mahaya, if I have been restless, please forgive Me.
TEXT 226
nitynanda, caitanya, advaita, haridsa
paraspara sab' chi sabe haila hsa
Then Nitynanda, Caitanya, Advaita, and Haridsa looked at one another and began to laugh.
TEXT 227
advaita-ghi mahsat pati-vrat
vivambhara mahprabhu yre bale `mt'
Vivambhara Mahprabhu would address the most chaste wife of Advaita as mother.
TEXT 228
prabhu bale,ghra giy karaha randhana
kera naivedya kara, kariba bhojana
The Lord said to her, Go quickly and cook an offering for Ka. Then we will eat.
TEXT 229
nitynanda, haridsa, advaitdi-sage
gag-snne vivambhara calilena rage
Thereafter Vivambhara went to take bath in the Ganges with His associates headed by
Nitynanda, Haridsa, and Advaita.
TEXT 230
se saba nanda vede varibe vistara
snna kari' prabhu saba ilena ghara

These ecstatic pastimes will be described in the Vedas. After taking bath, the Lord and His
associates returned to the house.
The Vedic literatures are the disseminators of actual knowledge rather than superficial
knowledge. Actual, pure, real knowledge manifests in the hearts of the living entities from the
descriptions of the Vedas.
TEXT 231
caraa pkhli' mahprabhu vivambhara
kere karaye daa-prama vistra
After washing His lotus feet, Mahprabhu Vivambhara offered His obeisances to Ka.
TEXT 232
advaita pail vivambhara-pada-tale
haridsa pail advaita-pada-mle
Advaita then fell at the feet of Vivambhara, and Haridsa fell at the feet of Advaita.
TEXT 233
aprva kautuka dekhi' nitynanda hse
dharma-setu yena tina vigraha prake'
Nitynanda smiled while watching those wonderful pastimes. These three personalities are
the bridge of transcendental religious principles.
The three separate manifestationsr Nitynanda, r Advaita, and r Mahprabhuare the

bridge for approaching the Absolute Truth. By following the conceptions preached by these
three personalities, the living entities can easily cross the ocean of material existence.
TEXT 234
uhi' dekhi' hkura advaita-pada-tale

the vyathe uhi' prabhu `viu viu' bale
When the Lord began to rise, He saw Advaita at His lotus feet. He therefore quickly stood up
and exclaimed, Viu! Viu!
TEXT 235
advaitera hte dhari' nitynanda-sage
calil bhojana-ghe vivambhara-rage
Thereafter Vivambhara took Advaita by the hand and went with Nitynanda to the dining
room.
TEXT 236
bhojane vasil tina prabhu eka hi
vivambhara, nitynanda, crya-gosi
The three LordsVivambhara, Nitynanda, and Advaita cryathen sat down together to
eat.
TEXT 237
svabhva cacala tina prabhu nijvee
updhika nitynanda ati blya-rase
By nature the three Lords were restless in Their own ecstasies. Nitynanda, however, was
especially so because of His childish mood.
TEXT 238
dvre vasi' bhojana karaye haridsa
y'ra dekhibra akti sakala praka
Haridsa, who was qualified to see those pastimes, sat down by the door and ate.
TEXT 239
advaita-ghi mahsat yogevar
pariveana karena saari `hari hari'
Advaita's most chaste wife, who was an exalted devotee, remembered Lord Hari as she served
them food.
TEXT 240
bhojana karena tina hkura cacala
divya anna, ghta, dugdha, pyasa sakala
The three restless Lords ate the finest rice with ghee along with milk and sweet rice.
TEXT 241
advaita dekhiy hse nitynanda rya
eka vastu dui bhga kera llya
Nitynanda looked at Advaita and smiled. They are one, yet They have appeared as two for
the purpose of assisting Ka's pastimes.
TEXT 242
bhojana haila pra, kichu mtra ea
nitynanda hail parama blyvea
When they had almost finished their meal, Nitynanda became fully absorbed in the mood of
a child.
TEXT 243
saba ghare anna chaiy haila hsa

prabhu bale `hya hya', hse haridsa
As Nitynanda laughed loudly and threw rice all about the room, the Lord exclaimed, Haya!
Haya! and Haridsa smiled.
TEXT 244
dekhiy advaita krodhe agni-hena jvale
nitynanda-tattva kahe krodhvea-chale
On seeing this, Advaita began to burn like fire with anger. On the pretext of anger, He then
began to describe the glories of Nitynanda.
TEXT 245
jti na karileka ei nitynanda
koth haite si' haila madyapera saga
This Nitynanda has ruined My caste. I don't know where this drunkard has come from.
Drunkards and crazy people do not discriminate between pure and contaminated or
acceptable and unacceptable foods. When out of His childish restlessness Nitynanda threw
rice all about the dining room, r Advaita Prabhu considered that such actions were contrary
to the codes of proper conduct and began to accuse r Nitynanda of having no conception
of caste or whether something was touchable or untouchable. No one knows what village r
Nitynanda belongs to, who His father is, or who His guru is. Since He has traveled to many
places, He has eaten with various classes of people. Therefore such a naturally intoxicated
person is spoiling us.r Advaita Prabhu enacted the pastimes of a householder brhmaa of
Bengal. Therefore, since Nitynanda had associated with the Yavanas of western Bengal,
Advaita Prabhu accused Him of deviating from His caste and religious principles by their
association. Actually Nitynanda was not a wine-drinking tantric sannys. From these
incidents, devious people mistakenly consider Nitynanda to be as undisciplined as
themselves. But Nitynanda Prabhu has never given any teaching to encourage such sinful
activities. In this regard one should discuss the following verse from Padyval:
parivadatu jano yath tath
vnanu mukharo na vaya vicrayma

hari-rasa-madir-madti-mattbhuvi
viluhmo namo nirvima
Let the garrulous populace say whatever they like; we shall pay them no regard. Thoroughly
maddened by the ecstasy of the intoxicating beverage of love for Ka, we shall enjoy life
running about, rolling on the ground, and dancing in ecstasy.
TEXT 246
guru nhi, balaye `sannys' kari' nma
janmil n jniye nicaya kon grma
We don't know who His guru is, yet He poses as a sannys. We don't know for certain
which village He was born in.
TEXT 247
keha ta' n cine, nhi jni kon jti
huliyhuliy bule yena matta ht
No one knows Him, and no one knows to which caste He belongs. He wanders about like a
mad elephant.
TEXT 248
ghare ghare pacimra khiyche bhta
ekhne haila si' brhmaera stha
He has eaten in the houses of Westerners. Now He is mingling here with the brhmaas.
TEXT 249
nitynanda madyape karil sarva-na
satya satya satya ei una haridsa

Listen, Haridsa, I tell you the truth, this drunkard Nitynanda has ruined everything.
TEXT 250
krodhvee advaita haila digvsa
hte tli diy nce aa aa hsa
Out of anger, Advaita lost His cloth. He clapped His hands as He danced and laughed loudly.
TEXT 251
advaita-caritra dekhi' hse gaura-rya
hsi' nitynanda dui aguli dekhya
Lord Gaurga laughed on seeing the characteristics of Advaita. Nitynanda laughed and
displayed His two thumbs pointing up.
TEXT 252
uddha-hsya-maya advaitera krodhvee
kib vddha kibiu hsaye viee
Seeing Advaita's anger, everyone from child to old age burst into blissful laughter.
TEXT 253
kaeke piy bhya kaila camana
paraspara nande karil ligana
Shortly thereafter Advaita regained external consciousness. They then all washed their hands
and mouths and embraced one another.
TEXT 254
nitynanda-advaita hai kolkul
prema-rase dui prabhu mah-kuthal
As Nitynanda and Advaita embraced each other, the two Prabhus became overwhelmed in
the mellows of ecstatic love.
TEXT 255
prabhu-vigrahera dui bhu dui jana
prti-bai aprti nhika kona kaa
Those two Prabhus are the two arms of the Lord. They had only love for each other; there
were no bad feelings between Them for even a moment.
Prabhu Nitynanda and Prabhu Advaita are the right and left hands of Gaurasundara.
Therefore there is factually no possibility of any bad feelings or misunderstanding between
Them. Both are intoxicated with love of God.
TEXT 256
tabe ye kalaha dekha, se kera ll
blakera prya viu-vaiavera khel
The quarreling that is seen between Them is part of Ka's pastimes. The sporting of Viu
and the Vaiavas is like that of children.
TEXT 257
hena mate mahprabhu advaita-mandire
svnubhvnande ka-krtane vihare
In this way Mahprabhu was absorbed in His own ecstatic mood while enjoying the
glorification of Ka in the house of Advaita.
TEXT 258
ih bujhibra akti prabhu balarma
anye nhi jnaye e-saba gua-grma
Only Lord Balarma has the power to understand these pastimes. No one else can understand
the nature of these pastimes.
TEXT 259
sarasvat jne balarmera kpya
sabra jihvya sei bhagavat gya
By the mercy of Balarma, goddess Sarasvat also knows these pastimes. That goddess glorifies
these pastimes through the tongues of those who are qualified.
By the mercy of r Baladeva, the teachings of r Caitanya are established on the tongues of
those who engage in krtana. Only those who have vowed to serve their spiritual master with
awe and reverence are able to glorify the pastimes of Ka. uddh Sarasvat, the goddess of
transcendental knowledge, dances on their tongues and releases waves of Ka's glories.
TEXT 260
e-saba kathra nhi jni anukrama
ye-te-mate gi mtra kera vikrama
I do not know the chronological order of these pastimes. Somehow or other I am simply
singing Ka's glories.
TEXT 261
caitanya-priyera pye mora namaskra
ihte ye apardha kamaha mra
I offer my obeisances at the feet of Lord Caitanya's dear associates so that they will forgive my
offenses.
TEXT 262
advaitera ghe prabhu vaci' kata-dina
navadvpe il sahati kari' tina
After staying for some days at the house of Advaita, the Lord returned to Navadvpa with the
three Prabhus.
TEXT 263
nitynanda, advaita, ttya haridsa
ei tina sage prabhu il nija vsa
Thus the Lord returned to His home accompanied by Nitynanda, Advaita, and Haridsa.
TEXT 264
unila vaiava saba ìlhkura'
dhiy ila sabe nanda pracura
When all the Vaiavas heard, The Lord has come, they came running in great ecstasy.
TEXT 265
dekhi' sarva-tpa hare se candra-vadana
dhariy caraa sabe karaye rodana
On seeing the moonlike face of the Lord, all their miseries were vanquished. They fell at the
Lord's lotus feet and began to cry.
TEXT 266
gauracandra mahprabhu sabra jvana
sabre karila prabhu prema-ligana

Gauracandra Mahprabhu, the life and soul of everyone, embraced each one of them with
love.
TEXT 267
sabei prabhura nija vigraha-samna
sabei udra-bhgavatera pradhna
They were all equal to the Lord's own body. They were magnanimous and topmost devotees
of the Lord.
TEXT 268
sabe karilena advaitere namaskra
yra bhakti-krae caitanya-avatra
They all offered obeisances to Advaita, by whose devotion Lord Caitanya incarnated.
TEXT 269
nande hail matta vaiava-sakala
sabe kare prabhu-sage ka-kolhala
All the Vaiavas became intoxicated with ecstasy as they discussed topics of Ka with the
Lord.
TEXT 270
ptra dekhi' i haila nande vihvala
vadh-sage ghe kare govinda-magala
Mother ac became overwhelmed with ecstasy on seeing her son. She and her daughter-in-
law prayed to Govinda for auspiciousness.
When r acdev saw r Gaurasundara return with r Nitynanda, r Advaita, and r
Haridsa and found her entire house becoming filled with the intoxicated Vaiavas' vibration
of topics regarding Ka, she became most jubilant. When mother ac watched with her
daughter-in-law how r Gaurasundara was absorbed in glorifying Ka, she became equally
pleased. Unlike the material pleasure derived by ordinary fathers-in-law from the meeting of
their sons and daughters-in-law, mother ac became overwhelmed in ecstasy when she saw
the auspicious symptom that everyone out of ecstatic love considered the Lord's house as
Goloka.
TEXT 271
ih balibra akti sahasra-vadana
ye prabhu mra janma-janmera jvana
Only the thousand-headed Lord, who is My life and soul birth after birth, has the power to
describe these pastimes.
TEXT 272
`dvija, vipra, brhmaa' ye hena nma-bheda
ei mata bheda nitynanda-baladeva
Just as dvija, vipra, and brhmaa are different only in name, Nitynanda and Baladeva are
similarly different only in name.
TEXT 273
advaita-ghete prabhu yata kaila keli
ih yei une, sei pya sei meli
Anyone who hears the pastimes that took place in the house of Advaita will join in such
pastimes.
TEXT 274
r-ka-caitanya-nitynanda-cda jna
Accepting r Ka Caitanya and Nitynanda Prabhu as my life and soul, I, Vndvana dsa,
sing the glories of Their lotus feet.

bhgavata, Madhya-khaa, Chapter Nineteen, entitled, The Lord's Pastimes in Advaita's
House.
CBP 20: The Glories of Murri Gupta
Chapter Twenty: The Glories of Murri Gupta
This chapter describes Mahprabhu's revelation of Nitynanda's position in Murri Gupta's

dream, His refutation of the philosophy of impersonalism, Murri's offering of foodstuffs in
his house to Mahprabhu, Mahprabhu's resultant indigestion and cure by drinking Murri's
water, Mahprabhu's acceptance of a four-armed form in the house of rvsa, Murri's
acceptance of the mood of Garua and Mahprabhu's climbing on Murri's shoulders,
Murri's resolution to give up his body and the Lord's prevention, and topics such as the
author's comparison of blasphemous sannyss to plunderers.
One day when Mahprabhu was at the house of rvsa, Murri came and offered obeisances
first at the feet of Mahprabhu and then at the feet of Nitynanda. At that time Mahprabhu
told Murri that he had transgressed etiquette. When Murri expressed his ignorance in this
regard, Mahprabhu told him that he would understand everything the next day. Thereafter
Murri returned home, and in a dream that night he saw Nitynanda as Haladhara Himself,
and Vivambhara was standing there fanning Him from behind. After realizing the position of
the two in his dream, Murri went before the Lord the next day and offered obeisances first to
Nitynanda and then to Gaurasundara. When Mahprabhu asked him the reason for this,
Murri replied that Mahprabhu as the controller of all living entities had Himself conferred
this mood in his heart. Mahprabhu then informed Murri that since he was dear to Him, He
had revealed His own glories to him. Thereafter Mahprabhu gave Murri His chewed betel
nut remnants, and Murri ate them with great respect. When Mahprabhu then asked Murri
to wash his hands, Murri wiped his hands on his head. After Mahprabhu told Murri about
the dangers of falling from his caste according to smrta conceptions, the Lord began to
criticize Praknanda, the impersonalist from K. A Myvd attributes a distinction
between the body and the self of the Lord, and since he considers himself as nondifferent
from the supreme worshipable Lord, his path to self-destruction becomes wide open.
Thereafter Mahprabhu praised Murri and ordered him to return home. When Murri
arrived home, he expressed to his wife a desire to eat. Murri's wife then brought foodstuffs
to him, and Murri took handfuls of rice from the plate and threw them to the ground as an
offering to Ka. The next morning Gaurasundara came to Murri and told him that He had
indigestion from eating Murri's rice. Gaurasundara also informed Murri that He would be
cured from that indigestion if He drank water from Murri's waterpot. On hearing this,
Murri fell unconscious and his relatives began to cry in ecstasy.
One day in the house of rvsa, Mahprabhu roared loudly and assumed a four-armed form.
As the Lord called out Garua! Garua! Murri came before Him in the mood of Garua
and introduced himself as Garua. He explained that he had served the Lord as Garua in His
Dvpara-yuga pastimes and requested the Lord to climb on his shoulders. Mahprabhu then
climbed on Murri's shoulders, and Murri carried Him throughout the courtyard. On seeing
this, all the devotees chanted, Jaya! Jaya! and glorified Murri's good fortune.
On another day Murri Gupta hid in his house a sharp chopper with which he intended to
give up his body before the completion of Gaurasundara's manifest pastimes. As the
Supersoul, Mahprabhu understood this. So He went to Murri's house and prohibited him
from doing so.
Thereafter the author concludes this chapter by praising the servants of Lord Caitanya and
describing the miserable consequence of the blasphemous sannyss' offense of blaspheming
the devotees.
TEXT 1
jaya jaya gaurasiha r-ac-kumra
jaya sarva-tpa-hara caraa tomra
All glories to Gaurasiha, the son of ac! All glories to Your lotus feet, which take away all
miseries!
The material miseries of living entities who take shelter at the lotus feet of r Gaurasundara
are destroyed. r Gaurasundara does not encourage any form of mundane activities; He helps
the living entities realize their constitutional position and thus delivers them from all forms
of material miseries.
TEXT 2
jaya gaddhara-pra-ntha mahaya
kp kara prabhu yena tohe mana raya
All glories to the life and soul of Gaddhara! O Lord, please bestow Your mercy on me so that
my mind may be fixed on You.
r Gaddhara Paita Gosvm fully engages in the service of Ka under the shelter of
madhura-rati, or attachment in conjugal love. r Gaurasundara, who is nondifferent from
Vrajendranandana, is the master of r Gaddhara's heartfelt endeavors.
TEXT 3
hena-mate bhakta-gohhkura dekhi
ynce, gya, knde, hse prema-pra haiy
In this way, when the devotees saw the Lord, they danced, sang, cried, and laughed in ecstatic
love.
TEXT 4
ei mate prati-dine aea kautuka
bhakta-sage gauracandra kare nn-rpa
In this way every day Lord Gauracandra performed unlimited pastimes with the devotees.
TEXT 5
eka dina mhaprabhu nitynanda-sage
rnivsa-ghe vasi' che nn-rage
One day Mahprabhu was enjoying the association of Nitynanda in the house of rvsa.
TEXT 6-9
il murri-gupta henai samaya

prabhura carae daa-parama haya
ee nitynandere kariy prama
sammukhe rahil gupta mahjyotir-dhma
murri guptere prabhu baa sukh mane
akapae murrire kahena pane
ye karil murri, n haya vyavahra
vyatikrama kariy karil namaskra
At that time Murri Gupta came there and offered obeisances at the lotus feet of the Lord.
The greatly effulgent Murri Gupta next offered obeisances to Nitynanda and then stood
before Them. The Lord was very pleased with Murri, so He spoke to him without duplicity,
O Murri, what you have just done is not proper. You have transgressed etiquette while
offering obeisances.
Murri Gupta offered obeisances first to Lord Gaurasundara and then to r Nitynanda
Prabhu. Objecting to the sequence of Murri Gupta's obeisances, Mahprabhu told him, You
have a misconception regarding Baladeva's senior position and My own junior position.
Especially since you are a devotee of r Balarma. The conclusion is that if the Supreme Lord
is worshiped without first worshiping r Guru and Jagad Guru, the proper sequence is
broken. In common language there is a saying: ghoigiy ghsa khite niOne
should not jump over the horse to eat the grass. Without the mercy of r Guru, no one is
qualified to serve the Supreme Lord.
TEXT 10
koth tumi ikhib, ye n ih jne
vyavahre hena dharma tumi lagha' kene?
You are supposed to teach those who do not know these things, so why are you
transgressing such principles by your own behavior?
TEXT 11
murri balaye,prabhu jniba ke-mate?

mora citta tumi laiycha yena-mate
Murri said, O Lord, how will I know? You induced me to act like that.
TEXT 12
prabhu bale,bhla bhla ji yha ghare
sakala jnib kli baliba tomre
The Lord said, All right. Go home for now. I will speak to you tomorrow, and you will
understand everything.
TEXT 13
sambhrame calil gupta sabhaya harie
ayana karil giy panra vse
Feeling both joyful and apprehensive, Murri Gupta departed. He went home and took rest.
TEXT 14
svapne dekhemah-bhgavatera pradhna
malla-vee nitynanda cale guyna
In a dream he saw Nitynanda, the most exalted of all pure devotees, dressed as a wrestler,
coming towards him.
TEXT 15
nitynanda-ire dekhe mah-nga-phankare
dekhe r-hala-muala tna vn
He saw a great serpent spreading its hoods over the head of Nitynanda, who held a plow and
a club in His hands.
TEXT 16
nitynanda-mrti dekhe yena haladhara
ire pkh dhari' pche yya vivambhara
He saw that Nitynanda looked just like Haladhara, and he saw Vivambhara fanning Him
from behind.
TEXT 17
svapne prabhu hsi kahe,jnil murri
mi ye kaniha, mane bujhaha vicri
The Lord smiled and spoke to him in the dream, Have you now understood, Murri? You
should consider Me junior.
TEXT 18
svapne dui prabhu hse murri dekhi
ydui bhi murrire gelikhiy
The two Lords smiled as They looked at Murri in the dream. After instructing Murri, the
two brothers disappeared.
TEXT 19
caitanya piy gupta karaye krandana
`nitynanda' bali' vsa che ghana ghana
On awakening, Murri began to cry. He sighed deeply again and again and called out,
Nitynanda!
TEXT 20
mah-sat murri-guptera pati-vrat

`ka ka ka' bale hai' sacakit
Murri Gupta's most chaste wife became frightened and called out, Ka! Ka! Ka!
TEXT 21
`baa bhi nitynanda' murri jniy
calil prabhura sthne nandita haiy
Realizing that Nitynanda was the elder brother, Murri joyfully went to see the Lord.
TEXT 22
vasi' che mahprabhu kamala-locana
dakie se nitynanda prasanna-vadana
The lotus-eyed Mahprabhu was sitting with the brightly smiling Nitynanda at His right.
TEXT 23
ge nitynandera carae namaskari'
pche vande vivambhara-caraa murri
Murri first offered obeisances at the lotus feet of Nitynanda and then offered obeisances at
the lotus feet of Vivambhara.
TEXT 24
hsi' bale vivambhara,murri e kena?
murri balaye,prabhu laoyile yena
Vivambhara smiled and said, Why did you do this, Murri? Murri replied, O Lord, I
have acted according to Your instruction.
TEXT 25
pavana-krae yena uka ta cale
jvera sakala dharma tora akti-bale
As a blade of dry grass is blown in the wind, all living entities act on the strength of Your
potencies.
Since dry grass is relatively lighter, it is easily blown by the wind. In the same way, the
Supreme Lord's potencies, which are the basis of everything, control the activities of all living
entities.
TEXT 26
prabhu bale,murri, mra priya tumi
ataeva tomre bhgila marma mi
The Lord said, O Murri, you are very dear to Me. Therefore I have informed you of this
confidential truth.
TEXT 27
kahe prabhu nija tattva murrira sthne
yogya tmbla priya gaddhara vme
The Lord then described His glories to Murri, as the Lord's beloved associate Gaddhara
offered the Lord betel nuts from His left.
TEXT 28
prabhu bale,mora dsa murri pradhna
eta bali' carvita tmbla kail dna
Thereafter the Lord said, O Murri, you are the best of My servants. Saying this, the Lord
gave Murri His chewed betel remnants.
TEXT 29
sambhrame murri yoa-hasta kari' laya
khiy murri mahnande matta haya
Murri respectfully accepted those remnants in his two hands. After honoring those
remnants, Murri became intoxicated with ecstasy.
TEXT 30
prabhu bale,murri sakle dhoo hta
murri tuliy hasta dileka math'ta
The Lord said, O Murri, quickly go and wash your hands. Yet Murri simply wiped his
hands on his head.
Here the word sakle means without any delay or quickly.
TEXT 31
prabhu bale,re be jti gela tora
tora age ucchia lgila saba mora
The Lord said, Your caste is ruined. You have become contaminated by touching My
remnants.
According to the smtis, a person who eats another's remnants spoils his caste.
TEXT 32
balite prabhura haila vara vea
danta kaamaa kari' balaye viea
As the Lord spoke, He became absorbed in the mood of the supreme controller. Grinding His
teeth, He spoke with great resolve.
TEXT 33
sannys praknanda vasaye kte
more khaa khaa be kare bhla mate
A sannys named Praknanda lives in K. That fellow enjoys cutting Me to pieces.
The Myvds annyss of K consider, This material world is false, there is no variety in
Vaikuha, the varieties found in this world are false, the living entities have no eternal form,
and out of illusion the Supreme Brahman imagines that He has taken the form of the living
entities. When this illusion is removed, the impersonal Brahman remains. The Supreme Lord
has no spiritual form, because all forms within this material world are illusory. Impersonal
Brahman is eternally formless. The names, forms, qualities, associates, characteristics, and
pastimes of the Supreme Lord are the result of vivarta, or illusion, born of material
conceptions (which in English is called anthropomorphism). There is no worshipable
supreme person in the form of the Supreme Lord. The principles of service and the object of
service are found only in the material context. The conception that the sac-cid-nanda
Personality of Godhead is separate from impersonal Brahman is born of vivarta. Worship is
temporary. To consider the Supreme Personality of Godhead as impersonal is freedom from
ignorance. These are the ideas of the impersonalists. Being cheated from spiritual life, the
sannyss of K tried to destroy the spiritual body of the Supreme Lord by cutting it to
pieces. The Myvd sannys named Praknanda was the leader of such sannyss, and he
became prominent among all sannyss during the time of Mahprabhu. Because of the
prominence of envy in this material world, the main occupation of impersonalism is to attack
the concept of eternal variegatedness. This was not the desire of r Gaurasundara.
TEXT 34
paya vednta, mora vigraha n mne
kuha karilu age tabu nhi jne
He teaches Vednta but does not accept My form. I gave him leprosy, yet he still does not
understand.
Since it is possible to derive various meanings from the Vedic statements, persons of different
taste find the various statements of the Vedas contradictory because of their own narrow-
mindedness. So in order to appease their scriptural disagreements, r Ka-dvaipyana
Vysadeva compiled the Bdaryaa-stras. These stras became distinguished from the other
five philosophies of India and became renowned as the philosophy of Vednta.rmad
Bhgavatam is the natural commentary on these Vednta-stras. The rmad Bhgavatam
declares that the Absolute Truth known as Bhagavn is identified as Brahman and
Paramtmwords appropriate for two particular classes of men. Although addressed by
three different names, this object is actually one and without second. Those who disregard
vidvad-rhi, the conventional meaning of words according to enlightened persons, and take
shelter of aja-rhi, the conventional meaning according to unenlightened persons, observe
the Supreme Lord as separate from Brahman and Paramtm. To establish a philosophy that
is more or less impersonalistic, this class of commentators on the Brahma-stras explain
Vednta in a way that appeals to the Buddhists and are thus simply frustrated by Buddhist
argument. Being advanced in the process of material conceptions, such covered Buddhist
Vedntists become entangled in the false arguments of this world of enjoyment. As a result,
they try to maintain their supremacy and authority by preaching a philosophy that is different
from that of the genuine rmad Bhgavatam. Envy of the Supreme Lord, denial of the
Supreme Lord's form, and striking the Supreme Lord's body with a trident are other names
for the offenses they accumulate while trying to prove that the philosophy of impersonalism
is the purport of Vednta by rejecting the philosophies of dvaitdvaita (monism and
dualism), uddhdvaita (purified monism), viidvaita (specific monism), uddha-dvaita
(purified dualism) that are described in rmad Bhgavatam. It is most futile to endeavor to
separate a spiritual body from the owner of the body. That is why the chief sannys of K,
Praknanda, developed leprosy throughout his perishable body. If materially learned people
attack the spiritual body of the Lord, they will develop leprosy in both their gross and subtle
bodies. Since such lepers do not accept the form of the Supreme Lord, they are forced to
enjoy the fruits of such an offense. This universe is factual. The foolishness and arrogance of
those who reject this without considering the temporary nature of the living entity's body in
this material world and who then declare that this material world, manifested by the Lord's
external energy, is false and the bodies of the living entities of this material world are
perishable and false rather than perishable and true fall in the category of offense.
Innumerable universes are simply the manifestation of the Lord's external energy. Since the
material time factor functions within the external energy, foolish people take shelter of
ignorance that is attained by material endeavor. These Myvds do not accept the bodies of
this material world to be products of the Lord's external energy, rather they display a
weakness in their flow of thought by accepting the eternal form of the Supreme Lord as a
product of matter. The internal energy of the Lord always fully preserves the spiritual nature
and remains eternally blissful. Attacking spiritual variegatedness with a mentality based on
denial of material variegatedness is like Rvaa's futile endeavor to kidnap my St. The
Myvds are nondevotees and offenders in all respects. Their journey on the path of
devotional service is duplicitous and ends in offense.
TEXT 35
ananta brahma more ye agete vaise
th mithy bale be kemana shase?
Unlimited universes are present within My body, so how does that fellow dare to claim My
body is false?
TEXT 36
satya kaho murri mra tumi dsa
ye n mne mora aga, sei yya na
O Murri, I am telling you the truth, for you are My servant. Anyone who does not accept
My form is vanquished.
r Gaurasundara said to Murri, I am the Supreme Personality of Godhead, and you are My
surrendered servant. I am the proprietor of both My internal and external features. Those
who consider My external features as equal to My internal features certainly become
conditioned by my and cannot understand My internal feature, `Vaikuha.' The Myvds
attribute a difference between My body and Self. Although Myvds displaying restless
mentality declare that this material world produced by my is false, because of their pride
and their manipulation of external knowledge they endeavor to achieve nirva-mukti, or
freedom from material existence. Such endeavors are simply symptoms of self-destruction.
But the servants of the Lord never desire to become separate from the Lord. The endeavor to
become separate results in self-destruction.
TEXT 37
aja-bhavnanta prabhura vigraha se seve
ye vigraha pra kari' pje sarva-deve
The Supreme Lord's form is served by Brahm, iva, and Ananta. All demigods worship this
form as their life and soul.
Brahm, iva, and Anantadeva, who are worshipable by all living entities, serve the spiritual
form of the Lord. All demigods worship this form as their very life. Those who imagine
formlessness rather than serve the spiritual form of the Personality of Godhead transgress
Brahm, iva, Ananta, and the various demigods. Those who are intoxicated with pride for
their own gross or subtle bodies think that the source of all forms is formless (?). Actually
such imagination is simply the materialists' or Myvds' pride or foolishness.
TEXT 38
puya pavitrat pya ye aga parae
th mithy bale be kemana shase
Even the pious become purified by the touch of this form, so how does that fellow dare to
claim My body is false?
Since the Myvds claim that the material world is false and therefore consider piety, purity,
and the mode of goodness as sinful, impure, and a mixture of goodness, passion, and
ignorance, the flow of their imagination is unable to ascertain the Absolute Truth. But the
omnipotent Supreme Personality of Godhead is the only basis of all existence. Those who
cannot understand that the Supreme Lord is eternally aloof from any difference between His
body and self claim that the material world is false and fall from the truth by attributing a
difference between the Lord's body and self. Only people who are most impudent have the
audacity to declare that the eternal, spiritual, blissful form of the Lord is false.
TEXT 39
satya satya karo tore ei paraka
satya mui, satya mora dsa, tra dsa
I openly reveal to you that I am eternal, My servants are eternal, and the servants of My
servants are eternal.
The manifestations of the Supreme Lord are eternal and are situated diametrically opposite to
illusion. The Supreme Lord is factual, the service of the Supreme Lord is factual, and the
servants of the servants of the Supreme Lord are factual. Attributing materially designated
temporariness on the Supreme Lord and the devotees endangers the concept of the
Supersoul's and the jva soul's unchangeability. The material world is temporary; yet even
though it is not the supreme truth, the Supreme Lord and the devotees, who are both
transcendental, are eternal truths. The conception that is derived from considering them
products of matter, in such false gross and subtle bodies, in other words, identifying spiritual
substance or the self with material designations is simply an example of vivarta, or illusion.
But one cannot mistakenly accept the spirit soul as devoid of spirit.
TEXT 40
satya mora ll-karma, satya mora sthna
ih mithy bale, more kare khna khna
My pastimes and activities are eternal, and My abode is eternal. Anyone who says they are
false cuts Me to pieces.
If anyone thinks that the eternal, blissful form of the Lord is imaginary, that the pastimes of
the Lord are imaginary, or if anyone preaches that the abodes of the Lord like Vaikuha are
imaginary, then this is like attributing incomplete material considerations of body and self on
those supreme spiritual objects, which are filled with all opulences. Those claiming to know
the Supreme Brahman and those yogis who maintain such envy towards the Supreme Lord
are perpetually bereft of the complete understanding of the Supreme Lord and the service of
the Absolute Truth, Vrajendra-nandana, and thus become established in temporary
incomplete conceptions.
TEXT 41
ye yaa-ravae di-avidy-vina
pp adhypake bale `mithy se vilsa'
By hearing My glories, all ignorance is destroyed. Yet sinful teachers say, `The Lord's
pastimes are false.'
By hearing the qualities, names, and glories of the Supreme Lord, the course of people's
material thought is destroyed. Those who through material consideration come to the
understanding that temporary material objects are false and the pastimes of Hari are
insignificant like mundane perishable objectssuch so-called learned proud teachers,
entangled by the ropes of my, indulge in sinful activities and thereby commit offenses.
TEXT 42-44
ye yaa-ravaa-rase iva digambara

yh gya pane ananta mahdhara
ye yaa-ravae uka-nraddi matta
cri-vede vkhne ye yaera mahattva
hena puya-krti-prati andara yra
se kabhu n jne gupta mora avatra
iva leaves aside his clothes while relishing My glories. Lord Ananta, the sustainer of the
universe, personally sings My glories. Personalities like ukadeva and Nrada become
intoxicated by hearing My glories. The greatness of My glories is described by the four Vedas.
O Murri, anyone who disregards such auspicious glories can never understand My
incarnation.
By the pleasure derived from hearing topics of the Lord, Mahdeva gives up his clothing in
the form of identifying himself as the husband of Bhavn; the unlimitedly powerful
Anantadeva, who sustains the universes, constantly chants the eternal glories of the Lord;
liberated mah-bhgavatas like ukadeva and Nrada surpass the stringent laws of material
nature and become intoxicated by hearing the transcendental qualities of the Lord; and the
four Vedas constantly describe the greatness of the Lord's glories. Those who are opposed to
such spiritual masters and pure knowledge can never properly understand the subject of the
Lord's incarnation in this material world.
TEXT 45
gupta-lakye sabre ikhya bhagavn
satya mora vigraha, sevaka, ll, sthna
By teaching Murri, the Supreme Lord taught everyone, My form, servants, pastimes, and
abodes are all eternal.
TEXT 46
panra tattva prabhu pane ikhya
ih ye n mne, se pane na yya

The Lord personally taught the truth about Himself. One who does not accept this is
vanquished.
The Lord enacted the pastime of imparting instructions by teaching Murri Gupta. One who
is not fortunate enough to accept this is never able to save his soul.
TEXT 47
kaeke hail bhya-di vivambhara
puna se hail prabhu akicana-vara
Within a short time Vivambhara regained His external consciousness and returned to His
previous humble state.
As soon as rman Mahprabhu glanced at the material creation, He immediately gave up all
material opulences and glories and became more humble than a blade of grass, more tolerant
than a tree, and ready to offer respect to everyone without expecting any respect for Himself.
He properly established Himself as a servant by renouncing His position as the worshipable
Lord.
TEXT 48
`bhi' bali' murrire kail ligana
baa sneha kari' bale sadaya vacana
The Lord embraced Murri and accepted him as His brother. He then mercifully spoke to
Murri with great affection.
TEXT 49
satya tumi murri mra uddha dsa
tumi se jnil nitynandera praka
O Murri, you are truly My pure servant for you have realized the glories of Nitynanda.
TEXT 50
nitynande yhra tileka dvea rahe
dsa haile o sei mora priya nahe
If even My servant has the slightest envy for Nitynanda, he is not dear to Me.
Anyone who renounces the sense of respect for the lotus feet of Jagad-guru r Nitynanda
and discriminates against His service by considering Him equal to oneself loses all sense of
discrimination.
TEXT 51
ghare yha gupta, tumi mre kinil
nitynanda-tattva gupta tumi se jnil
O Murri Gupta, go home for now. You have purchased Me because you have understood
the glories of Nitynanda.
At the time of bidding farewell, r Mahprabhu said to Murri, You have properly
understood the glories of Nitynanda. When the Supreme Personality of Godhead realized
how Murri Gupta had intense love for r Nitynanda Prabhu, who was His manifestation,
the Lord understood that Murri Gupta was Hanumn. On seeing Murri Gupta's worship
with attachment in the mood of servitorship, r Gaurasundara realized his identity in the
pastimes of Rma. Therefore Murri became a recipient of Mahprabhu's mercy because of
his intense love for Nitynanda.
TEXT 52
hena-mate murri prabhura kp-ptra
e kpra ptra sabe hanmn-mtra
In this way Murri became such a recipient of the Lord's mercy. Only Hanumn received
mercy like Murri.
TEXT 53
nande murri gupta gharete calil
nitynanda sage prabhu hdaye rahil
Murri Gupta returned home in ecstasy, yet the Lord along with Nitynanda remained within
his heart.
Having received the mercy of Mahprabhu, Murri Gupta returned home. Gaura-Nitynanda
remained present within his heart. The statement, Ka always resides in the hearts of His
devotees, is thus confirmed.
TEXT 54-60
antare vihvala gupta cale nija vse
eka bale, ra kare, khalakhal hse
parama ullse bale `kariba bhojana'
pati-vrat anna ni' kaila upasanna
vihvala murri gupta caitanyera rase
`kho kho' bali' anna phele grse grse
ghta mkhi' anna saba pthivte phele
`kho kho kho ka' ei bola bale
hse pati-vrat dekhi' guptera vybhra
puna puna anna ni' deya bre bra
`mah-bhgavata gupta' pati-vrat jne
`ka' bali' guptere karya svadhne
murri dile se prabhu karaye bhojana
kabhu n laghaye prabhu guptera vacana
When Murri returned home, his heart was overwhelmed. He would chuckle to himself as he
said one thing and did something else. In jubilation he said, I will eat now. Then his chaste
wife brought lunch for him. Being overwhelmed with love for Lord Caitanya, Murri Gupta
threw handfuls of rice to the floor while calling out, Eat! Eat! As he threw rice mixed with
ghee to the floor, he repeatedly exclaimed, Eat Ka! Eat! On seeing Murri's behavior, his
chaste wife laughed. She repeatedly brought more rice and placed it on his plate. Murri's
chaste wife knew that he was a mah-bhgavata, so she cautioned him by chanting the name
of Ka. Whatever Murri offered, the Lord ate. The Lord never disregarded Murri's
request.
After returning home, Murri offered Ka rice cooked by his wife by throwing handfuls of it
to the floor in his house. A large quantity of rice was offered in this way. Mahprabhu could
not reject the rice that was offered by Murri. Whenever devotees eagerly serve the Lord, the
Lord, being controlled by service, accepts that.
TEXT 61-65
yata anna deya gupta, ti prabhu khya
vihne siy prabhu guptere jgya
vasiy chena gupta ka-nmnande
hena-kle prabhu il, dekhi' gupta vande'
parama dare gupta dilena sana
vasilena jaganntha-mirera nandana
gupta bale, prabhu kene haila gamana?
prabhu bale,ilma cikits-kraa
gupta bale,kahibe ki ajra-kraa?
kon kon dravya kli karil bhojana?
Whatever rice Murri offered, the Lord ate. Early the next morning the Lord went to Murri
Gupta's house to meet him. Mahprabhu arrived as Murri Gupta was sitting there enjoying
the ecstasy of Ka's names. Upon seeing the Lord, Murri offered his obeisances. Murri
then respectfully offered the Lord a place to sit, and the son of Jaganntha Mira sat down.
Murri Gupta asked, O Lord, what brings You here? The Lord replied, I came for
treatment. Murri Gupta then said, What is the cause of Your indigestion? What foods did
You eat yesterday?
With a desire to find a remedy for His indigestion, r Gaurasundara went to Murri's house
early in the morning. Murri directly asked Him about the cause of His indigestion.
TEXT 66
prabhu bale,re be jnibi kemane?
`kho kho' bali' anna phelili yakhane
The Lord said, My dear friend, how will you know? You threw rice on the floor and said,
Èat! Eat!'
TEXT 67
tui psarili' tora patn saba jne
tui dili, mui v n khiba kemane?
You forgot, but your wife knows everything. You offered it to Me, so how could I refuse to
eat?
TEXT 68
ki lgi' cikits kara anya v pcana
ajra mohra tora annera kraa
What is the use of your treatments and remedies? I got indigestion by eating your rice.
TEXT 69
jala-pne ajra karite nre bala
tora anne ajra, auadhatora jala
Drinking water relieves indigestion. My indigestion was caused by eating your rice, so the
cure is drinking your water.
TEXT 70
eta bali' dhari' murrira jala-ptra

jala piye' prabhu bhakti-rase pra-mtra
After speaking in this way, the Lord, fully absorbed in the mellows of devotional service,
picked up Murri's waterpot and drank from it.
TEXT 71
kp dekhi' murri hail acetana
mah-preme gupta-goh karaye krandana
Seeing the Lord's display of mercy, Murri fell unconscious. Gupta's entire family then cried
in ecstatic love of God.
When Murri's family members saw r Mahprabhu drink water, they began to cry in love.
TEXT 72
hena prabhu, hena bhakti-yoga, hena dsa
caitanya-prasde haila bhaktira praka
How glorious is the Lord, how glorious is His devotional service, and how glorious are His
servants! Such devotional service was manifested by the mercy of Lord Caitanya.
TEXT 73
murri guptera dse ye prasda pila
sei nadyya bhacrya n dekhila
The mercy received by Murri Gupta's servants could not even be seen by the Bhacryas of
Navadvpa.
Even the learned brhmaas of Navadvpa were not eligible to receive the good fortune
received by the servants in Murri Gupta's house. Such so-called qualified persons did not
have the good fortune to even see the mercy received by the servants in Murri's house.
TEXT 74
vidy-dhana-pratihya kichui n kare
vaiavera prasde se bhakti-phala dhare
Nothing is achieved through education, wealth, and fame. The fruits of devotional service are
achieved by the mercy of the Vaiavas.
That which is not achieved through people's education, wealth, good birth, and fame was
achieved through the mercy of the Vaiavas by even the servants of devotees like Murri
Gupta.
TEXT 75
ye-se kene nahe vaiavera ds-dsa
`sarvottama sei'ei vedera praka
Whoever the servants and maidservants of the Vaiavas may be, the Vedas declare, They
are the best of all.
However significant or insignificant the servants and maidservants in the house of a Vaiava
may be, those who have realized the purport of the Vedas know well that the servants and
maidservants of the Vaiavas are the greatest of all.
TEXT 76
ei mata murrire prati-dine-dine
kp kare mahprabhu pan-pane
In this way Mahprabhu personally bestowed mercy on Murri every day.
TEXT 77
una una murrira adbhuta khyna
unile murri-kath pi bhakti-dna
Just hear the wonderful topics concerning Murri Gupta, for by hearing these topics one
achieves the treasure of devotional service.
TEXT 78-81
eka-dina mahprabhu rvsa-mandire
hukra kariy prabhu nija mrti dhare
akha, cakra, gad, padma obhe cri kara
`garua garua' bali' ke vivambhara
henai samaye gupta via haiy
rvsa-mandire il hukra kariy
gupta-dehe haila mah-vainateya bhva
gupta bale,mui sei garua mah-bhva
One day in the house of rvsa, Mahprabhu roared loudly and assumed His four-armed
form. With His four hands decorated with the conchshell, disc, club, and lotus, Vivambhara
called out, Garua! Garua! At that time, Murri Gupta entered rvsa's house fully
absorbed in bliss and roaring loudly. Fully absorbed in the mood of Vinat's son, Murri
Gupta said, I am that great devotee, Garua.
As soon as Mahprabhu manifested the form of Nryaa in the courtyard of rvsa and
called for Garua, Murri came there fully absorbed in the mood of Garua while considering
himself to be Garua. When the Lord called for Garua, Murri manifested an attitude of
service suitable to Garua.
TEXT 82
`garua garua' bali' ke vivambhara
gupta bale,ei mui tomra kikara
As Vivambhara called for Garua, Murri Gupta replied, Here I am, O Lord, Your servant.
TEXT 83
prabhu bale,be tui mra vhana

`haya haya' hena gupta balaye vacana
The Lord said, My dear friend, you are My carrier. Murri Gupta replied, Yes. Yes.
The Lord accepted Murri as His carrier, and Murri approved.
TEXT 84
gupta bale,psaril tomre laiys
varga haite prijta nilu vahiy
Murri Gupta continued, Perhaps You forgot that I carried You and the prijta tree from
heaven.
See rmad Bhgavatam, Tenth Canto, Chapter Fifty-nine.
TEXT 85
psaril tom' la gelu bapure
khaa khaa kailu mui skandera mayre
Perhaps You forgot that I carried You to Bapura, where I tore Krtikeya's peacock to
pieces.
See rmad Bhgavatam, Tenth Canto, Chapters Sixty-two and Sixty-three.
TEXT 86
ei mora skandhe prabhu rohaa kara'
j kara, niba kon brahma-bhitara?
O Lord, climb on my back and tell me to which universe I should take You.
TEXT 87
gupta-skandhe cae prabhu mirera nandana

`jaya jaya' dhvani haila rvsa-bhavana
The son of Jaganntha Mira then climbed on the back of Murri, and the entire house of
rvsa was filled with the vibration of Jaya! Jaya!
TEXT 88
skandhe kamalra ntha, guptera nandana
raa diy pka phire sakala-agana
Taking the Lord of Lakm on his back, Murri Gupta ran around in the courtyard.
TEXT 89
jaya-hulhuli deya pati-vrat-gaa
mahpreme bhakta saba karaye krandana
The chaste wives made auspicious sounds, and all the devotees cried in great ecstatic love.
TEXT 90
keha bale,`jaya jaya', keha bale,`hari'
keha bale,yena ei rpa n psari
Someone chanted, Jaya! Jaya! and someone chanted, Hari! Someone else exclaimed, May
I never forget this form of the Lord.
TEXT 91
keha mlas mre parama-ullse
`bhlare hkura' bali' keha keha hse
Someone slapped his arms and thighs in jubilation, and someone smiled as he declared, How
glorious is the Lord.
TEXT 92
jaya jaya murri-vhana vivambhara
bhu tuli' keha ke kari' uccai-vara
Someone raised his arms and loudly exclaimed, All glories to Vivambhara, who is carried by
Murri!
TEXT 93
murrira skandhe dole gaurga-sundara
ullse bhramaye gupta bra bhitara
r Gaurasundara swayed in ecstasy on the back of Murri, who happily wandered

throughout the house.
TEXT 94
sei navadvpe haya e saba praka
dukti n dekhe gauracandrera vilsa
These pastimes of Gauracandra took place in Navadvpa, but sinful people were unable to see
them.
TEXT 95
dhana, kula, pratihya ka nhi pi
kevala bhaktira vaa caitanya-gosi
One cannot attain Ka by wealth, high birth, or fame, for Lord Caitanya is controlled only
by devotional service.
Lord Ka is not achieved by wealth, aristocratic birth, or the accumulation of name and
fame. He is controlled only by service. Unfortunate people cannot see the pastimes of r
Gaurasundara.
TEXT 96
janme janme ye-saba karila rdhana
sukhe dekhe ebe t'ra dsa-ds-gaa
The servants of those who worshiped the Lord birth after birth were now able to joyfully see
these pastimes.
TEXT 97
ye v dekhileka, se v kp kari' kaya
tathpiha duktira citta nhi laya
Those who saw such pastimes mercifully described them to others, yet the hearts of sinful
people do not accept them.
Even though persons who directly experienced the pastimes of r Gaurasundara described
them to others, unfortunate people are unable to have faith in them. Absence of good fortune
is an impediment in seeing the Lord's pastimes.
TEXT 98
madhya-khae gupta-skandhe prabhura utthna
saba avatre guptasevaka-pradhna
In this Madhya-khaa the Lord climbs on the back of Murri, yet Murri Gupta is a leading
servant in all the Lord's incarnations.
TEXT 99
e' saba llra kabhu avadhi n haya
`virbhva-tirobhva'ei vede kaya
TEXT 100
bhya pi' nmbil gaurga mahdhra
guptera garua-bhva haila susthira
On regaining His external consciousness, the most sober Gaurga got down from Murri's
back and Murri's mood as Garua disappeared.
TEXT 101
e' baa nigha-kath keha nhi jne
gupta-skandhe mahprabhu kail rohae
Ordinary people cannot understand these most confidential topics of Mahprabhu climbing
on the back of Murri.
TEXT 102
murrire kp dekhi' vaiava-maala
`dhanya dhanya dhanya' bali' praase sakala
On seeing the Lord's mercy on Murri, all the Vaiavas praised him as being most glorious.
TEXT 103
dhanya bhakta murri, saphala viu-bhakti
vivambhara-llra vahane y'ra akti
Murri Gupta was a most glorious devotee. His devotional service to the Lord was fruitful, for
he had the ability to carry Vivambhara in His pastimes.
TEXT 104
ei mata murri-guptera puya kath
ra kata che, ye kail yath yath

Such are the auspicious topics regarding Murri Gupta. There are many more topics yet to be
described.
TEXT 105-112
eka-dina murri parama-uddha-mati
nija mane mane gae avatra-sthiti
sgopge chaye yvat avatra
tvat cintiye mi nija-pratikra
n bujhi kera ll, kakhana ki kare
takhani sjiy ll, takhani sahre
ye st lgiy mare savae rvaa
niy chil st kemana kraa?
ye ydava-gaa nija-prera samna
skte dekhayet'r hrya para
ataeva yvat chaye avatra
tvat mra deha-tyga pratikra
deha eibra mora ei se samaya
pthivte yvat chaye mahaya
eteka nirveda gupta cinti mane mane
kharasna kti eka nila yatane
One day the most pure Murri thought about the position of the Lord's incarnations. While
the Lord and His associates are still present in this world, I should think of my own welfare. I
cannot understand the pastimes of Ka or how He acts at a particular time. Sometimes He
creates, and then He annihilates. Although He destroyed Rvaa and his dynasty to bring
back St, why did He then abandon her? Therefore I should give up my body while He is still
present in this world. The proper time to give up my body is while that great personality is
still present in this world. After contemplating in this way, Murri Gupta secretly brought
one sharp chopper.
One day, while thinking about the Lord's incarnations, Murri Gupta realized that the
incarnations of the Lord manifest Their pastimes and then conceal them, that the Lord
destroyed the dynasty of Rvaa to deliver St and then abandoned her, and that the Lord
arranged to destroy His beloved Yadu dynasty. Therefore, with a desire to kill himself during
the presence of the Lord, he brought one sharp weapon.
TEXT 113
niy thuila kti ghera bhitare
niya eiba deha haria antare
As he brought that chopper and hid it inside the house, he thought, Tonight I will happily
give up my body.
TEXT 114
sarva-bhta-hdayahkura vivambhara
murrira citta-vtti haila gocara
Lord Vivambhara resides in the heart of all living entities. He therefore understood Murri's
resolution.
TEXT 115
satvare il prabhu murri-bhavana
sambhrame karila gupta caraa-vandana
The Lord quickly came to Murri's house, and Murri offered his respectful obeisances at the
Lord's feet.
TEXT 116-118
sane vasiy prabhu ka-kath kaya
murri guptere hai' parama sadaya
prabhu bale,gupta, vkya rkhib
mragupta bale,prabhu, mora arra tomra
prabhu bale,e-ta' satya? gupta bale,haya
ktikhni deha' moreprabhu ke kaya
Feeling great compassion for Murri, the Lord sat on an sana and began to narrate topics of
Ka. The Lord then said, O Murri, will you do what I say? Murri replied, O Lord, this
body belongs to You. The Lord asked, Is that a fact? Murri replied, Yes. The Lord then
whispered in his ear, Then give Me that chopper.
While discussing topics of Ka with Murri, r Gaurasundara mercifully said, Murri,

please do what I say. In reply, Murri said, This body belongs to You. The Lord then
whispered in Murri's ear, If you are telling Me the truth, then give Me that sharp chopper
that you have brought and kept inside your house.
TEXT 119
ye kti thuil deha chibra tare
th ni' deha'che gharera bhitare
You have kept a chopper inside the house with which you plan to kill yourself. Give it to
Me.
TEXT 120
`hya hya' kare gupta mah-dukha-mane
mithy kath kahila tomre kon jane?
In great lamentation, Murri exclaimed, Alas! Alas! Someone has told You a lie.
TEXT 121
prabhu bale,murri, baa ta' dekhi bhola
`pare kahile se mi jni'hena bola?
The Lord said, Murri, you are certainly naive. Are you saying that I will know something
only if someone else tells Me?
TEXT 122
ye gaiy dila kti th jni mi
th jni, yath kti thuiycha tumi
I know who made that chopper and where you have hidden it.
TEXT 123
sarva-antarym prabhu jne sarva-sthna
ghare giy kri nila vidyamna
The Lord is the omniscient Supersoul in the hearts of all, so He knows everything. He went
inside the house and brought out the chopper.
TEXT 124
prabhu bale,gupta, ei tomra vyavahra!
kon doe m' chi' cha yibra?
The Lord said, O Murri, this is how you behave! For what fault of Mine do you want to
leave Me?
TEXT 125
tumi gele khre laiy mora khel?
hena buddhi tumi k'ra sthne vikhil?
If you leave, with whom will I enjoy pastimes? Who has given you such ideas?
TEXT 126
ekhani murri more deha' ei bhik
ra kabhu hena buddhi n karibik
O Murri, give Me your word that you will never think of such things again.
TEXT 127
kole kari' murrire prabhu vivambhara
hasta tuli' dila nija irera upara
Lord Vivambhara then embraced Murri and placed His hand on Murri's head.
TEXT 128
mora mth kho gupta, mora mth kho
yadi ra bra deha chibre co
You will eat My head, Gupta, you will eat My head if you ever desire to give up your body
again.
TEXT 129
the-vyathe murri pail bhmi-tale
pkhlila prabhura caraa prema-jale
Murri immediately fell to the ground and washed the Lord's lotus feet with his tears of love.
TEXT 130
sukti murri knde dhariy caraa
gupta kole kari' knde r-acnandana

The pious Murri cried as he held the lotus feet of the Lord, and r acnandana cried as He
picked Murri up and embraced him.
TEXT 131
ye prasda murri guptere prabhu kare
th vche ram, aja, ananta, akare
The mercy that the Lord bestowed on Murri Gupta is desired by Lakm, Brahm, Ananta,
and akara.
TEXT 132
e' saba devatcaitanyera bhinna nahe
ihr àbhinna-ka'vede ei kahe
These demigods are not separate from Lord Caitanya. The Vedas declare that they are
nondifferent from Ka.
The philosophy of Vednta, which reconciles the various Vedic statements, explains that the
demigods are not separate from Lord Caitanya. The philosophy of acintya-bhedbheda is the
purport of Vednta. Since the demigods, who all have one goal, serve r Caitanyadeva, they
are not separate from Him. The conception that none of the demigods are servants of the
Supreme Lord indicates a distinction [between the demigods and the Supreme Lord]. Since
the demigods have no engagement other than service to r Caitanya, they are all
simultaneously one with and different from r Caitanyadeva. Whenever the servants of the
demigods think that the demigods are unfavorable to the pastimes of r Caitanya, they are
bound to have difficulties in ascertaining the truth and disagreements with the Vednta
concept of nondifference.
TEXT 133
sei gauracandra èa'-rpe mah dhare
caturmukha-rpe sei prabhu si kare

That Lord Gauracandra sustains the universe in His form as ea, and the same Lord creates
in His form as four-headed Brahm.
TEXT 134
sahre o gauracandra trilocana-rpe
panre stuti kare panra mukhe
In the form of the three-eyed iva, Gauracandra annihilates. He personally offers prayers to
Himself.
TEXT 135
bhinna nhi, bheda nhi, e' sakala deve
e' sakala deva caitanyera pada seve
All these demigods are not different or separate from Lord Caitanya, for they all serve His
lotus feet.
TEXT 136
paki-mtra yadi laya caitanyera nma
se-o satya yibeka caitanyera dhma
If even a bird chants Lord Caitanya's name, it will certainly attain Lord Caitanya's abode.
If even a bird, which has undeveloped consciousness, chants the name of r Caitanya, it will
achieve great auspiciousness because of its engagement in spiritual activities. The spiritual
name is not an object unrelated to the Supreme Lord like ordinary mundane sound
vibrations. Therefore since offenseless vibration of such names falls in the category of
nmbhsa, liberation of even such birds is inevitable. Liberated souls attain the spiritual
abode of the Supreme Lord. There is no contamination in constitutional duties there.
TEXT 137
sannys o yadi nhi mne gauracandra
jniha se dua-gaa janma janma andha
Even though one may be a sannys, if he does not accept Gauracandra, then that crooked
person remains blind birth after birth.
The sannysa-rama is situated on the highest platform of varrama-dharma. If even

sannyss of such an rama become envious of Gaura, they are blinded birth after birth and
are unable to see the Absolute Truth. Those sannyss who are envious of Gaura are certainly
sinful. Such duplicitous miscreant thieves in the dress of renunciants blaspheme r
Gaurasundara. Therefore there is no need to respect their saintly dress. Those sannyss who
blaspheme Gaura are more abominable than thieves and plunderers.
TEXT 138
yena tapasvra vee thke boyra
ei mata nindaka-sannys durcra
Such a blasphemous miscreant sannys is no better than a thief in the dress of a renunciant.
TEXT 139
nindaka-sannys boyre nhi bheda
duite nindaka baa`droh' kahe veda
There is no difference between a blasphemous sannys and a thief, yet of the two, the
blasphemer is worse. The Vedas refer to the blasphemer as malicious.
The brhmaas are qualified for all four ramas. The katriyas and others are qualified up to
vnaprastha. There are two kinds of sannysanarottama, or a first-class human being
depending completely on the Supreme Lord r Ka, and dhra, the one who is not
disturbed by being away from family association [For a further description, see the purports
to rmad Bhgavatam 1.13.27 and 28]. The sannysa that is accepted according to Vedic
regulation is called tridaa-sannysa. The brahminical regulations prescribed in ekadaa-
sannysa are relaxed in the paramahasa-rama, which is beyond rules and regulations.
There are no Vedic saskras, or purificatory rites, prescribed for the dras. If a dra takes
the dress of a renunciant and runs about to fulfill his desires, he again becomes a dra.
Those who use the tridaa as their means of livelihood have been described in the stras as
bhaas, or charlatans. Since even after attaining the highest platform such people cannot
understand the actual purport of religious principles, they preach irreligion as religion.
Since Myvdekadai-sannyss are on the platform of dras, they are cheated from
paramahasa-dharma. If such people then run after fulfilment of their material desires like
dras, they simply become known as pseudorenunciants. The saskra of the tridai-
sannyss is complete. Subsequent maintenance of that vow is accepted as an exemplary
Vedic observance. Engagement in sense gratification like a dra, who is devoid of saskras,
is nothing but an invitation to irreligiosity. The tridai-sannys servants of Lord Viu have
no vanity for the austerity, dress, and livelihood that are found among the four varas
beginning with the brhmaas and the four ramas beginning with the brahmacrs. They do
not identify themselves as so-called brhmaas, so-called katriyas, so-called vaiyas, or so-
called dras. They are transcendental to the four varas. Since they have engaged all rules
and regulations meant to be followed in the four ramas of brahmacr, ghastha,
vnaprastha, and bhiku in the service of the Supreme Lord, they are not at all entangled in
activities like austerity, dressing, and earning livelihood in this world of enjoyment. They
have studied the Nrada-pacartra verse beginning rdhito yadi hari [rdhito yadi haris
tapas tata kim, nrdhito yadi haris tapas tata kim, antar bahir yadi haris tapas tata
kim, nntar bahir yadi haris tapas tata kim, If one is worshiping Lord Hari, what is the use
of severe penances? And if one is not worshiping Lord Hari, what is the use of severe
penances? If one can understand that Lord Hari is all-pervading, what is the use of severe
penances? And if one cannot understand that Lord Hari is all-pervading, what is the use of
severe penances?], so they do not exhibit aversion to the worship of Hari by displaying
niyamgraha (blindly following the rules and regulations) or niyama-agraha, (neglecting to
follow the rules and regulations) for austerities. They place no importance in external dress.
Dressing as householders does not diminish their respectability. When they accept the dress
of sannyss, they do not proudly consider themselves advanced. They do not endeavor in the
least for their own livelihood, as do those of the four varas headed by the brhmaas.
Whatever they accumulate is meant for the service of Viu and the Vaiavas. But they do
not take professions like brhmaas and others do simply for the sake of their own
livelihood. No servant of Viu will accept any ingredient in charity from others for the
satisfaction of his own belly or enjoyment, for they know that acceptance of charity from
others without being situated in brahminical behavior is the cause of falldown. But
professionals take shelter of the tridaa and like Rvaa artificially accept the dress of
renunciants while engaging in all kinds of material enjoyment. The superiority of ascetics
over nonascetics is vividly described in Vedic literatures and in worldly tradition. But
engagement in sense gratification after accepting the dress of an ascetic on the pretext of
austerity makes a living entity averse to the Supreme Lord. Therefore, in the course of
propagating the philosophy of Myvda, the preaching of religiosity, economic development,
sense gratification, and liberation by those who are ignorant of religious principles and who
proudly consider themselves highly advanced is simply the thirst for accepting charity like
dras and the cheating of those who make their living by dressing as ascetics. This is the
behavior of dras, and such behavior is characteristic of people in Kali-yuga. After
abandoning subordination to Gaurasundara and acting like thieves, such people attack the
pure devotees of Gaura and go to hell. Thieves are actually superior to such
Myvdsannys dras, whose duplicitous claim to be religious preachers while earning
their livelihood dressed as ascetics, while taking shelter of the principle of quarrel in the age
of Kali, and while considering themselves superior to dras is simply the wild dancing of
Kali. That is why in the final canto of rmad Bhgavatam such abominable behavior has been
described. This verse has appeared for the sake of those proud so-called followers of vara-
dharma who become misguided by violating the principle mentioned in rmad Bhgavatam,
Seventh Canto, Chapter Thirteen, verse 32 [We consider that this is probably a printing
mistake, as this verse does not appear to fit the context. In our opinion the verse being
referred to is rmad Bhgavatam, Seventh Canto, Chapter Eleven, verse 32].
TEXT 140
In the Nradya Pura it is stated:
prakaa patitareyn ya eko yty adha svayam
baka-vtti svaya ppa ptayaty aparn api
A fallen person is superior to a sinful hypocrite because he goes to hell alone, whereas the
hypocrite takes others to hell with him.
TEXT 141
haranti dasyavo 'kuy vimohystrair n dhanam
critrair ati-tkngrair vdair eva baka-vrat
Plunderers steal people's wealth in solitary places by threatening them with weapons,
whereas hypocrites steal people's wealth by bewildering them with heart-piercing words.
TEXT 142

dr pratigrahyanti tapo-veopajvina
dharma vakyanty adharma-j adhiruhyottamsanam
dras will dress as ascetics and accept charity for their livelihood. Those who are ignorant
of religious principles will occupy the seat of the crya and teach religious principles.
TEXT 143
bhlare ise loka tapasv dekhite
sdhu-ninduni' mari' yya bhla-mate
People go to see ascetics in good faith, but when they hear them blaspheme saintly persons,
they are ruined.
TEXT 144
sdhu-nindunile sukti haya kaya
janma janma adhaptavede ei kaya
By hearing blasphemy of saintly persons, one's piety is exhausted. The Vedas declare that
such people live in hellish conditions birth after birth.
On the pretext of compromise, many people remain silent even after hearing blasphemy of
sadhu, guru, and Vaiava. Such people fall into hellish conditions for many lifetimes. All
their good fortune becomes exhausted. It is stated in rmad Bhgavatam (10.74.40):
nind bhagavata vas
tat-parasya janasya v
tato npaiti ya so 'pi
yty adha suktc cyuta
Anyone who fails to immediately leave the place where he hears criticism of the Supreme
Lord or His faithful devotee will certainly fall down, bereft of his pious credit. (One should
see Bhakti-sandarbha 265.)
TEXT 145
boyre sabe mtra eka janme mre
janme janme kae kae nindake sahare'
Thieves suffer for only one lifetime, but blasphemers suffer continuously life after life.
As a result of their deeds, ordinary thieves suffer miseries until their sinful reactions are
exhausted, but those who are naturally sinful are eligible to suffer miseries forever because of
their tendency to blaspheme Viu and the Vaiavas. Their sinful propensity to constantly
blasphemy the Supreme Lord and His devotees causes them to suffer unlimited pains.
TEXT 146
ataeva nindaka-sannysboyra
boyra haite o ananta durcra
Therefore of the two, the blasphemous sannys is unlimitedly more sinful than the thief.
TEXT 147
brahma-stambdi saba kera vaibhava
`nind-mtra ka rua' kahe stra saba
From Brahm down to the lowest living entity, all are manifestations of Ka's energies.
Therefore the scriptures declare that blasphemy makes Ka angry.
TEXT 148
anindaka hai' ye sakt `ka' bale
satya satya ka t're uddhriba hele
Ka will certainly deliver anyone who chants His names without offense or blasphemy.
One who renounces the blasphemy of saintly persons and then chants the name of Ka
even once can easily attain the mercy of the Lord. But offenders at the feet of the holy names
commit offenses at the lotus feet of the spiritual master by blaspheming the saintly persons
and thus become offenders at the feet of the Supreme Lord by blaspheming the spiritual
master. What to speak of achieving love of God, which is the fruit of chanting the holy
names, by blaspheming the Supreme Lord they gradually become bound by eight ropes, and
as a result of committing offenses to the holy names, they are not even able to achieve
religiosity, economic development, or sense gratification.
TEXT 149
cri-veda paiy o yadi nind kare
janma janma kumbhpke ubiy se mare
If even after studying the four Vedas one indulges in blasphemy, he suffers birth after birth in
the hell known as Kumbhpka.
Even if because of their offenses sinful people identify themselves as Caturvedis and
Agnihotris, as a result of blaspheming Viu and the Vaiavas they fall after every lifetime
into Kumbhpka, where they suffer severe miseries. Their study of the four Vedas then
becomes the cause of hellish pain, and envy of the Vaiavas becomes their principal
recitation of the Sma Veda.
TEXT 150
bhgavata paiy o k'ro buddhi-na
nitynanda-nind kare haibe sarva-na
Even after studying rmad Bhgavatam, one's intelligence may be ruined, for anyone who
blasphemes Nitynanda is certainly vanquished.
Many professional Bhgavata reciters engaged in blasphemy of the Supreme Lord and His
devotees create havoc in this world by distorting the purport of rmad Bhgavatam to earn
their livelihood and to freely engage in sense gratification and thus destroy themselves. They
give up the lotus feet of the Vaiava spiritual master and accept Myvds, jns, karmis,
and gross materialists, who are all offenders at the feet of r Nitynanda, as their spiritual
master and thus become eternally cheated from receiving the mercy of the Supreme Lord.
And by obstructing many people's execution of eternal religious principles, they cause them
to suffer the miseries of material existence.
TEXT 151
ei navadvpe gauracandrera praka
n mne' nindaka-saba se satya vilsa
Gauracandra manifested His pastimes in this abode of Navadvpa, yet blasphemers do not
accept such eternal pastimes.
TEXT 152
caitanya-carae y'ra che mati-gati
janma janma haya yena thra sahati
May I achieve the association of those whose desires and activities are dedicated to the lotus
feet of Lord Caitanya.
All human beings should give up the association of cheating professional Bhgavata reciters
and desire the association of the nonduplicitous servants of r Caitanya birth after birth.
Association with Myvds averse to Lord Caitanya is not at all desirable.
TEXT 153
aa siddhi-yuktacaitanyete bhakti-nya
kabhu yena n dekho se pp hna-puya
May I never see the face of a sinner who is devoid of piety and devotion to Lord Caitanya,
even if he is endowed with the eight mystic perfections.
Sinners who are devoid of piety are averse to the service of Lord Caitanya. Even if by ordinary
consideration such people are known to have achieved perfection in the eightfold yoga
process, one should not see the face of such sinners. The spiritual masters are certainly the
most beloved servants of r Caitanya. The Vaiava devotees, who are nondifferent from the
heart of the spiritual master, condemn the eight mystic perfections. They are spiritual masters
of the pure Vaiavas. It is most desirable to remain apart from unauthorized non-Vaiava
sampradyas while externally offering them respect.
TEXT 154
murri guptere prabhu sntvan kariycalil
pana-ghare haraita haiy
After solacing Murri Gupta, the Lord happily returned to His house.
TEXT 155
hena-mate murri guptera anubhva
mi ki baliba, vyakta thra prabhva
Such are the glories of Murri Gupta. What more can I say? His glories are already known.
TEXT 156
nitynanda-prabhu-mukhe vaiavera tathya
kichu kichu unilma sabra mhtmya
I have heard something of the Vaiava's glories and characteristics from the mouth of
Nitynanda Prabhu.
TEXT 157
janma janma nitynanda hau mora pati
yhra prasde haila caitanyete rati
May Lord Nitynanda be my master, birth after birth. By His mercy I have become attracted
to Lord Caitanya.
TEXT 158
jaya jaya jaganntha-mirera nandana
tora nitynanda hau mora pra-dhana
All glories to the son of Jaganntha Mira! May Your Nitynanda be my life and wealth.
TEXT 159
mora pra-nthera jvana vivambhara
Vivambhara is the life and soul of my beloved Lord. I firmly maintain this conviction within
my heart.
With firm conviction the author resolutely holds the lotus feet of r Guru-Nitynanda within
his heart. His eternal object of worship is r Gaurasundara.
TEXT 160

bhgavata, Madhya-khaa, Chapter Twenty, entitled, The Glories of Murri Gupta.
CBP 21: The Lord's Chastisement of Devnanda
Chapter Twenty-one: The Lord's Chastisement of Devnanda
This chapter describes Mahprabhu's mood as Baladeva, Mahprabhu's chastisement of

Devnanda Paita, and the nondifference of rmad Bhgavatam, tulas, Gag, and the
devotees from the Lord.
While wandering about Navadvpa one day, Mahprabhu came near the house of Mahevara
Virada, the father of Srvabhauma Bhacrya. At that time Devnanda Paita was
residing in that area. Devnanda Paita was a lifelong brahmacr desirous of liberation and
a renowned teacher of rmad Bhgavatam. Yet in spite of reciting rmad Bhgavatam, he
was devoid of devotional service because of his misfortune.
While wandering about Navadvpa, Mahprabhu came near a tavern and smelled the odor of
wine, which awakened His mood as Baladeva. He then expressed a desire to enter that tavern,
but since such behavior was not approved by rvsa Paita, Mahprabhu refrained from
doing so because He was reluctant to act against the desire of His devotees.
Being restrained from entering that tavern, Gaurasundara continued to walk down the main
road chanting the names of Hari like a madman, while drunkards from that tavern began to
follow Him and also chant the names of Hari.
After mercifully glancing at those drunkards, r Gauracandra went a little further and saw
Devnanda Paita. The Lord then immediately remembered some topics regarding rvsa.
That is, He remembered how rvsa Paita went one day to hear Devnanda Paita's
explanation of rmad Bhgavatam. Since rvsa Paita's heart melted as he realized that
every syllable of rmad Bhgavatam is full of ecstatic love, transformations of ecstatic love
like shedding tears and shivering awakened in him. On seeing those symptoms and on
considering that such a display was a disturbance to their studies, the students of Devnanda
Paita threw rvsa out. Since Devnanda Paita did not restrain his students from that
action, he committed vaiava-apardha. Thereafter rvsa Paita regained external
consciousness and returned home in distress.
On seeing Devnanda, r Gaurasundara remembered the above-mentioned incident. r

Caitanyadeva then informed Devnanda Paita, who had disrespected the devotee
bhgavata, that he was unqualified to study rmad Bhgavatam. After condemning him in
various ways, the Lord praised the glories of rmad Bhgavatam and the Vaiavas. As a
result, Devnanda Paita was embarrassed and returned home.
Since persons who are punished by the chastisement of r Caitanya are also most pious, the
author also describes the good fortune of Devnanda Paita.
TEXT 1
jaya jaya nitynanda-pra vivambhara
jaya gaddhara-pati, advaita-vara
All glories to Vivambhara, the life and soul of Nitynanda! All glories to the master of
Gaddhara and the Lord of Advaita!
Lord Vivambhara is the life and soul of Nitynanda. He is the master of Gaddhara, and He
is the Lord of Lord Advaita.
TEXT 2
jaya rnivsa-haridsa-priyakara
jaya gagdsa-vsudevera vara
All glories to He who is most dear to rvsa and Haridsa! All glories to the Lord of
Gagdsa and Vsudeva!
TEXT 3
bhakta-goh-sahita gaurga jaya jaya
All glories to Lord Gaurga along with His associates! By hearing topics of r Caitanya, one
attains devotional service.
Unless the worshiper, the object of worship, and the process of worship are combined
together, the variegated pastimes of the Supreme Lord are not complete. In the absence of
these three, there are no pastimes; in other words, there is nonvariegatedness opposed to
devotional service or there is no manifestation. Those who do not discuss the topics of r
Caitanyadeva are unable to realize the essential characteristics of devotional service. Those
who are predominantly ignorant become averse to the service of the Supreme Lord by
remaining nondevotees. False pride then overpowers them and drives them away from
Bhagavn, bhakta, and bhakti.
TEXT 4
vihare sahati-nitynanda-gaddhara
In this way Lord Vivambhara enjoyed His pastimes in Navadvpa with Nitynanda and
Gaddhara.
TEXT 5
eka-dina prabhu kare nagara-bhramaa
cri-dike yata pta-bhgavata-gaa

One day the Lord was wandering about Navadvpa surrounded by His intimate devotees.
TEXT 6
srvabhauma-pitvirada mahevara
thra jghle gel prabhu vivambhara
While wandering, Lord Vivambhara went near the dam protecting the house of Virada
Mahevara, the father of Srvabhauma Bhacrya.
The word jghla means dam. On the western side of the Ganges in the area of Navadvpa
lies the village of Kuliy. There was some low-lying land to the west of that village, so there
was a dam to protect Mahevara Virada's house in Vidynagara from flood.
TEXT 7
seikhne devnanda paitera vsa
parama sunta vipra moka-abhila
At that place was the residence of Devnanda Paita, a most peaceful brhmaa who desired
liberation.
The phrase moka-abhila is explained as follows: The desire for imaginary impersonal
liberation devoid of service to the lotus feet of Viu is one of the desires of people who are
full of anarthas, or unwanted things. According to worldly perception, liberation means
freedom from the threefold material miseries. But distinctions in perverted time, place, and
person are not possible without the manifestation of real time, place, and person. In the
conception of those addicted to material enjoyment, service to the Supreme Lord does not
appear to be liberation. If through material conceptions one displays indifference to objects
that are related to Hari by performing austerity devoid of service to the Supreme Lord and by
crossing beyond temporary conceptions of material enjoyment based on the existence of the
seer, the object of vision, and the act of seeing, then one attains aversion to the service of the
Supreme Lord. The interpretation of liberation by ignorant foolish people, who declare that
the state of being devoid of devotion amounts to the desire for liberation, is considered faulty
according to the proper understanding of the Lord's devotees.
TEXT 8
jnavanta tapasvjanma udsna
bhgavata paya, tathpi bhakti-hna
He was intelligent, austere, and neutral since birth. He taught rmad Bhgavatam, yet he was
devoid of devotion.
TEXT 9-10
`bhgavate mah-adhypaka' loke ghoe
marma-artha n jnena bhakti-hna-doe
jnibra yogyat chaye kichu tna
kon apardhe nahe, ka se prama
People respected him as a great teacher of rmad Bhgavatam, yet because he was devoid of
devotion, he did not know the confidential purport. Even though he had some qualification
to understand, he was unable because of some offense that only Ka knew.
Although ordinary people respected Devnanda Paita as an authority on rmad

Bhgavatam, because he lacked an inclination towards the service of the Supreme Lord he
had no qualification to understand the purport of rmad Bhgavatam. Every living entity is a
Vaiava, so as a living entity Devnanda Paita also had the qualification for understanding
the confidential meaning of rmad Bhgavatam. But since that understanding was dormant
in him, he committed an offense out of ignorance. That is why his qualification to understand
was absent at that time. Ka is the Supersoul in the heart of the living entity. Therefore
Ka alone, not short-sighted living entities, knew for what offense Devnanda had
committed an offense despite teaching and studying rmad Bhgavatam.
TEXT 11
daive prabhu bhakta-sage sei pathe yya
yekhnete tna vykhyunibre pya
By providence the Lord and His devotees were going on that same road, where they then
heard his recitation.
TEXT 12
sarva-bhta-hdayajnaye sarva-tattva
nunaye vykhy bhakti-yogera mahattva
Being situated in the hearts of all living entities, the Lord knows everything. He did not hear
the glories of devotional service in that recitation.
r Yamuncrya has written that nondevotees are naturally offensive to the Supreme Lord
and the devotees of the Lord. In the consideration of nma-apardha, it is also found that
conditioned souls are unable to realize the Supreme Lord or themselves if they are offensive
to saintly Vaiavas. Because of committing offenses, a living entity is overcome by
ignorance. That is why even though the living entity is not responsible, his ignorance is.
Many foolish people consider Ka and His pastimes to be mythical and their temporary
imagination to be authentic. When they become free from offenses, they attain deliverance
from direct sensual (pratyaka) and hypothetical (anumna) mundane understanding by
accepting Ka as the only authority (prama). In this regard one should discuss the
rmad Bhgavatam verse beginning nai matis tvad urukramghri [nai matis
tvad urukramghri spaty anarthpagamo yad-arthamahyas pda-rajo-
'bhiekanikicann na vta yvat, Unless they smear upon their bodies the dust of
the lotus feet of a Vaiava completely freed from material contamination, persons very much
inclined toward materialistic life cannot be attached to the lotus feet of the Lord, who is
glorified for His uncommon activities. Only by becoming Ka conscious and taking shelter
at the lotus feet of the Lord in this way can one be freed from material contamination. (Bhg.
7.5.31)].
Sitting in the hearts of all living entities, Lord r Gaurahari is aware of everything. Lord
Gaurasundara is fully aware of the insignificance of processes like karma-yoga, haha-yoga,
jna-yoga, and rja-yoga, and in order to spread the glories of bhakti-yoga in this world and
to bestow the highest benediction on the living entities, He has revealed these topics. He
therefore never approved of any topics that did not glorify devotional service.
TEXT 13
kope bale prabhu,be ki artha vkhne?
bhgavata-artha kona janme o n jne

In anger, the Lord said, What kind of explanation can this fellow give? He has never
understood the meaning of rmad Bhgavatam in any of his lifetimes.
A mah-bhgavata possesses twenty-six transcendental qualities. Among them, surrender to

Ka is always the principal transcendental quality. These transcendental qualities are
present in both the Supreme Lord and the devotees. That is why in foolish people's concept of
what is averse to devotional service, the display of anger in the form of instructions that cut
apart material desires to counteract the living entities' unfavorable desires is called anger.
The attitude displayed by a person full of anarthas when his material desires are unfulfilled is
extremely abominable. r Gaurasundara manifested this pastime of anger to reveal that there
can never be any fault in the attitude devotees of the Lord display for the benefit of people
who are averse to the service of the Lord. Those following the principle of superficiality who
read many portions of scriptures consider rmad Bhgavatam as one among the many
scriptures, and being devoid of religious principles, they consider it an ordinary scripture.
Therefore they are unable at any time to understand the purport of rmad Bhgavatam or the
pastimes of the Supreme Lord. Their material desires from many lifetimes do not allow them
to understand the purport of rmad Bhgavatam. Despite their recitation of rmad
Bhgavatam, they remain afflicted with the defect of being devoid of devotional service
because of their desires separate from Ka.
TEXT 14
e bera bhgavate kon adhikra?
grantha-rpe bhgavata ka-avatra
What qualification does this fellow have to speak on rmad Bhgavatam? rmad
Bhgavatam is the incarnation of Lord Ka in the form of a book.
The word berefers here to an insignificant, ignorant person. As a child in ignorance displays
foolishness before his father, and as a father or an instructor addresses ignorant people as
fools, the address of bereveals such a proper mood. Those persons unable to enter into
the purport of rmad Bhgavatam who confine the subject matters indicated by the words of
rmad Bhgavatam to material desires can never enter into topics related to the Supreme
Lord. rmad Bhgavatam is full of topics related to Ka. When those topics of Ka enter
the ear, Ka directly manifests. Then contaminations in the form of material topics, or the
two demons Madhu and Kaitabha, who are like dirt within the ear, are destroyed. This is
called kara-vedha-saskra, the purificatory process of piercing the ears. If we accept the
material covering on our spiritual ears, then words related to material enjoyment agitate our
hearts. Then subject matters not related to Ka become our desired goal. But when pure
uncontaminated living entities properly hear rmad Bhgavatam, then the chanting of
spiritual names, the hearing of spiritual forms, the hearing of spiritual qualities, the hearing
of the glories of spiritual associates, and the hearing of topics regarding spiritual pastimes
manifest within their hearts. Then they are able to realize that their hearts are nondifferent
from Vndvana. That is where Kacandra resides.
TEXT 15
sabe pururtha `bhakti' bhgavate haya
`prema-rpa bhgavata' cri-vede kaya
In the rmad Bhgavatam devotional service is described as the ultimate goal of life. The
four Vedas declare that rmad Bhgavatam is the manifestation of ecstatic love.
All Vedic literatures glorify rmad Bhgavatam as the science of the ultimate goal of life in
the form of prema. The sense enjoyers normally consider religiosity, economic development,
and sense gratification as the goals of life, and the renunciants imagine liberation as the goal
of life. But the pure devotees, who are transcendental to the sense enjoyers and the
renunciants and who are expert in worshiping the Supreme Lord, give up considerations of
the four objectives of lifereligiosity, economic development, sense gratification, and
liberationand accept love of Ka as the purport of rmad Bhgavatam. When karma,
jna, yoga, study of the scriptures, and other processes for achieving the goal of life become
ardently aimed at attaining the actual goal of life, then their own existence becomes lost and
they merge into devotional service.
TEXT 16
cri-veda`dadhi', bhgavata`navanta'
mathilena uke, khilena parkita
The four Vedas are like yogurt, and rmad Bhgavatam is like butter. ukadeva Gosvm
churned, and Parkit Mahrja relished the result.
The Vedic literatures have been compared with yogurt. ukadeva churned that yogurt, and as
a result, butter, in the form of rmad Bhgavatam, which is the purport of the Vedas, was
produced. r Parkit renounced material enjoyment and received the purport of all Vedic
literatures from r ukadeva. The site of Hastinpura is situated on the border of the Meerut
District. At the edge of the Muzzafarnagar District near the locality of Bhkhrahei
subdivision of the Bhop police station lies the village of ukaratala, where r Parkit
Mahrja sat down on the bank of the Ganges and heard the purport of the Vedas from r
ukadeva within one week. Just as butter, the essence of yogurt, is extracted by churning,
prema-bhakti, the essence of the Vedas, is extracted by removing insignificant sediments like
karma-ka (fruitive activities) and jna-ka (mental speculation). Since Parkit gave
up all other topics and accepted this essence, exalted devotees are known as sra-grh, or
those who accept the essence. Because of bad association, pseudo-devotees accept the
principles of enjoying the fruits of work and renouncing the fruits of work. In this way they
pollute their existence by taking on such burdens. One should accept the pure essence devoid
of sediment rather than other essences mixed with sediment. Such is the food and drink of a
self-realized soul. Although among people fond of sediments those who enjoy the fruits of
work make a show of grossly carrying burdens and those who renounce the fruits of work
make a show of externally being free of burdens, they all subtly carry heavy burdens. Both are
averse to accepting the essence.
TEXT 17
mora priya uka se jnena bhgavata
bhgavate kahe mora tattva-abhimata
My dear ukadeva knows the purport of rmad Bhgavatam, which describes the science of
My glories and position.
TEXT 18
mui, mora dsa, ra grantha-bhgavate
yra bheda che, tra na bhla-mate
Anyone who discriminates between Me, My servant, and the book Bhgavatam is certainly
destroyed.
Those who do not understand the science of Viu and the Vaiavas and who discriminate
between the Supreme Lord and the devotees certainly invite their own inauspiciousness.
Unless one enters into the pastimes of the Supreme Lord, he cannot properly describe topics
of the Supreme Lord. ukadeva Gosvm certainly knows rmad Bhgavatam, which is full of
topics regarding the Supreme Lord. It is reported that Mahdeva once said, I know rmad
Bhgavatam, ukadeva knows rmad Bhgavatam, and the author, r Vysadeva, because of
insufficient pure service to his spiritual master after taking shelter of his spiritual master
compiled many scriptures for the benefit of those aspiring for religiosity, economic
development, sense gratification, and liberation. But while writing rmad Bhgavatam,
which is the only purport of all Vaiava scriptures, he described the pastimes of Ka with
a mentality based on condemnation of religiosity, economic development, sense gratification,
and liberation. Yet by not giving prominence to topics concerning r Vrabhnav-dev and
by displaying caution in his narration because of ordinary people's disqualifications, he
portrayed himself as understanding some things and not understanding others. But since
Tridai Svmrdhara, a worshiper of r Nsiha, was, by the mercy of the Lord, inclined
towards the service of the Lord, he properly understood the purport of rmad Bhgavatam
and the service of Gop-jana-vallabha. By the influence of chanting the Lord's names,
rdhara, the protector of devotional service, and his brother Lakmdhara displayed a
qualification for understanding the names, forms, qualities, pastimes, and associates of the
Lord. Since those readers of rdhara's commentary who are opposed to rdhara and desirous
of material enjoyment or liberation are nondevotees, they are perpetually cheated from such
mercy. Although in the activities of the kaniha-adhikrs there is some introductory
understanding of the Supreme Lord, if such kaniha-adhikrs disregard a devotee, they will
fall from even that platform. Therefore those who have invited inauspiciousness by
attributing differences between the Lord's associates and the Lord's qualities or the Lord and
His devotees do not know loving devotional service as the ultimate goal of life. So in spite of
receiving the human form of life, they are simply committing suicide.
TEXT 19
bhgavata-tattva prabhu kahe krodhvee
uniy vaiava-gaa mahnande bhse
In anger, the Lord narrated the glories of rmad Bhgavatam, and the Vaiavas floated in an
ocean of bliss as they listened.
Devnanda Paita was desirous of liberation. According to his conceptions based on

conditioned life he highly regarded activities like austerities and detachment. He had no
conception at all regarding spiritual life. Since he was absorbed in the idea that the goal of life
is to become liberated from this world, he was unable to grasp the purport of rmad
Bhgavatam. No one covered by karma or jna attains self-realization, therefore they are
unable to realize the eternal nature of worshiping the Supreme Lord. When people who are
forgetful of the self and bereft of the Supreme Lord's service display indifference towards the
service of the Lord, and when they consider this the goal of life, then the most merciful r
Gaurasundara manifests detachment for such behavior of the nondevotees. To reveal for their
benefit that such behavior is extremely abominable and unnecessary, the Lord disclosed that
both enjoying or renouncing the fruits of karma are extremely improper. On seeing this angry
mood of the Lord, the Vaiavas became jubilant.
TEXT 20
bhakti vinu bhgavata ye ra vkhne
prabhu bale,se adhama kichui n jne
Regarding one who explains rmad Bhgavatam without referring to devotional service, the
Lord says, That rascal doesn't know a thing.
Whenever the Absolute Truth is the monists' object of knowledge, oneness of the three
knowledge, the object of knowledge, and the knowerbecomes their main priority. The
yogis try to achieve kaivalya, or merging into the existence of the Lord, by trying to unite
with Garbhodakay Viu. This is not the case with devotees of the Lord. In rmad
Bhgavatam there are descriptions about the Lord's pastimes, transcendental qualities, forms,
and names. The eternally liberated devotees of the Lord, the devotees who have achieved
liberation through sdhana, and the servants of the Lord who are engaged in devotional
service do not consider anything other than the eternal service of the Supreme Lord as the
goal of life. Therefore rmad Bhgavatam contains nothing other than topics regarding the
eternal servants' service to the Lord. The aim of the Lord was to reveal this. Those who find
in the rmad Bhgavatam something other than eternal service to the Lord are understood to
be extremely foolish.
TEXT 21
niravadhi bhakti-hna e be vkhne
ji putha ciriba, dekhaha vidyamne
This fellow never mentions devotional service in his explanations. Watch how I tear up his
book today.
Since nondevotees are devoid of the principle of service, whenever they describe the activities
of desiring material enjoyment, attaining the fruits of karma, and searching after impersonal
Brahman, they are cheated from accepting the purport of rmad Bhgavatam. When rman
Mahprabhu heard the nondevotional explanation of rmad Bhgavatam, He said, There is
no need for a Bhgavatam that inspires nondevotional topics in the hearts of its readers and
that is filled with the cheating propensity. Therefore I will not accept such a Bhgavatam as
the form of the Supreme Lord. I will consider it a product of matter, and I will tear it up with
the understanding that it is fit to be destroyed by Rudra. The understanding of conditioned
souls who consider rmad Bhgavatam an object of enjoyment progressively increases their
lust. Therefore it is the intention of the Supreme Lord to stop the recitation of rmad
Bhgavatam by materialists who consider it an object of their enjoyment.
TEXT 22
puthi ciribre prabhu krodhvee yya
sakala vaiava-gaa dhariy rahya
In anger, the Lord went to tear up the book, but the Vaiavas all held Him back.
TEXT 23
mahcintya bhgavata sarva-stre gya
ih n bujhiye vidy, tapa, pratihya
All the scriptures glorify rmad Bhgavatam as the most sublime literature, yet this cannot be
understood through education, austerity, or fame.
All scriptures give evidence that one can never understand the purport of rmad Bhgavatam
as long as one is absorbed in mundane enjoyment or mundane renunciation. Therefore as
long as one cultivates mundane education, mundane austerity, or mundane fame, there is no
possibility of understanding the Supreme Lord's topics, which belong to the kingdom beyond
material perception.
TEXT 24
`bhgavata bujhi' hena yra che jna
se n jne kabhu bhgavatera prama
One who thinks, I understand rmad Bhgavatam, does not actually know the conclusion
of rmad Bhgavatam.
Those who think that they have attained the qualification for understanding rmad
Bhgavatam while considering it an object of their enjoyment cannot understand any portion
of rmad Bhgavatam. The object established by rmad Bhgavatam can never be a subject
comprehensible to material senses.
TEXT 25
bhgavate acintya-vara-buddhi yra
se jnaye bhgavata-artha bhakti-sra
One who accepts rmad Bhgavatam as the inconceivable Supreme Lord knows that pure
devotional service is the purport of rmad Bhgavatam.
Those who know that recitation of rmad Bhgavatam is a direct form of the Supreme Lord,
those who do not consider rmad Bhgavatam mundane, and those who regulate their
material intelligence by the teachings of rmad Bhgavatam can understand that worship of
the Supreme Lord is the essence of everything and the ultimate goal of life taught by rmad
Bhgavatam.
TEXT 26
sarva-gue devnanda-paita-samna
pite virala baa hena jnavn
Devnanda Paita was filled with all good qualities. Such an educated person is very rare.
TEXT 27
se-saba lokera yath bhgavate bhrama
tte ye anyera garva, tra st yama
Yet Yamarja punishes one who glorifies such reciters who have misunderstood rmad
Bhgavatam.
Yamarja, the bestower of punishment and reward and the judge of good and bad, awards
punishment to those who endeavor to increase the prestige of learned scholars, who in spite
of being educated and filled with all good qualities and ingenuity can become mistaken while
abstracting the true meaning of rmad Bhgavatam.
TEXT 28
bhgavata paiy kro buddhi-na
ninde avadhta-cde jagat-nivsa
One who reads rmad Bhgavatam and blasphemes Avadhta Nitynanda, the refuge of the
universe, loses his sense of discrimination.
One who externally recites rmad Bhgavatam yet has no faith in r Nitynanda Prabhu,
who is situated on the platform of avadhta paramahasa and who is the basis for all
existence throughout the universe, becomes disturbed because of the absence of steady
intelligence. Even though learned scholars devoid of devotional service think, We have
attained the qualification to understand rmad Bhgavatam, because they blaspheme the
shelter of the origin of devotional service, it is to be understood that they have never attained
any qualification for understanding rmad Bhgavatam.
TEXT 29
ei mata prati-dina prabhu vivambhara
bhramaye nagara sarva sage anucara
In this way Lord Vivambhara daily wandered throughout the city in the company of His
followers.
TEXT 30
eka-dina hkura paita-sage kari'
nagara bhramaye vivambhara gaura-hari
One day Lord Vivambhara was wandering in the city along with rvsa Paita.
TEXT 31
nagarera ante che madyapera ghara
yite pil gandha prabhu vivambhara
As Lord Vivambhara was passing by a tavern at the edge of town, He smelled the wine.
TEXT 32
madya-gandhe vrura haila smaraa
balarma-bhva haila acra nandana
On smelling the wine, the son of ac remembered Vru and assumed the mood of
Balarma.
Lord Gaurasundara is the original Personality of Godhead. Therefore the pastimes of His first
expansion are included in Him. r Baladeva Prabhu, who is under the shelter of sambhoga-
rasa, the mellows of enjoyment, becomes intoxicated by drinking Vru. Remembering this,
Lord Gaurasundara became absorbed in the mood of Baladeva and forgot the pastimes of the
external world.
TEXT 33
bhya psariy prabhu karaye hukra
ùho giy' rvsere bale bra bra
Losing His external consciousness, the Lord roared loudly and repeatedly told rvsa, I will
go in.
TEXT 34
prabhu bale,rnivsa! ei uho giy
mn kare rnivsa carae dhariy
The Lord said, O rvsa, I am going in, but rnivsa grabbed His feet and forbade Him
from entering.
TEXT 35
prabhu bale,more o ki vidhi-pratiedha?
tathpiha rnivsa karaye niedha
The Lord said, Am I also subjected to rules and regulations? Nevertheless rvsa stopped
Him.
When rvsa Paita forbade Mahprabhu from entering the tavern, Mahprabhu told him
that He was beyond the rules and regulations, so there was no need for setting an example to
the world by stopping Him from entering.
TEXT 36
rvsa balaye,tumi jagatera pittumi kaya
karile v ke ra rakit?
rvsa said, You are the father of the universe. If You break the religious principles, who
will protect them?
TEXT 37
n bujhi' tomra ll nindibe ye jana
janme janme dukhe tra haibe maraa
If one who is unable to understand Your pastimes blasphemes You, he will suffer birth after
birth.
TEXT 38
nitya dharma-maya tumi prabhu santana
e ll tomra bujhibeka kon jana
You are the eternal personification of religion, and You are the primeval Lord. Who can
understand Your pastimes?
TEXT 39
yadi tumi uha giy madyapera ghare
pravia haimu mui gagra bhitare
If You enter this tavern, I will give up my life by entering the Ganges.
TEXT 40
bhaktera sakalpa prabhu n kare laghana
hse prabhu rvsera uniy vacana
The Lord never breaks His devotees' resolutions. On hearing rvsa's words, the Lord simply
smiled.
TEXT 41
prabhu bale,tomra nhika y'te icchn
uhiba, tora vkya n kariba mich
The Lord said, I will not enter if that is your desire. I will not make your words false.
When in spite of rvsa forbidding rman Mahprabhu from entering the tavern the Lord
said that He would not listen to His devotees' request, rvsa Paita decided to drown
himself in the waters of the Ganges. On hearing this, Lord r Gaurasundara gave up His own
resolution to act contrary to His devotees' desire. Lord Gaurasundara did not give up the
principles of pure goodness and approve any topics born of the modes of passion or
ignorance. But in this case, when the exalted devotee rvsa saw that the opportunity for
enacting pastimes in mixed goodness was arising, he properly expressed his determination to
stop r Gaurasundara from doing so. Many people think that since r Gaurasundara is
omnipotent He is able to incorporate the modes of passion and ignorance in His pastimes, but
the actual pure devotees of the Lord give up such conceptions of pure goodness and thereby
do not establish the Supreme Lord as the sanctioner of adulterated pastimes.
TEXT 42
rvsa-vacane samvariy rma-bhva

dhre dhre rja-pathe cale mahbhga
On hearing the words of rvsa, the Lord gave up the mood of Balarma. Thereafter the
glorious Lord continued walking slowly down the main road.
TEXT 43
madya-pne matta saba hkure dekhiy
`hari, hari' bale saba kiykiy
When the intoxicated drunkards saw the Lord, they called out, Hari! Hari!
TEXT 44
keha bale,bhla bhla nimi-paita
bhla bhva lge, bhla gya na gta
One of them said, Nimi Paita is a good person. He is well behaved, and He sings and
dances nicely.
When Nimi Paita displayed the mood of an intoxicated person as He walked down the
main street without entering the tavern, some people began to glorify Him and praise His
expertise in musical arts like dancing, singing, and harmonizing.
TEXT 45
`hari' bali' hte tli diy keha nce
ullse madyapa-gaa yya tna pche
As the drunkards followed the Lord in jubilation, some clapped their hands and danced while
chanting the name of Hari.
Some of the drunkards joyfully folded their hands, danced, and chanted the names of Hari as
they followed Gaurasundara. Having received the association of the Lord and His devotees,
the drunkards also became intoxicated in the mellows of devotional service to Hari.
TEXT 46
hari-bola hari-bola jaya nryaa
baliy nande nce madyapera gaa
The drunkards joyfully danced and sang, Hari bol! Hari bol! Jaya Nryaa!
TEXT 47
mah-hari-dhvani kare madyapera gae
ei mata haya viu-vaiava-daraane
The drunkards made a great commotion while chanting the name of Hari. Such is the result
of seeing Viu and the Vaiavas.
TEXT 48
madyapera ce dekhi' vivambhara hse
nande rvsa knde dekhi' parake
While seeing the activities of the drunkards, Vivambhara laughed and rvsa cried in
ecstasy.
TEXT 49
madyape o sukha pya caitanye dekhiy
ekale nindaye pp sannys dekhiy
Even drunkards felt happy to see Lord Caitanya, whereas sinful sannyss who saw Him
simply engaged in blasphemy.
Even the drunkards were happy to see Mahprabhu. Only sinful people without any
understanding misused the principles of renunciation and engaged in blasphemy.
TEXT 50
caitanya-candrera yae yra mane dukha
kona janme rame nhika tra sukha
One who feels unhappy on hearing the glories of Lord Caitanya does not attain happiness in
any birth or in any rama.
Those who feel unhappy on hearing about each of Mahprabhu's activities and glories are
never able to achieve happiness in any birth or rama.
TEXT 51
ye dekhila caitanya-candrera avatra
hauka madyapa, tabu tre namaskra
I offer my obeisances to anyone, even a drunkard, who saw the incarnation of r Caitanya-
candra.
Since all those drunkards continued to engage in sinful activities even after receiving the
opportunity to associate with r Mahprabhu during His manifested pastimes, doubts may
arise in r Caitanyadeva's preaching of pastimes in the mode of pure goodness. But the
author nevertheless offers his obeisances to such fortunate people, because he considers that
even though those sinful drunkards may have had some sinful reactions remaining from their
previous sinful activities, through excessive piety they received the opportunity to sing the
transcendental qualities of the Supreme Lord, so their rarely attained good fortune is certainly
fit for glorification.
TEXT 52
madyapere ubha-di kari' vivambhara
nijvee bhrame prabhu nagare nagara
After glancing mercifully on the drunkards, Vivambhara continued to wander about the city
in His own ecstatic mood.
TEXT 53
kata dre dekhiy paita-devnanda

mahkrodhe kichu tre bale gauracandra
After walking some distance, Gauracandra saw Devnanda Paita and spoke to him in
anger.
TEXT 54
`devnanda paitera rvsera sthne
prva pardha che', th haila mane
The Lord remembered how Devnanda Paita had previously committed an offense against
rvsa Paita.
TEXT 55
se-samaye nhi kichu prabhura praka
prema-nya jagate dukhita saba dsa
At that time the Lord had not yet revealed Himself, so the entire world was suffering in the
absence of love of God.
TEXT 56
yadi v paya keha gt-bhgavata
tathpi nune keha bhakti-abhimata
Even though some people taught Bhagavad-gt or rmad Bhgavatam, topics regarding
devotional service were never heard from them.
Among the teachers of that time, some taught Bhagavad-gt and some taught rmad
Bhgavatam. But since there was an absence of inclination for the Lord's service in those
teachers' behavior, they had no information about devotional service.
TEXT 57
se-samaye devnanda parama-mahnta

loke baa apekita parama-sunta
At that time Devnanda Paita was highly regarded by people as a most sober saintly
person.
Devnanda Paita was peaceful and endowed with many good qualities. Therefore, since
people highly regarded him, he was not disrespected.
TEXT 58
bhgavata adhypan kare nirantara
kumra sannysra prya vratadhara
He always taught rmad Bhgavatam. From his childhood he had maintained a vow to
remain like a sannys.
Devnanda taught rmad Bhgavatam and maintained celibacy since his childhood by taking
a vow like that of a sannys. But because he was devoid of devotional service, his celibacy
turned into aversion to the service of the devotees. Therefore in spite of taking the vow of
celibacy and pursuing the path of renunciation, he was unable to take advantage of such good
qualities.
TEXT 59
daive eka-dina tath gelrnivsa
bhgavata unite kariy abhila
One day by providence rnivsa went to hear rmad Bhgavatam from him.
TEXT 60
akare akare bhgavata prema-maya
uniy dravila rnivsera hdaya
Every syllable of rmad Bhgavatam is filled with ecstatic love, so rvsa's heart melted on
hearing that recitation.
TEXT 61
bhgavata uniy kndaye rnivsa
mah-bhgavata vipra che ghana vsa
As the mah-bhgavata brhmaa rvsa listened to rmad Bhgavatam, he began to cry and
sigh deeply.
TEXT 62
ppiha pauy bale,haila jajla
paite n pi bhi, vyartha yya kla
The sinful students there said, This is a disturbance. O brothers, we are unable to study and
our time is being wasted.
Those who went to achieve academic perfection and worldly fame by studying rmad
Bhgavatam from Devnanda Paita could not understand the devotional sentiments of
rvsa Paita during that recitation of rmad Bhgavatam. When those students, who were
situated on the material platform, saw symptoms of ecstatic love like tears, shivering, and
stretching in the body of rvsa, they considered those symptoms obstacles in their hearing
of rmad Bhgavatam.
TEXT 63-64
samvaraa nahe rnivsera rodana
caitanyera priya-deha jagata-pvana
ppiha pauy saba yukati kariy
bhire eila larvse niy
rvsa's crying could not be checked. Although rvsa was most dear to Lord Caitanya and
he purified the entire world, the sinful students conspired together and then dragged him
outside.
Because rvsa's continuous crying disturbed the students' studies, they were unable to
understand that rvsa, who was r Caitanya's most intimate associate, was the deliverer of
the entire world. The suddenly arising symptoms of ecstatic love found in the spiritual body
of rvsa brought all kinds of purification to this world, yet because the students could not
understand this, they forcibly grabbed rvsa and threw him out of the classroom.
TEXT 65
devnanda paita n kaila nivraa
guru yath bhakti-nya, tathiya-gaa
Devnanda Paita did not stop them. As the guru was devoid of devotional service, so were
his students.
If Devnanda Paita had even a little inclination towards the service of the Supreme Lord,
he would have certainly stopped his foolish students from taking part in such a
nondevotional act. Therefore both Devnanda Paita and the students were engaged in
material enjoyment and cultivation of false logic. rvsa Paita did not get the opportunity
to relish the actual meaning of rmad Bhgavatam, so he returned home in distress. Because
Lord r Caitanyadeva is the Supersoul, He knew about this offense committed by
Devnanda.
TEXT 66
bhya pi' dukhete rvsa gel ghara
th saba jne antarym-vivambhara
After regaining his external consciousness, rvsa returned home in distress. Vivambhara,
as the Supersoul, knew all about this incident.
TEXT 67-71
devnanda-daraane haila smaraa
krodha-mukhe bale prabhu acra nandana
aye aye devnanda! bali ye tomre

tumi ebe bhgavata pao sabre
ye rvse dekhite gagra manoratha
hena-jana gelunibre bhgavata
kon apardhe tne iya hthiy
bra bhire la eilniy?
bhgavata unite ye knde ka-rase
niy phelite ki thra yogya ise?
As soon as the son of ac saw Devnanda, He immediately remembered this incident, and in
an angry mood He said, O Devnanda, let Me tell you something. Now you are teaching
rmad Bhgavatam to everyone. rvsa, whom even the Ganges desires to see, once went to
hear rmad Bhgavatam from you. For what offense of his did you have your students throw
him out of your house? Is it proper to throw out someone who after hearing rmad
Bhgavatam is crying in love for Ka?
As soon as Gaurasundara saw Devnanda, He immediately remembered the harassment of His

devotee and said, By hearing the recitation of rmad Bhgavatam, one's heart melts. Only
people who are engaged in enjoying the external world are able to maintain hard hearts.
When the sentiments of rvsa Paita were at their climax, you and your students deprived
him from the act of hearing rmad Bhgavatam because you did not understand him. Even
Gagdev, who is carried on the head of iva, descends to this world in the form of a river to
see a devotee like rvsa. Therefore the offense you committed by having your students
forcibly throw rvsa out has made you completely averse to the Lord. Why did you and
your students consider the behavior of rvsa, the ideal devotee, as fit for condemnation?
TEXT 72
bujhilma, tumi se pao bhgavata
kona janme n jnaha grantha-abhimata
I can understand that even though you teach rmad Bhgavatam, you have not realized its
purport in any of your lifetimes.
Although Devnanda was a teacher of rmad Bhgavatam, birth after birth he never had the
good fortune to understand the purport of rmad Bhgavatam.
TEXT 73-74
paripra kariy ye-saba jane khya
tabe bahir-dee giy se santoa pya
prema-maya bhgavata paiy tumi
tata sukha n pil, kahilma mi
One who eats to his full satisfaction feels happy when he goes out in the world. But I tell you
that even though you teach rmad Bhgavatam, which is full of ecstatic love, you have not
achieved happiness.
Some persons explain these verses as follows: From your recitation of rmad Bhgavatam
you have not even achieved the insignificant satisfaction one attains while wandering around
after filling one's hunger-afflicted stomach. What to speak of invoking relishment of love of
God, which is the fruit of studying rmad Bhgavatam, your explanations are even unable to
invoke mitigation of ordinary distress.
TEXT 75-78
uniy vacana devnanda dvija-vara
lajjya rahil, kichu n kare uttara
krodhvee baliy calil vivambhara
dukhita calil devnanda nija-ghara
tathpiha devnanda baa puyavanta
vacane o prabhu yre karilena daa
caitanyera daa mah-sukti se pya
yra dae marile vaikuhe loka yya
After hearing the Lord's words, the exalted brhmaa Devnanda felt ashamed and did not
offer any reply. Vivambhara departed after angrily chastising Devnanda, and Devnanda
returned home in distress. Yet Devnanda was most fortunate, for the Lord personally
chastised him. Only a most fortunate person receives punishment from Lord Caitanya. If one
dies as a result of the Lord's punishment, he attains Vaikuha.
After hearing the words of r Mahprabhu, Devnanda felt ashamed. When Devnanda
Paita received punishment in the form of the Lord's chastisement, his good fortune was
awakened. Those who are killed by Lord Viu attain liberation. Therefore the Lord's verbal
chastisement of Devnanda became the source of his future good fortune.
TEXT 79
caitanyera daa ye mastake kari' laya
sei daa tre prema-bhakti-yoga haya
One who faithfully accepts Lord Caitanya's punishment attains ecstatic love as a result.
Those who do not respect r Caitanyadeva's offering of punishment cannot understand the
actual characteristics of loving devotional service. Those who accept the Lord's punishment
as the source of their own auspiciousness certainly receive the opportunity to attain prema-
bhakti.
TEXT 80
caitanyera dae yra citte nhi bhaya
janme janme se ppiha yama-daya haya
A sinful person who does not fear Lord Caitanya's punishment is fit for Yamarja's
punishment life after life.
The sinful-minded person whose heart is not moved by the displeasure of r Caitanyadeva is
punished by Yamarja birth after birth.
TEXT 81
bhgavata, tulas, gagya, bhakta-jane
caturdh vigraha ka ei cri sane

Ka appears in this world in four formsrmad Bhgavatam, tulas, Gag, and the
devotees.
r Ka manifests His own form in four representations in this world. Although if one
abruptly sees these four representations one does not recognize them as the Supreme
Personality of Godhead, these four representations related to the Supreme Lord are
worshiped as manifestations of the Lord. The Vaiavas, tulas, Gag, and rmad
Bhgavatam are four manifestations of Ka.
TEXT 82
jvanysa karile r-mrti pjya haya
`janma-mtra e cri vara' vede kaya
By invoking life in the Deity form of the Lord, that form becomes worshipable. But it is stated
in the Vedas that these four representations are the Supreme Lord from the time of their
appearance.
According to external consideration, when one invokes life in the Deity form of the Lord, that
form becomes worshipable. Although rmad Bhgavatam, tulas, Gag, and the Vaiavas
are seen as enjoyable objects in this material world, they are nondifferent from the Supreme
Lord and worshipable object even without invoking life in them. This is the verdict of Vedic
literatures that award spiritual knowledge.
TEXT 83
caitanya-kathra di anta nhi jni
I do not know the beginning or end of topics concerning r Caitanya, yet somehow or other
I am describing His glories.
TEXT 84
caitanya-dsera pye mora namaskra

I offer my obeisances at the feet of Lord Caitanya's servants so that they may not consider my
offenses.
TEXT 85
ye kathunile ghuce antara-paa
The topics of the Madhya-khaa are like pots of nectar. By hearing these topics, the atheism
within one's heart is vanquished.
TEXT 86
caitanyera priya-deha nitynanda rya
prabhu-bhtya-sage yena n che mya
Lord Nitynanda is most dear to r Caitanya. May the Lord and His servants never forsake
me.
TEXT 87

bhgavata, Madhya-khaa, Chapter Twenty-one, entitled, The Lord's Chastisement of
Devnanda.
CBP 22: Delivering acdev from Offense and Descriptions of Nitynanda's Qualities
Chapter Twenty-two: Delivering acdev from Offense and Descriptions of Nitynanda's

Qualities
This chapter describes how rman Mahprabhu cautioned everyone by displaying the gravity
of vaiava-apardha, using His mother as an example.
After chastising Devnanda Paita, r Gaurasundara taught everyone that even if one tries
to worship Ka after committing an offense against a Vaiava, one cannot achieve love of
Ka because of the absence of the Vaiavas' mercy.
By enacting the pastime of relieving His own mother from offense against a Vaiava, r
Gaurasundara displayed the severe gravity of vaiava-apardha.
One day r Gaurasundara sat on the throne of Viu in the house of rvsa and personally
began to describe His own glories. r rmat Nitynanda Prabhu and r Gaddhara Gosvm
constantly offered Him service appropriate for the time, and the Lord awarded everyone their
desired benediction. At that time rvsa Paita requested Gauracandra to award love of God
to acdev. In reply, r Gaurgadeva said that since His mother had offended a Vaiava,
she was not eligible for prema-bhakti.
When the devotees heard that even the mother of Lord Gauracandra, the Lord of all worlds,
was not eligible to achieve prema-bhakti, they became extremely morose and resolved to give
up their bodies. rman Mahprabhu then described the cause of acdev's offense and said
that if someone offends a Vaiava, no one other than that Vaiava, not even the Supreme
Lord Himself, is able to nullify it. The Lord then cited the example of Durvs's offense
against Ambara.
When everyone there came to know that acdev committed an offense (?) to Advaita
Prabhu, they immediately went to Advaita Prabhu and requested Him to forgive acdev's
offense (?). On hearing their request, r Advaita crya felt embarrassed. After remembering
Viu, He became absorbed in narrating the glories of acdev. Taking advantage of the
opportunity, acmt took the dust from Advaita's feet on her head and became
overwhelmed in ecstasy. When Gaurahari saw this, He happily declared that His mother was
now eligible for prema-bhakti.
The cause of acdev's offense to Advaita was that one day Vivarpa, the elder brother of
rman Mahprabhu, went to an assembly of Bhacryas with His father. When one of the
Bhacryas asked Vivarpa about the subject of His study, His reply disturbed Jaganntha
Mira, who therefore slapped his son as they were returning home. While they were walking
home, Vivarpa returned to the assembly of Bhacryas, informed them of how He was
beaten, and requested them to question Him again. According to the desire of the
Bhacryas, He explained various meanings of the stras that He had studied, and then He
astonished the members of the assembly by first refuting and then reestablishing those
explanations.
On seeing that the entire world was devoid of devotional service, Vivarpa felt great
unhappiness. But r Advaita Prabhu explained the topics of devotional service to Ka
described in all scriptures. Therefore Vivarpa always found great happiness in the
association of Advaita Prabhu.
One day, by the order of His mother, Vivambhara went to the assembly of Advaita to call His
elder brother for lunch. When r Advaita Prabhu saw Him, He became overwhelmed and
recognized who He was. All the assembled Vaiavas were most attracted by the beauty of the
child Vivambhara.
In due course of time, Vivarpa accepted sannysa and left home. As a result, acmt felt
intense lamentation, yet in fear of committing vaiava-apardha she could not say anything.
She forgot all lamentation simply by seeing the face of Nimi.
As Vivambhara gradually manifested His own characteristics, He gave up the association of

Lakmdev and also spent time in the association of Advaita. As a result, acmt felt
unhappy and said that Advaita made one of her sons a sannys and was now giving similar
advice to her other son. Therefore Advaita Prabhu was spreading a network of illusion.
Gaurasundara instructed everyone to carefully avoid vaiava-apardha by saying that His

mother, acmt, had become averse to the service of the Supreme Lord as a result of this
offense (?).
TEXT 1
jaya jaya gauracandra kpra sgara
jaya ac-jaganntha-nandana sundara
All glories to Gauracandra, the ocean of mercy! All glories to the beautiful son of ac and
Jaganntha.
ka-vara tvika sgopgstra-pradam
yajai sakrtana-pryair yajanti hi su-medhasa
In this Age of Kali, people who are endowed with sufficient intelligence will worship the
Lord, who is accompanied by His associates, by performance of sakrtana-yaja.
According to the consideration of this verse, r Gaurasundara made the entire world glorious
by distributing the name of Ka. He had r hkura Haridsa preach the process of
chanting the holy names and revealed that only through this process of worship can one
attain ka-prema.
TEXT 2
jaya jaya ac-suta r-ka-caitanya
`ka' nma diy prabhu jagat kaila dhanya
All glories to the son of ac, r Ka Caitanya, who made the entire world glorious by
bestowing the names of Ka!
TEXT 3
vihare sahati-nitynanda-gaddhara
In this way Lord Vivambhara enjoyed His pastimes in Navadvpa with Nitynanda and
Gaddhara.
TEXT 4
vkya-daa devnanda-paitere kari'
il pana-ghare gaurga-r-hari
After chastising Devnanda Paita, Lord Gaurga returned to His home.
TEXT 5
devnanda paita calila nija-vse
dukha pilena dvija dua-saga-doe
Devnanda Paita also returned to his house. He felt distress because of bad association.
Devnanda Paita received Mahprabhu's chastisement for the fault of associating with
materialistic students and therefore felt unhappy. Although ordinary people considered him a
sober person, he did not receive any respect from r Caitanyadeva. Since r Mahprabhu did
not accept Devnanda as a bhgavata, he could not be counted as a recipient of the Lord's
mercy.
TEXT 6
devnanda-hena sdhu caitanyera hi
sammukha haite yogya nahila tathi
A sadhu like Devnanda was unable to stand face to face with Lord Caitanya.
TEXT 7
vaiavera kpya se pi vivambhara
`bhakti' vin japa-tapa akicitkara
Vivambhara can be attained only by the mercy of the Vaiavas. Without devotional service,
one's chanting and austerities are meaningless.
Chanting the Lord's names and performing austerities without being inclined to the Lord's
service are simply useless labor. Without the mercy of the Supreme Lord's servants an
inclination for the Lord's service cannot be awakened.
TEXT 8
vaiavera hi yra haya apardha
ka-kp haile o tra prema-vdha
If one commits an offense against a Vaiava, even after attaining the mercy of Ka, his
attainment of love of God is checked.
By the influence of nma-apardha, the offender of a Vaiava is unable to worship Ka.

Even though others perceive that such people are receiving the Lord's mercy by making a
show of chanting the holy names, the Supreme Lord is never pleased with those who are
averse to the devotees. That is why of the ten offenses to be avoided in chanting the holy
names, blasphemy of devotees is the first to be given up.
TEXT 9
mi nhi bali,ei vedera vacana
skte o kahiyche acra nandana
These are not my words, this is the statement of the Vedas. The son of ac has also
personally declared this.
TEXT 10
ye acra garbhe gauracandra-avatra
vaiavpardha prva chila thra
Mother ac, in whose womb Gauracandra appeared, had once committed an offense to a
Vaiava.
acdev, the mother of r Gaurasundara, committed an offense to r Advaita Prabhu. She

was not able to attain love of God until that offense was destroyed.
TEXT 11
pane se apardha prabhu ghuciy
myere dilena prema sab' ikhiy
The Lord bestowed ecstatic love on His mother only after ensuring that she was relieved of
that offense.
TEXT 12
e baa adbhuta kathuna svadhne
vaiavpardha ghuce ihra ravae
Listen carefully to this wonderful topic, for by hearing this narration one will be freed from
offenses to the Vaiavas.
TEXT 13
eka-dina mahprabhu gaurga-sundara
uhiy vasila viu-khara upara
One day Gaurga Mahprabhu climbed on the throne of Lord Viu.
TEXT 14
nija-mrti-il-saba kari' nija-kole
pan `prake' gauracandra kuthale
Gauracandra took all His forms as lagrma-ils on His lap and joyfully revealed Himself.
TEXT 15
mui kali-yuge ka, mui nryaa
mui rma-rpe kailu sgara-bandhana
In Kali-yuga, I am Ka and I am Nryaa. In the form of Rma, I built a bridge over the
ocean.
TEXT 16
utiy chilu kra-sgara-bhitare
mora nidr bhgileka nra hukre
I was sleeping in the ocean of milk, but My sleep was broken by the loud cries of Advaita.
TEXT 17
prema-bhakti vilite mra praka
mga mga re n, mga rnivsa

I descended to distribute ecstatic love of God. O N! O rnivsa! Ask for some
benediction!
TEXT 18
dekhi' mahparaka nitynanda-rya
tata-kae tuli' chatra dharila mthya
On seeing the Lord's divine manifestation, Nitynanda Prabhu immediately held an umbrella
over the Lord's head.
TEXT 19
vma-dike gaddhara tmbla yogya
cri-dike bhakta-gaa cmara hulya
From the left of the Lord, Gaddhara offered betel nuts. Devotees on all sides fanned the Lord
with cmaras.
TEXT 20
bhakti-yoga vilya gaurga-mahevara
yhra yhte prti, laya sei vara
As Lord Gaurga distributed pure devotional service, the devotees asked for benedictions
according to their desires.
TEXT 21
keha bale,mora bpa baa dua-mati
tra citta bhla haile mora avyhati
Someone said, My father is sinful-minded. I will be relieved if his heart changes.
TEXT 22
keha mge guru-prati, keha iya-prati
keha putra, keha patn,y'ra yath rati
According to their respective attachments, someone requested a benediction for his guru,
someone for his student, someone for his son, and someone for his wife.
When Lord r Gaurasundara displayed His divine manifestation, various persons requested
benedictions for their offensive guru, offensive son, offensive disciple, or offensive wife; in
other words, when various persons prayed for devotional service for their loved ones, the
Lord awarded them suitable benedictions.
TEXT 23
bhakta-vkya-satyakr prabhu vivambhara
hsiy sabre dil prema-bhakti-vara
Lord Vivambhara makes the words of His devotees come true. He smiled as He awarded the
benediction of loving devotional service to everyone.
TEXT 24
mahaya rnivsa balena,gosi!
ire deyba prema, ei sabe ci
rnivsa Mahaya said, O Lord, we all want You to give ecstatic love to mother ac.
TEXT 25
prabhu bale,ih n balibrnivsa
tre nahe dimu prema-bhaktira vilsa
The Lord replied, Do not say that, rvsa. I will not give her the enjoyment of ecstatic love
of God.
TEXT 26
vaiavera hi tna che apardha
ataeva tna haila prema-bhakti-vdha
She has committed an offense against a Vaiava, so there is an impediment to her

attainment of ecstatic love.
When rvsa Paita saw everyone drowning in the flood of ka-prema, he requested r
Gaurahari to give ecstatic love to His mother. Mahprabhu then replied, She is an offender
of a Vaiava, so there is no possibility for her to achieve ecstatic love of God.
TEXT 27
mahvaktrnivsa bale ra bra
e kathya prabhu, deha-tyga se sabra
The eloquent rvsa again spoke, O Lord, these words will make us leave our bodies.
TEXT 28
tumi hena putra yra garbhe avatra
tra ki nahiba prema-yoge adhikra
How can she who has given birth to a son like You not be eligible to achieve ecstatic love of
God?
rvsa said, The mother from whose womb You, who are directly the Personality of
Godhead, have appeared is not eligible to achieve ecstatic love of God? Such words will
certainly drive the devotees to give up their bodies. The mother of Gaurasundara is the
mother of the entire universe. Therefore everyone sincerely requested ecstatic love for her so
that she would become inclined towards the Lord's service.
TEXT 29
sabra jvana i jagatera mtmy

chi' prabhu, tne hao bhakti-dt
Mother ac is the life of everyone and the mother of the universe. O Lord, give up Your
illusion and bestow devotional service on her.
TEXT 30
tumi yra putra prabhu,se
sarva-jananputra-sthne myera ki apardha gai
O Lord, You are her son, so she is the mother of everyone. Can the son consider the offense
of his own mother?
TEXT 31
yadi v vaiava-sthne thke apardha
tathpiha khaiy karaha prada
Even if she has committed an offense against a Vaiava, be merciful and destroy it.
TEXT 32
prabhu bale,upadea kahite se pri
vaiavpardha mi khaite nri
The Lord replied, I can give instructions, but I am unable to destroy an offense against a
Vaiava.
It is true that I can instruct everyone about devotional service, but I am never able to deliver
one who has offended a Vaisnava out of envy.
TEXT 33
ye-vaiava-sthne apardha haya yra
puna se-i kamile se ghuce, nahe ra

If one offends a Vaiava, the offense can be excused only by that Vaiava, no one else.
Only the Vaiava who has been offended can excuse the offender, as was the case when
Durvs offended King Ambara. If mother ac takes the dust from Advaita's feet on her
head, then Advaita Prabhu will forgive her offense and I will be able to instruct My mother
about devotional service to the Lord.
TEXT 34
durvsra apardha ambara-sthne
tumi jna, tra kaya haila kemane
You know how Durvs's offense against Ambara was nullified.
TEXT 35
nra sthnete che tna apardha
n kamilei haya premera prasda
She has offended N, so she can attain ecstatic love only when N forgives her.
TEXT 36
advaita-caraa-dhli laile mthya
haibeka prema-bhakti mra jya
If she takes the dust from Advaita's feet on her head, then by My order she will attain
TEXT 37
takhane calil sabe advaitera sthne
advaitere kahileka saba vivarae
Thereafter all the devotees went to Advaita and explained everything to Him in detail.
TEXT 38
uniy advaita kare r-viu-smaraa
tomar laite cha mra jvana
On hearing their words, Advaita remembered Lord Viu and asked, Do you all want to kill
Me?
When the devotees went to r Advaita Prabhu and requested Him to forgive acmt's
offense, Advaita Prabhu remembered Lord Viu and informed the devotees that He was
committing an offense by hearing their words. We are dependent sons of she who bore the
Supreme Lord within her womb, so can we ever think that our mother is an offender? Rather
than purifying Myself by taking dust from My mother's feet on My head, you are out to
destroy My respect and devotion for My mother.
TEXT 39
yra grbhe mohra prabhura avatra
se mora janan, mui putra se thra
She from whose womb My Lord incarnated is My mother and I am her son.
TEXT 40
ye ira caraa-dhlira mi ptra
se ira prabhva n jni tila-mtra
I am an aspirant for the dust from the feet of that mother. I do not know even the least of
her glories.
TEXT 41
viu-bhakti-svarpii jagan-mtto
mar v mukhe kene na' hena kath

She is the mother of the universe and the personification of devotional service to Viu.
How can you say such things?
The most chaste mother ac is directly the personification of devotional service, therefore it
is most unreasonable to speak such rash words.
TEXT 42
prkta-abde o yeb balibeka ì'
ì' abda-prabhve thra dukha ni
Even if one utters the word i as a mundane word, by the influence of the word i one will
be freed from all suffering.
Even if with material consideration one utters the word i, as r acdev, the mother of r
Gaura, was addressed, uttering this word can free a living entity from the threefold material
miseries.
TEXT 43
yei gag, sei i, kichu bheda ni
devak-yaod yei, se-i vastu i
There is no difference between the Ganges and mother ac. In fact, she is nondifferent from
Devak and Yaod.
TEXT 44
kahite ira tattva crya-gosi
pail via haiy, bhya kichu ni
While describing the glories of mother ac, crya Gosi became overwhelmed and fell
unconscious to the ground.
While speaking about acdev, Advaita Prabhu lost external consciousness and said, The
respectable mother ac and Gag are one and the same. She is not different from Devak
and Yaod.
TEXT 45
bujhiy samaya i ila bhire
crya-caraa-dhli lailena ire
Realizing that her opportunity had come, mother ac came forward and took the dust from
Advaita's feet on her head.
TEXT 46
parama-vaiavimrtimat bhakti
vivambhara garbhe dharilena yra akti
As the personification of devotional service, mother ac was an exalted Vaiav. She had the
power to bear Vivambhara within her womb.
acdev was the mother of the Supreme Lord, therefore she had the service capacity to bear
the Supreme Lord within her womb. She was a devoted servant of the Supreme Lord. Since
Advaita Prabhu had just lost external consciousness, she accepted the opportunity to take the
dust from Advaita's feet on her head.
TEXT 47
crya-caraa-dhli lail yakhane
vihvale pail i, bhya nhi jne
As soon as mother ac took the dust from Advaita's feet on her head, she became
overwhelmed and fell unconscious.
As soon as acdev took the dust from Advaita's feet, her agitation for ka-prema
flourished. acdev also lost her external consciousness.
TEXT 48
jaya jaya hari bale vaiava-sakala

anyonye karaye r-caitanya-kolhala
All the Vaiavas chanted, All glories to Lord Hari! Then the tumultuous glorification of
Lord Caitanya arose among them.
TEXT 49
advaitera bhya nhiira prabhve
ira nhika bhyaadvaitnubhve
Advaita lost external consciousness by the influence of mother ac, and mother ac lost
external consciousness by the influence of Advaita.
TEXT 50
dohra prabhve dohe hail vihvala
`hari hari' dhvani kare vaiava-maala
They both became overwhelmed by the influence of each other, and the assembled Vaiavas
all chanted the name of Lord Hari.
TEXT 51
hse prabhu vivambhara khara upare
prasanna haiy prabhu bale jananre
Lord Vivambhara smiled as He sat there on the throne. Being pleased, the Lord spoke to His
mother.
TEXT 52
ekhane se viu-bhakti haila tomra
advaitera sthne apardha nhi ra

Now you have attained devotional service to Viu. Now you are free from the offense
against Advaita.
TEXT 53
r-mukhera anugraha uniy vacana
jaya-jaya-hari' dhvani haila takhana
When the devotees heard those merciful words from the Lord's mouth, they all chanted,
Jaya! Jaya! All glories to Lord Hari!
TEXT 54
jananra lakye ik-guru bhagavn
karyena vaiavpardha svadhna
The Supreme Lord, the instructing spiritual master of all, cautioned everyone about vaiava-
apardha by using His mother as an example.
The pastime Gaurasundara manifested in teaching how ac became freed from offense
against Advaita revealed that even the most powerful personality can be deprived of achieving
all kinds of good fortune because of committing an offense against a Vaiava.
TEXT 55
lapi-sama yadi vaiavere ninde
tathpiha na pya,kahe stra-vnde
Even if someone on the level of Lord iva blasphemes a devotee, he will soon be destroyed.
This is the verdict of all scriptures.
TEXT 56
ih n mniy ye sujana-nind kare

janme janme se ppiha daiva-doe mare
Sinful people who ignore this fact and blaspheme devotees suffer the punishment of
providence birth after birth.
TEXT 57
anyera ki dya, gaura-sihera janant
hre o `vaiavpardha' kari' gai
What to speak of others, even the mother of Gaurasiha was not exempt from being
considered an offender of a Vaiava.
Those most sinful offenders who display the audacity to blaspheme Vaiavas are totally
destroyed by the wrath of providence. When vaiava-apardha displayed its formidable
prowess even on acdev, who was fortunate enough to be r Gaurasundara's mother, then
what to speak of others?
TEXT 58
vastu-vicrete seha apardha nahe
tathpiha àpardha' kari' prabhu kahe
Actually it was not even an offense, yet the Lord treated it as an offense.
TEXT 59
ìhre advaita-nma kene loke ghoe?'
`dvaita' balilena i kona asantoe
`Why do people call Him Advaita?' And what displeasure prompted mother ac to call Him
Dvaita?
TEXT 60
sei kath kahi, una hai' svadhna

prasage kahiye vivarpera khyna
Listen carefully as I narrate that topic, which is related to Vivarpa.
TEXT 61
prabhura agrajavivarpa mahaya
bhuvana-durlabha-rpa, mah-tejomaya
Vivarpa Mahaya was the Lord's elder brother. His greatly effulgent form was unique
within this world.
TEXT 62
sarva-stre virada parama sudhra
nitynanda-svarpera abheda arra
He was expert in all the scriptures and most sober. He was nondifferent from Nitynanda
Svarpa.
Vivarpa, the Lord's elder brother, was expert in all scriptures. He was nondifferent from r
Nitynanda Svarpa
TEXT 63
tna vykhy bujhe, hena nhi navadvpe
iu-bhve thke prabhu blaka-sampe
No one in Navadvpa was able to understand His explanations, yet He remained in the mood
of a child and kept company with young boys.
No learned scholar of Navadvpa was able to understand the meaning of Vivarpa's

explanations. Like an ordinary boy, Vivarpa was situated in the mood of a child.
TEXT 64
eka-dina sabhya calil miravara
pche vivarpa putra parama sundara
One day Jaganntha Mira went to an assembly of scholars. His handsome son Vivarpa
followed behind him.
TEXT 65
bhacrya-sabhya calil jaganntha
vivarpa dekhi' baa kautuka sabh'ta
When Jaganntha entered the assembly of Bhacryas, everyone there became pleased on
seeing Vivarpa.
TEXT 66
nitynanda-rpa prabhu parama sundara
harilena sarva-citta sarva-akti-dhara
His eternally blissful form was most enchanting. He attracted the hearts of everyone, for He
possesses all potencies.
TEXT 67
eka bhacrya bale,ki paa choyla?
vivarpa bale,kichu kichu sabkra
One Bhacrya asked, O child, what are You studying? Vivarpa replied, I know a little
of everything.
One of the scholars asked Vivarpa, O child, how far have You progressed in the field of
education? In reply, Vivarpa said, I have studied something from all scriptures. As a
result of this, His father, Jaganntha, became disturbed and chastised the child Vivarpa.
TEXT 68
iu-jne keha kichu n balila ra
mira pilena dukha uni' ahakra
Considering Him a child, no one spoke further. But Jaganntha Mira was distressed on
hearing his son's arrogant reply.
TEXT 69
nija krya kari' mira calilena ghara
pathe vivarpere mril eka caa
After finishing his business, Jaganntha Mira departed for home. On the way, he slapped
Vivarpa.
TEXT 70
ye puthi pais be, th n baliyki
bola balili tui sabh-mjhe giy
Son, rather than telling what You are studying, why did You speak like that in the assembly?
TEXT 71
tomre ta' sabra haila mrkha-jna
mre o dile lja kari' apamna
Everyone considered You a fool, and Your arrogance has embarrassed me.
TEXT 72
parama udra jaganntha mahbhaga
ghare gel putrere kariy baa rga
The most fortunate and greatly magnanimous Jaganntha returned home after exhibiting
great anger on his son.
TEXT 73
puna vivarpa sei sabh-mjhe
giybhacrya-saba prati balena hsiy
Meanwhile Vivarpa returned to the assembly and spoke to the Bhacryas with a smile on
His face.
TEXT 74
tomar ta' mre jijs n karil
bpera sthnete m' sti karil
None of you questioned Me, so I was punished by My father.
TEXT 75
jijs karite yh kro laya mane
sabe meli' th jijsaha m'-sthne
All of you unite and ask Me whatever you want.
TEXT 76
hsi' bale eka bhacrya,una iu!
ji ye paile, th vkhnaha kichu
One Bhacrya smiled as he said, Listen, child, explain something about what You studied
today.
TEXT 77
vkhnaye stra vivarpa-bhagavn

sabra cittete vykhy haila prama
As Lord Vivarpa began to explain some stras, His explanations struck everyone as
conclusive.
TEXT 78
sabei balena,stra bhla vkhnil
prabhu bale,bhilu, kichu n bujhil
They exclaimed, You have explained the stras very nicely. Vivarpa Prabhu replied, I
have deceived you. You have not understood anything.
TEXT 79
yata vkhnila, saba karila khaana
vismaya sabra citte haila takhana
When He then refuted whatever He had established, everyone's heart was struck with
wonder.
TEXT 80
ei mate tina-bra kariy khaana
puna sei tina-bra karila sthpana
In this way He refuted and then reestablished the explanations three times.
After being chastised by His father, Vivarpa returned to the assembly of scholars. When He
was then questioned by the scholars, He began to explain the Vednta-stras. After He gave
the audience great satisfaction by His explanations, He then refuted His explanations. After
He then reestablished His refuted explanations, He again refuted them.
TEXT 81
`parama subuddhi' kari' sabe vkhnila

viu-my-mohe keha tattva n jnila
He explained everything in a most intellectual way, but by the influence of the illusory energy
of Viu, no one could fathom what He said.
Vivarpa is directly the Supreme Personality of Godhead. Therefore, being bewildered by the
illusory energy of Viu, the scholars could not understand anything about the science of the
Absolute Truth. Since devotional service, the eternal propensity of the soul, had not
awakened in them, they were ineligible to understand those explanations. This did not
surprise Sakaraa Prabhu.
TEXT 82
hena mate navadvpe vaise vivarpa
bhakti-nya loka dekhi' n pya kautuka
In this way Vivarpa resided in Navadvpa, yet He was not pleased to see that people were
bereft of devotional service.
TEXT 83
vyavahra-made matta sakala sasra
n kare vaiava-yaa-magala-vicra
Everyone was intoxicated with pride over ordinary activities. They did not engage in
glorification of the Vaiavas.
Ordinary people intoxicated with material conceptions did not care for glorification of the
most auspicious devotional service of Viu. Such people were absorbed in material activities,
so they could not understand that the Vaiavas were certainly most exalted, most elevated,
and most glorious.
TEXT 84
putrdira mahotsave kare dhana vyaya
ka-pj, ka-dharma keha n jnaya

They spent their wealth on festivals for their sons and family members. They did not know
anything about the worship of Ka or the devotional service of Ka.
Materialistic people considered the removal of distress for enjoying the fruits of karma as
dharma. Fathers thought that whatever wealth they had accumulated should be spent on
marriages and other occasions for increasing the happiness of their children. None of them
accepted that their accumulated wealth should be spent for the worship Ka or to achieve
knowledge of devotional service to Ka. What to speak of then, even today many
thoughtless people consider that helping people who are suffering the results of their karma
is superior to worshiping Ka or achieving knowledge of devotional service to Ka.
TEXT 85
yata adhypaka sabatarka se vkhne
ka-bhakti, ka-pjkichui n jne
All the teachers simply indulged in useless argument. They did not know anything about the
worship of Ka or the devotional service of Ka.
While attempting to establish the prominence of useless mundane arguments, the learned
teachers failed to understand that service to Ka and worship of Ka are supreme.
TEXT 86
yadi v paya keha bhgavata-gt
seha n vkhne bhakti, kare uka-cint
Even though some taught rmad Bhgavatam or Bhagavad-gt, they did not refer to
devotional service but simply engaged in dry speculation.
In spite of teaching their students Vaiava literatures like Bhagavad-gt and rmad
Bhgavatam, the teachers displayed external consideration by engaging in useless argument
and dry speculation rather than thinking of their own benefit.
TEXT 87
sarva-sthne vivarpa hkura veya

bhakti-yoga nuniy baa dukha pya
As Lord Vivarpa wandered here and there, He became unhappy because He did not hear
anything about devotional service to the Lord.
TEXT 88
sakale advaita-siha pra-ka-akti
paiy `viha' vkhne ka-bhakti
Only the lionlike Advaita, being endowed with Ka's full potencies, explained devotional
service to Ka while teaching Yoga-viha.
While explaining Yoga-viha, Advaita Prabhu described devotional service to Ka. Since
He possessed Ka's full potencies, His designation as vaiavgra, the topmost
Vaiava, was appropriate. Vivarpa, the elder brother of Mahprabhu, was particularly
unhappy because of not hearing topics of Hari anywhere in the world. He therefore felt great
ecstasy on attaining the association of Advaita Prabhu.
TEXT 89
advaitera vykhy bujhe, hena kon che?
vaiavera agragaya nadyra mjhe
Who is able to understand the explanations of Advaita? He was the topmost Vaiava in
Nadia.
TEXT 90
catur-dike vivarpa pya mano-dukha
advaitera sthne sabe pya prema-sukha
Wherever He went, Vivarpa felt unhappy. Yet He attained the happiness of ecstatic love in
the association of Advaita.
TEXT 91
niravadhi thke prabhu advaitera sage
vivarpa-sahita advaita rasa-rage
Vivarpa constantly remained in the association of Advaita, and They both relished the
mellows of ecstatic love.
TEXT 92
parama blaka prabhu gaurga-sundara
kuila kuntala, vea ati manohara
At that time Lord Gaurasundara was only a child with curly hair and enchanting dress.
TEXT 93
mye bale,vivambhara, yha raa
diytomra bhire jha ki' na giy
Mother ac told Him, Vivambhara, go quickly and bring Your brother.
TEXT 94
myera dee prabhu dhya vivambhara
satvare ilyath advaitera ghara
On the order of His mother, Vivambhara ran quickly to the house of Advaita.
TEXT 95
vasiyche advaita veiy bhakta-gaa
rvsdi kariy yateka mahjana
There Advaita was sitting in the midst of exalted devotees headed by rvsa.
TEXT 96
vivambhara bale,bhi, bhta kho giy
vilamba n kara, bale hsiy hsiy
Vivambhara smiled and said, O brother, come to eat lunch. Don't be late.
TEXT 97
harila sabra citta prabhu vivambhara
sabe dekhe iu-rpa parama sundara
Lord Vivambhara captured the hearts of everyone, as they gazed at His most attractive form
as a child.
TEXT 98
mohita haiy che advaita crya
sei mukha che saba parihari' krya
Advaita crya forgot everything else and became struck with wonder as He looked at the
face of the Lord.
TEXT 99
ei mata prati-dina myera dee
vivarpe kibra chalete ise
In this way, on the order of His mother, the Lord daily went to Advaita's house on the pretext
of calling Vivarpa.
TEXT 100
cintaye advaita cittedekhi' vivambhara

mora citta hare iu parama sundara
When Advaita saw Vivambhara, He thought, This most attractive child is stealing My heart.
TEXT 101
mora citta harite ki pre anya jana
ei v mohra prabhu mohe mora mana
This child attracts My mind, so He must be My Lord, for who else can steal away My heart?
TEXT 102
sarva-bhta-hdaya hkura vivambhara
cintite advaita jha cali' yya ghara
Lord Vivambhara dwells in the hearts of all living entities. As soon as Advaita would think
like this, the Lord departed for home.
TEXT 103
niravadhi vivarpa advaitera sage
chiy sasra-sukha goyena rage
Vivarpa rejected all worldly enjoyment and joyfully passed His time in the association of
Advaita.
TEXT 104
vivarpa-kath di-khaete vistra
ananta-caritra nitynanda-kalevara
Topics regarding Vivarpa were elaborated in the di-khaa. He is nondifferent from

Nitynanda, so His characteristics are unlimited.
TEXT 105
varera icch saba vara se jne
vivarpa sannysa karila kata-dine
Only the Supreme Lord knows the desire of the Supreme Lord. Within a short time Vivarpa
accepted sannysa.
TEXT 106
jagate vidita nma `r-akarraya'
calil ananta-pathe vaiavgragaya
He then became known throughout the world as r akarraya. As He traversed the path
of devotional service to Lord Ka, He became celebrated as the topmost Vaiava.
By the association of Advaita Prabhu, r Vivarpa left home and traversed the path of
devotional service. His sannysa name was akarraya. Therefore when mother ac saw
that Vivarpa left home because of the association of Advaita Prabhu, she became unhappy
with Advaita Prabhu. acdev did not publicly criticize the behavior of Advaita Prabhu, but
she nevertheless enacted the pastime of committing an offense against Advaita.
TEXT 107
kari' daa grahaa calil vivarpa
niravadhi ira vidare oke buka
After Vivarpa took sannysa and departed, mother ac's heart was constantly filled with
grief.
TEXT 108
mane mane gae, i haiy susthira
advaita se mora putra karila bhira
When mother ac became pacified, she thought, Advaita induced my son to leave home.
TEXT 109
tathpiha i vaiavpardha bhaye
kichu n balaye, mane mah-dukha pye
Yet out of fear of offending a Vaiava, mother ac did not say anything but kept her grief
within.
TEXT 110
vivambhara dekhi' saba psaril dukha
prabhu o myera baa byena sukha
She forgot all distress when she saw Vivambhara, and the Lord also endeavored to increase
her happiness.
TEXT 111
daive kata-dine prabhu karil praka
niravadhi advaitera sahati vilsa
After the Lord revealed Himself in due course of time, He constantly enjoyed pastimes with
Advaita.
TEXT 112
chiy sasra-sukha prabhu vivambhara
lakm parihari' thke advaitera ghara
Lord Vivambhara then rejected all worldly happiness. He gave up the company of Lakm
and passed His time at the house of Advaita.
Since r Gaurahari gave up the association of His own wife, Lakmdev, and passed His time
with Advaita Prabhu, acdev's apathy for Advaita Prabhu began to increase.
TEXT 113-117
n rahe ghete putrahena dekhi' i
eho putra nil mora crya gosi
sei dukhe sabe ei balilena i
ke bale, àdvaita',`dvaita' e baa gosi
candra-sama eka putra kariy bhira
eho putra n dilena karibre sthira
anthinmore ta' khro nhi day
jagate àdvaita', mohe se `dvaita-my'
sabe ei apardha, ra kichu ni
ihra lgiy bhakti n dena gosi
When mother ac saw that her son was not staying home, she said, crya Gosi will take
away this son also. In lamentation, she continued, Why is He called Àdvaita'? This Gosi
is actually `Dvaita'. He has already induced one of my moonlike sons to leave home, and now
He will not leave my other son in peace. I am a widow. No one has compassion on me. He is
Àdvaita' to the world, but He is bewildering me with His network of duality. This was her
only offense, nothing else. For this reason the Lord did not bestow devotional service on her.
In an angry mood, acdev said, Now I have only one son left in my family. Since by His
counsel Advaita Prabhu engaged my other son in the principles of sannysa, I have been
deprived of His service. Now He is giving counsel to my other son. Therefore even though
Advaita Prabhu is known as Àdvaita' to the world, He is covering me with a network of
illusion. As a result of this offense (?), acdev enacted the pastime of being averse to the
service of the Supreme Lord.
TEXT 118-119
e-kle ye vaiavera `baa' `choa' bale
nicinte thkuka, se jnibe kata kle

jananra lakye ik-guru bhagavn
vaiavpardha karyena svadhna
Let those who consider some Vaiavas as superior and some as inferior remain free from
anxiety for now, but in due course of time they will come to learn. The Supreme Lord, the
instructing spiritual master of all, cautioned everyone about vaiava-apardha by using His
mother as an example.
While considering the offense (?) committed by r Gaurasundara's mother at the feet of
Advaita, some people will mistakenly accept Advaita Prabhu as r Ka; and while
comparing r Nitynanda Prabhu with r Advaita Prabhu, they will place Nitynanda
Prabhu in an inferior position. They will soon realize the grave consequences of analyzing
through mental speculation who of the two servants of Gaurasundara is superior and who is
inferior. Although r Gaurahari used His mother as an example to reveal that Advaita Prabhu
was the best of the Vaiavas, His main purpose was to establish and preach that His own
devotee Advaita was a Vaiava, so that foolish people would not accept Him as svaya
bhagavn ka, Ka, the original Personality of Godhead.
To protect a few of r Advaita Prabhu's sinful eulogists, so that they would not consider
Advaita as r Ka and r Gaurasundara and r Nitynanda as subordinate to Him, the
Lord got His mother's offense excused to establish Advaita Prabhu as a Vaiava.
TEXT 120
caitanya-sihera j kariy laghana
n bujhi' vaiava ninde pibe bandhana
Anyone who transgresses the order of the lionlike Lord Caitanya by blaspheming Vaiavas
will suffer the bondage of material existence.
TEXT 121
e kathra hetu kichu una mana
diyye-nimitta gauracandra balilena ih
Now hear attentively why Gauracandra performed this pastime.
TEXT 122
trikla jnena prabhu r-acnandana
jnena,sevibe advaitere dua-gaa
r acnandana knew the past, present, and future, so He knew that some miscreants would
worship Advaita Prabhu.
TEXT 123
advaitere gibeka `r-ka' baliy
yata kichu vaiavera vacana nindiy
They would glorify Advaita as Lord Ka and disregard the words of the Vaiavas.
TEXT 124
ye balibe advaitere `parama vaiava'
thre veiy laghibe pp saba
Those sinners would ridicule persons who accept Advaita as the topmost Vaiava.
Sinful offenders in the form of eulogists will offend Advaita Prabhu by opposing the
statement: r Advaita Prabhu is not directly Ka, He is a great Vaiava.
TEXT 125
se-saba-gaera paka advaita dharite
eta baa akti nhie daa dekhite
After everyone saw this pastime of punishment, it became understood that Advaita Prabhu
does not have the power to protect such people.
TEXT 126
sakala-sarvaja-cmai vivambhara
jnena vilambe haibeka bahutara
Vivambhara is the crest jewel of omniscient persons, so He knew that further delay would
produce many more people like this.
TEXT 127
ataeva daa dekhiy jananre
sk karilena advaitdi-vaiavere
He therefore awarded punishment to His own mother in the presence of the Vaiavas
headed by Advaita.
TEXT 128
vaiavera nind karibeka yra gaa
tra rak-smarthya nhika kona jana
A Vaiava is unable to protect any of his followers who engage in blasphemy of Vaiavas.
If a so-called disciple of a Vaiava blasphemes another Vaiava, the Vaiava guru will
never protect such a disciple. If one disrespects r Nitynanda and tries to become intimate
with those who eulogize Advaita, Advaita Prabhu will never approve of such a philosophy.
Those who after attaining the position of spiritual master either personally engage in
blasphemy of Vaiavas or support their followers' blasphemy of Vaiavas certainly become
degraded.
TEXT 129
vaiava-nindaka-gaa yhra raya
panei eite thra saaya
The deliverance of even a person whose followers engage in blasphemy of Vaiavas is

doubtful.
TEXT 130
baa adhikr haya, pane eya
kudra hailegaa-saha adhapte yya
If he is highly qualified, he can protect himself. But if he is weak, then he falls down along
with his followers.
TEXT 131
caitanyera daa bujhibre akti kra?
jananra lakye daa karila sabra
Who can understand the punishment awarded by Lord Caitanya? He cautioned everyone by
using His own mother as an example.
TEXT 132
ye v jana advaitere `vaiava' balite
nind kare, daa kare, mare bhla-mate
One who does not accept Advaita as a Vaiava ultimately blasphemes and offends Him. As
a result that person is properly punished.
The efforts of those who identify r Advaita Prabhu as Ka rather than accept Him as a
Vaiava certainly transform into blasphemy of r Advaita Prabhu. The destruction of such
blasphemers is guaranteed.
TEXT 133
sarva-prabhu gaurga-sundara mahevara
ei baa stuti ye thra anucara
Gaurasundara is the supreme controller and the Lord of all. To be known as His follower is a
great honor.
TEXT 134
nitynanda-svarpe se nikapaa ha
kahilena gauracandra `vara' kariy
Without reservation, Lord Gauracandra addressed Nitynanda Svarpa as vara, the

Supreme Lord.
r Advaita Prabhu was a servant of r Gaurasundara. r Gaurasundara has addressed r

Nitynanda Prabhu as vara. Those who identify Advaita Prabhu as Ka are certainly
envious of r Nitynanda Prabhu.
TEXT 135
nitynanda-prasde se gauracandra jni
nitynanda-prasde se vaiavere cini
By the mercy of Nitynanda, one can know Gauracandra. And by the mercy of Nitynanda,
one can recognize a Vaiava.
By the mercy of r Nitynanda one can recognize Vaiavas headed by r Advaita, and only
by the mercy of r Nitynanda can one understand that r Gaurasundara is Ka.
TEXT 136
nitynanda-prasde se nind yya kaya
nitynanda-prasde se viu-bhakti haya
By the mercy of Nitynanda, one's offenses are destroyed, and by the mercy of Nitynanda,
one attains devotional service to the Supreme Lord.
By the mercy of r Nitynanda, the offenses committed by those wicked persons who
eulogize Advaita are destroyed. Simply by the mercy of r Nitynanda, one's inclination
towards the service of the Supreme Lord is increased.
TEXT 137
nind nhi nitynanda-sevakera mukhe
aharnia caitanyera yaa gya sukhe
The servants of Nitynanda never engage in blasphemy. Day and night they happily sing the
TEXT 138
nitynanda-bhakta saba-dike svadhna
nitynanda-bhtyera `caitanya'dhana-pra
The devotees of Nitynanda are always cautious. Those servants of Nitynanda Prabhu know
only Lord Caitanya as their life and wealth.
TEXT 139
alpa bhgye nhi haya nitynanda dsa
yhr laoyya gauracandrera praka
Less fortunate people are not able to become servants of Lord Nitynanda, by whose mercy
one can understand Lord Gauracandra.
TEXT 140
ye jana unaye vivarpera khyna
se haya ananta-dsa nitynanda-pra
Anyone who hears topics regarding Vivarpa becomes Lord Ananta's servant. Nitynanda
becomes his very life and soul.
TEXT 141
nitynanda vivarpaabheda arra
i ih jne, jne ra kona dhra

There is no difference between Nitynanda and Vivarpa. Mother ac and some other sober
persons know this fact.
r Nitynanda Prabhu and Vivarpa are not actually separate. r acdev was fully aware of
this. To think that since Vivarpa received spiritual instruction under the guidance of
Advaita, r Nitynanda Prabhu was also subordinate to Advaita is extremely unreasonable.
TEXT 142
jaya nitynanda-gauracandrera araa
jaya jaya nitynanda sahasra-vadana
All glories to Nitynanda, who has taken shelter of Lord Gauracandra! All glories to
Nitynanda, who in His form of Ananta has thousands of heads!
TEXT 143
gaua-dea indra jaya nitynanda-rya
ke pya caitanya vine tomra kpya?
All glories to Nitynanda Rya, the Lord of Gaua-dea [Bengal]! Who can attain Lord
Caitanya without Your mercy?
TEXT 144
nitynanda-hena prabhu hrya yhra
kotho jvane sukha nhika thra
One who abandons the shelter of Nitynanda Prabhu will never achieve happiness in life.
r Nitynanda Prabhu is the presiding Lord of Gaua-dea. Without His mercy, no one can
attain the shelter of r Caitanya's lotus feet. If a living entity is bereft of r Nitynanda's
mercy, he can never achieve happiness in life.
TEXT 145
hena dina haibe ki caitanya-niti
dekhiba ki priada-sage eka-hi
Will that day ever come when I will see Lord Caitanya and Lord Nitynanda along with Their
associates?
TEXT 146
e baa bharas citte dhariye antara
r Nitynanda is always engaged in the service of r Gaurasundara, therefore the eternal

servants of r Nitynanda maintain the hope that they will attain the mercy of r
Gaurasundara, the Lord of r Nitynanda.
TEXT 147
advaita-carae mora ei namaskra
tna priya the mati rahuka mra
I pray at the lotus feet of Advaita that my mind may remain fixed on those who are dear to
Him.
May my mind remain fixed at the lotus feet of the actual glorifiers of rla Advaita Prabhu. I
have no relationship with the sinful disciples.
TEXT 148
bhgavata, Madhya-khaa, Chapter Twenty-two, entitled, Delivering acdev from Offense
and Descriptions of Nitynanda's Qualities.
CBP 23: Wandering about Navadvpa On the Day the Lord Delivered the Kazi
Chapter Twenty-three: Wandering about Navadvpa On the Day the Lord Delivered the Kazi
This chapter describes rman Mahprabhu's enjoyment of nightly sakrtana with His
devotees, a milk-drinking brahmacr's request to rvsa to see the sakrtana dancing,
rvsa's bringing him to his house, the Lord's anger, the Lord's explanation on the
insignificance of useless austerity, the Lord's mercy on the milk-drinking brahmacr, the
Lord's instruction to the inhabitants of Navadvpa to chant the mah-mantra, the breaking of
the mdaga by the Kazi, the Lord's resultant anger and the procession to subdue the Kazi,
the hari-krtana throughout the villages of Navadvpa, the auspicious welcome at every house
and the showering of flowers by the demigods, the inhabitants' ecstatic festival, the atheists'
envy, the Lord's instructions to subdue the Kazi, the Lord's neglect of the Kazi on the request
of the devotees, the Lord's visit to the villages of the conchshell merchants and weavers, the
Lord's visit to the house of rdhara, His drinking water from rdhara's broken iron
waterpot, and narrations of the devotees' glories.
When rman Mahprabhu engaged in enjoying sakrtana pastimes every night within the
closed doors of rvsa's house, the atheists who were unable to enter would complain with
harsh words from a distance. Some pious people condemned their fortune and requested the
devotees to let them see the sakrtana, but out of fear of the Lord no devotee dared do so.
One day a milk-drinking brahmacr requested rvsa to allow him to secretly watch the
Lord's krtana pastimes. Understanding that he was a brahmacr who subsisted on foods in
the mode of goodness, rvsa brought him into his house. According to rvsa's plan, the
brhmaa remained there in secret. But while performing krtana, the Lord, who is Supersoul
of all, said, I am not feeling any ecstasy in the krtana today. Perhaps a materialistic person
has entered the house.
rvsa fearfully informed the Lord that since a milk-drinking brahmacr had requested to
see the krtana, he had allowed him to secretly remain in the house. On hearing this, the Lord
angrily said that without surrendering to Ka no one can achieve devotional service to
Ka simply by undergoing useless austerity. He therefore ordered that the brhmaa should
leave the house. The brhmaa then left the house out of fear and began to appreciate his
good fortune of having received a short darana. At that time the most merciful r
Gaurasundara called him back, and after placing His lotus feet on the brhmaa's head, He
prohibited him from becoming proud of his austerities.
Since the Lord performed sakrtana behind closed doors, the pious inhabitants were unable
to see the Lord's sakrtana pastimes. They therefore condemned the atheists and declared
that the Lord performed krtana behind closed doors because of the atheists, and as a result,
pious people were also unable to enter. To see the Lord, some people stood on the road in
front of rvsa's house.
During the day the pious inhabitants went to see the Lord with various gifts. When they
offered obeisances at the lotus feet of the Lord, r Caitanyadeva blessed them with the
words, May you all attain devotional service to Ka, and instructed them to chant the
Hare Ka mah-mantra. Every evening the inhabitants engaged in performing sakrtana
with karatlas. In this way, by the mercy of the Lord, the entire city began to perform krtana.
When the Lord, who enacted the pastime of offering all respects to others without expecting
any respect for Himself, went to all the inhabitants with a straw between His teeth and after
embracing them humbly requested them to chant, they cried and took shelter of the
devotional service of krtana in response to the Lord's heartfelt request. When they all
engaged in the performance of sakrtana with instruments like mdagas and conchshells,
the materialists considered their engagement equal to their own performance of tauryatrika
[According to the Monier Williams Sanskrit-English Dictionary, tauryatrika means a triple
symphony of song, dance, and musical instruments.] and an untimely invocation in the
worship of Mahmy and so denounced them with various harsh words.
One day, by the will of providence, the infidel Kazi heard the sound of krtana as he was
walking on the road. After beating some of the participants and breaking a mdaga, he
prohibited further krtana and promised more severe punishment for those who again
engaged in chanting. When the Kazi with his sinful associates wandered about the city and
prohibited further krtana, the atheists became jubilant. In their jubilation they began to
ridicule the devotees in various ways.
When the town residents were prevented from attaining krtana bliss, they informed the Lord
of what had taken place and told Him of their plans to depart from there in distress. The Lord
roared loudly in anger, and He ordered all the inhabitants to each bring a lamp and
accompany Him for the purpose of subduing the Kazi. This order was announced
everywhere. Hundreds of thousands of people with hundreds of thousands of burning lamps
gathered before the Lord. The Lord then arranged separate krtana groups, and they all began
to proceed down the road by the bank of the Ganges.
Wherever the Lord went in the course of the procession, everyone, including women,
children, and elders, left their respective household duties and fell flat at the lotus feet of the
Lord. On seeing everyone intoxicated with ecstatic love for Ka, the hearts of the atheists
began to burn with envy. They thought, If the Kazi comes now, their krtana bliss will burn
to ashes.
Eventually r Gauracandra began to proceed towards the Kazi's house. On hearing the sound
of the singing and the musical instruments, the Kazi sent his servants to investigate. When
those servants heard the words, Kill the Kazi! they quickly returned to the Kazi and
informed him. When the Kazi heard this report, he and his associates immediately left. As the
procession approached the Kazi's house and the Lord ordered that those who opposed the
krtana should be punished, everyone began to tear apart the Kazi's house and uproot the
mango and jackfruit trees. When the Lord then ordered them to burn the Kazi's house, all the
devotees folded their hands and requested Him to restrain His pastime of anger. Being
pacified by the appeal of the devotees, the Lord went through the villages of the conchshell
merchants and weavers to the house of rdhara. While dancing in the house of rdhara, the
Lord drank water from rdhara's iron waterpot that had been repaired a hundred times. On
seeing this, rdhara felt great pain within his heart and fell unconscious. Thereafter the Lord
narrated the glories of drinking a Vaiava's water.
TEXT 1
jaya jaya r-ka-caitanya gua-nidhi
jaya vivambhara jaya bhavdira vidhi
All glories to r Ka Caitanya, the ocean of transcendental qualities! All glories to

Vivambhara, the controller of personalities like iva!
The phrase bhavdira vidhi is explained as follows: The Lord is the eternal controller of the
gua-avatras iva and Brahm. The two sides of eternity are creation and destruction. Since
the Supreme Lord is the controller of both the temporary and the eternal, He is the controller
of personalities like iva.
TEXT 2
jaya jaya nitynanda priya dvija-rja
jaya jaya caitanyera bhakata-samja
All glories to the beloved Lord of Nitynanda and the best of the brhmaas! All glories to the
devotees of Lord Caitanya!
TEXT 3
In this way Lord Vivambhara enjoyed pastimes in Navadvpa that could not be seen by
everyone.
No one is eligible to see all of Lord Vivambhara's pastimes. One is only able to see the
pastimes that he is qualified to see. In the rmad Bhgavatam (10.43.17) it is stated:
mallnm aanir n nara-vara str smaro mrtimn
gopn sva-jano 'sat kiti-bhuj st sva-pitro iu
mtyur bhoja-pater vir avidu tattva para yogin
vn para-devateti vidito raga gata sgraja
The various groups of people in the arena regarded Ka in different ways when He entered
it with His elder brother. The wrestlers saw Ka as a lightning bolt, the men of Mathur as
the best of males, the women as Cupid in person, the cowherd men as their relative, the
impious rulers as a chastiser, His parents as their child, the King of the Bhojas as death, the
unintelligent as the Supreme Lord's universal form, the yogis as the Absolute Truth and the
Vis as their supreme worshipable Deity.
TEXT 4
dine dine mahnanda navadvpa-pur
vaikunha-nyaka vivambhara avatari
Day after day the abode of Navadvpa became filled with ecstasy because of the presence of
Vivambhara, the Lord of Vaikuha.
TEXT 5
priyatama nitynanda-sage kuthale
bhakata samje nija-nma-rase khele
Accompanied by His beloved Nitynanda, the Lord engaged in pastimes of relishing His own
names in the association of the devotees.
The phrase nija-nma-rasa is explained as follows: The Supreme Lord is rasa-maya, or full of
transcendental mellows. The Supreme Lord and His holy names are nondifferent. Therefore
the holy names are also rasa-maya. The Supreme Lord's names, or spiritual names, are
distinct from ordinary names or designations. Lord Gaurahari forgets Himself in the
transcendental ecstasy of chanting the holy names in the midst of His devotees. Affection for
His devotees is the cause of His forgetfulness.
TEXT 6
prati-dina nibhge karaye krtana
bhakta-vinu thkite n pya anya jana
The Lord performed krtana every night. No one except the devotees could participate.
While the Lord taught at night the process of worship through krtana, outsiders were not
allowed.
TEXT 7
eta baa vivambhara-aktira mahimtri
bhuvane laghite n pre keha sm
The glories of Vivambhara's prowess were so great that no one in the three worlds knew
their limits.
The glories of Vivambhara's prowess were unique. Since human knowledge is based on the
three modes of material nature, it is unable to grasp transcendental concepts.
TEXT 8
agocare dre thki' mili daa-pce
manda mtra bale, yama-ghare yya pche
Hidden in the distance, five or ten people gathered together and spoke bad words that would
take them to hell.
Ordinary unqualified people who blaspheme the process of worshiping the Supreme Lord are
punished by Yamarja after they die.
TEXT 9
keha bale,kali-kle kisera vaiava?
yata dekha-hera pea-po-gul saba
Someone said, What kind of Vaiava can there be in Kali-yuga? Those Vaiavas we see are
simply engaged in filling their stomachs.
The blasphemers always say the Vaiavas are simply interested in filling their bellies. Their
idea was that particularly in the age of quarrel there is no possibility of finding any Vaiavas
or attaining devotional service to Viu.
TEXT 10
keha bale,e-gulra bndhi' hta pya
jale pheli' diye yadi, tabe dukha yya
Someone else said, If I can tie their hands and legs and throw them in the water, my
unhappiness will be mitigated.
If we can tie up the hands and legs of these materialistic Vaiavas who are only interested
in filling their own stomachs and then throw them in the water to get rid of them, then all
our miseries will be extinguished.
TEXT 11
keha bale,re bhi, jniha nicita
grma-khna naa kaila nimi paita
Someone said, O brother, know for certain that Nimi Paita will ruin the entire village.
By introducing pure devotional service, Nimi Paita has destroyed the happiness of the
village. Therefore the entire Navadvpa has been ruined.
TEXT 12
bhaya dekhyena sabe dekhibra tare
antare nhika bhgya, cturye ki kare
They would threaten the devotees so that they could see the krtana. But because they were
unfortunate, what could their cunning accomplish?
Because of the miscreants' misfortune, the cunning they displayed to see r Caitanyadeva's
most confidential sakrtana pastimes by installing fear in the devotees was ineffective.
TEXT 13
sakrtana kare prabhu acra nandana
jagatera citta-vtti karaye odhana
As the son of ac performed sakrtana, the consciousness of everyone in the world was
purified.
By glorifying Ka through krtana, Lord acnandana purified the enjoyment-prone hearts

of people who were averse to the Lord.
TEXT 14
dekhite n pya loka, kare anutpa
sabei àbhgya' bali' chaye nivsa
Ordinary people lamented because they could not see the krtana. They sighed deeply and
considered themselves unfortunate.
TEXT 15
keha v khro hi parihra kare
sagope sakrtana giy dekhibra tare

Some people requested the devotees to let them inside so that they could secretly watch the
sakrtana.
The word parihra means request or appeal.
Someone revealed his own misfortune and requested one of the devotees to allow him to
secretly watch the Lord's krtana pastimes.
TEXT 16
`prabhu se sarvaja' ih sarva-dse jne
ei bhaye keha kre n laya se-sthne
All the Lord's servants understood that the Lord knew everything, so in fear of His reaction
they did not take anyone inside.
TEXT 17
eka brahmacr sei navadvpe vaise
tapasv parama sdhu vasaye nirdoe
There was one particular brahmacr who lived in Navadvpa. He was austere, saintly, and
faultless.
TEXT 18
sarva-kla paya-pna, anna nhi khya
prabhura krtana vipra dekhibre cya
He only drank milk and did not eat rice. This brhmaa wanted to see the Lord's krtana.
Since the brahmacr who considered that cooked food destroyed life and who took a vow to
live only on uncooked foods like milk and mango was unqualified to hear the glories of the
Supreme Lord, he had no qualification to hear the krtana behind closed doors. Direct service
to the Supreme Lord is never found within the principles of dry renunciation. Foolish people
who misuse renunciation consider that the ingredients of the Lord's worship are fit for
rejection.
TEXT 19
prabhu se duyra diy karaye krtana
praveite nre bhakta vin anya jana
Since the Lord performed krtana behind closed doors, no one other than the devotees was
allowed to enter.
TEXT 20
sei vipra prati-dina rvsera sthne
ntya dekhibra lgi' sdhaye pane
This particular brhmaa daily requested rvsa to allow him to see the Lord's dancing.
TEXT 21-22
tumi yadi eka-dina kp kara' more
pane laiy yha bra bhitare
tabe se dekhite pa paitera ntya
locana saphala karo, haa ktaktya
If you bestow mercy on me and take me one day inside your house, I will be able to see
Nimi Paita's dancing. Then my eyes will be successful, and I will always remain grateful to
you.
TEXT 23
ei mata prati-dina sdhaye brhmaa
ra dine rnivsa balil vacana
In this way the brhmaa daily appealed to rnivsa, who one day replied to him.
TEXT 24
tomre ta' jni sarva-kla baa bhla
brahmacarye phalhre goil kla
I know you have always been a good person. Throughout your life you have observed strict
celibacy and eaten only fruits.
TEXT 25
kona ppa nhi jni tomra arre
dekhibra tomra ta' che adhikre
Your body is free from sin, so you are certainly qualified to see the krtana.
TEXT 26
prabhura se j nhi keha yibre
`sagope thkib', ei balilu tomre
But I tell you, the Lord has instructed us not to bring anyone inside, so you will have stay
hidden.
Since according to Mahprabhu's instructions, the milk-drinking brahmacr had no

qualification to hear the Lord's chanting, despite possessing a sinless body, when he begged
rvsa to allow him to see the Lord's dancing, rvsa advised him to remain hidden within
the house.
TEXT 27
eta bali' brhmaere laiy calil
eka dike a hai' sagope rahil
After speaking in this way, he took the brhmaa inside and hid him in one corner.
TEXT 28
ntya kare caturdaa bhuvanera ntha
catur-dike mah-bhgyavanta-varga-stha
Thereafter the Lord of the fourteen worlds began to dance in the midst of His most fortunate
associates.
TEXT 29
ka rma mukunda murri vanaml
sabe mili' gya hai' mah-kuthal
They all jubilantly sang together, Ka, Rma, Mukunda, Murri, Vanaml!
TEXT 30
nitynanda-gaddhara dhariy veya
nande advaita-siha cri-dige dhya
Nitynanda and Gaddhara held each other as they twirled around. The lionlike Advaita ran
here and there in ecstasy.
TEXT 31
parnanda-sukhe keha bhya nhi jne
vaikunha-nyaka ntya karaye pane
As the Lord of Vaikuha personally danced, everyone lost external consciousness in

transcendental happiness.
TEXT 32
`hari bola, hari bola, hari bola bhi'
ih bai ra kichu unite n pi

Nothing could be heard other than, Hari bol! Hari bol! O brothers, chant the holy names!
TEXT 33
aru, kampa, loma-hara, saghana-hukra
ke kahite pre vivambharera vikra?
Who can describe Vivambhara's transformations of ecstatic love like shedding of tears,
shivering, hairs standing on end, and loud roaring?
TEXT 34
sarvajera cmai vivambhara-rya
jne `dvija lukiy chaye ethya'
Yet Lord Vivambhara, the crest jewel of omniscient persons, knew that a brhmaa was
hiding there.
TEXT 35
rahiy rahiy bale prabhu vivambhara
ji kena prema-yoga n pa nirbhara?
Lord Vivambhara repeatedly stopped dancing and said, Why am I not feeling any ecstasy
today?
Yogis who are free from material activities and averse to the Lord's name, form, qualities,
associates, characteristics, and pastimes do not have any information about love of Ka.
Therefore, even though they are exalted in material calculation, their aversion to love of God,
which is transcendental to the four goals of life, devours them. Although such bad association
is considered desirable in the eyes of ordinary people, there is no possibility of attaining love
of God in such association. r Gaurasundara revealed that love of God is absent in the
association of persons who are averse to love of God.
TEXT 36-41
keha jni siyche bra bhitare
kichu nhi bujhi, satya kaha dekhi more
bhaya pi' rnivsa balaye vacana
paera ithe prabhu, nhi gamana
sabe eka brahmacr baa subrhmaa
sarva-kla paya-pna, nippa-jvana
dekhite tomra ntya raddh tra baa
nibhte chaye prabhu, jniycha daha
uni' krodhvee tabe bale vivambhara
jha jha bra bhira la kara'
mora ntya dekhite uhra kon akti
paya-pna karile ki mote haya bhakti?
I cannot understand, it seems someone is inside the house. Tell Me the truth. In fear,
rnivsa replied, O Lord, no atheists have come inside. There is only one brahmacra
pious brhmaa, who leads a sinless life and only drinks milk. He had a strong desire to see
Your dancing. You have rightly surmised, O Lord, he is hiding inside the house. On hearing
this, Vivambhara angrily said, Quickly take him out of the house. What qualification does
he have to see My dancing? Can one attain devotion to Me by drinking milk?
Since Gaurasundara did not feel ecstasy in the krtana, and since He realized that some bad
association had entered the house, He inquired about this from rvsa Paita, who replied,
No irreligious person envious of the Supreme Lord has entered this house. A sinless
brhmaa brahmacr who has taken a vow to live on milk and who is devoted to his duties is
hiding within this house, because he was eager to see Your dancing. On hearing this,
Mahprabhu considered that person a nondevotee and expressed His anger by ordering that
he should leave the house. When there is no guarantee that by only drinking uncooked milk
one attains devotion to the Supreme Lord, then how can a nondevotee become eligible to see
the dancing of a devotee? Because he was bereft of unalloyed devotional service, he developed
a propensity for executing materialistic austerities. All austerities aimed at nonviolence and
imagined to be favorable to religious life according to ordinary consideration can never be
steps to devotional service to the Lord. Inclination towards the service of the Supreme Lord
and lording it over the material world are not equivalent.
TEXT 42
dui bhuja tuli' prabhu agul dekhya
paya-pne kabhu more keha nhi pya
The Lord raised His two arms and extended His index fingers while saying, No one can
attain Me simply by drinking milk.
Attempts to achieve saintliness or supremacy in the world under the shelter of nonviolence
are not evidence of inclination for the Lord's service. This was specifically pointed out by r
Gaurasundara.
TEXT 43
cale o mohra araa yadi laya
seha mora, mui tra, jniha nicaya
Know for certain that if even a cala surrenders to Me, he is Mine and I am his.
If by his past karma a human being takes birth in a degraded family yet has a strong
inclination for the service of the Supreme Lord, he is very dear to Me. He is certainly a
brhmaa whose body belongs to Me. There is no doubt about it.
TEXT 44
sannys o mora yadi n laya araa
seha mora nahe, satya balilu vacana
If even a sannys does not surrender to Me, he is not Mine. This is the truth I am telling
you.
If even a sannys situated in the topmost rama becomes averse to the service of the
Supreme Lord, then it is a fact that such a person should not be accepted as dear to the
Supreme Lord.
TEXT 45-46
gajendra-vnara-gope ki tapa karila
bala dekhi, tr more ke-mate pila
asure o tapa kare, ki haya thra
vine mora araa laile nhi pra
Tell Me, what kind of austerities did Gajendra, the monkeys, and the cowherds perform to
attain Me? Even the demons perform austerities, but what is the result? Unless they take
shelter of Me, they cannot be delivered.
In the rmad Bhgavatam (11.12.1-8) the Supreme Personality of Godhead speaks to

Uddhava as follows:
na rodhayati m yogo na skhya dharma eva ca
na svdhyyas tapas tygo ne-prta na daki
vratni yaja chandsi trthni niyam yamyath
varundhe sat-saga sarva-sagpaho hi mm
My dear Uddhava, by associating with My pure devotees one can destroy one's attachment
for all objects of material sense gratification. Such purifying association brings Me under the
control of My devotee. One may perform the aga-yoga system, engage in philosophical
analysis of the elements of material nature, practice nonviolence and other ordinary
principles of piety, chant the Vedas, perform penances, take to the renounced order of life,
execute sacrificial performances and dig wells, plant trees and perform other public welfare
activities, give in charity, carry out severe vows, worship the demigods, chant confidential
mantras, visit holy places or accept major and minor disciplinary injunctions, but even by
performing such activities one does not bring Me under his control.
sat-sagena hi daitey ytudhn mg khag
gandharvpsaraso ng siddh craa-guhyak
vidydhar manuyeu vaiydr striyo 'ntya-j
rajas-tama-praktayas tasmis tasmin yuge yuge
bahavo mat-pada prpts tvra-kydha
vdayavaparv balir bo maya ctha vibhaa

sugrvo hanumn ko gajo gdhro vaikpathavydha
kubj vraje gopyo yaja-patnyas tathpare
In every yuga many living entities entangled in the modes of passion and ignorance gained
the association of My devotees. Thus, such living entities as the Daityas, Rkasas, birds,
beasts, Gandharvas, Apsars, Ngas, Siddhas, Craas, Guhyakas and Vidydharas, as well as
such lower-class human beings as the vaiyas, dras, women and others, were able to
achieve My supreme abode. Vtrsura, Prahlda Mahrja and others like them also achieved
My abode by association with My devotees, as did personalities such as Vaparv, Bali
Mahrja, Bsura, Maya, Vibhaa, Sugrva, Hanumn, Jmbavn, Gajendra, Jayu,
Tuldhra, Dharma-vydha, Kubj, the gops in Vndvana and the wives of the brhmaas
who were performing sacrifice.
te ndhta-ruti-ga nopsita-mahattama
vrattapta-tapasa mat-sagn mm upgat
The persons I have mentioned did not undergo serious studies of the Vedic literature, nor
did they worship great saintly persons, nor did they execute severe vows or austerities.
Simply by association with Me and My devotees, they achieved Me.
kevalena hi bhvena gopyo gvo nag mgye
'nye mha-dhiyo ng siddh mm yur ajas
The inhabitants of Vndvana, including the gops, cows, unmoving creatures such as the
twin arjuna trees, animals, living entities with stunted consciousness such as bushes and
thickets, and snakes such as Kliya, all achieved the perfection of life by unalloyed love for
Me and thus very easily achieved Me.
A poet of South India is quoted in the Padyval as follows:
vydhasycaraa dhruvasya ca vayo vidy gajendrasya k
kubjy kim u nma rpam adhika ki tat sudmno dhanam
vasa ko vidurasya ydava-pater ugrasya kim paurua
bhakty tuyati kevala na ca guair bhakti-priyo mdhava
Did the hunter named Dharma have any piety? Did age disqualify the five-year-old Dhruva?
Did Gajendra, who lived by Trika Mountain, possess any learning? Did Mathur's Kubj,
the maidservant of Kasa, have any beauty? Did Sudm Brhmaa, the friend of Ka, have
any wealth? Did the social status of Vidura disqualify him? Did the prowess of Ugrasena, the
King of the Yadus, disqualify him? Mdhava was pleased with their devotional service, He is
not pleased by material qualities.
TEXT 47
prabhu bale,paya-pne more nhi pya
sakala karimu cra dekhibe ethi
The Lord continued, One cannot attain Me only by drinking milk. You will see right here
how I smash him to pieces.
TEXT 48
mah-bhaye brahmcr hail bhira
mane mane cintaye brhmaa mahdhra
As the brahmacr left in great fear, that sober brhmaa thought to himself.
TEXT 49-50
ei baa bhgya mui ye kichu dekhilu
apardha-anurpa sti o pilu
adbhuta dekhilu ntya, adbhuta krtana
apardha-anurpa pilu tarjana
I am indeed fortunate to have seen something. I have also received appropriate punishment
for my offense. I saw that wonderful dancing and wonderful krtana, and I was punished
according to my offense.
The austere brahmacr was an impersonalist. Since he was devoid of the propensity to serve,
he could not appreciate the display of intoxication in ecstatic love of God. This was the cause
of his offense. Those who consider the dancing and crying in need of living entities
intoxicated by material enjoyment in this world as equal to the devotees' singing, dancing,
crying, and laughing for the Supreme Lord are offenders. As a result of receiving punishment
in the form of r Gaurasundara's chastisement, the impersonalistic brahmacr became
enlightened.
TEXT 51
sevaka haile ei mata buddhi haya
sevake se prabhura sakala daa saya
Only a servant of the Lord develops such a mentality and is able to tolerate the Lord's
chastisement.
Because of self-realization, persons whose hearts are constantly engaged in the service of the
Supreme Lord never express displeasure in any of the Lord's actions. Considering themselves
fit for punishment, such persons respectfully accept the Lord's judgment and remember their
previous offenses. They do not endeavor to oppose the judgement of the Supreme Lord to
attain religiosity, economic development, sense gratification, or liberation. In this regard one
should discuss the tat te' nukampverse along with the liya v pda-rat [tat te
'nukamp su-samkamo, bhujna evtma-kta vipkam, hd-vg-vapurbhir vidadhan
namas te, jveta yo mukti-pade sa dya-bhk, My dear Lord, one who earnestly waits for You
to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of
his past misdeeds and offering You respectful obeisances with his heart, words, and body, is
surely eligible for liberation, for it has become his rightful claim. (Bhg. 10.14.8), liya v
pda-rat pinau mm, adarann marma-hat karotu, vyath tath v vidadhtu
lampao, mat-pra-nthas tu sa eva npara, Let Ka 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 He is still no one
other than the worshipable Lord of My heart. (ikaka 8)] verse spoken by r
Gaurasundara.
TEXT 52
ei mata cintiy calite dvija-vara
jnilena antarym prabhu vivambhara
As that exalted brhmaa departed while thinking in this way, Lord Vivambhara, the
Supersoul, understood his heart.
TEXT 53
kiy niy puna karu-sgara
pda-padma dil tra mastaka-upara
The Lord, who is an ocean of mercy, called the brhmaa back and placed His lotus feet on
his head.
TEXT 54
prabhu bale `tapa' kari' n karaha bala
viu-bhakti sarva-reha jnaha kevala
The Lord then told him that he shouldn't be proud of his austerity, and he should know for
certain that devotional service to the Supreme Lord is supreme.
Refer to the previously quoted rmad Bhgavatam verses (11.12.1-8). Also, in rmad
Bhgavatam (10.23.42-43) it is stated:
ns dvijti-saskro na nivso gurv api
na tapo ntma-mms na auca na kriyubh
tathpi hy uttama-loke ke yogevarevare
bhaktir dh na csmka saskrdimatm api
These women have never undergone the purificatory rites of the twice-born classes, nor
have they lived as brahmacrs in the rama of a spiritual master, nor have they executed
austerities, speculated on the nature of the self, followed the formalities of cleanliness or
engaged in pious rituals. Nevertheless, they have firm devotion for Lord Ka, whose glories
are chanted by the exalted hymns of the Vedas and who is the supreme master of all masters
of mystic power. We, on the other hand, have no such devotion for the Lord, although we
have executed all these processes. In the Padma Pura it is stated:
mah-kula-prasto 'pi sarva-yajeu dkita
sahasra-khdhyy ca na guru syd avaiava
A non-Vaiava is never fit to be guru even if he has taken birth in a great family, performed
all sacrifices, and studied many branches of the Vedas. In the Nrada-pacartra it is stated:
rdhito yadi haris tapas tata kina
rdhito yadi haris tapas tata kim
antar bahir yadi haris tapas tata ki
nntar bahir yadi haris tapas tata kim
If one is worshiping Lord Hari, what is the use of performing extraneous penances? And if
one is not worshiping Lord Hari, no such penances will save one. If one can understand that
Lord Hari is all-pervading, within and without, what is the need of performing penances?
And if one is not able to understand that Hari is all-pervading, all his penances are useless.
na jna na ca vairgya pryareyo bhaved iha
The cultivation of knowledge and renunciation is generally not the means of achieving the
highest perfection within this world. In the rmad Bhgavatam (10.81.19) it is stated:
sarvsm api siddhn mla tac-cararcanam
Devotional service to His lotus feet is the root cause of all perfection. In the Padma Pura
it is stated:
rdhann sarve vior rdhana param
tasmt paratara devi tadyn samarcanam
O Dev, the most exalted system of worship is the worship of Lord Viu. Greater than that
is the worship of tadya, or anything belonging to Viu.
TEXT 55
nande krandana kare sei vipra-vara
prabhura karu-gua smare nirantara
That exalted brhmaa cried in ecstasy as he continually remembered the merciful qualities
of the Lord.
TEXT 56
`hari bali' santoe sakala bhakta-gaa
daavat haiy paila tata-kaa
All the devotees then jubilantly chanted the name of Hari and immediately offered obeisances
to the brahmacr.
TEXT 57
raddh kari' yei une e saba rahasya
gauracandra-prabhu tre miliba avaya
Anyone who faithfully hears this confidential pastime will certainly attain Lord Gauracandra.
TEXT 58
brahmacri-prati kp kariyhkura
nanda-vee ntya karena pracura
After bestowing mercy on the brahmacr, the Lord profusely danced in ecstasy.
TEXT 59
sei dvija-carae mra namaskra
caitanyera dae haila hena buddhi yra
I offer my obeisances at the feet of that brhmaa, whose intelligence was purified by Lord
Caitanya's chastisement.
This verse describes r Vndvana dsa hkura's desire to accept and respect as a devotee
the brhmaa who was punished for his offense.
TEXT 60
ei mata prati-ni karaye krtana
dekhibre akti nhi dhare anya jana

In this way the Lord performed krtana every night. But no outsiders had the right to watch.
TEXT 61
antare dukhita saba loka nadyra
sabe pare manda balaye apra
As a result, all the people of Nadia were distressed at heart. They put all the blame on the
atheists.
TEXT 62
ppiha nindaka buddhi-nera lgiyhena
mahotsava dekhibre nre giy
Because of the foolish sinful blasphemers, we are unable to see such a festival.
TEXT 63
ppiha-pa saba, sabe nind jne
vacita haiy mare e-hena krtane
They are all sinful atheists whose only business is to blaspheme. They are deprived of seeing
such krtanas, so they simply suffer.
TEXT 64
ppiha-pa lgi' nimi paita
bhlare o dvra nhi dena kadcit
Because of these sinful atheists, Nimi Paita refuses to allow even good people inside.
The Supreme Lord does not accept people who are sinless, respected, or pious according to
worldly consideration or people who are sinful and envious of the Supreme Lord.
TEXT 65
teho se kera bhakta,jnena sakala
thra hdaya puni parama nirmala
He is a devotee of Ka, so He knows everything. Moreover, His heart is most pure.
TEXT 66
mar sabra yadi t'ke bhakti thke
tabe ntya avaya dekhiba kona pke
If we are devoted to Him, then somehow we will certainly see His dancing one day.
The word pke means under some circumstance or somehow or other.
TEXT 67
kona nagariy bale,vasi' thka bhi
nayana bhariy dekhiba ei hi
One of the inhabitants said, O brothers, just wait. We will see the dancing to our full
satisfaction right here.
TEXT 68
sasra-uddhra lgi' nimi paita
nadyra mjhe si' hail vidita
Nimi Paita has appeared within Nadia to deliver the entire world.
TEXT 69
ghare ghare nagare nagare prati-dvre
karibena sakrtana, balila tomre

I tell you, He will perform sakrtana from door to door, at every house, and in every town.
TEXT 70
bhgyavanta nagariy sarva-avatre
paitera gaa sabe nind kari' mare
The inhabitants of Navadvpa were most fortunate for they accompanied the Lord in each of
His incarnations, but the scholars suffered as a result of their blasphemy.
TEXT 71
divasa haile saba nagariy-gaa
prabhu dekhibre tabe karena gamana
Early every morning the inhabitants would go to see the Lord.
TEXT 72
keha v ntana dravya, kro hte kal
keha ghta, keha dadhi, keha divya-ml
Everyone brought some gift such as some new items, bananas, ghee, yogurt, or attractive
flower garlands.
TEXT 73
laiy calena sabe prabhu dekhibre
prabhu dekhi' sarva-loka daavat kare
Everyone went to see the Lord with such gifts. On seeing the Lord, they all offered obeisances
to Him.
TEXT 74
prabhu bale,ka-bhakti hauka sabra
ka-nma-gua bai n baliha ra
The Lord said to them, May you all attain devotional service to Ka. Do not speak about
anything other than the names and qualities of Ka.
When out of aversion to the service of the Supreme Lord the living entities become
conditioned, then sense gratification becomes their only goal of life. Conditioned souls are
fully absorbed in gratifying their senses. The speech of conditioned souls is confined to
material names, forms, qualities, and activities suitable to their sense gratification. Therefore,
since the living entities have no opportunity to hear topics of Ka's names, forms, qualities,
and pastimes, they become entangled in scrutinizing other subject matters. Desiring eternal
benefit for the living entities, r Gaurasundara blessed them with the words, May the
propensity for serving Ka awaken in you. He further prohibited them from engaging in
the prajalpa of discussing names, forms, qualities, and activities not related to Ka. In other
words, He instructed them to always engage in congregational glorification of Hari. As soon
as discussion of topics related to Hari diminishes, discussion of sense gratification becomes
prominent. This results in inauspiciousness.
TEXT 75
pane sabre prabhu kare upadee
ka-nma mah-mantra unaha harie
The Lord personally instructed everyone, Hear the Hare Ka mah-mantra and be happy.
Conditioned souls devoid of devotional service to Ka are always eager to gratify their
senses. To benefit these living entities, r Gaurasundara instructed them to happily hear the
Hare Ka mah-mantra. Those who are compelled to hear the holy names of the Lord are
not very enthusiastic to chant. Therefore it is instructed that one should happily chant or
hear the awarded Hare Ka mah-mantra with full enthusiasm. Since living entities averse
to the Lord's service are always associating with nondevotees and taking their sinful council,
they naturally remain aloof from hearing topics of the Supreme Lord.
The process for remaining aloof from material thoughts is called mantra. Instruction in the
form of sound vibration is the only method for becoming free from thoughts of enjoyment
and renunciation. One achieves perfection in chanting mantra when one keeps the vibrated
sound within his heart and controls his materially attached mind. One person's mind is
different from another person's mind, therefore the act of remembrance is intended for an
individual. Therefore the chanting of the name Hari by an individual is called mantra.
A group of people can all chant the mah-mantra together. Many people can give advice that
is favorable to the process of sdhana, or spiritual practice. Therefore there are many ik-
gurus (instructing spiritual masters) but only one dk-guru (initiating spiritual master).
The heart is purified by the mah-mantra and other mantras. As a result of the heart's
purification, all the senses become free from the temporary propensity for material enjoyment
and realize the eternal nature. Then insignificant and abominable conceptions cannot become
prominent. One who is not able to happily accept these facts is destined to remain in misery.
TEXT 76
`hare ka hare ka ka ka hare hare
hare rma hare rma rma rma hare hare'
Hare Ka Hare Ka Ka Ka Hare Hare
Hare Rma Hare Rma Rma Rma Hare Hare.
Although mantra is composed of the Lord's names, since the fourth (dative) case is used in
the address, it indicates self-surrender. Every name in the Hare Ka mah-mantra is a
vocative address. There is no use of the fourth (dative) case as in mantra.
The smrtas refer to the mah-mantra as traka-brahma nma, the holy name that delivers
one. All smrtas are more or less impersonalists, so their belief is that one can attain
impersonal renunciation after finishing one's material enjoyment. Persons who are liberated
from the clutches of the karmis and jns are devoid of material desires. People controlled
by selfish desires become sense enjoyers, whereas people desirous of liberation give up
material enjoyment and endeavor to achieve liberation to rectify their situation. But by
chanting the mah-mantra under the shelter of such desires, the urge for insignificant fruits
becomes strong.
The vocative address for the name Hari is Hare, and the vocative address for the name
Har is also Hare. When the svaya-rpa name of Ka, the omnipotent svaya-
praka name of Rma, and Hari are chanted by a tongue devoid of material desire, it is
no longer possible to engage in service within the fourteen worlds, the Viraj River, or
Brahmaloka. Then the opportunity for engaging in service begins only in the paravyoma, or
spiritual sky. If one considers the degree of rasa found in Ka's svaya-praka-tattva
[Baladeva] and in His [Baladeva's] subsequent praka and vilsa expansions, one will find
that the full manifestation of all rasas is Ka, who is akhila-rasmta-mrti, the
transcendental form of attraction for all kinds of devotees. Therefore there is no possibility of
the full manifestation of rasa in personalities who are abodes of partial rasa. That is why the
plenary portions and the portions of the plenary portions of the Lord more or less engage in
the service of the svaya-rpa. When people realize devotional service to Ka, they attain
the service of Rdh-ramaa rather than considering themselves tmrma, one who takes
pleasure in tm, or spirit self.
TEXT 77
prabhu bale,kahila ei mah-mantra
ih japa' giy sabe kariy nirbandha
The Lord continued, This is the mah-mantra. All of you go and chant this mantra according
to a prescribed number.
The Hare Ka mah-mantra should be chanted loudly at every moment. The instruction for
softly chanting the mah-mantra in japa is also prescribed so that no one thinks it is not
meant to be chanted softly. The word nirbandha refers to chanting the holy names according
to a prescribed number. The Hare Ka mah-mantra is not meant to be only chanted softly
nor is it prohibited from being chanted softly. Since there is an instruction for five to ten
people to gather together and clap their hands while loudly chanting, it is understood that
this mah-mantra is not meant to be only chanted softly, and the process of chanting the
vocative mah-mantra along with mantras that include names ending in the fourth [dative]
case has also not been ignored. By the use of the phrase sarva-kaa bala'Always chant,
the consideration that the mah-mantra is only meant to be chanted softly has been refuted.
TEXT 78
ih haite sarva-siddhi haibe sabra
sarva-kaa bala' ithe vidhi nhi ra
By doing so, everyone will attain all perfection. Always chant, there is no other prescription.
There are many prescriptions to be followed before one becomes a qualified candidate for
initiation, but even without following any of those prescriptions, simply by constantly
chanting the mah-mantra in upu-japa, or "chanting very mildly, everyone will attain all
perfection. In other words, one attains the qualification to achieve all perfection like material
enjoyment consisting of religiosity, economic development, and sense gratification; liberation
consisting of cultivation of impersonal Brahman realization; or love of God, which condemns
these two. In the chanting of mantra there is a consideration of proper and improper time,
but with the Hare Ka mah-mantra there is no consideration whatsoever regarding proper
and improper time, suitable and unsuitable candidate, or proper and improper place. This
does not mean that one can attain any perfection simply by chanting any imaginary mantras
or names, because such sound vibrations are born of aja-rhi, the conventional meaning of
words according to unenlightened persons.
TEXT 79
daa-pca mili' nija dvrete vasiy
krtana karaha sabe hte tli diy
Five to ten people can sit together in a house and perform krtana while clapping their
hands.
TEXT 80
`haraye nama ka ydavya nama
gopla govinda rma r-madhusdana'
You should chant, `Haraye nama ka ydavya nama, gopla govinda rma r-
madhusdana.'
TEXT 81
sakrtana kahila e tom'sabkre
str-putre-bpe mili' kara' giy ghare
These are My instructions on how to perform sakrtana. Go home and chant together with
your wife, father, and sons.
Any mantra that starts with bja and ends in the fourth [dative] case or any mantra that starts
with o and ends in the fourth [dative] case should not be chanted loudly. But nma, or the
vocative form of names, as well as mantras that do not include bja or o and which end not
in the fourth [dative] case but with the word nama can be chanted loudly. For example,
Haraye nama ka ydavya nama, is chanted loudly.
TEXT 82
prabhu-mukhe mantra pi' sabra ullsa
daavat kari' sabe cale nija-vsa
Having received mantra from the mouth of the Lord, they all became jubilant. After offering
obeisances, they returned to their respective homes.
Everyone became jubilant on receiving the sixteen word, thirty-two syllable mah-mantra as
well as mantra with names in the fourth [dative] case and ending with nama. According to
the consideration of materialistic smrtas, it is inauspicious to exchange mantras that begin
with o and end with svh, but chanting the mah-mantra or any mantra in the vocative
form is widely accepted, because such mantra neither starts with o nor includes bja.
TEXT 83
niravadhi sabei japena ka-nma
prabhura caraa kya-mane kari' dhyna
They engaged their bodies and minds by constantly chanting the names of Ka and
meditating on the Lord's lotus feet.
Those who have controlled their minds and have accepted the Lord's instructions regarding
nma and mantra engage in softly chanting the holy names while directly and indirectly
meditating on Ka. In rmad Bhgavatam (2.8.4) it is stated:
vataraddhay nitya gata ca sva-ceitam
klena ntidrghea bhagavn viate hdi
Persons who hear rmad Bhgavatam regularly and are always taking the matter very
seriously will have the Personality of Godhead r Ka manifested in their hearts within a
short time. After worshiping the Lord with mantras for hundreds of years, one attains the
qualification for chanting the Hare Ka mah-mantra. Activities like meditation are possible
only when one attains such qualification, otherwise the instruction given in the above verse
prohibits activities like artificial meditation.
TEXT 84
sandhy haile panra dvre sabe mili'
krtana karena sabe diy karatli
In the evenings they gathered in their houses and performed krtana while clapping their
hands.
TEXT 85
ei mata nagare nagare sakrtana
karite lgilena acra nandana
In this way the son of ac inaugurated the congregational chanting of the holy names from
village to village.
TEXT 86
sabre uhiy prabhu ligana kare
pana galra ml deya sabkre
The Lord stood up, embraced each one of them, and then offered His garlands to them.
TEXT 87
dante ta kari' prabhu parihra kare
ahar-nia bhi saba, bhajaha kere
With straw between His teeth, the Lord appealed to them, O brothers, worship Ka day
and night.
Manifesting His humility before proud people, r Gaurasundara humbly requested everyone
to always engage in the service of Ka and never give up the worship of Ka.
TEXT 88
prabhura dekhiy rti knde sarva-jana
kya-mano-vkye lailena sakrtana
They all cried on seeing the Lord's anxiety. They then engaged in the process of sakrtana
with their bodies, minds, and speech.
After hearing r Mahprabhu's heartrending appeal, the listeners began to cry because of
their own sinful mentality. They then took shelter of devotional service in the form of krtana
with their bodies, minds, and speech.
TEXT 89
parama-hlde saba nagariy-gaa
hte tli diy bale `rma nryaa'
In great jubilation all the inhabitants of Navadvpa clapped their hands and chanted the
names of Rma and Nryaa.
TEXT 90
mdaga-mandir-akha che sarva-ghare
durgotsava-kle vdya vj' bra tare
They all had mdagas, karatlas, and conchshells in their homes that they used during the
Durg-pj festival.
Every religious-minded person had musical instruments like mdaga and conchshell in their
houses. They used them in autumn or on the occasion of Mahmy-pj in the month of
Caitra. Such worship is performed for the purpose of attaining temporary worldly happiness.
Those musical instruments were now used in the constant glorification of Hari.
TEXT 91
sei saba vdya ebe krtana-samaye

gyena v' yena sabe santoa-hdaye
Everyone was happy now to use those musical instruments at the time of krtana.
TEXT 92
`hari o rma rma hari o rma rma'
ei mata nagare uhila brahma-nma
In this way the entire town became filled with the chanting of the Lord's transcendental
names: Hari O Rma Rma, Hari O Rma Rma!
TEXT 93
khol-vecrdhara yyena sei pathe
drgha kari' hari-nma balite balite
Kholvec rdhara was walking down that same path loudly chanting the name of Hari.
TEXT 94
uniy krtana rambhil mah-ntya
nande vihvala hail caitanyera bhtya
When that servant of Lord Caitanya heard the krtana, he became overwhelmed and began to
dance in ecstasy.
TEXT 95
dekhiy thna sukha nagariy-gaa
veiy caudike sabe karena krtana
When the town's inhabitants saw how joyful he was, they gathered around him and
performed krtana.
TEXT 96
gagai' yyena rdhara prema-rase
bahirmukha-sakala drete thki' hse
As rdhara began to roll on the ground in ecstatic love, the materialists laughed at him from
a distance.
TEXT 97
kona pp bale,hera-dekha bhi saba!
khol-vec mins o haila vaiava!
One of those sinners said, O brothers, just look at him! Even that Kholvec fellow has
become a Vaiava!
The word minsor minse refers to a man. It is a corruption of the word manuya and is used
in villages to insult someone. Businessmen and small merchants are situated in the lower
rungs of society. The Vaiavas are the topmost. Everyone from the topmost platform to the
lowest is eligible to attain devotional service to Viu, but persons from higher rungs or those
who are educated do not allow persons from the lower rungs or those who are uneducated to
become Vaiavas. Sage Atri said:
vedair vihn ca pahanti stra
strea hn ca pura-ph
pura-hn kio bhavanti
bhras tato bhgavat bhavanti
Those who are unable to understand the Vedas go on to study the dharma-stras. Failing to
understand the dharma-stras, they turn to the Puras. Unable to grasp the real purport of
the Puras, they become farmers. Those who can not do anything else become professional
Bhgavatam reciters, although they have no real understanding of the Bhgavatam. It is also
said [a Bengali proverb]: yata chila nbune, sabi ha'lo krtane, kste bhege, ga'ya
karatlaWhen farmers are unable to grow anything, they take to krtana. They then break
their sickles and make karatlas. In every age so-called educated people often put obstacles
in the path of low-class people's endeavors to achieve the platform and respect of a Vaiava,
but the stras state: strataruyate bhaktau n-mtrasydhikritEvery man has the
birthright to accept devotional service and become Ka conscious. This is proved with
evidence from many scriptures. Elsewhere in the stras it is stated:
antyaj api tad rre akha-cakrka-dhria
vaiav-dk saprpya dkit iva sababhu
In that kingdom even the outcastes decorate their bodies with the marks of the conchshell
and disc. They accept Vaiava initiation and adopt the behavior of Vaiavas.
TEXT 98
paridhna-vastra nhi, pee nhi bhta
lokere jnya, `bhva haila m'ta'
He has no clothes to wear and no rice to eat, yet he advertises, Ì am in ecstasy.'
Ordinary people think that if one wears fine clothes and acts civilized, he is a good
Vaiava, and if one can earn a lot of money and eat palatable foods, he is a Vaiava. If
one gives up the propensity for wearing fine clothes and eating palatable foods, then by the
influence of his higher thinking, he can become eligible for the service of the Supreme Lord.
This is the verdict of the stras. Therefore poverty-stricken people display artificial love of
God to achieve respect from ordinary people. Taking advantage of their state of poverty, they
identify themselves as devotees situated in bhva-bhakti, the first stage of love of Godhead. If
those hypocrites who artificially identify themselves as advanced attribute blasphemy on the
shoulders of the Lord's devotees, they become touched by sin.
TEXT 99
nagariy-gul bale,mgi khi mare
aklete durgotsava nileka ghare
The local inhabitants said, They are unable to maintain themselves by begging, so they are
celebrating the Durg-pj festival at the wrong time.
Since the local inhabitants absorbed in sense gratification mistakenly thought that the
Vaiavas, like themselves, engaged in dancing, chanting, and playing musical instruments
for enjoying material happiness, they considered hari-krtana performed for the pleasure of
Ka as another means to enjoy material happiness as in the Durg-pj festival. They
further thought that it was not at all proper for poor people to ignore the concern of the hard-
working professionals who maintained them and to enjoy happiness in the performance of
krtana. After working the entire year to maintain their families, people spent their remaining
wealth to attain happiness in the Durg-pj festival by dancing and playing musical
instruments, so the performance of such activities at the wrong time was not reasonable.
TEXT 100
ei mata par valgaye sadya
prati-dina nagariy-gae `ka' gya
In this way the atheists always criticized, while the inhabitants of Navadvpa daily sang the
glories of Ka.
TEXT 101
eka-dina daive kj sei-pathe yya
mdaga, mandir, akha unibre pya
One day by providence the Kazi walked down that road and heard the sound of mdagas,
karatlas, and conchshells.
TEXT 102
hari-nma-kolhala catur-dike mtra
uniy saare kjpanra stra
When the Kazi heard the loud vibration of the Lord's holy names in the four directions, he
immediately remembered his own scriptures.
The residents of India engage in worship of the Lord by following the rules and regulations
prescribed in the rutis, smtis, Puras, and Pacartras. In that system, the hearing and
playing of musical instruments is included. Since sinful people consider the form of the
Supreme Lord equal to the enjoyable forms of the material world, they think that the
vibration of sounds and musical instruments are impediments to the service of the Supreme
Lord. When people renounce things related to Hari, thinking them to be material, they then
consider activities favorable to the service of Hari as unfavorable to the worship of the
Supreme Lord. Therefore, because of the misuse of renunciation, the utility of musical
instruments for the service of the Supreme Lord is not acceptable to many people. This is part
of phalgu-vairgya, or false renunciation. One must give up musical instruments that
intoxicate a living entity and distract him from the service of the Absolute Truth. But any
conceptions devoid of proper understanding cannot be accepted as favorable to the service of
the Supreme Lord.
TEXT 103
kj bale,dhara dhara, ji karo krya
ji v ki kare tora nimi-crya
The Kazi said, Catch them! Catch them! I will take action today. Let us see what your
teacher Nimi does.
TEXT 104
thevyathe palila nagariy-gaa
mahtrse kea keha n kare bandhana
The townspeople quickly ran away. Out of fear they did not even tie their hair.
TEXT 105
yhre pila kj, mrila thre
bhgila mdaga, ancra kaila dvre
The Kazi beat whoever he caught. He broke the mdagas and created havoc at that place.
TEXT 106
kj bale,hinduyni haila nady
karimu ihra sti ngli piy

The Kazi said, The entire Nadia has been overrun by the Hindus. When I catch them, I'll
punish them.
Since the rutis, smtis, Puras, and Pacartras prescribe activities like worshiping the Lord
and chanting His names, the sinful atheists considered such activities as part of Hindu
culture. The staunch belief of those sinful people was that by uprooting Vedic principles and
establishing a new religion, their prestige and religion would be maintained. Therefore they
disturbed the inhabitants of Navadvpa who faithfully engaged in krtana by indiscriminately
arresting them. They beat some of them and indulged in activities opposed to the proper
codes of conduct prescribed in the stras by breaking musical instruments. The plan of the
sinful atheists was to uproot the social, natural, and spiritual rules and regulations of the
various pious persons and inaugurate their new rules and regulations. When they saw in the
dealings of r Gaurasundara the reestablishment of religious principles described in the
Vedas and Vedic literatures, they got the opportunity to stop that. Because they were
administrators, they got the opportunity to suppress the citizens in the name of religion.
TEXT 107
kam kari' ya ji, daive haila rti
ra dina lgli pile laiba jti
It is night now, so I will excuse you today. But if I catch you again, then I will take away
your caste.
Chanting and playing musical instruments in observance of the eternal religious principles
inaugurated by r Gaurasundara offered a great opportunity for the sinful atheists to attack.
The Kazi said that if he got another excuse he would forcibly change the social standing of
the Nadia residents by converting them to his own religion.
TEXT 108
ei mata prati-dina dua-gaa laiynagara
bhramaye kj krtana chiy
In this way the Kazi and his sinful followers daily wandered about the town looking for a
krtana.
TEXT 109
dukhe saba nagariy thke lukiy
hindu-gae kj saba mre kadarthiy
In distress, the townspeople remained hidden while the Kazi went about beating and
chastising Hindus.
The inhabitants of Navadvpa were forced to stop playing musical instruments in krtana
because of the Kazi's suppression, yet they continued to do so in secret. With the help of
sinful townspeople who were envious of the devotees, the Kazi began to wander around
searching for those engaged in krtana. Whenever he found them, he would abuse them and
beat them.
TEXT 110
keha bale,hari-nma laiba mane mane
huhui baliyche kon v pure
Someone said, One should chant the name of Hari in one's mind. Which Pura
recommends boisterous chanting?
To obstruct preaching of the Supreme Lord's topics, the atheistic so-called Hindus took the
side of the Kazi and took advantage of the stric descriptions of solitary worship and the
philosophy of impersonalism to introduce the process of chanting the name of Hari within
the mind. They introduced foolish arguments such as: No stras recommend loud chanting
of hari-nma or the performance of hari-nma-sakrtana accompanied by dancing and
musical instruments.
TEXT 111
laghile vedera vkya ei sti haya
`jti' kariy o e gulra nhi bhaya
This is the punishment for one who transgresses the Vedic injunctions. These fellows are
not even concerned about their caste.
Ignorant people thought, Since foolish people do not know the hymns of the Sma Veda,
they do not glorify the Vedic literatures and have subsequently introduced the unauthorized
process of chanting loudly and playing instruments. Because these devotees have such
conceptions and transgress the Vedas, they are fit to be punished like this at the hands of the
atheists. In other words, because they have introduced activities that are prohibited in the
Vedas, they have proven that they are not afraid of losing their caste or protecting their social
standing. Paramrtha, or the ultimate goal, means to give special attention to protect one's
caste and social standards.
TEXT 112
nimi paita ye karena ahakre
sabe cra haibeka kjra duyre
Now Nimi Paita's pride will be completely smashed by the Kazi.
If the scriptural conclusions introduced by Nimi Paita are defeated by the Kazi, then His
pride will be smashed to pieces.
TEXT 113
nagare nagare ye bulena nitynanda
dekha tra kon dina bhirya raga
The happiness of Nitynanda, who freely wanders around town, will soon come to an end.
The ecstasy r Nitynanda relishes from nagara-krtana will vanish when He one day
receives appropriate punishment.
TEXT 114-115
ucita balite hai mar `paa'
dhanya nadyya eta upajila bhaa
bhaye keha kichu nhi kare pratyuttara
prabhu-sthne giy sabe karena gocara

They call us atheists for speaking the truth. All glories to Nadia, which is filled with so much
hypocrisy! Out of fear, the devotees did not reply. They went to the Lord and explained
everything to Him.
When we try to explain that the process of hari-nma-krtana introduced by Gaura-

Nitynanda is not sanctioned by the Vedas, ordinary foolish people call us àtheists devoid of
scriptural knowledge,' therefore the new path introduced by these dharma-dhvajs, or
religious imposters, is simply cheating. Without replying to the imprudent atheistic
inhabitants, the devotees went to Mahprabhu and explained how they were being unfairly
tortured.
TEXT 116-117
kjra bhayete ra n kari krtana
prati-dina bule lai' sahasreka jana
navadvpa chiy yiba anya sthne
gocarila ei dui tomra carae
Out of fear of the Kazi, we do not perform krtana anymore. The Kazi wanders about with
thousands of followers. We will leave Navadvpa and go somewhere else. We submit these
two concerns at Your feet.
The inhabitants of Navadvpa said, Since thousands of the Kazi's people have become averse
to krtana, they will search us out and torture us. Therefore we will leave Navadvpa and go
elsewhere. Fear of Kazi's torture and leaving Navadvpa to escape that fear were the two
anxieties that the inhabitants of Navadvpa submitted before Mahprabhu.
TEXT 118
krtanera vdha uni' prabhu vivambhara
krodhe hailena prabhu rudra mrtidhara
When Vivambhara heard about the impediments to the krtana, He became like Rudra in His
anger.
TEXT 119
hukra karaye prabhu acra nandana
kara dhari' `hari' bale nagariy-gaa
The son of ac roared loudly, and the inhabitants covered their ears and chanted the name of
Hari.
TEXT 120
prabhu bale,nitynanda, hao svadhna
ei kae cala saba vaiavera sthna
The Lord said, O Nitynanda, get ready and go quickly to all the Vaiavas.
TEXT 121
sarva navadvpe ji karimu krtana
dekho, more kon karma kare kon jana?
Today I will perform krtana throughout Navadvpa. Let Me see what anyone can do.
TEXT 122
dekho, ji kjra poa ghara-dvra
kon karma kare dekho rj v thra?
Today we will burn the Kazi's house. Let Me see what even his king can do.
TEXT 123
prema-bhakti-vi ji kariba vila
pai-gaera se haiba ji `kla'

Today I will shower an incessant rain of pure devotional service. Today the atheists will face
their ultimate fate.
r Gaurasundara has instructed that one should have unlimited patience, yet in anger He
personally assumed the form of Rudra and expressed a desire to destroy the houses of those
who were opposed to krtana. Therefore how can these two contradictory statements be
reconciled? Many people may inquire like this. The main principle in chanting the holy name
of the Lord is to favorably engage all activities in the service of Ka. To directly or
indirectly support or participate in activities that are unfavorable to the service of Ka is
detrimental to the service of the Supreme Lord. Therefore the instruction to become lower
than a straw in the street and tolerant like a tree is given for the favorable cultivation of
Ka consciousness. The patience and the freedom from material designations meant to
support activities that are unfavorable to devotional service are completely opposed to the
process of chanting the holy names. Those who are resolute in supporting nma-apardha
certainly misuse the instruction to become lower than a straw in the street and more tolerant
than a tree. r Gaurasundara has given the instructions to become lower than a straw in the
street and more tolerant than a tree to reveal that this misuse is a type of unfavorable
cultivation and to encourage the full cultivation of Ka consciousness. Although to
externally remain indifferent to unfavorable cultivation appears like a favorable adjustment,
the sinful mentality or ignorance of covering the soul's propensity is revealed in such
activities. In this regard one should carefully discuss the verse from the Fourth Canto of
rmad Bhgavatam that begins, karau pidhya nirayd [karau pidhya nirayd yad akalpa
e, dharmvitary asibhir nbhir asyamne, chindyt prasahya ruatm asat prabhu cej,
jihvm asn api tato visjet sa dharma, If one hears an irresponsible person blaspheme the
master and controller of religion, one should block his ears and go away if unable to punish
him. But if one is able to kill, then one should by force cut out the blasphemer's tongue and
kill the offender, and after that one should give up his own life. (Bhg. 4.4.17)], otherwise
one will become bereft of devotional service and simply accumulate offenses. While
displaying His anger and desire for revenge, r Gaurasundara simultaneously declared,
Today I will shower an incessant rain of pure devotional service that will act like Yamarja,
death personified, for the atheists. Innumerable varieties of realization such as found in
verses like mallnm aanir n [For a translation of this verse see pages 260-261] are
possible only in Him.
TEXT 124
cala cala bhi-saba nagariy-gaa
sarvatra mra j karaha kathana

O brothers, O residents of Navadvpa, go everywhere and announce My order.
TEXT 125
kera rahasya ji dekhibeka ye
eka mah-dpa la sibeka se
Everyone who desires to see Ka's mystic potency should come with a big torch.
TEXT 126
bhgiba kjra ghara, kjra duyre
krtana karimu, dekho kon karma kare
Today I will break the Kazi's house and perform krtana at his doorstep. Let Me see what he
can do.
TEXT 127
ananta brahma mora sevakera dsa
mui vidyamne o ki bhayera praka
Innumerable universes are servants of My servants. What fear can manifest when I am
personally present?
TEXT 128
tilrddheko bhaya keha n kariha mane
vikle sibe jha kariy bhojane
No one should have the slightest fear at heart. Come in the afternoon right after you eat
lunch.
TEXT 129
tata-kae calilena nagariy-gaa
pulake prita sabe, kisera bhojana?
As all the residents immediately left to get ready, the hairs of their bodies stood on end. What
need did they have of eating?
TEXT 130
`nimi paita ji nagare nagare
ncibena'dhvani haila prati-ghare ghare
The news spread from house to houseNimi Paita will dance today throughout the
streets of Navadvpa.
TEXT 131
yra ntya n dekhiy nadyra loka
kata koi sahasra kariy che oka
Millions of Nadia residents had lamented that they had been unable to see the Lord's dancing.
TEXT 132
hena jana ncibena nagare nagare
nande deui bdhe prati-ghare ghare
Now that He would dance throughout the streets of Navadvpa, the people of each and every
house joyfully prepared their torches.
TEXT 133
bpe bndhile o putra bndhe panra
keha kre harie n pre rkhibra

Even if the father prepared a torch, the son also prepared one. In their ecstasy, no one could
restrict anyone.
TEXT 134
tra baa, tra baa, sabei bndhena
baa baa bhe taila kariy layena
Everyone competed to make the biggest torch. They then filled large pots with oil to take
with them.
TEXT 135
ananta arbuda laka loka nadyra
deuira sakhy karibra akti kra?
Countless millions of people lived in Nadia. Who can count the number of torches they
made?
TEXT 136
ithi-madhye ye ye vyavahre baa haya
sahasreka sjiy kona jane laya
Meanwhile, those who had the resources arranged for thousands of torches to take along.
TEXT 137
haila deuimaya navadvpa-pura
str-bla-vddhera raga bila pracura
The entire Navadvpa became filled with torches. The happiness of the women, children, and
elderly persons increased unlimitedly.
TEXT 138
eha akti anyera ki haya ka-vine
tabu pp loka n jnila eta dine
Can anyone other than Ka have such potency? Still the sinful people were not able to
understand.
TEXT 139
at jya mtra sarva navadvpa
calil deui lai' prabhura sampa
Simply by the Lord's order, people from all over Navadvpa came before Him with torches in
hand.
TEXT 140
uni' sarva vaiava il tata-kaa
sabre karena jacra nandana
When the Vaiavas heard about this, they immediately came. Then the son of ac instructed
everyone.
TEXT 141
ge ntya karibena crya-gosi
eka sampradya gibena tna hi
Advaita crya will dance in front, and one group will sing near Him.
TEXT 142
madhye ntya kari' yibena haridsa
eka sampradya gibena tna pa

Haridsa will dance in the middle, and one group will sing next to him.
TEXT 143
tabe ntya karibena rvsa paita
eka sampradya gibeka tna bhita
Behind him, rvsa Paita will dance. One group will sing at his side.
TEXT 144
nitynanda-dike mtra chilena prabhu
nitynanda bale,tom' n chiba kabhu
As soon as the Lord looked at Nitynanda, Nitynanda said, I will never leave Your side.
TEXT 145
dhariy buliba prabhu ei krya mora
tileko hdaye pada n chiba tora
O Lord, My only duty will be to follow You for support. I will not relinquish Your feet from
My heart for even a moment.
TEXT 146
svatantra ncite prabhu mora kon akti?
yath tumi, tath mi, ei mora bhakti
What ability do I have to dance independently? Wherever You are, I am there. This is My
devotional service.
TEXT 147
premnanda-dhr dekhi' nitynanda-age
ligana kari' rkhilena nija-sage
On seeing the symptoms of ecstatic love in the body of Nitynanda, the Lord embraced Him
and kept Him at His side.
TEXT 148
ei mata yra yena cittera ullsa
keha v svatantra nce, keha prabhu-pa
In this way, according to their sweet will, some devotees danced independently and some
danced near the Lord.
TEXT 149
mana diyuna bhi, nagara-krtana
ye kathunile ghuce karmera bandhana
O brothers, hear attentively about the krtana procession. By hearing these topics one is
relieved from the bondage of fruitive activities.
TEXT 150-152
gaddhara, vakrevara, murri, rvsa
gopntha, jagada, vipra-gagdsa
rmi, govindnanda, r-candraekhara
vsudeva, rgarbha, mukunda, rdhara
govinda, jagadnanda, nandana-crya
uklmbara-di ye ye jne ei krya
Devotees headed by Gaddhara, Vakrevara, Murri, rvsa, Gopntha, Jagada, Gagdsa,

Rmi, Govindnanda, r Candraekhara, Vsudeva, rgarbha, Mukunda, rdhara,
Govinda, Jagadnanda, Nandana crya, and uklmbara were all expert in the performance
of krtana.
TEXT 153
ananta caitanya-bhtya kata jni nma
vedavysa dvre vyakta haiba pura
Lord Caitanya has innumerable servants. How many names can I know? Vedavysa will
reveal their names in the Puras.
TEXT 154
sgopga astra-priade prabhu nce
ih varibre ki narera akti che?
What human being has the ability to describe how the Lord danced with His associates,
servants, weapons, and confidential companions?
TEXT 155
avatra e-mata ki che adbhuta
yh prakilena haiyacsuta
The wonderful pastimes manifested by the son of ac have never been manifested by any
other incarnation.
There are innumerable servants of r Caitanyadeva. These servants assist in the pastimes of
various incarnations of the fountainhead of all incarnations. Vedavysa has described and will
describe them in the course of compiling the Puras. The verse ka-vara tvika
[ka-vara tvika, sgopgstra-pradam, yajai sakrtana-pryair, yajanti hi
su-medhasa, In the Age of Kali, intelligent persons perform congregational chanting to
worship the incarnation of Godhead who constantly sings the name of Ka. Although His
complexion is not blackish, He is Ka Himself. He is accompanied by His associates,
servants, weapons and confidential companions. (Bhg. 11.5.32)] is found in the rmad
Bhgavatam. The author displays his humility by saying, A person like me has no ability to
explain these topics like Vedavysa.
The wonderful pastimes that were manifested in the incarnation of r acnandana are not
manifested in any of His other incarnations. Narrations of various incarnations' pastimes that
Vedavysa has not described as well as the preeminence of the Lord's magnanimous pastimes
have been manifested in the pastimes of the most merciful fountainhead of all incarnations.
TEXT 156
tile tile be vivambharera ullsa
aparhna siy haila paraka
The happiness of Vivambhara slowly and steadily increased as the afternoon arrived.
TEXT 157
bhakata-gaera citte ki haila nanda
sukha-sindhu mjhe bhse saba bhakta-vnda
Who can describe the ecstasy of the devotees? They all floated in an ocean of happiness.
TEXT 158
nagare nciba prabhu kamalra knta
dekhiy jvera dukha ghuciba nitnta
The husband of the goddess of fortune was to dance throughout the streets of Navadvpa. On
seeing this, the miseries of the living entities would be vanquished.
TEXT 159
str, blaka, vddha, kib sthvara-jagama
se ntya dekhile sarva-bandha-vimocana

All moving and nonmoving living entities, including women, children, and elderly people,
would become free from all bondage simply by seeing His dancing.
TEXT 160
khrao nhika bhya nanda-vee
godhli-samaya si' haila pravee
As dusk approached everyone lost external consciousness in ecstasy.
TEXT 161
koi koi loka si' chaye duyre
paraiy brahma r-hari-dhvani kare
Millions of people gathered at the Lord's doorstep. Their loud vibration of Hari's names
penetrated the universe.
TEXT 162
hukra karil prabhu acra nandana
abde paripra haila sabra ravaa
The loud roaring of ac's son filled the ears of everyone there.
TEXT 163
hukrera abde sabe hail vihvala
`hari' bali' sabe dpa jvlila sakala
As they all became overwhelmed by His loud roars, they chanted the name of Hari and lit
their torches.
TEXT 164
laka koi dpa saba catur-dike jvale
laka koi loka cri-dike `hari' bale
Millions of torches were lit in the four directions, and millions of people chanted the name of
Hari in the four directions.
TEXT 165
ki obh haila se balite akti k'ra
ki sukhera n jni haila avatra
Who has the ability to describe that wonderful scene and the ecstasy that manifested there?
TEXT 166
kib candra obhe, kibobhe dinamai
kib tr-gaa jvale, kichui n jni
No one could tell whether the full moon had appeared, whether the sun had appeared, or
whether the stars had appeared.
TEXT 167
sabe jyotirmaya dekhi, sakala ka
jyoti-rpe ka kib karil praka
The entire sky was filled with illumination. Perhaps Ka had appeared there in the form of
light.
TEXT 168
`hari' bali' kilena gaurga-sundara
sakala vaiava-gaa hail satvara
As r Gaurasundara loudly chanted the name of Hari, all the Vaiavas got ready.
TEXT 169
karite lgil prabhu veiy krtana
sabra agete mlr-phgu-candana
The Lord then began krtana in the midst of the devotees, who were all decorated with
garlands, colored powder, and sandalwood paste.
The phrase r-phgu-candana refers to colored powder and sandalwood paste. In spring it is
customary to smear colored powder and sandalwood paste on one's body. From this it is
understood that r Gaurasundara's pastime of subduing the opposition to krtana took place
sometime around Holi.
TEXT 170
karatla-mandir sabra obhe kare
koi-siha jiniy sabei akti dhare
Their hands were adorned with karatlas and whompers. Each one of them had the power to
defeat millions of lions.
TEXT 171
catur-dike pana-vigraha bhakta-gaa
bhira hail prabhu r-ac-nandana
Surrounded by His devotees, who were nondifferent from Him, the son of ac began to move
forward.
The word pana-vigraha means His own forms [this refers to the devotees]. The devotees
surrounded the Lord on the four directions.
TEXT 172
prabhu mtra bhira hail ntya-rase

`hari' bali' sarva loka mahnande bhse
When the Lord moved forward while dancing in ecstasy, everyone chanted the name of Hari
and floated in waves of ecstasy.
TEXT 173
sasrera tpa hare r-mukha dekhiy
sarva-loka `hari' bale nanda haiy
Everyone became freed from material suffering on seeing the Lord's beautiful face, and they
all joyfully chanted the name of Hari.
TEXT 174
jiniy kandarpa-koi lvayera sm
hena nhi, yh diy kariba upam
The Lord's beauty defeated that of millions of Cupids. There is nothing with which it may be
compared.
TEXT 175
tathpiha bali tna kp-anusre
anyath se-rpa kahibre keb pre
Still, by His mercy, I am trying to explain. Otherwise, who is able to describe His beautiful
form?
TEXT 176
jyotirmaya kanaka-vigraha veda-sra
candane bhita yena candrera kra

His effulgent golden form is the essence of the Vedas. He was decorated with sandalwood
paste and appeared like the moon.
TEXT 177
ccara-cikure obhe mlatra ml
madhura madhura hse jini' sarva-kal
His curling hair was decorated with a garland of jasmine, and His sweet smile defeated all
artistic expression.
TEXT 178
lale candana obhe phgu-bindu-sane
bhu tuli' `hari' bale r-candra-vadane
His forehead was decorated with sandalwood paste and dots of colored powder. He raised His
arms and the name of Hari emanated from His moonlike face.
TEXT 179
jnu-lambita ml sarva-age dole
sarva-aga tite padma-nayanera jale
His flower garland that hung down to His knees swung to and fro. His entire body became
wet with the tears flowing from His lotus eyes.
TEXT 180
dui mah-bhuja yena kanakera stambha
pulake obhaye yena kanaka-kadamba
His two strong arms were like golden pillars. Being decorated with hairs standing on end, His
body looked like a golden kadamba flower.
TEXT 181
suraga adhara ati, sundara daana
ruti-mle obh kare bhr-yuga-pattana
His lips were enchanting, and His teeth were beautiful. His eyebrows stretched to the bottoms
of His ears.
TEXT 182
gajendra jiniy skandha, hdaya supna
tahiobhe ukla-yaja-stra ati ka
His shoulders defeated those of the king of elephants. His broad chest was decorated with a
thin white brhmaa thread.
TEXT 183
cararavinde ram-tulasra sthna
parama-nirmala-skma-vsa paridhna
Lakm and tulas resided at His lotus feet. He was dressed in supremely pure and fine cloth.
TEXT 184
unnata nsik, siha-grva manohara
sab' haite supta sudrgha kalevara
His nose was raised, and His lionlike neck was enchanting. His body was taller and more
golden than that of anyone else.
TEXT 185
ye-se-khne thkiy sakala loka bale

dekha, hkurera kea obhe nn phule
People in all directions said, See how the Lord's hair is decorated with various flowers.
TEXT 186
eteka lokera se haila samuccaya
sariapa paile o tala nhi haya
The crowd was so thick that if a mustard seed was dropped, it would not reach the ground.
The crowd of people was so thick that even a small mustard seed would not reach the ground
if it was thrown among them.
TEXT 187
tathpiha hena kp haila takhana
sabei dekhena sukhe prabhura vadana
Yet by the mercy of the Lord, everyone could happily see the Lord's face.
TEXT 188
prabhura r-mukha dekhi' saba nr-gaa
hulhuli diy `hari' bale anukaa
On seeing the Lord's beautiful face, all the women made auspicious sounds and constantly
The word hulhuli refers to ulu-dhvani, a sound Bengali ladies make while vibrating their
tongues.
TEXT 189
kndira sahita kal sakala duyre
pra-ghaa obhe nrikela mrasre

At every doorstep there were bunches of bananas, clay pots filled with water, coconuts, and
mango twigs.
TEXT 190
ghtera pradpa jvale parama sundara
dadhi, drv, dhnya divya bra upara
There were most attractive ghee lamps burning and opulent plates filled with yogurt, drv
grass, and rice paddy.
TEXT 191
ei mata nadyra prati-dvre dvre
hena nhi jni, ih kon jane kare
Every doorstep in Nadia was decorated in this way, yet no one knew who had done this.
TEXT 192
bale str-purua saba loka prabhu-sage
keha kho n jne paramnanda-rage
In their ecstasy, the men and women who chanted with the Lord did not know who else was
present there.
TEXT 193
corera chila cittaèi avasare
ji curi kariba prati-ghare ghare'
The thieves thought, This is a golden opportunity. Today we will steal from each and every
house.
TEXT 194
ee cora psarila bhva panra
`hari' bai mukhe kro n ise ra
Ultimately the thieves forgot their own plans, and nothing other than the name of Hari was
heard from their mouths.
In this regard one should discuss verse 113 of the r Caitanya-candrmta, beginning, str-
putrdi-kath [str-putrdi-kath jahur vivaayiastra-pravda budhyogndr
vijahur -marun-niyama-ja-klea tapas tpasjnbhysa-vidhi jahu ca yataya caitanya-
candre parm vikurvati bhakti-yoga-padav naivnya sd rasa, Now that Lord
Caitanyacandra has revealed the path of pure devotional service, the materialists have given
up talking about their wives, children, and material affairs, the scholars have given up
debating the scriptures, the yogis have given up the trouble to control their breath, the
ascetics have given up their austerities, and the impersonalists have given up studying
Vednta. Being attracted by the sweet beauty of devotional service to Ka, all the
shopkeepers have stopped selling their insignificant wares.].
TEXT 195
haila sakala patha khai-kai-maya
keb kare, keb phele, hena raga haya
The entire road was filled with puffed rice and small conchshells, but everyone was in such
happiness that no one knew who brought them or who threw them.
TEXT 196
`stuti-hena' n mniha e-sakala kath
ei mata hayeka viharena yath
Do not consider these topics as exaggerations. Such things happen wherever Ka enjoys.
TEXT 197
nava-laka prsda dvrak ratna-maya

nimee haila, ei bhgavate kaya
In the rmad Bhgavatam it is stated that nine hundred thousand jeweled palaces manifested
within the blinking of an eye.
In this regard one should refer to the rmad Bhgavatam (10.50.49-53).
TEXT 198-199
ye kle ydava-sage sei dvrakya
jala-keli karilena ei dvija-rya
jagate vidita haya lavaa-sgara
icchmtra haila amta-jaladhara
At that time, when the Lord of the brhmaas enjoyed water sports with the Yadavas in that
abode of Dvrak, by His sweet will the celebrated salty ocean transformed into an ocean of
nectar.
TEXT 200
`hari-vae' kahena se-saba gopya-kath
eteka sandeha kichu n kariha eth
These confidential topics are described in the Hari-vaa, therefore do not maintain any
doubt in this regard.
Refer to the Hari-vaa, Chapter 145.
TEXT 201
se-i prabhu nce nija-krtane vihvala
panei upasanna sakala magala
That same Lord now became overwhelmed in His own krtana, and all auspiciousness
automatically manifest.
TEXT 202
bhgrath-tre prabhu ntya kari' yya
ge pche `hari' bali' sarva-loke dhya
As the Lord danced along the bank of the Ganges, everyone in front and behind the Lord
TEXT 203
crya gosi ge jana kata lan
tya kari' calilena paramnanda ha
Advaita crya led His group to the front and danced in great ecstasy as they proceeded
along.
TEXT 204
tabe haridsa ka-rasera sgara
jya calil ntya kariy sundara
Next, Haridsa, an ocean of happiness in Ka consciousness, danced beautifully as he

proceeded along by the Lord's order.
TEXT 205
tabe ntya kariy calilrnivsa
ka-sukhe paripra yhra vilsa
Thereafter, rnivsa, who was full of happiness in Ka consciousness, danced in the

procession.
TEXT 206
ei mata bhakta-gaa ge nci' yya
sabre veiy eka sampradya gya
In this way the devotees danced in the front of the procession. They were each surrounded by
a group of singers.
TEXT 207
sakala-pacte prabhu gaurga-sundara
yyena kariy ntya ati manohara
Lord Gaurasundara danced most enchantingly as He followed behind everyone.
TEXT 208
madhu-kaha hailena sarva bhakta-gaa
kabhu nhi gyeseho haila gyana
All the devotees began singing sweetly. Those who never sang before also engaged in singing.
TEXT 209
murri, mukunda-datta, rmi, govinda
vakrevara, vsudeva-di bhakta-vnda
Murri, Mukunda Datta, Rmi, Govinda, Vakrevara, and Vsudeva were among the
devotees present there.
TEXT 210
sabei ncena prabhu veiy gyena
nande prita prabhu-sahati yyena
They all danced and sang around the Lord, who continued along in great ecstasy.
TEXT 211
nitynanda-gaddhara yya dui pe
prema-sudh-sindhu-mjhe dui jana bhse
Nitynanda and Gaddhara went along on either side of the Lord. They both floated in the
nectarean ocean of ecstatic love.
TEXT 212
calilena mahprabhu ncite ncite
laka koi loka dhya prabhure dekhite
As Mahprabhu danced along the path, millions of people rushed to see Him.
TEXT 213
koi koi mah-tpa jvalite lgila
candrera kiraa sarva arre haila
Light from the millions of burning torches reflected like the moon rays on the bodies of
everyone.
The word mah-tpa refers to large torches.
TEXT 214
catur-dike koi koi mah-dpa jvale
koi koi loka catur-dike `hari' bale
Millions of large torches burned in the four directions, and millions of people chanted the
name of Hari in the four directions.
TEXT 215
dekhiy prabhura ntya aprva vikra
nande vihvala saba loka nadyra
On seeing the Lord's dancing and His wonderful transformations of love, all the people of
Nadia became overwhelmed in ecstasy.
TEXT 216
kae haya prabhu-aga saba dhl-maya
nayanera jale kae saba pkhlaya
Sometimes the Lord's entire body became covered with dust, and sometimes His entire body
was washed by the tears from His eyes.
TEXT 217
se kampa, se gharma, se v pulaka dekhite
para citta-vtti lgaye ncite
On seeing the shivering of His body, the perspiration on His body, and the hairs of His body
standing on end, even the hearts of the atheists were moved.
TEXT 218
nagare uhila mah-ka-kolhala
`hari' bali' hi hi ncaye sakala
The entire city of Navadvpa was filled with the vibration of Ka's names. Everyone began
to dance and chant the name of Hari.
TEXT 219
`hari o rma rma, hari o rma rma'
`hari' bali ncaye sakala bhgyavn

All those fortunate persons danced and sang, Hari O Rma Rma, Hari O Rma Rma!
TEXT 220
hi hi ei mate meli' daa-pce
keha gya, keha v'ya, keha mjhe nce
At various places along the way, five or ten people would gather together, with some singing,
some playing instruments, and some dancing in their midst.
The word v'ya means to play an instrument.
TEXT 221
laka laka koi koi haila sampradya
nande nciy sarva navadvpe yya
Millions of groups danced in ecstasy throughout Navadvpa.
TEXT 222
`haraye nama ka ydavya nama
gopla govinda rma r-madhusdana'
They sang, Haraye nama ka ydavya nama, gopla govinda rma r-madhusdana.
TEXT 223
keha keha ncaye haiy eka meli'
dae-pce nce kh diy karatli
Some people danced alone, and some danced and clapped their hands in groups of five or ten.
TEXT 224
dui-hta yo dpa tailera bhjane
e baa adbhuta tli dilena kemane
Although they held torches and oil pots in their two hands, it was most amazing how they
simultaneously clapped their hands.
TEXT 225
hena bujhivaikunha il navadvpe
vaikuha-svabhva-dharma pileka loke
It appeared that Vaikuha had manifested in Navadvpa, as all the inhabitants took on the
characteristics found in Vaikuha.
TEXT 226
jvamtra caturbhuja haila sakala
n jnila keha, ka-nande vihvala
All living entities assumed four-arms, yet being overwhelmed in ecstatic love for Ka, they
did not even notice.
TEXT 227
hasta ye haila cri, the nhi jne
panra smti gela, tabe tli kene
They did not notice that they had four arms. They even forgot themselves, so how did they
clap their hands?
TEXT 228
hena mate vaikuhera sukhe navadvpa
nciy yyena sabe gagra sampa

In this way the people of Navadvpa enjoyed the happiness of Vaikuha as they danced along
the path near the Ganges.
TEXT 229
vijaya karil yena nanda-ghoera blh
tete mohana-v, gale vanaml
It appeared that the son of Nanda Mahrja had descended with an enchanting flute in His
hands and a garland of forest flowers around His neck.
TEXT 230
ei mata krtana kariy sarva-loka
psaril deha-dharma, yata dukha-oka
While performing krtana in this way, everyone forgot their bodily characteristics such as
distress and lamentation.
TEXT 231
gagai' yya keha, mlas pre
khrao jihvya nn mata vkya sphure
Some people rolled on the ground, and some slapped their limbs. Various words manifested
on the tongues of some people.
TEXT 232
keha bale,ebe kj be gela koth
lgi pa ekhana chiiy phelo mth
Some said, Where is that Kazi fellow now? If we find him, we will tear off his head.
TEXT 233
raa diy yya keha pa dharite
keha para nme kilya mite
Some people ran to catch the atheists, and some punched the ground while uttering the name
of an atheist.
TEXT 234
n jni v kata jane mdaga bjya
n jni v mahnande kata jane gya
Who can say how many people played mdagas? Who can say how many people sang in
great ecstasy?
TEXT 235
hena prema-vi haila sarva nadyya
vaikunha-sevako yh che sarvathya
There was such a downpour of ecstatic love of God all over Nadia that even the inhabitants of
Vaikuha hankered for it.
TEXT 236
ye sukhe vihvala aja, ananta, akara
hena-rase bhse sarva-nady-nagara
All of Nadia floated in the mellows of the ecstasy that overwhelms Brahm, Ananta, and iva.
TEXT 237
gag-tre tre prabhu vaikunhera rya
sgopga-astra-priade nci' yya

The Lord of Vaikuha danced along the bank of the Ganges with His associates, servants,
weapons and confidential companions.
TEXT 238
pthivra nandera nhi samuccaya
nande hail sarva-dig patha-maya
The earth had never witnessed such ecstasy. The roads in all directions were filled with
ecstasy.
TEXT 239
tila-mtra ancra hena bhmi ni
parama uttama haila sarva-hi-hi
There was not the slightest misbehavior to be found anywhere. Each of those places became
most sanctified.
All those places became most sanctified by the influence of hari-krtana. Even ordinary places
no longer remained like desolate abodes of sense gratification devoid of krtana.
TEXT 240
nciy yyena prabhu gaurga-sundara
veiy gyena catur-dike anucara
As Lord Gaurasundara danced along, His followers on all sides of Him sang.
TEXT 241-242
tuy carae mana lgahu re
sraga-dhara, tuy carae mana lgahu re
caitanya-candrera ei di sakrtana
bhakta-gaa gya, nce r-acnandana
Let my mind be fixed at Your lotus feet, O carrier of the bow, let my mind be fixed at Your
lotus feet. As the devotees chanted in Lord Caitanya's first sakrtana procession, r
acnandana danced.
The phrase sraga-dhara means the carrier of the bow. In r Gaurasundara's first
sakrtana procession, there was a prescription for fixing one's mind at the feet of r
Rmacandra. According to the qualification of the devotees, some worshiped Vsudeva, some
worshiped Lakm-Nryaa, and some worshiped St-Rma. There is a necessity for
manifesting different levels of service according to the practitioner's progressive qualification.
The devotees of the Lord are always detached from sinful activities that transgress morality.
They are always eager to benefit themselves and others. Attributing worldly abomination,
incompleteness, insipidness, limitation, and principles that deteriorate in the course of time
on the Supreme Lord, the Supreme Lord's abode, or the Supreme Lord's pastimes results in
distorting the essential characteristics of eternal devotional service.
TEXT 243
krtana karena sabe hkurera sane
`kon dige yi' ih keha nhi jne
As the devotees performed krtana with the Lord, they forgot what direction they were going.
TEXT 244-245
laka koi loke ye karaye hari-dhvani
brahmaloka, ivaloka, vaikuha paryanta
ka-sukhe pra hail, nahi tra anta
The sound of Hari's name vibrated by millions of people penetrated the universe. Everyone in
Brahmaloka, ivaloka, and even Vaikuha became filled with the unlimited happiness of
Ka consciousness.
Since the name of Hari was chanted loudly, the vibration penetrated the fourteen worlds.
Abodes such as Brahmaloka, ivaloka, and, above them yet beneath Goloka, the supremely
opulent Vaikuhaloka became filled with the ecstasy of Ka consciousness.
TEXT 246
saprade sarva deva il dekhite
dekhiy mrcchita hail sabra sahite
All the demigods along with their associates came to see. They all fainted on seeing the
krtana.
TEXT 247
caitanya piy kae sarva deva-gaa
nara-rpe miiy karena krtana
When the demigods regained consciousness, they took human forms and joined the krtana.
TEXT 248-249
aja, bhava, varua, kuvera devarja
yama, soma-di yata devera samja
brahma-sukha-svarpa aprva dekhi' raga
sabe hail nara-rpe caitanyera saga
Demigods headed by Brahm, iva, Varua, Kuvera, Indra, Yamarja, and Soma saw those
wonderful pastimes manifest spiritual happiness, so they took on human forms to associate
with Lord Caitanya.
On seeing those wonderful pastimes that manifested spiritual happiness, all the demigods
took human forms and attained the most rare association of r Caitanyadeva.
TEXT 250
deve nare ekatra haiy `hari' bale
ka priy saba mah-dpa jvale
As the demigods and human beings chanted together the name of Hari, the light from the big
torches filled the entire sky.
TEXT 251
kadalra vka prati-duyre duyre
pra-ghaa, dhnya, drv, dpa, mrasre
There were banana trees, full waterpots, rice paddy, drv grass, ghee lamps, and mango
twigs at each and every doorstep.
TEXT 252
nadyra sampatti varite akti kra?
asakhya nagara-ghara-catvara-bjra
Who has the ability to describe the opulence of Nadia, which consisted of innumerable
towns, houses, raised platforms, and markets?
TEXT 253
eka jti loka y'te arbuda arbuda
ih sakhy karibeka kon v abudha
There were hundreds of millions of people from each caste. What fool would try to estimate
the number?
TEXT 254
avataribena prabhu jniy vidht
sakala ekatra kari' thuilena tath

Realizing that the Lord would incarnate, the creator had arranged that everything was present
there.
TEXT 255
strye yata jayakra diy bale `hari'
th laka vatsare o varite n pri
Even in a hundred thousand years, I cannot describe the ladies' vibrations of auspicious
sounds and Hari's name.
TEXT 256
ye saba dekhaye prabhu nciy yite
tr ra citta-vtti n pre dharite
Those who saw the Lord dancing down the road were unable to control their emotions.
TEXT 257
se kruya dekhite, se krandana unite
parama-lampaa pae kndiy bhmite
On seeing such compassion and on hearing such crying even the greatest debauchees fell to
the ground weeping.
TEXT 258
`bola bola' bali' nce gaurga-sundara
sarva-age obhe ml ati-manohara
r Gaurasundara danced and called out, Chant! Chant! His body was decorated with an
enchanting flower garland.
TEXT 259
yaja-stra, trikaccha-vasana paridhna
dhlya dhsara prabhu kamala-nayana
He wore a brhmaa thread and a dhot with three corners tucked in. The body of the lotus-
eyed Lord was covered with dust.
TEXT 260
mandkin-hena prema-dhrra gamana
cndere n laya mana dekhi' se vadana
Tears of love flowed from His eyes like the currents of the Ganges. The minds of those who
saw His face were no longer attracted to the moon.
The current of ecstatic love was compared to the Mandkin, the Ganges in the heavenly
planets, and the beauty of the moon was insignificant before the face of r Gaurasundara.
TEXT 261
sundara nste vahe avirata dhra
ati ka dekhi yena mukutra hra
The thin stream of liquid that flowed incessantly from His nose looked like a tiny string of
pearls.
TEXT 262
sundara ccara keavicitra bandhana
tahi mlatra ml ati-suobhana
The Lord's beautiful curly hair was wonderfully bound and attractively decorated with a
garland of jasmines.
TEXT 263
janame janame prabhu, deha' ei dna
hdaye rahuka ei keli avirma
O Lord, please give us the benediction that this pastime may remain in our hearts, birth after
birth.
TEXT 264
ei mata vara mge sakala bhuvana
nciy yyena prabhu r-acnandana
All the worlds asked for this benediction as the son of ac danced down the road.
TEXT 265
priyatama saba ge nci' nci' yya
pane ncaye pche vaikuhera rya
The dear associates of the Lord danced in front, and the Lord of Vaikuha danced behind.
TEXT 266
caitanya-prabhu se bhakta bite jne
yena kare bhakta tena karaye pane
Lord Caitanya knows how to glorify His devotees. He acts according to the desires of His
devotees.
TEXT 267
ei mata mahprabhu ncite ncite
sabra sahite isena gag-pathe

In this way Mahprabhu and His devotees danced down the road by the side of the Ganges.
TEXT 268
vaikuha-vare nce sarva nadyya
catur-dike bhakta-gaa pya-krti gya
The Lord of Vaikuha danced throughout Nadia as the devotees sang His auspicious glories
in the four directions.
TEXT 269
`hari' bala mugdha loka, `hari' `hari' bala re
nmbhse nhi raya amana-bhaya re
O bewildered people, chant the name of Hari! Even nmbhsa delivers one from the fear of
Yamarja.
Chanting the name of the Lord without offense yet with unmanifested knowledge of one's
relationship with the Lord is called nmbhsa. Such chanting results in the liberation of the
living entity. There is a possibility of experiencing distress in the course of nma-apardha,
but there is no possibility of experiencing the distress of Yamarja's punishment in the course
of nmbhsa.
TEXT 270
ei saba krtane ncaye gauracandra
brahmdi sevaye yra pda-padma-dvandva
Gauracandra, whose lotus feet are served by the demigods headed by Brahm, danced in the
midst of this chanting.
TEXT 271
nce vivambhara, jagata-vara,

bhgrath-tre-tre
y'ra pada-dhli, hai' kuthal,
sabei dharila ire
Vivambhara, the Lord of the universe, danced on the bank of the Ganges. All the people
there happily took the dust from His feet on their heads.
TEXT 272
aprva vikra, nayane su-dhra,
hukra garjana uni
hsiy hsiy, r-bhuja tuliy,
bale `hari hari' v
He displayed wonderful symptoms of ecstatic love. Tears flowed from His eyes, and He roared
loudly. He raised His hands and smiled as He chanted the name of Hari.
TEXT 273
madana-sundara, gaura-kalevara,
divya vsa paridhna
ccara-cikure, ml manohare,
yena dekhi paca ba
The body of Gaura was more beautiful than that of Cupid. The fine cloth He wore and the
flower garland adorning His curly hair acted like the five arrows of Cupid.
The five arrows of Cupid are sammohana (illusion), unmdana (intoxication), oaa
(evaporation), tpana (affliction), and stambhana (detention).
It is also stated:
dravaaoaa ba tpana mohanbhidham
unmdana ca kmasya bn paca prakrtit

The five arrows are dravaa (liquefaction), oaa, tpana, mohan (bewilderment), and
unmdana.
TEXT 274
candana-carcita, r-aga obhita,
gale dole vanamlhuliy paaye, preme thira nahe,
nande acra bl
His transcendental body was smeared with sandalwood pulp, and His neck was adorned with
a garland of forest flowers. Out of ecstasy, the son of ac tottered to and fro.
TEXT 275
kma-arsana, bhr-yuga-pattana,
bhle malayaja-bindu
mukut-daana, ryuta vadana,
prakti karu-sindhu
His two eyebrows resembled the bow of Cupid, His forehead was decorated with dots of
sandalwood paste, His teeth resembled rows of pearls, His face was enchanting, and His
nature was an ocean of mercy.
TEXT 276
kae ata ata, vikra adbhuta,
kata kariba nicaya
aru, kampa, gharma, pulaka vaivarya,
n jni kateka haya
I am unable to describe the hundreds of wonderful transformations of love such as tears,

shivering, perspiring, hairs standing on end, and fading of bodily luster that manifest on His
body.
TEXT 277
tribhaga haiy, kabhu diy,
agule mural v'ya
jini' matta gaja, calai sahaja,
dekhi' nayana juya
Sometimes He stood in a threefold-bending form and pretended to play a flute with His
fingers. His walking like a maddened elephant pleased the eyes of all.
TEXT 278
ati-manohara, yaja-stra-vara,
sadaya hdaye obhe
e bujhi ananta, hai' guavanta,
rahil paraa-lobhe
An enchanting brhmaa thread adorned His chest, which was filled with compassion. It
appeared that the glorious Ananta had assumed that form with a desire to touch the Lord.
TEXT 279
nitynanda-cda, mdhava-nandana,
obh kare dui-pe
yata priya-gaa, karaye krtana,
sab' chi' chi' hse
Nitynanda Candra and the son of Mdhava were on either side of the Lord. As His dear
associates performed krtana, the Lord looked at them and smiled.
The phrase mdhava-nandana refers to r Gaddhara Paita, the son of Mdhava Mira.
TEXT 280
yhra krtana, kari' anukaa,
iva `digambara bhol'
se prabhu vihare, nagare nagare,
kariy krtana-khel
iva forgets his clothes by constantly chanting the glories of that Lord who was now enjoying
krtana pastimes throughout the streets of Navadvpa.
TEXT 281
ye karaye vea, ye aga, ye kea,
kamal llas kare
se prabhu dhlya, gagai' yya,
prati nagare nagare
Kamal, the goddess of fortune, desires to see the dress, the body, and the hair of that Lord
who was now rolling in the dust of the streets of Navadvpa.
TEXT 282
laka koi dpe, cdera loke,
n jni ki bhela sukhe
sakala sasra, `hari' vahi ra,
n bolai k'ro mukhe
I cannot describe the happiness that was manifest by the illumination from the millions of
torches and the rays of the moon. No one in the entire world uttered anything other than the
name of Hari.
TEXT 283
aprva-kautuka, dekhi' sarva loka,
nande haila bhora
sabei sabra, chiy vadana,
bale bhi hari bola
On seeing those wonderful pastimes, everyone was overwhelmed with ecstasy. They all
looked at one another and exclaimed, Hari bol!
TEXT 284
prabhura nanda, jne nitynanda,
yakhana ye-rpa haya
paibra bele, dui bhu mele,
yena age prabhu raya
Nitynanda always knew what form the Lord's ecstasy was taking. When the Lord was about
to fall, Nitynanda stretched His arms out to support Him.
The word bele means at the time of or during.
TEXT 285
nitynanda dhari', vrsana kari',
kae mahprabhu vaise
vma kake tli, diy kuthal,
`hari hari' bali' hse
Mahprabhu grabbed Nitynanda and sat down in the posture of vrsana. In a joyful mood,
He then slapped His left side, smiled, and chanted, Hari! Hari!
The word vrsana is described as: vrn sdhaknm sanamA particular sitting
posture for sdhakas. The sdhakas perform their sdhana while sitting in this posture. In
the Gheraa-sahit it is stated:
eka-pda-mathaikasmin vinyasyedur sasthitam
itarasmin tath pacd vrsanam ida vidu
While making a resolution at the beginning of pj, one should sit in vrsana. The word
vrsana refers to sitting (like a hero) with one's left foot on the right thigh and right foot on
left thigh.
TEXT 286
akapae kae, kahaye pane,
mui deva nryaa
kassura mri', mui se kasri,
bali chaliy vmana
Sometimes He openly declared, I am Lord Nryaa. I killed the demon Kasa and thus
became known as the enemy of Kasa. I am Vmana, who deceived Bali.
TEXT 287
setu-bandha kari', rvaa sahri',
mui se rghava-ryakariy hukra, tattva panra,
kahi' cri-dige cya
I am the king of the Raghu dynasty who built a bridge over the ocean and killed Rvaa.
The Lord would roar loudly and reveal His own glories while looking in the four directions.
TEXT 288
ke bujhe se tattva, acintya mahattva,
sei kae kahe na
dante ta dhari', `prabhu prabhu' bali',
mgaye bhakati-dna
Who can understand the truth of His inconceivable glories? In the very next moment He
would take a straw between His teeth and beg for devotional service while calling out, O
Lord! O Lord!
TEXT 289
yakhana ye kare, gaurga-sundare,
saba manohara ll pana vadane, pana carae,
aguli dhariy khel
All of Gaurasundara's pastimes, such as putting His toe in His mouth, are most enchanting.
TEXT 290
vaikunha-vara, prabhu vivambhara,
saba navadvpe nce
vetadvpa-nma, navadvpa-grma,
vede prakiba pche
Lord Vivambhara, the Lord of Vaikuha, danced throughout Navadvpa, which the Vedas
will later reveal is nondifferent from vetadvpa.
The phrase saba navadvpe refers to all the areas of NavadvpaAntardvpa, Smantadvpa,
Godrumadvpa, Madhyadvpa, Koladvpa, tudvpa, Jahnudvpa, Modadruma-dvpa, and
Rudradvpa.
r Gaurasundara is not only the Lord of the universe, He is also the Lord of Vaikuha. In
other words, He is the Lord of both the material worlds and the transcendental abode of
Vaikuha.
The word svetadvpa is explained as follows: The conception that the site of r
Gaurasundara's sakrtana procession pastime is the abode of Navadvpa, or vetadvpa, is
not understood through material knowledge but is understood through spiritual knowledge.
The materialists controlled by mundane conceptions cannot realize the svarpa, or primary
characteristics, of the dhma. But when they actually understand the svarpa of the dhma,
they realize that rdhma is not a place of enjoyment for living entities like animals, birds,
and human beings.
The word veda means four [In the villages of Bengal children are taught to count to ten as
follows: One moon, two fortnights, three eyes [of iva], four Vedas, five arrows [of Cupid],
six seasons, seven oceans, eight Vasus, nine planets, and ten directions.]. r Navadvpa is
not a material abode. It is established in the pcartrika catur-vyha; in other words,
Navadvpa is established in the platform described by the Pacartras as pure goodness. This
material world is one-fourth of the entire creation. Since it does not have the same qualities as
the three-fourths creation, it cannot be accepted as similar. The characteristics that are found
in the Paca-tattva are also found in the catur-vyha. Moreover, if one understands the three
purua-avatras of the transcendental realm situated in the different oceans, then one
achieves knowledge of the catur-vyha. By attaining knowledge of the science of the purua-
avatras, one attains knowledge of Vaikuha, Goloka, and vetadvpa. Realization that r
Navadvpa-dhma is vetadvpa has dawned on the living entities about 400 years, or 404
years, or 444 years after the appearance of the Supreme Lord.
TEXT 291
mandir, mdaga, karatla, akha,
n jni kateka bje
mah-hari-dhvani, catur-dike uni,
mjhe obhe dvija-rje
No one could count the whompers, mdagas, karatlas, and conchshells that were vibrated.
The best of the brhmaas danced amidst the tumultuous vibration of Hari's names.
TEXT 292
jaya jaya jaya, nagara-krtana,
jaya vivambhara-ntya
via-pada-gta, caitanya-carita,
jaya caitanayera bhtya

All glories to the sakrtana procession! All glories to the dancing of Vivambhara! All glories
to the twenty verses that describe the characteristics of Lord Caitanya! All glories to the
servants of Lord Caitanya!
The phrase via-pada-gta refers to the twenty verses beginning nce vivambhara up to the
verse ending mjhe obhe dvija-rje.
TEXT 293
yei-dike cya, vivambhara rya,
sei dik preme bhse
r-ka-caitanya, hkura nitynanda,
gya vndvana-dse
In whatever direction Lord Vivambhara glanced, everyone floated in the waves of ecstatic
love. I, Vndvana dsa hkura, sing the glories of r Ka Caitanya and Lord Nitynanda.
TEXT 294
hena-mahrage prati nagare nagara
krtana karena sarva lokera vara
In this way the Lord of all joyfully performed krtana in all the towns of Navadvpa.
TEXT 295
avicchinna hari-dhvani sarva-loke kare
brahma bhediy dhvani yya vaikunhere
The uninterrupted sound of everyone chanting the names of Hari penetrated the universe and
entered Vaikuha.
The sounds that enter the ears of conditioned souls are related to the domain within the
fourteen worlds. Spiritual sound vibrations penetrate the fourteen material worlds, the Viraj,
and Brahmaloka and, after entering ears within the universe, appear as the Ekyana-paddhati,
or the process enjoined in the Pacartras.
TEXT 296
uniy vaikuha ntha r-gaura-sundara
ullse uhaye prabhu ka-upara
On hearing that vibration, r Gaurasundara, the Lord of Vaikuha, jumped high in ecstasy.
TEXT 297
matta-siha jini' kata taraga prabhura
dekhite sabra hara baye pracura
The waves of the Lord's ecstasy could overcome a maddened lion. On seeing that
manifestation, everyone's happiness increased.
TEXT 298
gag-tre tre patha che nadyya
ge sei pathe nci yya gaura-rya
Lord Gaurga first danced along the path on the bank of the Ganges in Nadia.
The location of the Ganges riverbed during the pastimes of r Gaurasundara has been
understood by a few devotees of Yogapha, rdhma Mypur. Even today the remnants of
that riverbed can be seen. The Ganges used to flow from the northwest through this riverbed.
Mahprabhu led the krtana party along the path on the side of this riverbed.
TEXT 299
`panra ghe' ge bahu ntya kari'
tabe `mdhyera ghe' gel gaurahari

After first dancing for a long time at His own gha, Gaurahari proceeded to Mdhi's gha.
The Lord's own gha was situated a little south of His house. Mdhi's gha was a short
distance from there.
TEXT 300
`brako-ghae', `nagariy-ghe' giy
`gagra nagara' diy gel `simuliy'
After passing by Brako-gha and Ngariy-gha, He went through Gagnagara to

Simuliy.
Brako-gha was situated after Mdhi's gha. After that came a huge gha for the town
residents. After that came the village of Gagnagara. Some time ago Gagnagara was
situated adjacent to the village of Bhruig. The ancient village of Simuliy was situated
less than a mile from the northeast corner of Gagnagara. Since the Ganges presently flows
within the Chadi Gag, riverbank, which is also known as Gugue, some parts of the
Simuliy village have been swept away, and the area that has been swept away has at various
times been called Kanagara, Carakhal, Traavsa, and Kaiyi. At present the
goddess Simantin is situated under a pipal tree in the place known as Khlsep. During the
time of the Lord, the village of Simuliy was situated a few thousand cubits from here.
TEXT 301
laka koi mahdpa catur-dike jvale
laka koi loka catur-dike `hari' bale
Millions of large torches burned in the four directions, and millions of people chanted the
name of Hari in the four directions.
TEXT 302
candrera loke ati aprva dekhite
div-nii eko keho nre nicayite

The entire scene looked most wonderful in the moon rays. No one could tell whether it was
day or night.
TEXT 303
sakala duyra obh kare sumagale
rambh, pra-ghaa, mrasra, dpa jvale
At every doorstep there were auspicious items like bananas, clay pots filled with water,
mango twigs, and ghee lamps.
TEXT 304
antarke thki' yata svarga-deva-gaa
campaka, mallik-pupa kare variaa
The demigods showered campaka and mallik flowers from the sky.
TEXT 305
pupa-vi haila navadvpa-vasumat
pupa-rpe jihvra se karila unnati
The flowers that were showered on Navadvpa appeared like the tongue of mother earth.
TEXT 306
sukumra-padmbuja prabhura jniy
jihv prakil dev pupa-rpa ha
Understanding that the Lord's lotus feet were most tender, the goddess extended her tongue
in the form of those flowers.
The tongue of mother earth has been compared to flowers. The goddess of earth manifested
her own tongue in the form of flowers. The roads were decorated with flowers so that the soft
beautiful lotus feet of Gaurasundara could walk on them.
TEXT 307
ge nce rvsa, advaita, haridsa
pche nce gauracandra sakala-praka
rvsa, Advaita, and Haridsa danced in front, while Gauracandra danced behind them with
His associates.
TEXT 308
ye-nagare pravea karaye gaura-rya
gha-vtti parihari' sarva loka dhya
As soon as Gaurga entered a different neighborhood, everyone left their household duties
and came running.
TEXT 309
dekhiy se cdamukha jagata-jvana
daavat haiy paaye sarva-jana
On seeing the moonlike face of the Lord, who is the life and soul of the world, everyone fell
to the ground to offer obeisances.
TEXT 310
nr-gaa hulhuli diy bale `hari'
svmi, putra, gha, vitta, sakala psari'
The ladies forgot their husbands, children, homes, and wealth and made auspicious sounds
and chanted the name of Hari.
TEXT 311
arbuda arbuda nagariy nadyra
ka-rase-unmda haila sabkra
Millions and millions of Nadia residents all became intoxicated in the ecstasy of Ka
consciousness.
TEXT 312
keha nce, keha gya, keha bale `hari'
keha gagai' yya pan' psari'
Some danced, some sang, and some chanted the name of Hari, while some forgot themselves
and rolled on the ground.
TEXT 313
keha keha nn-mata vdya v'ya mukhe
keha k'ro kndhe uhe parnanda-sukhe
Some made noises like various musical instruments with their mouths, and some climbed on
other's shoulders in ecstasy.
TEXT 314
keha k'ro caraa dhariy pai' knde
keha k'ro caraa pana kee bndhe
Some grabbed other's feet and cried, and some tied other's feet with their hair.
TEXT 315
keha daavat haya khro carae

keha kolkuli v karaye k'ro sane
Some offered obeisances at the feet of others, and some embraced others.
TEXT 316
keha bale,mui ei nimi paita
jagata uddhra lgi' hainu vidita
Someone said, I am Nimi Paita. I have advented to deliver the world.
TEXT 317
keha bale,mi vetadvpera vaiava
keha bale,mi vaikuhera priada
Someone else said, I am a Vaiava from vetadvpa. Another person said, I am an

associate of the Lord from Vaikuha.
TEXT 318
keha bale,ebe kj be gela kothl
gli pile ji cra karo mth
Someone said, Where is the Kazi now? If I catch him, I'll smash his head.
TEXT 319
pa dharite keha raa diy yya
dhara dhara ei ppa-pa palya
Some ran to catch the atheists, exclaiming, Catch him, there goes a sinful atheist running
away.
TEXT 320
vkera upare giy keha keha cae
sukhe puna puna giy lpha diy pae
In their happiness, some people repeatedly climbed up a tree and jumped to the ground.
TEXT 321
pare krodha kari' keha bhge la
keha bale,ei mui para kla
Expressing their anger, some broke tree branches, and some said, I am death personified for
the atheists.
TEXT 322
alaukika abda keha ucca kari' bale
yamarj bndhiy nite keha cale
Someone made some loud unnatural sounds, and someone went to arrest Yamarja and bring
him there.
TEXT 323-324
seikhne thki' bale,re yamadta!
bala giy yath che tora srya-suta
vaikuha-nyaka avatari' ac-ghare
pani krtana kare nagare nagare
Standing there, he said, O Yamadtas, go and inform your master, the son of Srya, that the
Lord of Vaikuha has incarnated in the house of ac, and He is personally performing
krtana throughout the city of Navadvpa.
TEXT 325
ye nma-prabhve tora dharmarja yama
ye nme tarila ajmila viprdhama
By the influence of the holy names, Yama became renowned as Dharmarja, the authority on
religious principles. By the influence of the holy names, the fallen brhmaa Ajmila was
delivered.
Simply by the influence of the name of Hari, Yamarja was designated Dharmarja. Simply
by the influence of nmbhsa, the fallen brhmaa Ajmila was delivered from the hands of
Yamarja. In other words, Yamarja released Ajmila because he engaged in nmbhsa.
TEXT 326
hena nma sarva mukhe prabhu bolil
uccrae akti nhi se thunil
The Lord is now inducing everyone to chant those holy names, and those who are unable to
chant are hearing those names.
TEXT 327
pr-mtra kre yadi kare adhikra
mora doa nhi tabe kariba sahra
So if Yama attempts to display his authority by punishing any living entities, then I cannot
be blamed when I destroy him.
TEXT 328
jha kaha giy yath che citragupta
ppra likhana saba jha kara' lupta
Go quickly and inform Citragupta that he should immediately destroy the records of the
sinners.
There are fourteen Yamas. Citragupta is one of them. He is entrusted with the duty of
recording the sinful and pious activities of the human beings. Someone intoxicated by
chanting the Lord's names is saying that whatever Citragupta Yama has recorded about the
sinful human beings should now, by the influence of chanting the holy names, be wiped
clean.
TEXT 329
ye nma-prabhve trtha-rja vras
yh gya uddha-sattva vetadvpa-vs
By the influence of these names, Vras has become celebrated as the king of holy places.
The transcendentally situated residents of vetadvpa chant these holy names.
The five-headed Mahdeva resides in Vras and chants the holy names of the Lord,
therefore Vras is a primary trtha, or a primary place of learning. The transcendentally
situated associates of the Supreme Lord residing in vetadvpa remain free from the three
modes of material nature by singing the glories of the holy names.
TEXT 330
sarva-vandya mahevara ye nma-prabhve
hena nma sarva-loke une, bale ebe
Mahevara has become worshipable by all by the influence of these names. Now everyone is
hearing and chanting these holy names.
Mahdeva is worshipable by all the demigods. Demigods and human beings chant the holy
names after hearing them from Mahdeva. The Viusvm-sampradya, which comes from
Rudra, its original founder, was inaugurated two hundred years before the advent of Christ in
the province of Madura. In that line appeared Lakmdhara, the author of Nma-kaumud,
and his brother, rdhara Svmipda, whose compositions are based on uddhdvaita
philosophy. Both describe the glories of the holy names in their writings. r Santana
Gosvm Prabhu has glorified the book r Nma-kaumud. The descendants of Premkara
and other [According to Sundarnanda Vidyvinoda in Acintya-bhedbheda-vda, page 105,
Lakmaa Bhaa, the father of Vallabhcrya, was the disciple of Premkara Muni.] family
gurus of Vallabhcrya did not realize the inconceivable glories of the holy names.
TEXT 331
hena nma lao, cha' sarva apakra
bhaja vivambhara, nahe karimu sahra
Chant these holy names, give up all wicked activities, and worship Vivambhara, otherwise I
will destroy you.
Simply by giving up the desire for engaging in any type of harmful activity, one develops a
propensity for chanting the Lord's names. As maintainer of the entire world, Vivambhara
Gaurasundara has maintained the entire world by distributing the holy names. r
Gaurasundara and His intimate servant Dharmarja are eager to completely destroy the sinful
conceptions of those who are opposed to chanting the holy names.
TEXT 332
ra jana saba die raa diy yya
dhara dhara koth kj bhiy palya
Some people ran around in all directions, calling, Catch the Kazi! He has tricked us and
escaped somewhere!
The word bhiy means deceitfully.
TEXT 333
kera krtana ye ye pp nhi mne'
koth gela se-sakala pa ekhane
Now where are those sinful atheists who did not accept the chanting of Ka's names?
When sinful people's aversion to the Supreme Lord becomes prominent, they are unwilling to
accept the remedy of ka-krtana. Since people opposed to krtana equate the subordinate
demigods with the Supreme Lord, they are called pas. It is the nature of pas to
count the names of the subordinate demigods as equal to ka-krtana.
The names of Ka are spiritual names, while the names of the demigods are mundane.
There is a difference between the names of the demigods and the demigods themselves.
Therefore the endeavor to equate Ka's name with the demigods' names, which are separate
from Ka's names, is one of the ten offenses in chanting the holy names.
TEXT 334
mite kilya keha `pa' baliy
`hari' bali' bule puna hukra kariy
Some of them punched the ground while calling out the name of some atheist, then they
roared loudly and wandered about chanting the name of Hari.
TEXT 335
ei mata kera unmde sarva-kaa
kib bale, kib kare, nhika smaraa
In this way, being always maddened with the ecstasy of Ka consciousness, they did not
remember what they said or what they did.
TEXT 336
nagariy sakalera unmda dekhiy
maraye pa saba jvaliy puiy
As the atheists saw the maddened condition of the townspeople, they burned with envy.
The atheists who maintained the mentality of opposing the process of worshiping and
chanting the holy names always burned with envy and invoked one of the ten types of death.
To extinguish the fire in their bodies, they enviously become hostile to the devotees.
TEXT 337
sakala pa meli' gae mane mane

gosi karena kjise ekhane
The atheists all simultaneously desired, If the Lord is willing, let the Kazi come now.
TEXT 338
koth yya raga haga, koth yya ka
koth yya na gta, koth yya jka
Then what will happen to all this pomp and fun, what will happen to the loud screaming,
what will happen to the dancing and singing, and what will happen to their big show?
TEXT 339
koth yya kal-pot, ghaa-mrasra
e sakala vacanera odhi tabe dhra
Then what will happen to their banana trees, waterpots, and mango leaves? Then they will
receive a suitable reward for their threats.
TEXT 340
yata dekha mahtpa deui sakala
yata dekha hera saba bhvaka-maala
The Kazi will see all these big torches, and he will see all these sentimental devotees.
The word deui means lamp.
TEXT 341
gaagola uniy ise kj yabe
abra gagya jhpa dekhiba tabe
The Kazi will also hear the great commotion, and then we will see all the devotees jump into
the Ganges.
TEXT 342
keha bale,mui tabe nikae thkiy
nagariy-saba dea galya bndhiy
Someone else said, Then I will stay around and bind all those fellows by the neck and turn
them in.
TEXT 343
keha bale,cala yi kjre kahite
keha bale,yukti nahe emana karite
Another said, Let us go and inform the Kazi. Someone else said, That is not very
reasonable.
TEXT 344
keha bale,bhi saba, eka yukti che
sabe raa diy yi bhvakera kche
Someone said, O brothers, I have an idea. Let us quickly approach those sentimental
devotees.
TEXT 345
ìse kariy kj' vacana toli
tabe eka jan o n rahiba tra hi
We will tell them, `The Kazi is coming.' Then not even a single person will remain here.
TEXT 346
ei mata papan' khya mane

caitanyera gaa matta r-hari-krtane
In this way the atheists conspired among themselves, while Lord Caitanya's associates became
maddened by chanting the glories of Lord Hari.
TEXT 347
sabra agete obhe r-candana-ml
nande gyena `ka' sabe hai' bhol
They were all decorated with sandalwood pulp and flower garlands. In ecstasy, they all
chanted the name of Ka.
TEXT 348
nadyra eknte nagara `simuliy'
ncite ncite prabhu uttaril giy
As the Lord danced down the road, He came to the village of Simuliy, which was situated on
the outskirts of Nadia.
The village of Simuliy, situated less than a mile northeast of Gagnagara, was located on
the outskirts of Nadia.
TEXT 349
ananta arbuda mukhe hari-dhvani uni'
hukra kariy nce dvija-kula-mai
Unlimited millions of people chanted the name of Hari, as the crest jewel of the brhmaas
danced and roared loudly.
TEXT 350
se kamala-nayane v kata che jala

kateka v dhr vahe parama nirmala
Who knows how much pure water in how many streams flowed from the lotus eyes of the
Lord?
TEXT 351
kampa-bhve uhe pae antarka haite
knde nitynanda prabhu n pre dharite
Shivering in ecstasy, the Lord jumped high in the air and then fell down. Nitynanda
lamented because He could not support the Lord.
TEXT 352
ee v ye haya mrcch nanda-sahita
prahareko dhtu nhi, sabe camakita
Eventually the Lord fell unconscious in ecstasy, and everyone became shocked when His
body showed no signs of life for three hours.
TEXT 353
ei mata aprva dekhiy sarva jana
sabei balena,e puruanryaa
On seeing such wonderful characteristics, they all concluded, This personality must be Lord
Nryaa.
TEXT 354
keha bale,nrada, prahlda, uka yena
keha bale,ye-se hau, manuya nahena

Some people said, He is like Nrada, Prahlda, or ukadeva. Others said, Whoever He may
be, He is certainly not an ordinary human.
TEXT 355
ei mata bale, yena y'ra anubhava
atynta trkika bale,parama vaiava
People spoke in this way according to their realization. The staunch logicians said, He is a
great Vaiava.
TEXT 356
bhya nhi prabhura parama-bhakti-rase
bhu tuli' `hari-bola hari-bola' ghoe
The Lord was devoid of external consciousness in the topmost mellows of devotional service
as He raised His arms and chanted, Hari bol! Hari bol!
TEXT 357
r-mukhera vacana uniy ekebre
sarva loke `hari hari' bale uccaisvare
Simply by hearing once from the lotus mouth of the Lord, everyone loudly chanted, Hari!
Hari!
TEXT 358
gaurga-sundara yya ye-dige nciy
sei dige sarva loka calaye dhiy
Everyone followed behind Gaurasundara in whichever direction He danced.
TEXT 359
kjra bra patha dharilhkura
vdya-kolhala kjunaye prachura
As the Lord approached the Kazi's house, the Kazi heard the loud vibration of the musical
instruments.
There is a road from the village of Simuliy to the present day Vmana-pukura, where the
original house of Kazi was situated, and is situated even now.
TEXT 360
kj bale,una' bhi, ki gta-vdana!
kib k'ra vibh, kib bhtera krtana
The Kazi said, Listen, brothers, what is that singing and music? Is it someone's marriage, or
is it the krtana of some ghostly beings?
TEXT 361
mora bola laghiy ke kare hinduyni
jha jni' o, tabe caliba pani
Go quickly and see who is transgressing my order by following the Hindu rituals, then I will
go myself.
On hearing the sound of r Gaurasundara's krtana party, the Kazi sent some people to
investigate. He thought that the sound was coming from a marriage party or some joyful
party. He said, I have issued an order to stop the Hindu's krtana. If anyone has transgressed
my order and engaged in the Hindu's krtana, then as soon as I receive such news I will go
myself to stop it.
TEXT 362
kjra dee tabe anucara dhya

saghaa dekhiy panra stra gya
The Kazi's servants ran off after receiving his order. When they saw the huge gathering, they
remembered their scriptures.
TEXT 363
ananta arbuda loke bale,kj mra
are palila tabe kjra kikara
Unlimited millions of people were shouting, Kill the Kazi! Hearing this, the Kazi's servants
ran away in fear.
TEXT 364
raa diy kjre kahila jha giy
ki kara' calaha jha yi paliy
They ran quickly and told the Kazi, What can you do? Let us quickly run away!
TEXT 365
koi koi loka sage nimi-crya
sjiy ise ji kib kare krya
Millions and millions of people are coming this way with Nimi crya. They are fully
prepared. Who knows what they will do today.
TEXT 366
lkhe lkhe mahtpa dpa saba jvale
laka koi loka meli' hinduyni bale
Millions of people are chanting the names of the Hindu Gods while carrying hundreds of
thousands of large burning torches.
TEXT 367
duyre duyre kal-ghaa-mrasra
pupa-maya patha saba dekhi nadyra
We saw bananas, waterpots, and mango leaves at every doorstep, and the streets of Nadia
were covered with flowers.
TEXT 368
n jni kateka khai kai phula pae
bjana unite dui ravaa upe
We could not even imagine how much puffed rice and kai (small conchshells) were being
showered. Our ears were almost shattered from the sound of the musical instruments.
TEXT 369
hena mata nadyra nagare nagare
rj site o keha emana n kare
There is not such an arrangement in the villages of Nadia even when the king comes.
TEXT 370
saba bhvakera baa nimi paita
sabe cale, se nciy yya yei bhita
Nimi Paita is the leader of those sentimental devotees. In whatever direction He dances,
everyone follows.
TEXT 371
ye sakala nagariy mrila mar

`ji kj mra' bali' ise thr
The same townspeople that we once beat are shouting, `Today we will kill the Kazi.'
TEXT 372
eko ye hukra kare nimi-crya
sei se hindura bhta, e thra krya!
This Nimi crya is making all this propaganda. This Hindu prophet is doing all this!
TEXT 373
keha bale,e vman eta knde kena!
vmanera dui cake nad vahe yena
One of them said, I can't understand why this brhmaa cries so much! It appears as if a
river is flowing from His two eyes.
TEXT 374
keha bale,vmanera ke che kothya!
sei dukhe kde, hena bujhi ye sadya
Another said, I think this brhmaa must be missing someone, therefore He always cries in
distress.
TEXT 375
keha bale,vmana dekhite lge bhaya
gilite ise yena dekhi kampa haya
Someone else said, This brhmaa looks frightening. I tremble on seeing His form that
appears ready to devour everything.
TEXT 376
kj bale,hena bujhi nimi paita
vih karibre v calil kona bhita
The Kazi said, I think Nimi Paita is going somewhere to get married.
The word vih means marriage.
TEXT 377
eb nahe, more laghi' hinduyni kare
tabe jti nimu ji sabra nagare
If they have transgressed my order by engaging in Hindu rituals, I will take away the caste of
everyone in town.
TEXT 378
ei-mata yukti kj kare sarva-gae
mahvdya-kolhala uni tata-kae
As the Kazi was planning in this way, he suddenly heard the tumultuous sound of the
krtana.
TEXT 379
sarva-loka-cmai prabhu vivambhara
il nciy yath kjra nagara
Lord Vivambhara, the crest jewel of all, came dancing within the Kazi's neighborhood.
TEXT 380
koi koi hari-dhvani mah-kolhala

svarga, martya, ptldi prila sakala
The tumultuous sound of millions of people chanting the names of Hari permeated the entire
atmosphere including Svarga, Martya, and Ptlalokas.
TEXT 381
uniy kampita kj gaa-saha dhya
sarpa-bhaye yena bheka indura palya
On hearing that sound, the Kazi trembled and ran away with his servants like a frog or a
mouse runs away in fear of a snake.
TEXT 382
prila sakala sthna vivambhara-gae
bhaye palite keha dig nhi jne
Yet in their fear they didn't know which way to run, because the entire area was filled with
Vivambhara's associates.
TEXT 383
mthra pheliy pga keha sei mele
alakite ncaye, antare pra hle
Some of them took off their turbans and joined the krtana. As they danced incognito, they
trembled in fear.
TEXT 384
y'ra di che, sei ha adhomukha
lje mth nhi tole, are hle buka

Those who had beards hung their heads down. They were too embarrassed to raise their
heads, and their hearts trembled in fear.
TEXT 385
ananta arbuda loka keb k're cine
panra deha-mtra keha nhi jne
None of the unlimited millions of people could recognize any of them. Those people were not
even conscious of their own bodies.
TEXT 386
sabei ncena, sabe gyena kautuke
brahma priy `hari' bale sarva-loke
Everyone danced and sang in ecstasy. Their chanting of Hari's names filled the entire
universe.
TEXT 387
siy kjra dvre prabhu vivambhara
krodhvee hukra karaye bahutara
When Lord Vivambhara came to the Kazi's house, He roared loudly in anger.
TEXT 388
krodhe bale prabhure kj be koth
jha na' dhariy kiy phela mth
In that angry state, the Lord said, Where is that fellow Kazi? Bring him here quickly, and I'll
cut off his head.
TEXT 389
niryavana karoji sakala bhuvana
prve yena vadha kailu se klayavana
Today I will rid the entire world of Yavanas, just as I previously killed Klayavana.
TEXT 390
pra la koth kj gela diy dvra
`ghara bhga, bhga', prabhu bale bra bra
Where can the Kazi go to save his life? The Lord then repeatedly ordered, Break his house!
Break his house!
TEXT 391
sarva-bhta antarymr-ac-nandana
j laghibeka hena che kon jana
The son of ac is the Supersoul in the heart of all living entities. Who is capable of
transgressing His order?
TEXT 392
mahmatta sarva loka caitanyera rase
ghare uhilena sabe prabhura dee
Everyone was greatly intoxicated with ecstatic love for Lord Caitanya. On His order, they
entered the house.
TEXT 393
keha ghara bhge, keha bhgena duyra
keha lthi mre, keha karaye hukra

Some tore apart the rooms, some broke down the doors, some kicked the house, and some
roared loudly.
TEXT 394
mra-panasera la bhgi' keha phele
keha kadalra vana bhgi' `hari' bale
Some broke the branches of the mango and jackfruit trees, and some uprooted the banana
trees while chanting the name of Hari.
TEXT 395
pupera udyne laka laka loka giyu
piy phele saba hukra kariy
Hundreds of thousands of people entered the flower garden and uprooted all the plants while
roaring loudly.
TEXT 396
pupera sahita la chiiy chiiy
`hari' bali' nce saba ruti-mle diy
They tore the flowers with their stems from the uprooted plants and tucked them behind
their ears while chanting the name of Hari.
TEXT 397
ekai kariy patra sarva loke nite
kichu n rahila ra kjra bte
Even if everyone there took just one leaf each, there would not have been any left in the
Kazi's house.
TEXT 398
bhgilena yata saba bhirera ghara
prabhu bale,agni deha' bra bhitara
When the outside of the Kazi's house was broken, the Lord ordered, Burn the inside of the
house.
TEXT 399
puiy maruka saba-gaera sahite
sarva b vei' agni deha' cri-bhite
Let the Kazi burn to death along with his associates. Surround the house and set it on fire
from all sides.
TEXT 400
dekho more ki kare uhra nara-pati
dekhoji kon jane kare avyhati
Let Me see what his king can do to Me. Let Me see who saves the Kazi today.
TEXT 401
yama, kla, mtyumora sevakera dsa
mora di-pte haya sabra praka
Yamarja, Time, and Death are the servants of My servants. Everything is manifested simply
by My glance.
TEXT 402-404
sakrtana-rambhe mohra avatra

krtana-virodh pp karimu sahra
sarva ptak o yadi karaye krtana
avaya thre mui karimu smaraa
tapasv, sannys, jn, yog ye-ye-jana
sahrimu yadi saba n kare krtana
I have incarnated to inaugurate the sakrtana movement. I will destroy those sinners who
are inimical to krtana. If even the most sinful person chants the holy names, I will certainly
remember him. But if even ascetics, sannyss, jns, and yogis do not engage in krtana, I
will destroy them.
Mahprabhu, the inaugurator of the sakrtana movement, said He would annihilate

meditators attached to solitary places and averse to krtana. If any sinful living entity engages
in krtana, then the Supreme Lord will certainly remember him. Although sannyss detached
from material enjoyment, engaged in austerities, and opposed to krtana; jns desirous of
liberation; and yogis desirous of attaining the association of the Lord are accepted by ordinary
people as pious saintly persons, if they do not engage in loudly chanting the holy names of
the Lord, Mahprabhu is prepared to destroy even them. In his commentary on the Seventh
Canto of rmad Bhgavatam, r Jva Gosvm Prabhu has written: yadyapy any bhakti
kalau kartavy, tad krtankhya-bhakti-sayogenaiva kartavyAlthough other processes
of devotional service should be performed in Kali-yuga, they must all be accompanied by the
chanting of the holy names. By neglecting krtana, there cannot be any devotional service.
In the world in which we presently live there is no glorification of topics related to Hari, that
is why Vivambhara, the benefactor of all living entities, has instructed us to engage in all
types of service to the Supreme Lord accompanied by hari-krtana. While chanting the holy
names, any activity other than the service of the transcendental names is simply the result of
aversion to the Supreme Lord. There is no possibility of attaining devotional service by such
activities. All processes for attaining the goal of life that are aimed at extraneous desires,
karma, or jna can never be called unalloyed devotional service. Any topics of spiritual
cultivation that do not oppose the devotional service known as krtana should be regarded as
accessories to krtana.
TEXT 405
agni deha' ghare saba n kariha bhaya

ji saba yavanera karimu pralaya
Do not be afraid. Go and set the house on fire. Today I will annihilate all the Yavanas.
TEXT 406
dekhiy prabhura krodha sarva bhakta-gaa
galya bdhiy vastra pail takhana
On seeing the Lord's anger, all the devotees wrapped cloth around their necks and fell at His
feet.
TEXT 407
rdhva-bhu kariy sakala bhakta-gaa
prabhura carae dhari' kare nivedana
After raising their arms, the devotees grasped the Lord's feet and appealed to Him as follows.
TEXT 408
tomra pradhna aa prabhu sakaraa
thra akle krodha n haya kakhana
Lord Sakaraa is Your plenary portion. He never gets angry at an improper time.
TEXT 409
ye-kle haibe sarva sira sahra
sakaraa krodhe hana rudra-avatra
When it is time for the creation to be destroyed, Sakaraa becomes angry and assumes the
form of Rudra.
TEXT 410
ye rudra sakala si kaeke sahre
ee tiho si' mile tomra arre
The same Rudra that annihilates the creation within a moment finally merges in Your body.
TEXT 411
aera krodhe yra sakala sahre
se tumi karile krodha kon jane tare
When by the anger of the portion of Your plenary portion everything is destroyed, who can
possibly escape Your anger?
TEXT 412
àkrodha paramnanda tumi' vede gya
veda-vkya prabhu ghucite n yuyya
O Lord, it is not proper to neglect the statements of the Vedas, which declare, `You are free
from anger and eternally blissful.'
TEXT 413
brahmdi o tomra krodhera nahe ptra
si-sthiti-pralaya tomra ll-mtra
Even personalities like Brahm are not competent recipients for Your anger. Creation,
maintenance, and annihilation are simply Your pastimes.
TEXT 414
karil to kjra aneka apamna
ra yadi ghae tabe sahriha pra

You have adequately insulted the Kazi. If he opposes the krtana again, then You can kill
him.
TEXT 415
jaya vivambhara mahrja rjevara
jaya sarva loka-ntha r-gaura-sundara
They further prayed, All glories to Vivambhara Mahrja, the controller of all controllers!
All glories to r Gaurasundara, the Lord of all universes!
TEXT 416
jaya jaya ananta-ayana ram-knta
bhu tuli' stuti kare sakala mahnta
All glories to the Lord who lies on the bed of Ananta and who is the beloved Lord of Lakm,
the goddess of fortune. In this way, all the devotees raised their arms and offered prayers.
TEXT 417
hse mahprabhu sarva-dsera vacane
`hari' bali' ntya-rase calil takhane
As Mahprabhu listened to the prayers of His servants, He smiled. He then chanted the name
of Hari and relished the ecstasy of dancing as He departed from that place.
TEXT 418
kjre kariy daa sarva-loka-rya
sakrtana-rase sarva-gae nci' yya
After punishing the Kazi, the Lord of all danced along with His associates in the ecstasy of
sakrtana.
TEXT 419
mdaga mandir bje akha karatla
`rma ka jaya-dhvani govinda gopla'
The devotees blew conchshells and played mdagas, whompers, and karatlas as they
chanted, Jaya Rma, Ka, Govinda, Gopla!
TEXT 420
kjra bhgiy ghara sarva-nagariy
mahnande `hari' bali' yyena nciy
After breaking the Kazi's house, all the residents of Navadvpa chanted the name of Hari and
danced down the road in ecstasy.
TEXT 421
para haila parama citta-bhaga
pa vida bhve, vaiavera raga
The atheists' hearts were broken, and they became full of lamentation because of the
devotees' jubilation.
TEXT 422
jaya ka mukunda murri vanaml
gya saba nagariy diy hte tli
The residents of Navadvpa clapped their hands and sang, Jaya Ka, Mukunda, Murri,
Vanaml!
TEXT 423
jaya-kolhala prati-nagare nagare
bhsaye sakala loka nanda-sgare
As the auspicious vibration filled the entire city, everyone floated in an ocean of bliss.
TEXT 424
keb kon dige nce, keb gya, v'ya
hena nhi jni keb kon dige dhya
No one could tell who was dancing in which direction, who was singing, who was playing a
musical instrument, or who was running in which direction.
TEXT 425
ge ntya kariy calaye bhakta-gaa
ee cale mahprabhu r-ac-nandana
The devotees danced in the front, and Mahprabhu, the son of ac, danced behind.
TEXT 426
krtanybrahm, iva, ananta pani
ntya kare prabhu vaiavera cmai
Brahm, iva, and Ananta Himself chanted as the Lord, who is the crest jewel of all Vaiavas,
danced.
TEXT 427
ihte sandeha kichu n kariha mane
sei prabhu kahiyche kpya pane
The Lord has mercifully instructed everyone to not have any doubts about these pastimes.
TEXT 428
ananta arbuda loka sage vivambhara
pravea karilakha-vaik-nagara
Vivambhara, accompanied by innumerable millions of people, then entered the village of

conchshell merchants.
After suppressing the Kazi's opposition to sakrtana, Lord r Gaurasundara led the krtana
party to the nearby village of conchshell merchants.
TEXT 429
akha-vaikera pure uhila nanda
`hari' bali' bjya mdaga, ghan, akha
The village of conchshell merchants became filled with happinesss as they chanted the names
of Hari, blew conchshells, played mdagas, and rang bells.
TEXT 430
pupa-maya pathe nci' cale vivambhara
catur-dike jvale dpa parama sundara
The road that Vivambhara danced along was covered with flowers, and most attractive
torches burned in the four directions.
TEXT 431
se candrera obh kib kahibre pri
yhte krtana kare gaurga r-hari
I am unable to describe the beauty of the moon, under the illumination of which Lord
Gaurahari performed His krtana.
TEXT 432
prati-dvre pra-kumbha rambh mrasra
nr-gae `hari' bali' deya jayakra
There were filled waterpots, bananas, and mango leaves at every doorstep. The ladies made
auspicious sounds and chanted the names of Hari.
TEXT 433
ei mata sakala nagare obh kare
ilhkura tantuvyera nagare
After gracing the entire village in this way, the Lord went to the village of weavers.
From the village of conchshell merchants, the Lord went to the village of weavers. The village
of weavers is still present today.
TEXT 434
uhila magala-dhvani jaya-kolhala
tantuvya-saba hail nande vihvala
As the tumultuous vibration of auspicious sounds arose, the weavers became overwhelmed in
ecstasy.
TEXT 435
nce saba nagariy diy karatli
hari bala mukunda gopla vanaml
All the residents of Navadvpa clapped their hands as they danced and chanted, Hari Bol!
Mukunda, Gopla, Vanaml!
TEXT 436
sarva-mukhe `hari' nma uni' prabhu hse
nciy calil prabhu rdharera vse
The Lord smiled as He heard the name of Hari emanate from everyone's mouth. The Lord
then danced down the road to the residence of rdhara.
From the village of the weavers, r Gaurasundara went to rdhara's courtyard.
TEXT 437
bhg eka ghara mtra rdharera vsa
uttaril giy prabhu thra vsa
The Lord then entered rdhara's house, which consisted of one broken room.
TEXT 438
sabe eka lauha-ptra chaye duyre
kata hi tli, thha core o n hare
At rdhara's doorway he had one iron waterpot that had been repaired a number of times.
Even a thief would not steal it.
TEXT 439
ntya kare mahprabhu rdhara-agane
jala-pra ptra prabhu dekhil pane
As Mahprabhu danced in rdhara's courtyard, He saw that pot of water.
TEXT 440-442
bhakta-prema bujhite r-ac-nandana

lauha-ptra tuli' lailena tata-kaa
jala piye mahprabhu sukhe panra
k'ra akti che th `naya' karibra
`marilu marilu' bali' kaye rdhara
more sahrite se il mora ghara
To display His love for His devotees, r acnandana suddenly picked up that iron waterpot.
Mahprabhu then drank water from that pot in His own ecstasy. Who had the power to stop
Him? rdhara exclaimed, I'm finished! I'm finished! He has come to my house to kill me.
Mahprabhu happily drank water from rdhara's old iron pot. On seeing Gaurasundara take
service without asking, poor rdhara blamed his fortune, which was the result of his poverty,
and said, I could not properly welcome r Gaurasundara, therefore He has forcibly drunk
water from my broken waterpot to kill meto inflict my heart with distress.
TEXT 443
baliy mrcchita hail sukti rdhara
prabhu bale, uddha mora ji kalevara
After speaking in this way, the pious rdhara lost consciousness. The Lord then said, Today
My body has become purified.
ji mora bhakti haila kera carae
rdharera jala pna karilo yakhane
Today, by drinking rdhara's water, I have attained devotion for the lotus feet of Ka.
After Gaurasundara drank water from rdhara's old waterpot and heard the statements of
rdhara, His propensity for serving Ka awakened, His forgetfulness of Ka was
destroyed, and since He was fixed in the service of the Supreme Lord without looking for
external happiness, His body was purified. Janrdana is bhva-grh, or appreciative of one's
sentiments. Rather than being served with the opulences of this material world, He accepts
the living entities' nonduplicitous heartfelt service.
TEXT 445
ekhane se `viu-bhakti' haila mra
kahite kahite pae nayanera dhra
Now I have attained devotional service to Viu. After speaking these words, tears flowed
from His eyes.
TEXT 446
`vaiavera jala-pne viu-bhakti haya'
sabre bujhya prabhu gaurga sadaya
The merciful Lord Gaurga revealed to everyone that one attains devotional service to Viu
by drinking a Vaiava's water.
As stated: ghnyd vaiavj jalamOne should accept water from a Vaiava. By drinking
the remnants of a Vaiava's water, devotional service to Viu is awakened. Ordinary people
consider that all possessions of an akicana, or materially exhausted, Vaiava have some
value, except his insignificant water, which they neglect as worthless.
TEXT 447
In the Padma Pura, di-khaa (31.112) it is stated:
prrthayed vaiavasynna prayatnena vicakaa
sarva-ppa viuddhy artha tad abhve jala pibet
To become freed from all sinful reactions, learned persons should sincerely beg for the
Lord's remnants (foods offered by Vaiavas) or the Vaiavas' remnants. If one is unable to
obtain those, he should drink the remnants of a Vaiava's water or the water that has washed
his feet.
TEXT 448
bhakata-vtsalya dekhi' sarva bhakta-gaa

sabra uhila mah-nanda-krandana
When the devotees saw the Lord display His affection for His devotee, they all began to cry in
great ecstasy.
TEXT 449
nitynanda-gaddhara pail kndiy
advaita-rvsa knde bhmite paiy
Nitynanda, Gaddhara, Advaita, and rvsa all fell to the ground crying.
TEXT 450
knde haridsa, gagdsa, vakrevara
murri, mukunda knde, r-candraekhara
Haridsa, Gagdsa, Vakrevara, Murri, Mukunda, and r Candraekhara all began to cry.
TEXT 451
govinda, govindnanda, rgarbha, rmn
knde kvara, r-jagadnanda, rma
Govinda, Govindnanda, rgarbha, rmn, Kvara, r Jagadnanda, and Rma also began
to cry.
TEXT 452
jagada, gopntha kndena nandana
uklmbara, garua, kndaye sarva-jana
Jagada, Gopntha, Nandana crya, uklmbara, Garua, and many others all began to cry.
TEXT 453
laka koi loka knde ire diy hta
ka re hkura mora anthera ntha
Millions of people held their heads, cried, and exclaimed, O dear Ka, O my Lord, O Lord
of the helpless!
TEXT 454
ki haila balite nri rdharera vse
sarva-bhve prema-bhakti haila prake
I am unable to describe what happened at rdhara's house, where loving devotional service
was fully manifested.
TEXT 455
`ka' bali' knde sarva-jagata harie
sakalpa haila siddhi, gauracandra hse
As everyone cried and chanted the name of Ka in ecstasy, Gauracandra smiled, for His
mission was fulfilled.
TEXT 456
dekha saba bhi, ei bhaktera mahim
bhakta-vtsalyera prabhu karilena sm
O brothers, just see the glories of the devotees! The Lord displays His greatest affection for
His devotees.
TEXT 457
lauha-jalaptra, t'te bhirera jala

parama-dare pna kailena sakala
It was an iron waterpot filled with water meant for external use, yet the Lord most
affectionately drank all of it.
Iron is the cheapest metal. Such an iron pot had become worn out after prolonged use.
Moreover, it was meant for external use. To demonstrate that through spiritual vision from
the transcendental point of view the material conception of poverty and destitution is an
impediment in the devotional service of the Lord, the Lord drank water from the broken iron
waterpot of the poor rdhara and thus taught the entire world how to respect and honor
devotees.
TEXT 458
paramrthe pna-icch haila yakhane
sudhmta bhakta-jala haila takhane
When the Lord developed a transcendental desire to drink, that devotee's water became the
purest nectar.
TEXT 459
`bhakti' bujhite se e-mata ptre jala
paramrthe vaiavera sakala nirmala
The Lord drank water from such a pot to reveal the glories of devotional service and to show
that from the spiritual point of view everything belonging to a Vaiava is pure.
TEXT 460-465
dmbhikera ratna-ptra, divya jalsane
chuka pibra krya, n dekhe nayane
ye-se-dravya sevakera sarva-bhve khya
naivedydi vidhira o apek nhi cya

alpa dravya dse o n dile bale khya
t'ra sk brhmaera khuda dvrakya
avaee sevakere kare tmast
t'ra sk vana-vse yudhihira-ka
sevaka kera pit, mt, patn, bhi
`dsa' bai kera dvitya ra ni
ye-rpa cintaye dse se-i rpa haya
dse ke karibre preye vikraya
Even if He is thirsty, the Lord does not glance at the water offered by a proud person in an
opulent, jeweled watercup. The Lord eats with full satisfaction any item offered by His
servant, regardless of whether the offering was made according to regulations. Even if His
servant does not offer an item because he considers it too insignificant, the Lord forcibly eats
it. The evidence of this was when the Lord ate Sudm Brhmaa's broken rice in Dvrak.
The Lord even accepts the remnants of His servants. This was seen during the Pavas' exile
to the forest when the Lord ate the remnants of Yudhihira's leafy vegetables. Ka's father,
mother, wife, and brother are all His servants. Ka does not recognize anyone other than
His servants. The Lord accepts the form that His servant meditates on, and Ka's servant
can even sell Him.
For an elaboration on verse 462, one should see rmad Bhgavatam, Tenth Canto, Chapter
eighty-one.
For an elaboration on verse 463, one should see Mahbhrata, Vana-parva, Chapters 261-262.
If anyone in the material world has many possessions, then he naturally becomes proud. Such
a proud person then takes shelter of misconceptions like: I am the best, I am rich, I am the
best collector of ingredients for worshiping the Lord, I am a great devotee, and Vaiavas like
rdhara Svm are Myvds. Lord r Gaurasundara does not even glance at such people
or desire to accept any of their offerings. The awe and reverence of this material world is
unable to oblige the Supreme Lord, who is the object of virambha-sakhya (friendship in
equality), vtsalya (parenthood), and mdhurya (conjugal love) rasas, or transcendental
mellows. The Supreme Lord forcibly yet affectionately takes even an insignificant item that is
given by His poor devotee, and the Lord ignores items offered according to proper etiquette
by wealthy proud persons. The Supreme Lord affectionately accepted the broken rice offered
by Sudm Vipra, who was a resident of Sudmpur, Dvrak (modern day Porbandar). The
Lord accepted with pleasure the leafy vegetables collected in the forest and offered by
Yudhihira during his exile. The wife, father, mother, friend, and servant of Ka, who is
the object of worship, are certainly all His servants. The Supreme Lord's service, which is the
wealth of those servants who are associates in the Lord's eternal pastimes, is executed by
different servants in different rasas.
TEXT 466
`sevaka-vatsala prabhu' cri-vede gya
sevakera sthne ka prake sadya
The four Vedas declare, The Lord is affectionate to His servants. Ka always manifests
Himself to His servants.
TEXT 467
nayana bhariy dekha dsera prabhva
hena dsya-bhve ke kara anurga
Behold the influence of the Lord's servants to the full satisfaction of your eyes, and then
become attached to Ka in that mood of service.
TEXT 468
alpa hena n mniha `ka-dsa' nma
alpa-bhgye `dsa' nhi kare bhagavn
Do not consider the designation servant of Ka as something insignificant, for the

Supreme Lord does not accept a less fortunate person as servant.
The topmost persons of this material world are engaged in the service of the Supreme Lord.
Not understanding this fact, conditioned souls with high aspirations ascertain various
nondevotional activities as sdhana, yet the goals they ultimately achieve as a result of that
sdhana are all examples of aversion to the Lord's service. When a human being's propensity
for the service of the Supreme Lord is fully awakened, he becomes supremely glorious. The
Lord's devotees, who always desire the benefit of others, pray that everyone's attachment to
Ka may increase. The object of service is pleased only by service. The endeavor to fulfill
the desires of the object of service is called bhakti, or devotional service. This conviction is
manifested in the hearts of the most fortunate persons. Since the relishable taste of the Lord's
service is not a subject matter of unfortunate people's realization, their good fortune is
burned to ashes. The Supreme Lord does not award His service to such unfortunate people.
TEXT 469-470
bahu koi janma ye karila nija-dharma
ahisra amyya kare sarva karma
ahar-nia dsya-bhve ye kare prrthana
gag-labhya haya kle bali' `nryaa'
One who for many millions of lifetimes executes all his occupational duties with sincerity and
nonviolence and who day and night prays to the Lord in the mood of a servant ultimately
remembers Nryaa at the time of death.
By praying for the service of the Supreme Lord, one attains the good fortune of uttering the
name Nryaa and entering the waters of the Ganges at the time of death [This refers to
the good fortune of having the ashes of one's cremated body immersed in the waters of the
Ganges.].
TEXT 471
tabe haya muktasarva-bandhera vina
mukta haile haya, sei govindera dsa
He then attains liberation, being freed from all bondage. When one is thus liberated, he
becomes a servant of Govinda.
TEXT 472
ei vykhy kare bhyakrera samje
mukta-saba ll-tanu kari' ka bhaje

The explanation of those who comment on the scriptures is that liberated souls accept bodies
suitable for the Lord's pastimes and engage in the worship of Ka.
TEXT 473
In his commentary on rmad Bhgavatam 10.87.21 rdhara Svm quotes Sarvaja

(Viusvm) as follows:
mukt api llay vigraha ktv
bhagavanta bhajante
Eternally liberated persons accept bodies suitable for the Lord's pastimes and engage in His
worship.
TEXT 474
ataeva bhakta haya vara-samna
bhakta-sthne parbhava mne bhagavn
Therefore the devotees are as good as the Supreme Lord. The Lord agrees to be defeated by
His devotees.
TEXT 475
ananta-brahme yata che stuti-ml
`bhakta' hena stutira n dhare keha kal
The prayers found in innumerable universes are inadequate to properly glorify the devotees.
TEXT 476
`dsa' nme brahm, iva haria sabra
dhara dharendra che dsa-adhikra

Brahm, iva, and others are pleased to be addressed as servant. Ananta ea, who supports
the universe, also desires the qualification to serve the Lord.
TEXT 477
e saba vara-tlya svabhvei bhakta
tathpiha bhakta haibre anurakta
Although they are equal to the Lord and are devotees by nature, they are extremely eager to
become devotees.
TEXT 478
hena bhakta advaitere balite harie
pp-saba dukha pya nija-karma-doe
Because of their past misdeeds, sinful people feel unhappy to graciously accept Advaita as a
devotee.
TEXT 479
kera santoa baa `bhakta' hena nme
kacandra vine bhakta ra ke v jne
Lord Ka is greatly pleased with one who is accepted as a bhakta, for who other than
Ka knows the glories of the devotees?
TEXT 480
udara-bharaa lgi' ebe pp saba
laoyya `vara mi',mle jaradgava
Sinful people who claim to be God for the purpose of filling their bellies are actually all
idiots.
TEXT 481
garddabha-gla-tulya iya-gaa laiy
keha bale,mi raghuntha bhva' giy
Some instruct their asslike and foxlike disciples, Go and meditate on me as Rmacandra.
TEXT 482
kukkurera bhakya deha,ihre laiy
balaye `vara' viu-my-mugdha haiy
Although they have accepted a material body that is fit to be eaten by dogs, they call
themselves God under the influence of Lord Viu's external energy.
TEXT 483
sarva-prabhu gauracandra r-ac-nandana
dekha tra akti ei bhariy nayana
Gauracandra, the son of ac, is the Lord of all. Behold His prowess to the full satisfaction of
your eyes.
TEXT 484
icch-mtra koi koi samddha haila
kata koi mahdpa jvalite lgila
Simply by His will millions of people gathered with millions of large burning torches.
TEXT 485
ke v ropileka kal prati-dvre dvre

ke v gya, v'ya ke v, pupa-vi kare
Who placed the bananas at every doorstep? Who sang, who played the musical instruments,
and who showered the flowers?
TEXT 486
karilena mtra rdharera jala-pna
ki haila n jni premera adhihna
I cannot understand the love that manifest there when the Lord drank rdhara's water.
TEXT 487
bhakata-vtsalya dekhi' tribhuvana knde
bhmite loya keha kea nhi bndhe
On seeing the Lord's display of affection for His devotee, the people of the three worlds cried.
Some rolled on the ground, and some let their hair loose.
TEXT 488
rdhara kndaye ta dhariy daane
ucca kari' `hari' bale sajala nayane
Holding straw between his teeth, rdhara cried and loudly chanted the name of Hari with
tears in his eyes.
TEXT 489
ki jala karila pna tridaera rya
ncaye rdhara, knde, kare `hya hya'
rdhara danced, cried, and lamented, Alas, what kind of water has the Lord, Tridaa Rya,
drunk?
TEXT 490
bhakta-jala pna kari' prabhu vivambhara
rdhara-agane nce vaikunha-vara
After drinking His devotee's water, Vivambhara Prabhu, the Lord of Vaikuha, danced in
rdhara's courtyard.
TEXT 491
priya-gae catur-dike gya mah-rase
nitynanda gaddhara obhe dui pe
His intimate associates sang in great ecstasy in the four directions, while Nitynanda and
Gaddhara danced at the two sides of the Lord.
TEXT 492
khol-vec sevakera dekha bhgya-sm
brahm, iva knde yra dekhiy mahim
Just behold the ultimate fortune of the Lord's servant, rdhara, the banana seller. Even
Brahm and iva cried on seeing his glories.
TEXT 493
dhane, jane, pitye kere nhi pi
kevala bhaktira vaa caitanya gosi
One cannot attain Ka by wealth, high birth, or scholarship. Lord Caitanya is controlled
only by devotional service.
TEXT 494
jala-pne rdharere anugraha kari'
nagare il puna gaurga-r-hari
After bestowing mercy on rdhara by drinking his water, Lord Gaurga again entered the
town.
TEXT 495
nce gauracandra bhakti-rasera hkura
catur-dike hari-dhvani uniye pracura
Gauracandra, the master of all devotional mellows, continued to dance as the tumultuous
vibration of Hari was heard in the four directions.
TEXT 496
sarva-loka jini' navadvpera obhya
`hari-bola' uni mtra sabra jihvya
The beauty of Navadvpa surpassed that of all other places in the creation as the sound of
Hari bol! emanated from the tongues of all.
TEXT 497
ye sukhe vihvala uka, nrada, akara
se sukhe vihvala sarva-nady-nagara
The same ecstasy that overwhelms ukadeva, Nrada, and akara now overwhelmed the
residents of Nadia.
TEXT 498
sarva-navadvpe nce tribhuvana-rya
`gdigch', `prag', `mjid', diy yya

The Lord of the three worlds passed through Gdigch, Prag, and Mjid while
dancing throughout Navadvpa.
Among the many villages of Navadvpa, the villages of Gdigch (presently known as
Svarpa-gaja), yr, and Mahea-gaja are still present. The village of Prag was in
the area of the present day Brahma-nagara. The village of Mjid is situated within
Madhyadvpa. The location of the village of Prag is presently lost or the name of the
village has been changed.
TEXT 499
èka ni' hena jna n kariha mane
kata kalpa gela sei nira krtane
Do not think that the krtana lasted only one night, for several kalpas passed that night.
TEXT 500
caitanya-candrera kichu asambhava naya
bhr-bhage yhra haya brahma-pralaya
Nothing is impossible for Caitanyacandra. Simply by the movement of His eyebrows, the
entire universe is annihilated.
TEXT 501
mah-bhgyavne se e-saba tattva jne
uka-tarka-vd pp kichui n mne
One who knows these glories of the Lord is most fortunate. The sinful dry speculators do not
accept this at all.
TEXT 502
ye nagare nce vaikuhera adhirja

thro bhsaye nanda-sindhu-mjha
The residents of each town in which the Lord danced also floated in an ocean of bliss.
TEXT 503
se hukra, se garjjana, se premera dhra
dekhiy kndaye str-purua nadyra
The men and women of Nadia wept on beholding the Lord's loud roars, cries, and flow of
ecstatic love.
TEXT 504
keha bale,acra carae namaskra
hena mahpurua janmila garbhe yra
Someone said, I offer my obeisances at the feet of ac, from whose womb such a great
personality took birth.
TEXT 505
keha bale,jaganntha mira puyavanta
keha bale,nadyra bhgyera nhi anta
Another person said, Jaganntha Mira is most pious. Someone else said, There is no end
to Nadia's good fortune.
TEXT 506
ei mata ll prabhu kata kalpa kail
sabe bale ji rtri prabhta n hail
In this way the Lord performed His pastimes for several kalpas as everyone expressed the
desire that the night would never end.
TEXT 507
ei mata bali' sabe deya jayakra
sarva-loke `hari' vine nhi bale ra
In this way everyone expressed their jubilation by vibrating nothing other than the names of
Hari.
TEXT 508
prabhu dekhi' sarva loka daavat ha
paaye purua-strye blaka laiy
Men, women, and children all fell down to offer obeisances when they saw the Lord.
TEXT 509
ubha-di gauracandra kari' sabkre
svnubhvnande prabhu krtane vihare
After glancing mercifully on everyone, the Lord continued to enjoy the krtana in His own
ecstasy.
TEXT 510
e saba llra kabhu nhi pariccheda
`virbhva' `tirobhva'ei kahe veda
TEXT 511
yekhne ye-rpa bhakta-gae kare dhyna

sei rpe seikhne prabhu vidyamna
Whenever a devotee meditates on a particular form of the Lord, the Lord appears in that form
before the devotee.
TEXT 512
You are so merciful to Your devotees that You manifest Yourself in the particular eternal
form of transcendence in which they always think of You.
TEXT 513
adypiha caitanya e saba ll kare
yra bhgye thke, se dekhaye nirantare
Lord Caitanya performs these pastimes even today, and one who is fortunate can constantly
see them.
One cannot get a clear idea of an object of vision simply by seeing the middle portion of it.
Living entities do not see the portions of the supreme consciousness that are covered by their
propensity to enjoy, and as a result all of r Caitanyadeva's eternal pastimes remain covered
from the eyes of ordinary people. Those who are free from the coverings of karma and jna
and as such do not chase desires for either enjoying the fruits of their karma or for the will-o'-
the-wisp of renouncing the fruits of their karma can certainly always see the pastimes of r
Caitanya. The human beings' propensities for enjoyment and renunciation make them
materially conditioned. When they become free from the clutches of such conditioning, they
achieve the power to surpass the platforms of enjoyment and renunciation. Otherwise,
according to mortal and temporary considerations, they develop the sinful thirst for equating
the pastimes of r Caitanya with the karma- and jna-covered pastimes of human beings.
TEXT 514
bhakta lgi' prabhura sakala avatra
bhakta bai ka-karma n jnaye ra
The Supreme Lord incarnates for the sake of His devotees. No one other than the devotees
can understand the activities of Ka.
Only the eternal servants of the Supreme Lord are qualified to realize the Lord's eternal
incarnations. The Supreme Lord always appears in the devotees' hearts, which are eternally
inclined to service. Unless one is inclined to the Lord's service, the activities of Ka, or His
eternal pastimes, do not become the object of one's realization.
TEXT 515
koi janma yadi yoga, yaja, tapa kare
`bhakti' vin kona karme phala nhi dhare
Even if one performs yoga, sacrifice, and austerity for millions of births, he cannot attain any
result unless he takes to devotional service.
Since yoga, sacrifice, and austerity are ephemeral and situated on the material platform, they
are distinct from pure spirit. Until a conditioned soul's propensity for enjoyment and
renunciation is checked, he remains entangled in the network of karma and thus cannot
understand the essential characteristics of devotional service, which is the eternal propensity
of the spirit soul. As soon as the eternal propensity of the spirit soul is awakened, he
immediately understands that unless all activities like austerity, yoga, and sacrifice are
performed for the pleasure of Hari, they result in lording it over material nature.
TEXT 516
hena `bhakti' vine bhakta sevile n haya
ataeva bhakta-sev sarva-stre kaya
Such devotional service cannot be attained without serving the devotees. Therefore all the
scriptures glorify the service of the devotees.
There is no alternative for a living entity to become liberated from the conditioned state other
than exclusively following and serving the devotees. This is the ultimate word in all
education.
One should discuss the rmad Bhgavatam verses beginning rahgaaitat tapas na yti and
nai matis tvad [rahgaaitat tapas na yti, ne cejyay nirvapand ghd vna cchandas
naiva jalgni-sryair, vin mahat-pda-rajo-'bhiekam, My dear King Rahgaa, unless one
has the opportunity to smear his entire body with the dust of the lotus feet of great devotees,
one cannot realize the Absolute Truth simply by observing celibacy (brahmacarya), strictly
following the rules and regulations of householder life, leaving home as a vnaprastha,
accepting sannysa, or undergoing severe penances in winter by keeping oneself submerged
in water or surrounding oneself in summer by fire and the scorching heat of the sun. There
are many other proccesses to understand the Absolute Truth, but the Absolute Truth is only
revealed to one who has attained the mercy of a great devotee. (Bhg. 5.12.12), nai matis
tvad urukramghrispaty anarthpagamo yad-arthamahyas pda-rajo-
'bhiekanikicann na vta yvat, Unless they smear upon their bodies the dust of
the lotus feet of a Vaiava completely freed from material contamination, persons very much
inclined toward materialistic life cannot be attached to the lotus feet of the Lord, who is
glorified for His uncommon activities. Only by becoming Ka conscious and taking shelter
at the lotus feet of the Lord in this way can one be freed from material contamination. (Bhg.
7.5.32)].
TEXT 517
di deva jaya jaya nitynanda-rya
caitanya krtana sphure yhra kpya
All glories to Lord Nitynanda, the primeval Lord, by whose mercy glorification of Lord
Caitanya manifests.
TEXT 518
keha bale,nitynanda balarma-sama
keha bale,caitanyera baa priyatama
Some say, Nitynanda is equal to Balarma, and some say, He is most dear to Lord
Caitanya.
TEXT 519
keha bale,mahtej aa-adhikr
keha bale,kona-rpa bujhite n pri
Some say, He is a most powerful plenary portion of the Lord, and others say, We cannot
understand who He is.
TEXT 520
ki v jva nitynanda, ki v bhakta jn
yra yena mata icch n bolaye keni
Someone may consider Nitynanda a living entity, someone may consider Him a devotee, and
someone may consider Him a jn. They may say whatever they like.
TEXT 521
ye-se-kene caitanyera nitynanda nahe
tabu se caraa-dhana rahuka hdaye
No matter what relationship Nitynanda has with Lord Caitanya, I keep the treasure of His
TEXT 522
TEXT 523
caitanya-priyera pye mora namaskra
avadhta-candra prabhu hauk mra

I offer my obeisances at the feet of Lord Caitanya's dear devotees, so that Avadhta-candra
may become my Lord.
TEXT 524
caitanyera kpya se nitynanda cini
nitynanda jnile gauracandra jni
By the mercy of Lord Caitanya, I came to know Lord Nitynanda, and if Nitynanda reveals
Gauracandra to me, I will come to know Him.
TEXT 525
gauracandra-nitynandar-rma-lakmaa
gauracandra`ka', nitynanda`sakaraa'
Gauracandra and Nitynanda are r Rma and Lakmaa. Gauracandra is Ka, and
Nitynanda is Sakaraa.
r Gaura and Nitynanda are r Rma and Lakmaa. r Gaura and Nitynanda are r
Ka-Nryaa and Sakaraa. The observation of r Caitanya's pastimes on different
platforms of the supreme worshipable object gives the understanding that r Caitanya and
Nitynanda are nondifferent from the supreme worshipable truth. Through His various
manifestations, r Nitynanda Prabhu is certainly able to serve r Caitanyadeva. The jva-
akti, or living entities, certainly emanate from r Nitynanda Prabhu. Therefore the
characteristic of service is the eternal characteristic of every living entity.
TEXT 526
nitynanda-svarpe se caitanyera bhakti
sarva-bhve karite dharaye prabhu akti
Nitynanda Svarpa is empowered by the Lord to fully engage in the devotional service of
Lord Caitanya.
TEXT 527
caitanyera yata priya sevaka-pradhna
thr se jta nitynandera khyna
All the beloved principal servants of Lord Caitanya know the glories of Nitynanda.
TEXT 528
tabe ye dekhaha anyo'nye dvandva bje
raga kare kacandra keha nhi bujhe
But the quarrels that are seen among the devotees are simply Ka's pastimes, which are not
understood by all.
TEXT 529
ihte ye eka vaiavera paka laya
anya vaiavere ninde, se-i yya kaya
If someone takes the side of one Vaiava and blasphemes another Vaiava, he is certainly
vanquished.
The loving quarrels between r Nitynanda Prabhu and r Advaita Prabhu are enacted by
the will of Ka. This fact is not understood by materialistic people. If without
understanding one takes the side of one Vaiava, then the other Vaiava is neglected. As a
result of such actions, offense is accrued.
TEXT 530
sarva-bhve bhaje ka, kre n ye ninde
sei se gaan pya vaiavera vnde
One who serves Ka without deviation and without blaspheming anyone is counted as a
Vaiava.
By serving the Supreme Lord without deviation, one does not get an opportunity to
blaspheme the demigods, who are situated within the Supreme Lord's external energy. Such
an exalted devotee free from blasphemy is truly counted among the topmost servants of the
Supreme Lord.
TEXT 531
advaita-carae mora ei namaskra
tna priya the mati rahuka mra
I offer my obeisances at the feet of Advaita. May my mind remain attached to those who are
dear to Him.
Those who commit offenses at the lotus feet of r Gaddhara Paita while claiming
subordination to Advaita crya can never be actual servants of r Advaita; they are simply
sinful. The author desires that his mind may always be fixed on r Advaita Prabhu's actual
servants, who glorify devotees headed by Gaddhara. If one wants evidence of who is eligible
to actually see r Caitanyadeva, then he should see who is happy to hear topics of r
Caitanya. Such a person is certainly qualified to engage in the service of r Caitanya.
TEXT 532
sarva-goh-sahita gaurga jaya jaya
unilei madhya-khaa bhakti labhya haya
All glories to Gaurga along with His associates! Simply by hearing the topics of Madhya-
khaa, one attains devotional service.
TEXT 533
advaitera paka la ninde gaddhara
se ppiha kabhu nahe advaita-kikara
That sinful person who takes the side of Advaita and blasphemes Gaddhara can never be a
servant of Advaita.
TEXT 534
caitanya-candrera kath amta madhura
sakala jvera mane buka pracura
The topics of r Caitanyacandra are as sweet as nectar. Let this nectar inundate the minds of
all living entities.
TEXT 535
unile caitanya-kath yra haya sukha
se avaya dekhibeka caitanya-r-mukha
One who is happy to hear the topics of Lord Caitanya will certainly see His lotus face.
TEXT 536
r-ka-caitanya-nitynanda-cnda jna

bhgavata, Madhya-khaa, Chapter Twenty-three, entitled, Wandering about Navadvpa on
the Day the Lord Delivered the Kazi.
CBP 24: The Lord Displays His Universal Form to Advaita
Chapter Twenty-four: The Lord Displays His Universal Form to Advaita
This chapter describes the wonderful manifestations of ecstatic love in rman Mahprabhu's
krtana, r Advaita Prabhu's dancing in the mood of a gop, Mahprabhu's display of the
universal form to Advaita, Nitynanda's arrival and darana of that universal form, and the
loving quarrel between r Nitynanda and Advaita.
One day when rman Mahprabhu, the inaugurator of sakrtana, was engaged in various
krtana pastimes in Navadvpa, rla Advaita Prabhu began to dance in the mood of a gop. As
the devotees continued to happily perform krtana, He continued dancing for a long time.
Eventually the devotees somehow pacified Him and then sat down around Him. When
rvsa and Rmi then went out to take bath, r Advaita Prabhu began to repeatedly roll in
ecstasy on the ground within rvsa's courtyard. r Advaita's distress was understood by
Vivambhara, who was engaged in other activities. He therefore came there and took Advaita
Prabhu inside the Viu temple and locked the door from within. The Lord then asked
Advaita Prabhu what His desire was. When r Advaita Prabhu expressed His desire to see the
Lord's universal form, rman Mahprabhu, who is the desire tree that fulfills His devotees'
desires, displayed His own universal form to Advaita.
r Nitynanda Prabhu was at that time wandering about Nadia. As the Supersoul, He came to
know about the Lord's manifestation of His universal form, so He immediately came there
and began to roar loudly at the doorway. rman Mahprabhu understood that Nitynanda
Prabhu had arrived, so He immediately opened the door, and as r Nitynanda Prabhu saw
that unlimited universal form, He fell flat offering obeisances. After seeing Mahprabhu's
opulences, the two Prabhus began to dance in ecstasy and offer prayers.
After a while the two Prabhus became intoxicated in loving quarrels. Shortly thereafter r
Mahprabhu restrained Himself and departed for His home with the devotees.
TEXT 1
jaya jaya jaya gaura-siha mahdhra
jaya jaya ia-pla jaya dua-vra
All glories to the most sober lionlike Gaura! All glories to the Lord who maintains the
devotees and annihilates the miscreants!
To teach tolerance to all restless living entities, r Gaurasiha, the giver of ka-prema, has
given instructions about service to Ka. Yadunandana has manifested His supreme
opulences by maintaining all the universes.
TEXT 2
jaya jaganntha-putra r-acnandana
jaya jaya jaya puya ravaa-krtana
All glories to the son of Jaganntha Mira and ac! All glories to the virtuous devotional
processes of hearing and chanting!
TEXT 3
jaya jaya r-jagadnandera jvana
jaya haridsa-kvara-pra-dhana
All glories to the life and soul of r Jagadnanda! All glories to the life and wealth of
Haridsa and Kvara!
TEXT 4
jaya kpsindhu dnabandhu sarva-tta
ye bale `tomra' prabhu, t'ra hao ntha
All glories to the ocean of mercy, the friend of the poor, and the affectionate father of all! You
become the Lord of one who says, I am Yours.
TEXT 5
vividha krtana prabhu karaye sadya
In this way Lord Vivambhara constantly engaged in various krtana pastimes in Navadvpa.
TEXT 6
hena se hail prabhu hari sakrtane
ka-nma rutimtra pae ye-se-sthne
He became so overwhelmed in hari-sakrtana that as soon as He heard the name of Ka,

He fell to the ground.
TEXT 7
ki nagare, ki catvare, ki v jale vane

nirantara aru-dhr vahe r-nayane
Incessant tears would flow from His lotus eyes whether He was in the street, in a courtyard,
in the water, or in the forest.
TEXT 8
pta-gae rakiy bulena nirantara
bhakti-rasa-maya hailena vivambhara
Vivambhara's intimate associates would always protect Him when He became filled with the
ecstasy of Ka consciousness.
TEXT 9
keha mtra kona rpe yadi bale `hari'
unilei pae prabhu pan' psari'
If for any reason anyone spoke the name Hari, the Lord would forget Himself and fall to the
ground.
TEXT 10
mah-kampa, aru, haya pulaka sarvge
gagai' yyena nagare mah-rage
He would shiver and cry, and the hairs of His body would stand on end as He rolled on the
street in great ecstasy.
TEXT 11
ye vea dekhile brahmdi dhanya haya
th dekhe nadyra loka-samuccaya

The people of Nadia would thus see manifestations of ecstasy that personalities like Brahm
aspired to see.
TEXT 12
ee ati mrcch dekhi' mili' sarva dse
laga kariy niy calila vse
When the Lord's servants saw the Lord eventually lose consciousness, they took Him to His
own residence.
TEXT 13
tabe dvra diy ye karena sakrtana
se sukhe prita haya ananta bhuvana
As they then performed krtana behind closed doors, the happiness of that krtana filled
innumerable universes.
TEXT 14
yata saba bhva haya-akathya sakala
hena nhi bujhi prabhu ki rase vihvala
It is impossible to describe all the sentiments that the Lord manifest, and it is difficult to
understand which mellows overwhelmed the Lord.
TEXT 15
kae bale,mui sei madana-gopla
kae bale,mui ka-dsa sarva-kla
One moment He said, I am that Madana-gopla. Another moment He said, I am the eternal
servant of Ka.
r Gaurasundara incarnated to reveal how fortunate the conditioned souls becomes by
chanting the spiritual names. When living entities retire from perception based on the godless
sense-gratifying meanings of words coming from languages like Brhm, Snk, and Kharo,
then by the influence of the spiritual names their eternal propensity is awakened. Then they
are not satisfied by attraction to external objects, and they develop an indescribable urge. At
that time the living entities realize their eternal constitutional position. r Gaurasundara also
always manifested in Himself the five sentiments found in eternal servants of the Supreme
Lord. Since He was Vrajendra-nandana Himself, He was sometimes unable to conceal
Himself. He did not obstruct the conditioned souls' vision by which they could understand
the identity of the Supreme Lord and thus know that the son of ac is nondifferent from the
son of Nanda. He always identified Himself as a Vaiava so that all living entities, who are
servants of Lord Caitanya, would not lose their constitutional spiritual propensities and
consider themselves ahagrahopsaka [One who worships himself with the idea of becoming
God.] Myvd bulas or Madana-goplas.
TEXT 16
`gop gop gop' mtra kona-dina jape
unile kera nma jvale mah-kope
Some days He would simply chant, Gop! Gop! Gop! When He would hear the name of
Ka, He would burn with great indignation.
In the constitutional propensities of living entities, the identification of a gop in madhura-

rasa (conjugal love) under the subordination of the daughter of King Vabhnu is topmost,
and since living entities who are shelters of madhura-rasa are gops, Vrajendra-nandana
repeatedly chanted the word gop to remain fixed on the platform of identifying Himself as
a gop. To reveal that the living entities are sheltered parts and parcels and not svaya-rpa
Ka, the supreme shelter, and to reveal that the pacopsaka Myvd conditioned souls'
identifying themselves as nondifferent from Ka is extremely meaningless, the Lord on one
hand enacted the pastime of displaying distaste for the name of Ka and on the other hand
He revealed that it is the duty of all living entities to always inquire about Ka and in the
course of inquiry to engage in the service of Ka. That is why r Mahprabhu has
indirectly displayed distaste for the name of Ka by feigning detachment and engaging in
behavior that is contrary to that of the people of the world; and by acting like one who has
realized His constitutional position and who has developed an excessive thirst to hear the
name of Ka, He increased His desire to constantly hear the name of Ka.
TEXT 17
kothkra ka tora mah-dasyu se
aha dha kaitava-bhaje v tre ke?
From where has your Ka come? He is a great rogue. Who will worship such a
duplicitous, cunning, cheating person?
TEXT 18
str-jita haiy strra ke nka ka
lubdhakera prya laila vlira para
First He conquers a lady, then He cuts off her ears and nose. He took the life of Vli like a
hunter.
Ka is a great rogue. Ka is duplicitous, cunning, and cheating. It is not proper to

worship Him, for He is an insignificant person. By these statements, Lord Gaurasundara
awarded a proper reprimand to foolish people and revealed foolish people's poor fund of
knowledge to the devotees. By this, the Lord revealed to faithful living entities His pastimes
in the mood of a left-wing gop and the proper platform for worshiping Ka.
See rmad Bhgavatam, Ninth Canto, Chapter Ten, verses 9 and 12.
TEXT 19
ki krya mra se v corera kathya
ye `ka' balaye tre khediy yya
What use do I have for topics about that thief? He would chase away anyone who uttered
the name of Ka.
TEXT 20
`gokula' `gokula' mtra bale kae kae
`vndvana' `vndvana' bale kona-dine

Sometimes He would chant, Gokula! Gokula! and some days He would chant, Vndvana!
Vndvana!
TEXT 21
`mathur' `mathur' kona-dina bale sukhe
kona-dina pthivte nakhe aka lekhe
Some days He would happily chant, Mathur! Mathur! On some days He would make
drawings on the ground with His nails.
TEXT 22
kae pthivte lekhe tribhaga-kti
chiy rodana kare, bhse saba kiti
Sometimes He would draw a threefold-bending form on the ground, and then He would soak
the earth with tears while looking at that form.
TEXT 23
kae bale,bhi saba, baa dekhi vana
ple ple siha vyghra bhallukera gaa
Sometimes He would say, O brothers, I see a great forest filled with lions, tigers, and bears.
TEXT 24
divasere bale rtri, rtrire divasa
ei mata prabhu hailena bhakti vaa
In this way the Lord became so overwhelmed in devotional service that He considered the
day as night and the night as day.
In the Bhagavad-gt (2.69) it is stated:

y ni sarva-bhtn
tasy jgarti sayam
yasy jgrati bhtni
s ni payato mune
What is night for all beings is the time of awakening for the self-controlled; and the time of
awakening for all beings is night for the introspective sage.
TEXT 25
prabhura vea dekhi' sarva-bhakta-gaa
anyonye gal dhari' karena krandana
On seeing the Lord's ecstatic mood, all the devotees embraced one another and began to cry.
TEXT 26
ye vea dekhite brahmra abhila
sukhe th dekhe yata vaiavera dsa
The servants of the Vaiavas became happy to see the ecstatic love that even Brahm desires
to see.
TEXT 27
chiy pana vsa prabhu-vivambhara
vaiava-sabera ghare thke nirantara
Lord Vivambhara avoided His own home and always stayed in the houses of the Vaiavas.
TEXT 28
bhya-cehkura karena kona kae

se kevala jananra santoa-krae
Yet He would sometimes engage in external activities simply to please His mother.
TEXT 29
sukha-maya hailena sarva bhakta-gaa
nande karena sabe ka-sakrtana
All the devotees were filled with happiness as they engaged with ecstasy in the congregational
chanting of Ka's names.
TEXT 30
nitynanda matta-siha sarva nadyya
ghare ghare bule prabhu ananta-llya
Nitynanda enjoyed unlimited pastimes while wandering like an intoxicated lion from door
to door throughout Nadia.
TEXT 31
prabhu-sage gaddhara thkena sarvath
advaita laiy sarva vaiavera kath
Gaddhara always remained in the Lord's association, while the Vaiavas would remain in
the association of Advaita.
TEXT 32
eka dina advaita ncena gop-bhve
krtana karena sabe mah-anurge
One day Advaita danced in the mood of a gop as everyone performed krtana with great
attachment.
TEXT 33
rti kari' ncaye advaita mahaya
puna puna dante ta kariy paaya
While dancing in that mood of lamentation, Advaita Mahaya took straw between His teeth
and repeatedly fell to the ground.
TEXT 34
gagai' yyena advaita prema-rase
catur-dige bhakta-gaa gyena ullse
Advaita rolled on the ground in the mellows of ecstatic love as the devotees joyfully sang in
the four directions.
TEXT 35
dui prahare o ntya nahe samvaraa
rnta hailena saba bhgavata-gaa
The Lord's devotees became exhausted when even after six hours He did not stop dancing.
TEXT 36
sabe meli' cryere sthira kariy
vasilena catur-dige crya veiy
So they all pacified Advaita crya and sat in a circle around Him.
TEXT 37
kichu sthira ha yadi crya vasil

rvsa-rmi-di tabe snne gel
After Advaita crya sat down somewhat pacified, rvsa, Rmi, and some others went to
take bath.
TEXT 38
rti-yoga advaitera puna puna be
ekevara rvsa-agane gai' pae
As Advaita's lamentation steadily increased, He rolled around alone on the ground of rvsa's
courtyard.
TEXT 39
kryntare nija-ghe chil vivambhara
advaitera rti citte haila gocara
Vivambhara, who was engaged in some activities at His own house, understood the
lamentation of Advaita.
TEXT 40
bhakta-rti-prakr sadnanda rya
il advaita yath gaagai' yya
The ever-blissful Lord relieves the distress of His devotees. He therefore came to that place
where Advaita was rolling on the ground.
TEXT 41
advaitera rti dekhi' dhari' tra kare
dvra diy vasilena giy viu-ghare

On seeing Advaita's lamentation, the Lord grabbed His hand, took Him inside the Viu
temple, closed the door, and sat down.
The phrase viu-ghare is explained as follows: At that time there was a Viu temple in
every Hindu's house and particularly in every brhmaa's house. In some houses there were
also halls like Ca-maapas in which ritualistic ceremonies were performed.
TEXT 42
hsiyhkura bale,unaha crya!
ki tomra icch, bala ki v cha krya?
The Lord smiled and said, Listen, crya! What is Your desire? Tell Me, what can I do for
You?
TEXT 43
advaita balaye,tumi sarva-veda-sra
tomrei cho prabhu, ki chiba ra
Advaita replied, You are the essences of all the Vedas. I simply want You, O Lord. What else
could I need?
TEXT 44
hsi' bale prabhu,mi ei ta' skte
ra ki mre cha bala ta' mte
The Lord smiled and said, I am right here. Tell Me what else You want.
TEXT 45
advaita balaye,prabhu kahil su-satya
ei tumi sarva-veda-vedntera tattva

Advaita then replied, O Lord, whatever You said is completely true. You are the only subject
matter of the Vedas and the Vednta.
TEXT 46
tathpiha vaibhava dekhite kichu ci
prabhu bale,ki v icch bala mora hi
Still I wish to see some of Your opulences. The Lord said, Tell Me exactly what You want.
TEXT 47
advaita balaye,prabhu prve arjunere
yh dekhile th icch baa kare
Advaita replied, O Lord, I have a strong desire to see the form that You previously displayed
to Arjuna.
TEXT 48
balite advaita mtra dekhe eka ratha
catur-dige sainya-dale mah-yuddhapatha
As Advaita spoke these words, He saw a chariot surrounded by armies engaged in warfare on
a battlefield.
TEXT 49
rathera upare dekhe ymala-sundara
caturbhuja akha-cakra-gad-padma-dhara
He saw on the chariot a handsome blackish personality with four hands holding the
conchshell, disc, club, and lotus.
TEXT 50
ananta-brahma-rpa dekhe sei kae
candra, srya, sindhu, giri, nad, upavane
He then saw the Lord's universal form, consisting of innumerable universes, moons, suns,
oceans, mountains, rivers, and forests.
TEXT 51
koi caku, bhu, mukha dekhe puna punasam
mukhe dekhaye stuti karaye arjuna
He saw millions of eyes, arms, and faces. Then He also saw Arjuna offering prayers before the
Lord.
TEXT 52
mah-agni yena jvale sakala vadana
poaye paa-pataga-dua-gaa
Great fires emanated from the mouths of that universal form and burned the atheists and
miscreants, who entered those fires like moths.
TEXT 53
ye ppiha para ninde, para-droha kare
caitanyera mukhgnite sei pui' mare
Any sinful person who blasphemes or tortures others is burned to ashes in the fire emanating
from Lord Caitanya's mouth.
The universal form of the Supreme Personality of Godhead manifested at that time was a
gigantic form consisting of waves of all kinds of material concepts. It was not eternal, and it
was not equal to the names, forms, qualities, associates, characteristics, and pastimes of the
naimittika, or occasional, incarnations. When as a result of the full manifestation of material
knowledge the universal form of the Lord appears before a needy poverty-stricken person, the
universal form fit to be manifested within this temporary world that the Lord manifested at
that time becomes manifest. As fire is capable of burning, destroying, and melting all objects
along with the objects' contamination, the mental weakness and bodily contamination in the
form of the wild dancing of sinful people who out of aversion to the Supreme Lord envy and
blaspheme exalted devotees are burned to ashes by the fire of lively, fully cognizant krtana
performed by devotees who have received the mercy of r Caitanyadeva.
TEXT 54
ei rpa dekhite anyera akti ni
prabhura kpte dekhe crya-gosi
No others have the power to see this form of the Lord. Advaita crya was able to see it by
the mercy of the Lord.
TEXT 55
prema-sukhe advaita kndena anurge
dante ta kari' puna puna dsya mge
Advaita cried in ecstatic love out of intense attachment. Taking straw between His teeth, He
repeatedly begged for the Lord's service.
TEXT 56
parama nande prabhu nitynanda rya
paryaana sukhe bhrame sarva nadyya
Meanwhile, Nitynanda Prabhu was wandering throughout Nadia in great ecstasy.
TEXT 57
prabhura praka saba jne nitynanda

jnilena haiychena prabhu viva-aga
Since Nitynanda knows all the Lord's manifestations, He understood that the Lord was
displaying His universal form.
Persons with mundane vision are unable to see the form of the Supreme Lord, for since they
strongly identify themselves as the doer, they are unable to see the complete whole. The
avatr, or source of all incarnations, who has manifested in this world is accepted by them as
an aga, or part. Although conditioned souls were unable to realize the completeness of
Mahprabhu, r Nitynanda Prabhu understood Him as the most complete personality.
Although narrow-minded living entities consider the Supreme Lord as a product of matter,
this material world is His partsuch completeness based on the philosophy of viidvaita
appeared in the fully service-inclined vision of r Nitynanda. rmad Bhgavatam has stated
that the creation, maintenance, and annihilation of this material world is simply a
manifestation of the Supreme Lord's secondary characteristic.
TEXT 58
satvare il yath chena hkura
viu-gha-dvre giy garjena pracura
He quickly came to rvsa's house where the Lord was and roared loudly outside the temple
door.
TEXT 59
nitynanda gamana jni' vivambhara
dvra ghuciy prabhu il satvara
Realizing that Nitynanda had arrived, Vivambhara quickly opened the door.
TEXT 60
ananta-brahma-rpa nitynanda dekhi'
daavat haiy pail buji' khi

As Nitynanda saw the Lord's form, consisting of innumerable universes, He closed His eyes
and fell to the ground offering obeisances.
TEXT 61
prabhu bale,uha nitynanda, mora pra
tumi se jnaha mora sakala khyna
The Lord said, Get up, Nitynanda! You are My life and soul. You know everything about
Me.
TEXT 62
ye tomre prti kare, mui satya tra
tom'-bai priyatama nhika mra
I certainly belong to one who loves You, for no one is more dear to Me than You.
TEXT 63
tumi ra advaite ye kare bheda-buddhi
bhla-mate n jne se avatra-uddhi
Anyone who distinguishes between You and Advaita does not properly know the intricacies
of the incarnations.
Those who consider r Nitynanda Prabhu and r Advaita Prabhu distinct from the viu-
tattvas and thus differentiate between Their body and self cannot fully enter into the
intricacies of understanding the Lord's incarnations. r Nitynanda Prabhu is the first direct
expansion of the Supreme Lord, and r Advaita Prabhu is Viu in the form of the ingredient
cause of creation. Implicit in the understanding that Advaita Prabhu is the updna-kraa
Viu is the further understanding that He embodies the role of the original crya-guru,
which is the basis for considering Him a Vaiava. Since the distinction between the nimitta-
kraa, or efficient cause, and the updna-kraa, or ingredient cause, is an inseparable
aspect of the Supreme Lord's identity, the Lord is called Advaita; however if the distinct
characteristics of the nimitta-kraa are ascribed in the understanding of Advaita, then the
distinct characteristics of the praka-vastu (Nitynanda) and svaya-rpa (Caitanya) are
disrespected.
TEXT 64
nitynanda-advaite dekhiy vivambhara
nande ncaye viu-ghera bhitara
Looking at that form of Vivambhara, Nitynanda and Advaita began to dance in ecstasy
within the temple room.
TEXT 65
hukra garjana kare r-ac-nandana
`dekha dekha' kari' prabhu ke ghana ghana
The son of ac roared loudly and repeatedly exclaimed, Look! Look!
TEXT 66
`prabhu prabhu' bali' stuti kare dui jana
vivarpa dekhiy nanda-maya mana
The two Prabhus offered prayers and exclaimed, Prabhu! Prabhu! Their minds were filled
with ecstasy on seeing that universal form of the Lord.
See the purport of the verse mra prabhura prabhu r-gaurasundarar Gaurasundara is
the Lord of my Lord. (Cb. di 17.153)
TEXT 67
e saba kautuka haya rvsa-mandire
tathpi dekhite akti anya nhi dhare
These pastimes took place in the house of rvsa, yet no one else had the power to see them.
TEXT 68
advaitera r-mukhera e sakala kathih
ye n mnaye se dukti sarvath
These topics came directly from the lotus mouth of Advaita. One who does not accept them is
certainly a miscreant.
TEXT 69
sarva mahevara gauracandra' ye n bale
vaiavera adya se pp sarva-kle
One who does not glorify Gauracandra as the Lord of all is a perpetual sinner unfit to be seen
by Vaiavas.
TEXT 70
ei se bharas mi dhariye antara
r Gaurasundara is the Lord of my Lord. I maintain this conviction within my heart.
TEXT 71
navadvpe hena saba prakera sthna
tathpiha bhakta vahi n jnaye na
Such pastimes were enacted in Navadvpa, yet no one other than the devotees knew of them.
TEXT 72
bhakti-yoga, bhakti-yoga, bhakti-yoga-dhana

`bhakti' ei-ka-nma-smaraa-krandana
Devotional service, devotional service, devotional service is the greatest treasure. Devotional
service means crying while remembering Ka's names.
The first bhakti in the phrase bhakti-yoga was written to indicate sambandha (the
relationship with God), the second bhakti was written to indicate abhidheya (the activities in
that relationship), and the third bhakti was written to indicate prayojana (the goal of life).
Devotional service manifests in a heart that has been melted by hearing, chanting, and
remembering. If one's heart is hardened by false arguments or filled with the desire to
control, then the propensity for service does not appear. Nondevotional activities manifest
perversions in the soul's constitutional characteristics.
TEXT 73
`ka' bali' kndile se ka-nma mile
dhane kule kichu nahe `ka' n bhajile
The pure name of Ka manifests when one cries while chanting the name of Ka. Wealth
and high birth are useless if one does not worship Ka.
Without the service of Ka, high birth with ample material prestige and various opulences
are simply insignificant. When a prideless person repeatedly calls out the name of Ka with
a melted heart and realizes that the name of Ka and Ka are nondifferent, he attains the
eternal service of the holy names. Persons afflicted by false arguments and false ego who cry
out of material distress do not attain devotional service, rather inclination for the service of
the Supreme Lord manifests only in the melted hearts of prideless persons. The crying out of
distress born of dominating the material world or losing such domination is not intended
here, rather it is to be understood that such ecstatic crying results from eternal happiness.
TEXT 74
dui hkurera vivarpa-daraana
ih ye unaye tre mile ka-dhana
Anyone who hears the topics concerning the two Lord's darana of the universal form attains
the treasure of Ka.
TEXT 75
kaeke sakala samvariy gauracandra
calilena nija-ghe lai bhakta-vnda
After a short time, Gauracandra concealed His universal form and returned to His residence
along with the devotees.
TEXT 76
vivarpa dekhiy advaita-nitynanda
khro nhika bhya,parama nanda
After seeing the Lord's universal form, Advaita and Nitynanda lost all external consciousness
in great ecstasy.
TEXT 77
vaibhava-darana-sukhe matta dui jana
dhlya yyena gai' sakala agana
In the happiness of seeing the Lord's opulence, the two Prabhus rolled on the ground
throughout the courtyard.
TEXT 78
keha nce, keha gya diy karatl
huliyhuliy bule dui mahbal
The two powerful Lords swayed to and fro as one danced and the other sang and clapped His
hands.
TEXT 79
ei mate dui jane mah-kutha

lee dui janei bjila glgli
In this way the two Lords enjoyed great happiness. Eventually, however, They began to abuse
each other.
TEXT 80
advaita balaye,avadhta mtliy!
eth kon jana toke nila kiy
Advaita said, You intoxicated avadhta! Who invited You to come here?
TEXT 81
duyra bhgiy si' smbhili kene?
`sannys' kariy tore bale kon jane?
Why did You break the door and come in? Who says You are a sannys?
TEXT 82
hena jti nhi, n khil yra ghare
`jti che', hena kon jane bale tore?
You eat in anyone's house without considering what is their caste. Who can say You have
maintained Your caste?
TEXT 83
vaiava-sabhya kene mah-mtoyla?
jha nhi plile nahibeka bhla
What is such a great drunkard as You doing in this assembly of Vaiavas? Get out of here
right now, or You will be in trouble.
TEXT 84
nitynanda bale,re n, vasi' thka
kiliy poge dekhi pratpa
Nitynanda replied, O N, just sit down, or I will show My prowess by punching You.
TEXT 85-86
re bu vman tomra bhaya ni
mi avadhta-matta, hkurera bhi
strye putre ghe tumi parama sasr
paramahasera pathe mi adhikr
You old brhmaa, are You not afraid of Me? I am an intoxicated avadhta, the Lord's
brother. You are a gross materialist living at home with Your wife and children, while I have
accepted the path of the paramahasas.
On the pretext of loving quarrel, r Nitynanda Prabhu described Himself as a traveler on

the path of the paramahasas. Then to reveal that the vision of materialists is useless, He
called r Advaita Prabhu a materially intoxicated householder engaged in maintaining His
wife and children. After r Nitynanda Prabhu identified Himself as a paramahasa
avadhta and the elder brother of r Gaurasundara, He referred to r Advaita Prabhu as a
senile old man, a poor brhmaa, and an overly courageous person and then made an
artificial show of great power to forcibly subjugate Him. This was the outcome of r Advaita
Prabhu's angry statements that indicated love for r Nitynanda Prabhu. Advaita Prabhu
referred to Nitynanda Prabhu as a drunkard, a trespasser, a condemned sannys, a social
misfit, an indiscriminate eater of everyone's remnants, and a violator of Vedic injunctions and
then said that if He did not leave Advaita's house, He would receive severe punishment. In
protest of these statements from Advaita, r Nitynanda made this arrogant reply.
TEXT 87
mi mrile o kichu balite n pra
m'sane tumi akrae garva kara

Even if I beat You, You cannot say anything, yet You display Your pride before Me without
any reason.
TEXT 88
uniy advaite krodhe agni-hena jvale
digambara haiy aea manda bale
When Advaita heard these words, He burned with fire in anger. Losing His cloth, He began to
speak many rude words.
TEXT 89
matsya kho, msa kho, ke-mata sannys!
vastra eilma mi, ei digvs
You eat fish, and You eat meat. What kind of sannys are You? I have also given up My
cloth and become naked.
In the course of argument and counter-argument, r Advaita Prabhu became very angry and
said, Your behavior is similar to that of a dr sannys who eats fish and meat and who
brags that he has given up the dress of a householder and become naked. You are just like the
Tantric sannyss who are envious of the Vaiavas, who are attached to sense gratification,
who are followers of kta philosophy, and who try to protect their reputation as sannyss
by indulging in paca-makra [Paca-makra refers to msa, madya, matsya, mahila, and
maithunameat, wine, fish, women, and sex]. Whimsical behavior can never be the
characteristic of a sannys under the shelter of the Vedas.
After reading these statements, foolish people should not consider r Baladeva-r
Nitynanda Prabhu as fallen from sannysa and proper behavior. It should be known that one
who exposes his natural foolishness by failing to understand the actual purport of Advaita's
statements is unqualified to understand the characteristics of Nitynanda Prabhu. These
sarcastic or disguised as blasphemous statements of r Advaita are simply a ploy to increase
the sinful propensities of those who eat fish and meat. Those not understanding the purport
of these words who are most unfortunate and bereft of intelligence take shelter of worldly
sinful activities and traverse the path to hell. Those who are easily influenced by the word
jugglery of others can never become intelligent devotees of Ka.
TEXT 90
koth mt-pit, kon dee v vasati?
ke jnaye, siy baluka dekhi' ithi
Who knows where Your parents are or where You come from? Can anyone vouch for You?
TEXT 91
eka cor siy eteka kare pka
khimu gilimu sahrimu saba thka
One thief came and created this disturbance, but wait and I will eat, swallow, and destroy
everything.
TEXT 92
tre bali' `sannys', ye kichu nhi cya
bolya `sannys', dine tina-bra khya
We call one who does not want anything a sannys, but this thief eats three times a day and
still calls himself a sannys.
r Advaita said, It is the principle of a sannys to not accept anything from anyone, but
Nitynanda Prabhu identifies Himself as a sannys and yet eats three times a day. Those
who under the influence of fruitive activities cannot understand the difference between
yukta-vairgya and phalgu-vairgya and are unable to understand the uselessness of their
arguments consider themselves logicians, but since the basis of their arguments is extremely
weak, every intelligent person understands that they are fools. Being driven by external
knowledge resulting from their foolishness, they maintain an evil mentality in their hearts
that obstructs their darana of the devotees and the Supreme Lord. Those who have heard
topics regarding phalgu-vairgya and yukta-vairgya from the mouth of r Ka
Caitanyadeva and have been further encouraged by the writings of r Rpa Prabhu are
understood to be liberated from the dangers of such foolishness.
TEXT 93
rnivsa paitera mle jti ni
kothkra avadhte ni' dilhi
rvsa Paita does not belong to any caste. He brought this avadhta from somewhere and
gave Him shelter here.
In his behavior throughout the day and night, rnivsa Paita showed respect for
everyone's Vaiava characteristics. Since he did not properly follow the Vedic injunctions of
the foolish smrtas, his social status was completely lost. He therefore accepted r
Nitynanda Prabhu, whose caste and activities were unknown, as an avadhta and presented
Him before the public. It is against worldly principles to give up social duties based on caste
and to advance in the devotional service of the Supreme Lord.
TEXT 94
avadhta karila sakala jti-na
koth haite madyapera haila paraka
This avadhta has ruined everyone's caste. We don't know where this drunkard has come
from.
TEXT 95
ka-prema-sudh-rase matta dui jana
anyonye kalaha karena sarva-kaa
Intoxicated in the nectarean mellows of ecstatic love for Ka, the two continually quarreled
between Themselves.
TEXT 96
ithe eka janera haiy paka yei
anya jane nind kare, kaya yya sei

Therefore if a person takes the side of one of Them and blasphemes the other, he is ruined.
TEXT 97
hena prema-kalahera marma n jniy
eke ninde, ra vande, se mare puiy
A person who blasphemes one and glorifies the other without understanding the meaning of
such loving quarrels is burned to death.
TEXT 98
advaitera paka ha ninde gaddhara
se adhama kabhu nahe advaita-kikara
A fallen person who takes the side of Advaita and blasphemes Gaddhara can never become a
servant of Advaita.
After the disappearance of the crya, the disciplic followers of r Advaita have accepted
subordination under r Gaddhara. But a few foolish people without understanding of
Advaita's actual identity criticize Gaddhara Paita's activities of preaching devotional
service on the pretext of glorifying Advaita. Actually, as a result of such unjustified activities,
those atheists opposed to Gaddhara cannot be accepted as eternal servants of Advaita
Prabhu. Since they are offenders at the lotus feet of Advaita, their blasphemy of r Gaddhara
on the pretext of duplicitous glorification of Advaita Prabhu is never tolerated by Advaita
Prabhu; rather He rejects such so-called servants and drives them away.
TEXT 99
vare se varera kalahera ptra
ke bujhibe viu-vaiavera ll mtra
Only the Supreme Lord is capable of quarreling with the Supreme Lord. Who can understand
the pastimes of Viu and the Vaiavas?
Viu and His eternal servant Vaiavas are varas, or Prabhus. Ordinary people cannot
understand this. The disagreements created by particular manifestations of Viu between
Themselves and the facade of quarreling among the Vaiavas for increasing their love for the
Supreme Lord are incomprehensible to ordinary people who are forced to enjoy the fruits of
their karma. Viu and the Vaiavas are varas, or Prabhus, of living entities forced to enjoy
the fruits of their karma. Therefore ignorant simple-minded people who consider the dealings
between one Prabhu with another Vaiava Prabhu, or the apparent quarreling between r
Nitynanda and r Advaita, equal to other ordinary dealings and thus enter into blasphemy
and praise are simply foolish.
TEXT 100-101
`viu' ra `vaiava' samna dui haya
pa nindaka ih bujhe viparyaya
sakala vaiava-prati abheda dekhiyye
ka-caraa bhaje, se yya tariy
Viu and the Vaiavas are equal, but atheists and blasphemers think otherwise. One who
worships the lotus feet of Ka without discriminating among Vaiavas is delivered.
Viu and the Vaiavas possess the distinct characteristics of the viaya, or object of
worship, and the raya, or worshiper. So if one accepts that there is a difference between the
status of Viu and the status of Vaiavas, the distinction rather than the equality captures
one's heart. Such discrimination is prominently found among the atheists and blasphemers,
because by accepting that Viu and the Vaiavas have different statuses, such people bring
them under the confines of their reasoning. False ego devoid of service to Viu attires them
as lords and induces them to indulge in discriminating between Viu and the Vaiavas.
The absence of understanding viaya and raya is the creator of blasphemous and atheistic
propensities. That is why if one realizes that every Vaiava without discrimination becomes
qualified in the course of worshiping Ka's lotus feet to enter into the pastimes of Ka, his
worship becomes mature. There is no possibility of worshiping the Supreme Lord if one
distinguishes the Supreme Lord's associates and characteristics from His names, forms, and
qualities. But if one does not recognize that a person without Vaiava qualities, or a person
who cultivates religious principles devoid of devotional service to Viu, is a non-Vaiava,
but mistakenly considers him a Vaiava, then he is also unable to worship the Supreme
Lord.
A Vaiava devoid of devotional service to Viu is a non-Vaiava. An object devoid of heat

is called cold. Yet even within intense cold there is a tinge of heat. Therefore the
consideration of nondifference between heat and cold results in an absence of variegatedness.
But variegatedness or enjoyment is a constitutional characteristic. Equating and
distinguishing from a unconstitutional platform between the natural and the unnatural states
are both faulty. Until spiritual perception devoid of these two mundane conceptions is
awakened, one's propensity for pure service does not awaken. Unless one's service propensity
is awakened, one can neither realize the Supreme Lord nor be established in devotional
service.
TEXT 102

bhgavata, Madhya-khaa, Chapter Twenty-four, entitled, The Lord Displays His Universal
Form to Advaita.
CBP 25: The Discourse on Spiritual Knowledge by rvsa's Dead Son
Chapter Twenty-five: The Discourse on Spiritual Knowledge by rvsa's Dead Son
This chapter describes the Lord's manifestation of opulence in the chanting of His holy
names, the maidservant Dukh's service of bringing water from the Ganges to the Lord, the
changing of Dukh's name to Sukh, the departure of rvsa's son from his body, the Lord's
mitigation of rvsa's entire families' lamentation by inducing the dead son to speak on
spiritual subjects, and the Lord's entrusting Gaddhara with the responsibility of worshiping
the Deity.
rman Mahprabhu would always remain absorbed in pastimes of sakrtana at the house of
rvsa and would manifest His own opulence. When He would regain His external
consciousness, He would go with His associates to take bath in the Ganges. Sometimes the
devotees would give the Lord bath in rvsa's courtyard.
When the Lord would dance in ecstasy, the maidservant Dukh would watch the Lord dance
with tears in her eyes. She would fill some pitchers with Ganges water and keep them in a
row within the house. On seeing this, rman Mahprabhu was pleased. After asking rvsa
who had brought the water, the Lord revealed that anyone who was fortunate enough to do
such service could not be called Dukh, and He then changed her name to Sukh.
One day when the Lord was absorbed in enjoying krtana pastimes in rvsa's courtyard, the
son of rvsa left his body. When rvsa heard the sudden crying of the ladies, he quickly
entered the house and instructed everyone to stop their mundane behavior for some time so
that the Lord's feelings of ecstatic love while dancing would not be disturbed, otherwise he
threatened to end his life by jumping into the waters of the Ganges. rvsa then jubilantly
rejoined the Lord's krtana. On the pretext of not feeling ecstasy in His heart, the Lord, who is
the Supersoul in the hearts of all living entities, asked if any calamity had occurred in the
house of rvsa. The devotees then informed the Lord of everything that had happened. On
seeing rvsa's display of love for Him, the Lord began to cry. Thereafter the Lord asked the
dead boy why he had left the house of rvsa, and the dead child replied that he had lived as
long as he was destined to live in that body and was now going elsewhere. He further said
that everyone enjoys the fruits of their respective activities and that relationships with
persons like father, mother, and children are all useless.
After hearing those spiritual topics from the mouth of the dead child, the lamentation of
rvsa's entire family was vanquished. They all fell at the Lord's feet and began to humbly
offer various prayers. The Lord then began to perform krtana in ecstasy. Thereafter rman
Mahprabhu explained to rvsa about the ways of family life and agreed that He and His
brother would remain in rvsa's house as his sons.
r Gaurasundara would arrange to worship Viu according to the pcartrika system, but
since He was intoxicated with ecstatic love and unable to execute the activities of worship, He
gave the responsibility of worshiping the Deity to r Gaddhara Paita.
TEXT 1
jaya jaya sarva-loka-ntha gauracandra
jaya vipra-veda-dharma-nysra mahendra
All glories to Gauracandra, the Lord of all universes! All glories to the Lord of the brhmaas,
the Vedas, the eternal religious principles, and the sannyss!
The phrase sarva-loka-ntha is explained as follows: The Supreme Personality of Godhead, r

Gaurasundara, is the ultimate worshipable Deity for the controllers of the fourteen worlds,
and He is the ultimate Lord and master of all universes.
The phrase vipra-mahendra is explained as follows: When the living entity, the marginal
potency of the Supreme Lord, displays some prominence, he is addressed as Indra. The
vipras, or brhmaas, are the spiritual masters of all other castes. Among the vipras, one who
is Indra is supreme.
The phrase veda-mahendra refers to the best of the Indras among the personified Vedas.
Regarding the phrase dharma-mahendra, the four goals of lifereligiosity, economic
development, sense gratification, and liberationare like Indras. Above them is the
personification of eternal religious principlesthe inaugurator of devotional service to
Adhokaja.
The phrase nysi-mahendra is explained as follows: Karmi-sannyss, jni-sannyss, and

yogi-sannyss are compared to Indras. Since r Gaurasundara is the revealer of both the
futility of phalgu-vairgya, or false renunciation, and the superiority of yukta-vairgya, He is
nysi-mahendra.
TEXT 2
jaya ac-garbha-ratna-kruya-sgara
jaya jaya nitynanda, jaya vivambhara
All glories to the jewel-like ocean of mercy who appeared from the womb of ac! All glories
to Nitynanda, and all glories to Vivambhara!
TEXT 3
All glories to Lord Gaurga along with His associates! By hearing topics of r Caitanya, one
TEXT 4
madhya-khaa-kath bhakti-rasera nidhna
navadvpe ye kr karil sarva-pra
The topics of the Madhya-khaa, which describe how the life and soul of everyone
performed His pastimes in Navadvpa, are like a reservoir of devotional mellows.
TEXT 5
niravadhi kare prabhu hari-sakrtana
pana aivarya prakaye sarva-kaa
The Lord constantly displayed His opulences as He continuously engaged in congregational

glorification of Hari.
TEXT 6
ntya kare mahprabhu nija-nmvee
hukra kariy mah aa aa hse
Mahprabhu roared and laughed loudly as He danced in the ecstasy of chanting His own
names.
The phrase nija-nmvee is explained as follows: Lord r Gaurasundara is nondifferent from

Vrajendra-nandana. Because He was absorbed in chanting the names of Ka, He is
described as being situated in the ecstasy of chanting His own names.
TEXT 7
prema-rase niravadhi gagai' yya
brahmra vandita aga prita dhlya
The Lord continually rolled on the ground in the mellows of ecstatic love. His body, which is
worshiped by Brahm, become covered with dust.
As a servant, the four-headed Brahm glorifies the transcendental body of the Supreme Lord.
Although he is constitutionally filled with love for Ka, he is indifferent to external purity
because he is touched by the mode of passion.
TEXT 8
prabhura nanda-veera nhi anta
nayana bhariy dekhe saba bhgyavanta

The fortunate devotees saw to the full satisfaction of their eyes that there was no end to the
Lord's absorption in ecstasy.
TEXT 9
bhya haile vaise prabhu sarva-gaa la
kona-dina gag-jale viharaye giy
When the Lord regained external consciousness, He would sit down with the devotees. Some
days He would go sport in the waters of the Ganges.
TEXT 10
kona-dina ntya kari' vasena agane
ghare snna karyena sarva bhakta-gae
Some days the Lord would sit in the courtyard after dancing, and all the devotees would bath
Him there inside the house.
TEXT 11
yatha-kaa prabhura nanda-ntya haye
tata-kaa `dukh' puyavat jala vahe
While the Lord was dancing in ecstasy, the pious Dukh would bring water.
TEXT 12
kaeke dekhaye ntya sajala-nayane
puna puna gag-jala vahi' vahi' ne
Sometimes tears would come to her eyes as she watched the Lord dance, then she would go
again and again to bring water from the Ganges.
TEXT 13
sri kari' catur-dige ee kumbha-gaa
dekhiy santoa baa r-ac-nandana
She kept the waterpots in rows on all sides. On seeing this, r acnandana became greatly
pleased.
TEXT 14
srvsera sthne prabhu jijse pane
prati-dina gag-jala kon jane ne?
The Lord asked rvsa, Who brings water every day from the Ganges?
TEXT 15
rvsa balaye,prabhu, `dukh' vahi' ne
prabhu bale,`sukh' kari' bala' sarva-jane
rvsa replied, O Lord, Dukh brings the water. The Lord then said, You should all call
her Sukh.
TEXT 16
e janera `dukhi' nma kabhu yogya naya
sarva-kla `sukh' hena mora citte laya
The name Dukh is not appropriate for her. I think she is always Sukh.
TEXT 17
eteka kruya uni' prabhura r-mukhe
kndite lgil bhakta-gaa prema-sukhe

On hearing such compassionate words from the Lord's mouth, the devotees all began to cry
in the happiness of ecstatic love.
TEXT 18
sabe `sukh' balilena prabhura jya
`ds' buddhi rvsa n kare sarvathya
By the order of the Lord, everyone called her Sukh, and from then on rvsa did not treat
her as a maidservant.
TEXT 19
prema-yoge sev karilei ka pi
mth muile yama-daa n ei
One attains Ka simply by serving Him with love, but one cannot escape the punishment of
Yamarja simply by shaving one's head.
Simply by the external acceptance of sannysa or simply by atoning for one's sinful activities,
one cannot escape the punishment of Yamarja. If one engages in service for the purpose of
acquiring love for Ka, one attains Ka.
TEXT 20
kule, rpe, dhane v vidyya kichu naya
prema-yoge bhajile se ka tua haya
Good birth, beauty, wealth, and education are useless. Ka is pleased if one worships Him
with love.
One cannot develop love of God on the strength of high birth, physical beauty, great wealth,
or keen intelligence; rather, if one cultivates love of God by favorably engaging these, then
the Supreme Lord becomes pleased. A jnis superior to the karmi, a devotee freed from the
clutches of jna is superior to the jn, a devotee situated in ecstatic love is still superior,
and they are each considered progressively qualified in the development of love for Ka.
TEXT 21
yateka kahena tattva vede bhgavate
saba dekhyena gaurasundara skte
All the teachings of the Vedas and the rmad Bhgavatam were directly exhibited by r
Gaurasundara.
TEXT 22
ds hai' ye prasda `dukh' re haila
vth-abhimn saba th n dekhila
Despite being a maidservant, Dukh received mercy that can never be seen by those who are
falsely proud.
Being a maidservant at the house of rvsa, Dukh pleased the Supreme Lord, r
Gaurasundara, by bringing Him water from the Ganges. As a result, the Supreme Lord
became pleased with her and addressed the pious Dukh as Sukh. Such activities are
examples of incidents described in scriptures like the Vedas and the rmad Bhgavatam. If
armchair speculators who observe things from a distance consider the devotees situated in
ecstatic love as inferior, it is simply because they are falsely proud.
TEXT 23
ki kahiba rvsera bhgyera mahimyra
dsa-dsra bhgyera nhi sm
I am unable to describe the glories of rvsa's good fortune. There is no end to the good
fortune of even his servants and maidservants.
TEXT 24-33
eka-dina nce prabhu rvsa-mandire

sukhe rnivsa-di sakrtana kare
daive vydhi-yoge ghe rvsa-nandana
paraloka hailena dekhe nr-gaa
nande karena ntya r-ac-nandana
cambite rvsa-ghe uhila krandana
satvare ila ghe paita rvsa
dekhe, putra haiyche paraloka-vsa
parama gambhra bhakta mah-tattva-jns
tr-gaere prabodhite lgil pani
tomar to saba jna' kera mahim
samvara rodana sabe, citte deha' kam
anta-kle sakt unile yra nma
ati mah-ptak o yya ka-dhma
hena prabhu pane skte kare ntya
gua gya yata tra brahmdika bhtya
e samaye yhra haila paraloka
ihte ki yuyya karite ra oka?
kona kle e iura bhgya pi yabe
`ktrtha' kariy panre mni tabe
One day, as the Lord was dancing in the house of rvsa, the devotees headed by rvsa
happily engaged in sakrtana. By the arrangement of providence, the ladies watched the son
of rvsa leave his body because of some disease. As r acnandana was dancing in ecstasy,
the sound of crying filled the house of rvsa. rvsa Paita therefore immediately went
inside the room and found that his son had left his body. Being most sober and conversant
with the intricacies of spiritual science, rvsa began to solace the ladies. You all know the
glories of Ka. Control your crying and pacify your minds. A person who even once hears
the name of Ka at the time of death attains the abode of Ka, even if he is most sinful.
That Lord is now personally dancing here, and His servants headed by Brahm are glorifying
His qualities. Is it proper to lament for a person who leaves his body at such a time? If I can
ever become as fortunate as this child, I will consider my life successful.
pradoa-samaye, rvsa-agane
sagopane gor-mai
r-hari-krtane, nce nn-rage,
uhila magala-dhvani
In the evening, Lord Gaurga danced in various ways within rvsa's enclosed courtyard as
the auspicious vibration of Hari's name filled the atmosphere.
mdaga mdala, bje karatla
mjhe mjhe jayatura
prabhura naana, dekhi' sakalera,
haila santpa dra
The krtana was accompanied by mdagas, drums, karatlas, and occasional cries of Jaya!
The miseries of everyone who saw the Lord's dancing were destroyed.
akhaa premete, mtala takhana
sakala bhakata-gaa
pana psari', gorcande gheri',
nce gya anukaa
The devotees became intoxicated in uninterrupted ecstatic love. They forgot themselves as
they continually danced around Gauracandra.
e-mata samaye, daiva-vydhi-yoge,
rvsera anta-pure
tanaya-viyoge, nr-gaa oke,
prakala uccai-svare
At that time the son of rvsa left his body within the house because of a disease inflicted by
providence, and the ladies loudly expressed their grief.
krandana uhile, ha'be rasa-bhaga,
bhakativinoda are
rvsa amani, bujhila kraa
paila pana ghare
Bhaktivinoda feared that if the crying became too loud, the Lord's ecstatic dancing would be
disturbed. Realizing the situation, rvsa quickly went inside the house.
praveiy anta-pure, nr-gae nta kare,
rvsa amiy upadee
una pgalin-gaa, oka kara akraa,
kib dukha thke kvee
After entering the house, rvsa solaced the ladies with his nectarean instructions. Listen,
you foolish ladies, you are uselessly lamenting. How can distress remain in the presence of
ecstatic love for Ka?
ka nitya suta yra, oka kabhu nhi tra,
anitya sakti sarva-na
asiycha e sasre, ka bhajbara tre
nitya-tattve karaha vilsa
One who has accepted Ka as his eternal son never laments. Temporary attachment is the
cause of one's ruin. You have come to this material world to worship Ka, so remain joyful
on the spiritual platform.
e dehe yavat sthiti, kara kacandre rati,
ka jna dhana, jana, pra
e deha-anuga yata, bhi bandhu pati suta,
anitya sambandha bali' mna
As long as you remain in this body, become attached to Ka and accept Ka as your
wealth, companion, and life. You should understand that bodily relationships with your
brothers, friends, husbands, and children are all temporary.
keb kra pati suta, anitya-sambandha-kta,
chile rkhite nre tre
karama-vipaka-phale, suta ha'ye vase kole,
karma-kaya ra raite nre
Who is anyone's husband or son? These are simply temporary relationships. Even if one
wants to keep such a relationship forever, one cannot do so. As a result of one's karma, one
becomes a son and sits on someone's lap. But when the results of his karma are exhausted, he
cannot remain there.
ithe sukha dukha mni', adho-gati labhe pr,
ka-pada haite pae dre
oka samvariy ebe, nmnande maja' sabe,
bhakativinoda-vch pre
Living entities who find happiness and distress in these relationships become degraded and
fall far away from the lotus feet of Ka. Therefore control your lamentation and become
merged in the ecstasy of chanting Ka's names, then Bhaktivinoda's desires will be fulfilled.
dhana, jana, deha, geha ke samarpaa
kariycha uddha-citte karaha smaraa
Remember with a purified heart that you have surrendered your wealth, companions, body,
and house to Ka.
tabe kena `mama suta' bali' kara dukha
ka nila nija-jana the tra sukha
Why do you lament, O my son? Ka has taken His dear one for His own pleasure.
ka-icch-mate saba ghaaya ghaa
nthe sukha-dukha-jna avidy-kalpan
Everything happens according to the will of Ka. To derive one's happiness and distress
from these temporary incidents is the product of ignorance.
yh icch kare ka ti jna bhla

tyajiy pana icch ghuco jajla
Accept that Ka's will is beneficial. Give up your selfish desires and be freed from
contamination.
deya ka, neya ka, ple ka sabe
rkhe ka, mre ka, icch kare yabe
Ka gives, Ka takes, and Ka maintains everyone. Ka protects and Ka kills

whenever He desires.
ka-icch viparta ye kare vsantra
icch nhi phale se pya ytan
The desires of one who opposes the desires of Ka will never be fulfilled. Such a person
achieves only misery.
tyajiy sakala oka una ka-nma
parama nanda p'be pra ha'be kma
Give up all lamentation and hear the name of Ka, then you will feel ecstasy and your
desires will be fulfilled.
bhakativinoda mge rvsa-carae
tma-nivedana-akti jvane marae
Bhaktivinoda begs at the feet of rvsa for the strength to fully surrender to the Lord in life
and in death.
sabu meli' blaka-bhga vicri'
choabi moha oka citta-vikr
All of you consider the good fortune of this child and then give up your illusion and
lamentation, which overcome one's heart.
caudda-bhuvana-pati nanda-kumra
ac-nandana bhela nady-avatra
The son of Nawnda, who is the Lord of the fourteen worlds, has now incarnated in Nadia as
the son of ac.
sohi gokula-cda agane mora
nci bhakta-saha nanda-vibhora
That same moonlike personality of Gokula is now absorbed in ecstatic dancing with His
devotees in my courtyard.
unata nma-gna blaka mora
choala deha hari-prti-vibhora
This child of mine left his body while listening to the chanting of the holy names and
absorbed in love for Hari.
aichana bhga yaba bhai hmrta
bahu hau bhava-sgara-pr
If I can become fortunate like him, then I will cross this material ocean.
tuhu sabu vichari ehi vicrkhe karabi oka citta-vikr
You should all appreciate his good fortune. Why should you trouble your hearts with
lamentation?
sthira nhi haobi yadi upadee
vacita haobi rase avaee
If you are not pacified by my instructions, then you will ultimately be deprived of the
mellows of Ka consciousness.
paibu hma sura-tain-mhe
bhakativinoda pramda dekhe the
Then I will drown myself in the waters of the Ganges. The prospect of this frightens
Bhaktivinoda.
rvsa-vacana, ravaa kariy,
sdhv pati-vrata-gaa
oka parihari', mta iu rkhi',
hari-rase dila mana

After hearing the words of rvsa, the chaste ladies gave up their lamentation over the dead
child and fixed their minds on the nectar of Hari's names.
rvsa takhana, nande mtiy,
agane ila punance gor-sane, sakala psari',
gya nanda-suta-gua
rvsa then returned to the courtyard filled with ecstasy. He forgot everything as he danced
with Gaurga and sang the glories of Nanda's son.
cri daa rtre, mrila kumra,
agane keha n jne
r-nma-magale, ttya prahara,
rajan atta gne
Although rvsa's son died early in the night, no one in the courtyard knew. They passed the
entire night chanting the auspicious holy names.
krtana bhagile, kahe gaurahari,
ji kena pi dukha?
bujhi, ei ghe, kichu amagala,
ghaiy harila sukha
As the krtana came to an end, Gaurahari asked: Why am I feeling unhappy today? I think
some misfortune has occurred in this house and taken away My happiness.
tabe bhakta-jana, nivedana kare,
rvsa-iura kathuni' gor rya, bale, hya hya,
marame pinu vyath
The devotees then related the news about rvsa's son to the Lord. On hearing about his
death, Lord Gaurga exclaimed: Alas! This pains My heart.
kena n kahile, mre takhana,
vipada-savda sabe
bhakativinoda, bhakata-vatsala,
snehete majila tabe
Why didn't any of you inform Me of this calamity when it happened? Bhaktivinoda says that
the Lord then became filled with affection for His devotees.
prabhura vacana, takhana uniy,
rvsa lo bhmi
bale, uno ntha! tava rasa-bhaga,
sahite n pri mi
After hearing the Lord's words, rvsa fell to the ground and humbly replied: O Lord, I could
not tolerate seeing Your ecstasy disturbed.
ekai tanaya, mariyche ntha,
the mora kib dukha
yadi saba mare, tomre heriy,
tabu ta' piba sukha
O Lord, only one of my sons died. Why should I be distressed? Even if they all die, I would
be happy just by seeing Your face.
tava ntya-bhaga, haile mra,
maraa haite hari
ti ku-savda, n dila tomre,
vipada ak kari'
If Your dancing was disturbed, I would have died. To prevent this disturbance, I did not give
You this bad news.
ebe j deha, mta suta la'ye,
satkra karuna sabe
eteka uniy, gor dvija-mai,
kdite lagila tabe

O Lord, now order us so that we can perform the child's last rites. On hearing this, Gaurga,
the crest jewel of the brhmaas, began to cry.
kemane e sabe, chiy yiba,
paraa vikala haya
se kathuniy, bhakativinoda,
manete pila bhaya
[The Lord said:] How will I give up everyone and leave? If I do, My life will be ruined. On
hearing those words, Bhaktivinoda became frightened.
gorcadera j peye gha-vsi-gaa
mta sute aganete ne tata-kaa
Having received Gauracandra's order, the family members brought the dead child into the
courtyard.
kali-mala-hr gor jijse takhana
rvse chiy, iu, yo ki kraa?
Gaurga, who destroys the contamination of Kali, then asked the child: O child, why are
you leaving rvsa?
mta-iu-mukhe jva kare nivedana
loka-ika lgi prabhu tava caraa
The spirit soul then spoke through the mouth of the dead child: O Lord, Your activities are
meant for the instruction of everyone.
tumi ta' parama-tattva ananta advaya
parakti tomra abhinna tattva haya
You are the unlimited Supreme Absolute Truth. The spiritual potency is nondifferent from
You.
sei parakti tridh haiy praka
tava icch-mata karya tomra vilsa

That spiritual potency manifests in three varieties and assists in Your pastimes according to
Your will.
cic-chakti-svarpe nitya-ll prakiy
tomre nanda dena hldin haiy
Your spiritual potency manifests Your eternal pastimes, and in the form of hldin, She gives
You happiness.
jva-akti ha tava cit-kiraa-caye
taastha-svabhve jva-gae prakaaye
That spiritual potency in the form of the jva-akti manifests the marginally situated living
entities, who are like spiritual sparks.
my-akti ha kare prapaca-sjana
bahirmukha jve the karaya bandhana
That spiritual potency in the form of my-akti creates the material world, within which she
binds the materialistic living entities.
bhakativinoda bale apardha-phale
bahirmukha ha'ye chi prapaca-kabale
Bhaktivinoda says: As a result of my offenses I have rejected the service of the Lord and fallen
in the clutches of material life.
pra-cid-nanda tumi, tomra cit-kaa mi,
svabhvatami tuy dsa
parama svatantra tumi, tuy paratantra mi,
tuy pada chi' sarva-na
You are complete spiritual ecstasy, while I am a spiritual spark. Therefore I am by nature
Your servant. You are supremely independent, while I am fully dependent on You. I have
become degraded because of giving up Your lotus feet.
svatantra ha'ye yakhana, my prati kainu mana,
sva-svabhva chila mya

prapace myra bandhe, painu karmera dhandhe,
karma-cakre mre phelya
When I independently desired to enjoy my, I lost my constitutional nature. I then became
bound by my within the material world and entangled in the network of karma.
my tava icch-mate, bdhe more e jagate,
ada nirbandha lauha-kare
sei ta' nirbandha more, ane rvsera ghare,
putra-rpe mlin-jahare
According to Your will, my has bound me in this world with the iron chains of fate. As a
result of that fate I have taken birth from the womb of Mlin as a son in the house of rvsa.
se nirbandha punarya, more ebe la'ye yya,
mi ta' thkite nri ra
tava icch su-prabala, mora icch su-durbala,
mi jva akicana chra
Again by that same fate I am leaving. I cannot stay any longer. Your will is most powerful,
while my will is most weak. I am a poor, insignificant living entity.
yathya pho tumi, avaya yiba mi,
kra keb putra pati pitjaera sambandha saba,
th nhi satya-lava,
tumi jvera nitya playit
I must go wherever You send me. Who is anyone's son, husband, or father? These are all
material relationships with no tinge of truth to them. You are the eternal maintainer of the
living entities.
sayoge viyoge yini, sukha-dukha mane gai,
tava pade chena raya
myra gardabha ha'ye, mjena sasra la'ye,

bhaktivinodera sei bhaya
One who gives up the shelter of Your lotus feet and considers meeting and separation as the
causes of happiness and distress becomes an ass in the hands of my and merges in the
ocean of material existence. All this frightens Bhaktivinoda.
bdhilo my, ye dina ha'te,
avidy-moha-ore
aneka janma, labhinu mi,
phirinu my-ghore
From the day my bound me with the ropes of ignorance and illusion, I have taken many
births and wandered under the control of my.
deva dnava, mnava pau,
pataga ka ha'ye
svarge narake, bh-tale phiri,
anitya la'ye
I took birth among the demigods, demons, human beings, animals, birds, and insects. I
wandered through heaven, hell, and earth to fulfill my temporary material desires.
n jni kib, sukti-bale,
rvsa-suta hainu
nady-dhme, caraa tava,
daraa-paraa kainu
I do not know what pious deed I have done to take birth in Nadia as the son of rvsa so that
I could see and touch Your lotus feet.
sakala bre, maraa-kle,
aneka dukha pi
tuy praage, parama sukhe,
e-bra cale yi
At the time of every one of my deaths I suffered greatly. This time, however, I am departing
in great happiness because of Your association.
icchya tora, janama yadi,
bra haya, hari!
carae tava, prema-bhakati,
thke minati kari
O Hari, my only request is that if I must take another birth by Your will, may I have loving
devotion for Your lotus feet.
yakhana iu, niraba bhela,
dekhiy prabhura llrvsa-gohi, tyajiyoka,
nanda-magaa bhela
When after seeing the Lord's pastimes, the child fell silent. rvsa's family members gave up
their lamentation and became absorbed in ecstasy.
gaura-carita, amta-dhr,
karite karite pna
bhaktivinoda, rvse mge,
yya yena mora pra
Bhaktivinoda begs rvsa: May I leave my body while drinking the nectarean characteristics
of Gaura.
rvse kahena prabhu tuhu mora dsa
tuy prte bdh mi jagate praka
The Lord said to rvsa: You are My servant. It is known throughout the world that I am
bound by your love.
bhakta-gaa senpati rvsa paita
jagate ghuuka ji tomra carita
O rvsa Paita, you are the commander-in-chief of the devotees. Let your glories be sung
throughout the world.
prapaca-kr-raki myra bandhana
tomra nhika kabhu, dekhuka jagaj-jana
Let the people of the world see that the bondage of my, the predominating deity of this
material world, can never bind you.
dhana, jana, deha, geha mre arpiy
mra sevya sukhe cha sukh ha
You have offered your wealth, followers, body, and house to Me, and your only happiness is
in happily serving Me.
mama ll-pui lgi' tomra sasra
ikhuk ghastha-jana tomra cra
Your family life nourishes My pastimes. Let all householders learn from your behavior.
tava preme baddha chi mi, nitynanda
m duhe suta jni' bhujaha nanda
Nitynanda and I are bound by your love. Enjoy ecstasy by considering Us your sons.
nitya-tattva suta yra anitya tanaye
sakti n kare sei sjane pralaye
One who accepts Us as his eternal sons does not become attached to his mortal son, either in
birth or death.
bhaktite tomra mi cira-dina
tava sdhu-bhve tumi kama mora a
I am eternally indebted to you because of your devotional service. You alone can release Me
of My debts out of your saintly nature.
rvsera pya bhaktivinoda kujana
kkuti kariy mge gaurga-caraa
This wretched Bhaktivinoda humbly begs at the feet of rvsa to attain the feet of Gaurga.
rvsera prati, caitanya-prasda,

dekhiy sakala jana
jaya r-caitanya, jaya nitynanda,
bali' nce ghana ghana
On seeing Lord Caitanya's mercy on rvsa, all the devotees continually danced and chanted:
All glories to r Caitanya! All glories to Nitynanda!
rvsa-mandire, ki bhva uhila,
th ki varana haya
bhva-yuddha sane, nanda-krandana,
uhe ka-prema-maya
Who can describe the ecstatic love that manifested in the house of rvsa? There was a battle
of conflicting emotions and ecstatic crying as the entire house became filled with ecstatic love
for Ka.
cri bhi pai', prabhura carae,
preme gadagada svare
kdiy kdiy, kkuti kariy,
gai' jya prema-bhare
The four brothers fell at the Lord's feet and their voices became choked with love of God as
they humbly offered prayers, cried, and rolled on the ground in ecstatic love.
ohe prevara, e hena vipada,
prati-dina yena haya
yhte tomra, caraa-yugale,
sakti bhite raya
O Lord of our lives, may such a calamity occur every day so that our attachment for Your
lotus feet will continually increase.
vipada-sampade, sei dina bhala,
ye dina tomre smari

tomra smaraa, rahita ye dina,
se dina vipada hari
When we can remember You in either distress or happiness, that is an auspicious day. O Hari,
if a day is passed without remembering You, that is an inauspicious day.
rvsa-gohira, carae paiy,
bhakativinoda bhae
tomdera gor, kp vitariy,
dekho durgata jane
Bhaktivinoda falls at the feet of rvsa's family and prays: Gaurga belongs to you. Please be
merciful and reveal Him to this fallen soul.
mta iu la'ye tabe bhakata-vatsala
bhakata-sagete gya r-nma-magala
The Lord, who is affectionate to His devotees, then picked up the dead child as He chanted
the auspicious holy names with the devotees.
gite gite gel jhnavra tre
balake satkra kaila jhnavra nre
As they continued chanting, they went to the bank of the Ganges and performed the child's
last rites with the waters of the Ganges.
jhnav balena, mama saubhgya apra
saphala haila vrata chila ye mra
The Ganges said: My good fortune is unlimited. My past pious deeds have now born fruit.
mta iu dena gor jhnavra jale
uthali jhnav deviu laya kole
Gaura then took the dead child into the waters of the Ganges, and Gagdev rose from the
water and accepted the child in her embrace.
uthaliy spare gor-caraa-kamala

iu-kole preme dev haya alamala
She then emotionally touched the lotus feet of Gaura. Holding the child in her embrace, the
goddess became overwhelmed with ecstatic love.
jhnavra bhva dekhi' yata bhakta-gaa
r-nma-magala-dhvani kare anukaa
On seeing the ecstatic mood of Gag, the devotees constantly chanted the auspicious names
of the Lord.
svarga haite deve kare pupa-variaa
vimna sakula tabe chila gagana
The demigods showered flowers from heaven. The entire sky was filled with their airplanes.
ei-rpe nn bhve haiy magana
satkra kariy snna kaila sarva-jana
In this way everyone became absorbed in various emotions as they completed the child's last
rites and took bath.
parama nande sabe gela nija ghare
bhakativinoda mje gor-bhva-bhare
Thereafter they all returned to their homes in ecstasy, and Bhaktivinoda merged in ecstatic
love for Lord Gaurga.
[Appeal to the audience]
nady-nagare gor-carita amta
piyoka bhaya cha sthira kara cita
Drink the nectarean characteristics of Gaurga's Nadia pastimes, and pacify your heart by
giving up all lamentation and fear.
anitya sasra bhi ka mtra sra
gor-ik mate ka bhaja anivra
O brothers, this material world is temporary, and Ka is the only essence. Always engage in
the worship of Ka according to the teachings of Gaurga.
gorra caraa dhari' yei bhgyavn
vraje rdh-ka bhaje, sei mora pra
Any fortunate person who catches hold of Gaura's lotus feet and worships Rdh and Ka
in Vraja is my life and soul.
rdh-ka gorcda na'de vndvana
ei mtra kara sra p'be nitya dhana
Take Rdh-Ka, Gauracandra, Nadia, and Vndvana as the essence of your life, and you
will attain eternal wealth.
vidy-buddhi hna dna akicana chra
karma-jna-nya mi nya-sad-cra
I am devoid of education and intelligence. I am fallen, meek, poor, and insignificant. I am

devoid of pious deeds, knowledge, and proper behavior.
r-guru vaiava more dilena updhi
bhakti-hne updhi haila ebe vydhi
My spiritual master and the Vaiavas have given me the name Bhaktivinoda, yet because I
am devoid of devotion this name has become an disease.
yatana kariy sei vyadhi nivarae
araa lainu mi vaiava-carae
To cure this disease, I have taken shelter at the lotus feet of the Vaiavas.
vaiavera pada-raja mastake dhariye
òka-tana' gya bhaktivinodiy
Taking the dust of the Vaiavas' feet on my head, Bhaktivinoda sings this oka-satana, the
destroyer of lamentation.
TEXT 34
yadi v sasra-dharme nra' samvarite

vilambe kndiha, yra yei laya citte
If you cannot check these familial emotions, then at least cry to your satisfaction later.
According to worldly considerations, materialistic people become distressed and cry when
they hear news of their son's death. Considering that such mundane behavior would create
obstacles in the Lord's feelings of ecstasy while dancing and chanting, rvsa gave
instructions to postpone such mundane behavior for some time.
TEXT 35
anya yena keha e khyna nunaye
pche hkurera ntya-sukha-bhaga haye
Don't let anyone else hear about this incident, otherwise the Lord's happiness from dancing
will be disturbed.
TEXT 36
kalarava uni' yadi prabhu bhya pya
tabe ji gag praveimu sarvathya
If by hearing your commotion the Lord regains His external consciousness, then I will
certainly drown myself today in the Ganges.
TEXT 37
sabe sthira hailena rvsa-vacane
calilena rvsa prabhura sakrtane
After hearing rvsa's words, the ladies became pacified. rvsa then returned to the Lord's
sakrtana.
TEXT 38
parnande sakrtana karaye rvsa

puna puna be ro viea ullsa
As rvsa participated with great ecstasy in the sakrtana, his exceptional happiness
repeatedly increased.
TEXT 39
rnivsa paitera emana mahim
caitanyera pradera ei gua-sm
Such are the glories of rvsa Paita, who was the most qualified among Lord Caitanya's
associates.
TEXT 40
svnubhvnande ntya kare gauracandra
kata-kae rahilena lai' bhakta-vnda
Gauracandra danced in His own ecstatic mood. After some time He and the devotees stopped
the krtana.
The word svnubhvnanda is explained as follows: In the realm of pure consciousness, the
object to be known is experienced in three aspectsthe realization of ka-prema, the
persons who realize ka-prema, and the activities for realizing ka-premain other
words, the object to be known is experienced through realization of sac-cid-nanda, eternal
blissful knowledge.
TEXT 41
paramparunilena sarva-bhakta-gaa
paitera putrera haila vaikuha-gamana
Gradually word spread among the devotees that rvsa Paita's son had departed for
Vaikuha.
TEXT 42
tathpi o keha kichu vyakta nhi kare
dukha baa pilena sabei antare
Still, no one disclosed this news to the Lord. They all kept their feelings of distress in their
hearts.
TEXT 43
sarvajera cmai r-gaurasundara
jijsena prabhu sarva-janera antara
r Gaurasundara, the crest-jewel of omniscient persons, placed a question before everyone

present there.
TEXT 44
prabhu bale,ji mora citta kemana kare
kona dukha haiyche paitera ghare
The Lord said, I can't explain how I feel today. Has some distress entered the house of
rvsa?
TEXT 45
paita balenaprabhu mora kon dukha
yra ghare suprasanna tomra r-mukha
rvsa Paita replied, O Lord, what distress could I have when Your pleasing lotus face is
present in my house?
TEXT 46
ee chilena yata sakala mahnta

kahilena paitera putrera vttnta
Eventually the devotees informed the Lord what had happened to rvsa Paita's son.
TEXT 47
sambhrame balaye prabhu,kaha kata-kaa?
unilena cri daa rajan yakhana
The Lord gravely asked, How long ago did this happen? He was then informed that the
incident occurred early in the evening.
TEXT 48
tomra nanda-bhaga-bhaye rnivsa
khre o ih nhi karena prakha
Fearing that Your ecstasy would be disturbed, rnivsa did not inform anyone about this.
TEXT 49
paraloka haiyche i prahara
ebe j deha' krya karite satvara
It is nearly seven and a half hours since the child left his body. Now please give us
permission to perform the last rites.
TEXT 50
uni' rvsera ati adbhuta kathana
`govinda' `govinda' prabhu karena smaraa
On hearing about rvsa's wonderful activities, the Lord remembered Govinda.
TEXT 51
prabhu bale,hena saga chiba ke-mate?
eta bali' mahprabhu lgil kndite
The Lord said, How will I give up such association? Speaking these words, Mahprabhu
began to cry.
TEXT 52
putra-oka n jnila ye mohra preme
hena saba saga mui chiba kemane
How will I give up the association of one who did not lament for his son out of love for Me?
Householders become disturbed with lamentation when a calamity occurs in their family. Yet
even the lamentation arising out of a householder's separation from his most beloved child
could not bewilder rvsa, because he was in the association of the Supreme Lord. Therefore
the devotees of the Lord are not considered products of matter or counted among ordinary
people. There is no possibility for one who is totally intoxicated with love for Ka to have
love for objects not related to Ka. On seeing the unique example of love exhibited by
rvsa Paita, the foremost of r Gaurasundara's friends in Navadvpa, the Lord had no
desire to leave his association and go anywhere else.
TEXT 53
eta bali' mahprabhu kndena nirbhara
tyga-vkya uni' sabe cintena antara
After speaking in this way, Mahprabhu cried profusely. The devotees became thoughtful on
hearing Him speak of renunciation.
TEXT 54
nhi jni ki paramda paaye kakhana
anyo'nye cintaye sakala bhakta-gaa

The devotees discussed among themselves, but they could not understand when such a
calamity would occur.
TEXT 55
grihastha chiy prabhu karibe sannysa
tabe dhvani kari' knde chiy nivsa
They concluded that the Lord sighed deeply and cried loudly because He would eventually
leave household life and accept sannysa.
TEXT 56
sthira hailena yadi hkura dekhiy
satkra karite iu yyena laiy
When the Lord became somewhat pacified on seeing the child, He prepared to take the child
for performing its last rites.
TEXT 57
mta-iu-prati prabhu balena vacana
rvsera ghara chi' yo ki kraa?
The Lord then asked the dead child, Why are you leaving rvsa's house?
TEXT 58
iu bale,prabhu, yena nirbandha tomra
anyath karaye akti chaye khra?
The child replied, O Lord, this is the destiny arranged by You. Who has the power to change
it?
It is most reasonable to accept the way in which the Lord controls one, otherwise what can
one gain by whimsically displaying one's independent will and disregarding the fate ordained
by the Lord? Besides, no one has the ability to act against the will of the Supreme Lord.
TEXT 59
mta-iu uttara karaye prabhu-sane
parama adbhuta une sarva-bhakta-gae
All the devotees were struck with wonder to hear the dead child reply to the Lord's question.
TEXT 60
iu bale,e dehete yateka divasa
nirbandha chila bhujila sei rasa
The child said, I stayed and enjoyed as long as I was destined to live in this body.
TEXT 61
nirbandha ghucila, ra rahite n pri
ebe calila anya nirbandhita-puri
That destined time is now completed, so I cannot remain longer. Now I am going to another
predestined body.
I cannot stay longer than I was destined by the will of the Lord to live as the son of rvsa.
Therefore I will certainly accept a body that is suitable for the place I am destined to go.
Through the child's mouth, r Gaurasundara revealed to the people of the world the
philosophy of reincarnation. The gross and subtle bodies are not eternal. The spirit soul
accepts these gross and subtle bodies as coverings and when required is later forced to give
them up. The living entity's acceptance of gross and subtle bodies and his wandering on the
gross and subtle platforms result from the influence of identifying himself as the doer and the
activities he performs. The spirit soul never wanders on the platforms of karma and jna.
The two abodes of sense enjoyment and liberation are never suitable dwelling places for the
existence of the spirit soul. Everyone does not have the good fortune of attaining the
association of r Gaurasundara and His associates, therefore thirst for sense gratification or
liberation and aversion to the service of the Supreme Lord are found within human nature.
TEXT 62
e dehera nirbandha gela rahite n pri
hena kp kara yena tom' n psari
My destined time in this body is finished, so I cannot stay. Be merciful so that I may not
forget You.
TEXT 63
ke khra bpa, prabhu, ke kra nandana
sabe pnra karma karaye bhujana
O Lord, who is anyone's father and who is anyone's son? Everyone enjoys the fruits of his
own karma.
TEXT 64
yata dina bhgya chila rvsera ghare
chila, ebe calilma anya pure
As long as I had the good fortune, I lived at the house of rvsa. Now I am going to the
house of someone else.
TEXT 65
saprade tomra carae namaskra
apardha n laiha, vidya mra
I offer my obeisances at the feet of You and Your associates. Please do not consider my
offenses. I am leaving now.
TEXT 66
eta bali' nraba hailiu-kya
e-mata kautuka kare r-gaurga-rya
After speaking in this way, the child's body became silent. Such are the wonderful pastimes of
Lord Gaurga.
TEXT 67
mta-putra-mukhe uni' aprva kathana
nanda-sgare bhse sarva bhakta-gaa
After hearing those extraordinary topics from the mouth of the dead child, the devotees all
floated in an ocean of bliss.
TEXT 68
putra-oka-dukha gela rvsa-gohra
ka-premnanda-sukhe hail asthira
rvsa's family members forgot their lamentation and distress for their child and became
agitated in ecstatic love for Ka.
TEXT 69
ka-preme rnivsa gohra sahite
prabhura caraa dhari' lgil kndite
In their ecstatic love, rvsa and his family members caught hold of the Lord's feet and began
to cry.
TEXT 70
janma janma tumi pit, mt, putra, prabhu
tomra caraa yena n psari kabhu
Birth after birth, You are our father, mother, son, and master. May we never forget Your
lotus feet.
TEXT 71
yekhne sekhne prabhu, kene janma nahe
tomra carae yena prema-bhakti rahe
O Lord, it does not matter where we take birth, but may we always have loving devotion for
Your lotus feet.
TEXT 72
cri bhi prabhura carae kku kare
caturdige bhakta-gaa knde uccaisvare
As the four brothers offered humble words at the Lord's feet, the devotees in the four
directions began to cry loudly.
TEXT 73
ka-preme caturdige uhila krandana
ka-prema-maya haila rvsa-bhavana
The sound of crying in ecstatic love for Ka arose in the four directions as the entire house
of rvsa became filled with love of Ka.
TEXT 74
prabhu bale,una una rvsa paita!
tumi ta' sakala jna sasrera rta

The Lord said, Listen, rvsa Paita! You know well the nature of material existence.
TEXT 75-76
e saba sasra-dukha tomra ki dya
ye tomre dekhe seha kabhu nhi pya
mi, nitynandadui nandana tomra
citte tumi vyath kichu n bhviha ra
The miseries of material existence do not affect you. Even one who sees you is not affected
by such miseries. Nitynanda and I are your two sons, so you should no longer feel any grief
in your heart.
r Gaurasundara said to rvsa Paita, The devotees of the Supreme Lord never have any
connection with the material world. In the vision of ignorant people, rvsa Paita was a
householder and a materialist, but the devotees of the Lord never even mistakenly consider
that rvsa Paita was such an inauspicious character. Those who are accustomed to see the
devotees of the Supreme Lord have no bondage to material existence. If one accepts the
Supreme Lord as one's husband, wife, or son to fill the absence of any such most basic
relationship, then one attains direct association with that eternal personality. Simply by
seeing the Lord's relationship with all objects a living entity becomes liberated from the
conditioned state.
TEXT 77
r-mukhera parama kruya-vkya uni'
caturdige bhakta-gaa kare jaya-dhvani
On hearing these most compassionate words from the lotus mouth of the Lord, the devotees
in the four directions chanted, Jaya! Jaya!
TEXT 78
sarva-gaa-saha prabhu blaka laiy
calilena gag-tre krtana kariy

The Lord and His associates then performed krtana as they took the child to the bank of the
Ganges.
TEXT 79
yathocita kriy kari' kail gag-snna
`ka' bali' sabe ghe karil payna
After performing the appropriate rituals and taking bath in the Ganges, they returned home
while chanting the names of Ka.
TEXT 80
prabhu, bhakta-gaa sabe gel nija-ghara
rvsera goh saba hail vihvala
The Lord and the devotees returned to their respective homes, and rvsa's family became
overwhelmed.
TEXT 81
e saba nigha katha ye kare ravaa
avaya miliba tre ka-prema-dhana
One who hears these confidential topics will certainly attain the wealth of ecstatic love for
Ka.
TEXT 82
rvsera carae rahuka namaskra
`gauracandra' `nitynanda'nandana yhra
I offer my obeisances at the feet of rvsa, whose sons were Gauracandra and Nitynanda.
r Gaura and Nitynanda accepted rvsa's service as his sons.

TEXT 83
e saba adbhuta sei navadvpe haya
bhaktera pratta haya, abhaktera naya
These wonderful pastimes took place in Navadvpa. The devotees accept them, but the
nondevotees do not.
TEXT 84
madhya-khae parama aprva saba
kathmta-iu tattva-jna kahilena yath
The topics of the Madhya-khaa are most extraordinary, for a dead child's narration on
spiritual topics is included among them.
TEXT 85
hena mate navadvpe r-gaura-sundara
viharaye sakrtana-sukhe nirantara
In this way r Gaurasundara continually enjoyed the happiness of sakrtana in Navadvpa.
TEXT 86
prema-rase prabhura sasra nhi sphure
anyera ki dya, viu pjite n pre
The Lord relished the mellows of ecstatic love and had no interest in family affairs. What to
speak of other duties, He could not even worship Lord Viu.
TEXT 87
snna kari' vase prabhu r-viu pjite

prema-jale sakala r-aga-vastra tite
When He sat down to worship Lord Viu after taking bath, His clothing and entire body
became soaked with tears of ecstatic love.
TEXT 88
bhira haiy prabhu se vastra chiy
puna anya vastra pari' viu pje giy
He would then go out, change His cloth, and return to worship Viu.
TEXT 89
puna premnanda-jale tite se vasana
puna bhiri aga kare praklana
Then His cloth would again become soaked with tears of love, and He would again go out
and clean Himself.
TEXT 90
ei-mata vastra-parivarta kare mtra
preme viu pjite n pre tila mtra
In this way He would simply continue to change His clothes, and becauses of ecstatic love He
was unable to offer any worship to Viu.
TEXT 91
ee gaddhara-prati balilena vkya
tumi viu pja', mora nhika se bhgya
Eventually He told Gaddhara, You worship Viu. I am not fortunate enough.

Whenever r Gaurasundara tried to worship Lord Viu according to the pcartrika
process, He failed every time to show proficiency in the process of arcan because He was
intoxicated by ecstatic love. Being repeatedly unsuccessful in worshiping the Deity, He
eventually entrusted the responsibility of worshiping the Deity of Ka to r Gaddhara
Paita. He said, I am unfortunate. I am unable to worship with proper etiquette.
After r Gaurasundara awarded the service of r Gopntha to r Gaddhara Paita in this

pastime, r Gaddhara continued to worship r Gopntha in the forest of o-gopntha in
r Puruottama-ketra and accepted disciples according to regulative principles. As a result
of worshiping the Deity of the Lord for hundreds of lifetimes, a living entity develops love for
chanting the holy names of the Lord. But one should not consider r Gaddhara as such an
ordinary living entity forced to accept the fruits of his karma, rather one should accept him as
most dear to Mahprabhu. The instruction for chanting the holy names of the Lord, which is
the ultimate fruit of Deity worship, is given in r Gaurasundara's ikaka.
TEXT 92
ei mata vaikuha-nyaka bhakti-rase
viharaye navadvpe rtriye divase
In this way the Lord of Vaikuha was absorbed in the mellows of devotional service as He
day and night enjoyed pastimes in Navadvpa.
TEXT 93

bhgavata, Madhya-khaa, Chapter Twenty-five, entitled, The Discourse on Spiritual
Knowledge by rvsa's Dead Son.
CBP 26: Descriptions of the Mercy Bestowed on uklmbara and Vijay and the Lord's Desire
to Accept Sannysa
Chapter Twenty-six: Descriptions of the Mercy Bestowed on uklmbara and Vijay and the
Lord's Desire to Accept Sannysa
This chapter describes rman Mahprabhu's acceptance of rice at the house of uklmbara
Brahmacr, the Lord's display of His opulences to the professional writer Vijaya dsa by
placing His hand on Vijaya's body, the Lord's display of incarnations like Matsya and Krma,
a student's criticism of the Lord when the Lord chanted Gop! Gop! in the mood of a gop,
the Lord's attempt to beat that student with a stick, the Lord's narration to His associates of a
riddle that revealed His desire to take sannysa, the Lord's private discussion with rmat
Nitynanda Prabhu, the Lord's announcement to Mukunda and Gaddhara of His desire to
take sannysa, and the devotees' distress.
One day when rman Mahprabhu expressed His desire to accept lunch from uklmbara
Brahmacr, uklmbara discouraged the Lord in various ways, thinking that Mahprabhu's
request was simply a hoax. But on hearing the Lord's repeated requests, uklmbara asked
the devotees about the procedure for feeding the Lord. The devotees praised uklmbara's
good fortune and instructed him to cook without touching the foods. After completing his
bath, uklmbara placed without touching ingredients like rice and banana stems in a pot of
boiling water and then chanted the names of Lord Hari. Lakmdev then cast her merciful
glance on the devotee's rice. The Lord came with His associates to uklmbara's house and
personally offered that rice preparation to Lord Viu. He then sat down to eat and praised
the good taste of that preparation. On seeing the Lord's mercy on uklmbara, the devotees
began to shed tears of love.
When the Lord finished His meal, the devotees picked up His plate of remnants. After
holding a short ia-goh, or spiritual discussion, r Gaurasundara laid down there. The
devotees also followed the Lord's example. While everyone was lying down, Mahprabhu
placed His hand on the professional writer Vijaya dsa's body. On seeing the wonderful
opulences of Mahprabhu, Vijaya dsa was about to loudly cry out when Mahprabhu
checked him with a gesture of His finger. Vijaya dsa then roared and fell unconscious. The
devotees could understand the confidential reason behind this, but the Lord told them that it
was because of either the influence of the Ganges or Lord Viu. Vijaya remained practically
inert for seven days.
During His pastimes in Navadvpa, Mahprabhu would according to His mood manifest the
eternal transcendental forms of various incarnations like Matsya and Krma and then
withdraw Them. But He retained His mood as Balarma for many days. When, being
intoxicated in the mood of Balarma, Gaurasundara asked for Vru, then realizing the
intention of Mahprabhu r Nitynanda Prabhu, who is nondifferent from Baladeva, would
place a pot of Ganges water before Him. The three worlds trembled on hearing the Lord's
loud roars, and the earth shook by His wild dancing. When the devotees fearfully offered
prayers glorifying Baladeva, the Lord became pleased and lost consciousness.
When Mahprabhu one day became absorbed in the mood of a gop and chanted, Gop,
gop, a student with no understanding of His internal mood began to criticize His behavior.
The Lord then took a stick in His hand and prepared to beat him. The student ran away in
fear of his life, and when he told his friends about the Lord's actions, they committed offenses
at the feet of Mahprabhu by considering the Lord an ordinary human being and by
conspiring to retaliate against Him. As the Supersoul, Mahprabhu understood this, and He
then informed all His associates through a riddle about His intention to accept sannysa. No
one other than Nitynanda Prabhu could understand that meaning. He became aggrieved on
thinking that the Lord's beautiful hair would be lost.
rman Mahprabhu called Nitynanda to a solitary place and explained to Him the reason
why He was going to take sannysa. He had incarnated to deliver the fallen souls of the
world, but people were not being delivered by His darana because they were committing
offenses at His lotus feet. If He took sannysa and became a beggar at their door, then by
seeing a sannys they would touch His feet while offering obeisances. Then only would their
offenses be vanquished and they would attain devotional service at the feet of r Gaurga.
rla Nitynanda Prabhu did not say anything to oppose Mahprabhu's intention, but He
requested the Lord to reveal His intention to the devotees. He then became inert while
thinking about how acmt would suffer in separation from the Lord.
One day r Gaurahari went to the house of Mukunda, and when the Lord ordered Mukunda
to sing the glories of Ka, Mukunda began to perform krtana. On hearing that krtana, the
Lord became overwhelmed in ecstasy. He checked His emotions, however, and then disclosed
His desire to Mukunda. As soon as Mukunda heard the Lord's intention, he became distressed
and requested the Lord to wait for some days.
Thereafter, when r Gaurasundara went to the house of Gaddhara and disclosed His
intention, Gaddhara felt like he had been struck by a thunderbolt. He attempted to stop the
Lord from taking sannysa by speaking authoritatively in various ways to the Lord. The Lord
revealed His intention to various other devotees, and everyone merged in an ocean of distress
while thinking about the disappearance of the Lord's hair.
jaya jaya jagata-magala gauracandra
All glories to Gauracandra, the benefactor of the world! Please place Your lotus feet within
my heart.
TEXT 1
eka-dina uklmbara-brahmcri-sthne
kpya thne anna mgil pane
One day the Lord mercifully asked uklmbara Brahmacr for some rice.
TEXT 2
tora anna khite mra icch baa
kichu bhaya n kariha balila daha
I have a strong desire to eat your rice. Do not fear. This is a sincere request.
TEXT 3
ei-mata mahprabhu bale bra bra
uni' uklmbara kku karena apra
When Mahprabhu made repeated requests in this way, uklmbara emotionally pleaded
with the Lord.
TEXT 4
bhikuka adhama mui ppiha garhita
tumi dharma santana, mui se patita
I am a most sinful, wretched beggar, and You are the personification of eternal religious
principles, which I have fallen from.
TEXT 5
more koth dibe prabhu, caraera chy

ka-tulya naho more eta baa my
O Lord, You should give Me the shelter of Your lotus feet. Although I am not even equal to
an insect, You are trying to deceive me.
TEXT 6
prabhu bale,my hena n vsiha mane
baa icch vse mora tomre randhane
The Lord said, Do not consider this a deception, for I have a strong desire to taste your
cooking.
TEXT 7
satvare naivedya giy karaha vsya
ji mi madhyhe yiba sarvathya
Go home and quickly prepare an offering for the Lord. I will surely come at midday.
TEXT 8
tathpiha uklmbara bhaya pi' mane
yukti jijsilena sakala bhakta-sthne
Still, uklmbara was in anxiety, so he asked all the devotees what he should do.
TEXT 9
sabe balilena,tumi kene kara bhaya
paramrthe varera keha bhinna naya
They all said, Why are you afraid? From the spiritual point of view, no one is separate from
the Supreme Lord.
TEXT 10
viee ye jana tne sarva-bhve bhaje
sarva-kla tna anna panei khoje
He always begs food especially from those who worship Him with unflinching devotion.
TEXT 11
pane drra putra vidurera sthne
anna mgi' khilena bhaktira krae
Although Vidura was the son of a dra, because of his devotional service the Lord
personally begged food from him and ate.
For a description of the Lord begging rice from Vidura, see the Mahbhrata, Udyoga-parva,
Chapter Ninety.
TEXT 12
bhakta-sthne mgi' khya, prabhura svabhva
deha' giy tumi baa kari' anurga
It is the nature of the Lord to beg food from His devotees and eat. Just go and offer Him
lunch with great devotion.
TEXT 13
tathpiha tumi yadi bhaya vsa' mane
lagoche tumi giy karaha randane
If you still feel fearful, then don't touch the food while you cook.
The word lagoche (derived from the Persian word algse) means without touching,
without contact, or keeping at a distance.
TEXT 14
baa bhgya tomra, e-mata kp yre
uni' dvija harie il nija-ghare
You are most fortunate to receive such mercy. On hearing this, the brhmaa returned to
his house.
TEXT 15
snna kari' uklmbara ati svadhne
suvsita jala tapta karil pane
After taking bath, uklmbara carefully boiled some scented water.
TEXT 16
taula sahita tabe divya garbha-thoa
lagoche diy vipra kail kara-yoa
The brhmaa then put some rice and the choice core of a banana stem in the water without
touching them and folded his hands.
TEXT 17
jaya ka govinda gopla vanaml
balite lgiluklmbara kuthal
uklmbara then began to joyfully sing, Jaya Ka, Govinda, Gopla, Vanaml!
TEXT 18
sei kae bhakta-anne rm jagan-mt
dipta karilena mah-pati-vrat

At that moment the greatly chaste Lakm, the mother of the universe, glanced at the
devotee's rice.
TEXT 19
tata-kae sarvmta haila se anna
snna kari' prabhu si' hail upasanna
That rice then immediately became exactly like nectar. Meanwhile the Lord arrived there
after finishing His bath.
TEXT 20
sage nitynanda-di pta kata jana
tit-vastra eilena r-acnandana
He was accompanied by some of His intimate associates like Nitynanda. r acnandana

then changed out of His wet clothes.
The word tit(coming from sikta) means wet, soaked, or dripping.
TEXT 21
pane lail anna tna icch pli'
uklmbara dekhiy hsena kuthal
As the Lord took that rice He had desired, He looked at uklmbara and smiled happily.
TEXT 22
gagra agrete ghara gagra sampe
viu-nivedana karilena baa sukhe
The house was situated right next to the Ganges. The Lord then happily offered the rice to
Viu.
TEXT 23
hsi' vasilena prabhu nande bhojane
nayana bhariy dekhe saba bhtya-gae
Thereafter the Lord smiled as He joyfully sat down to eat. All His servants watched to the full
satisfaction of their eyes.
TEXT 24
brahmdira yaja-bhoktr-gaurasundara
uklmbara-anna khyae baa dukara
It was most extraordinary that r Gaurasundara, the enjoyer of sacrifices offered by

personalities such as Brahm, was now eating the rice of uklmbara.
Viu, the Lord of all sacrifices, eats in the pure sacrifice of Brahm. uklmbara Brahmacr
used to collect rice by begging from door to door. From the external point of view, that rice
was contaminated because of being touched. Since it is not possible to collect
uncontaminated rice through begging, householders do not accept items touched by beggars.
It is true that uncontaminated rice is more pure than rice contaminated by touch, but rice
received through begging is even more pure because it has been received as a gift by the
mercy of the Supreme Lord. It is true that from the external point of view the contamination
of being touched, or the violation of the path of awe and reverence, is present, but according
to the philosophy preached by r Gaurasundara the most important factor in mah-prasda
is the purity of the heart.
TEXT 25
hena prabhu bale,janma yvat mra
e-mata annera svdu nhi pi ra
That Lord said, Since birth I have never tasted such palatable rice as this.
TEXT 26
ki garbha-thoera svdu n pri kahite
lagoche e-mata v rndhila kon-mate
I cannot describe the fine taste of this banana stem. How did he cook without touching it?
TEXT 27
tumi hena jana se mra bandhu-kula
tom'-saba lgi' se mra di mla
You are certainly one of My friends for whom I incarnate.
TEXT 28
uklmbara-prati dekhi' kpra vaibhava
kndite lgila anyonye bhakta saba
On seeing the extraordinary mercy bestowed on uklmbara, the devotees began to cry
among themselves.
TEXT 29
ei mata prabhu puna punasvdiy
karilena bhojana nanda-yukta haiy
In this way the Lord repeatedly relished the meal to His full satisfaction.
TEXT 30
ye prasda pyena bhikuka uklmbara
dekhuka abhakta yata pp kovara
Let the sinful, nondevotee millionaires see the mercy that the beggar uklmbara received.
It is not true that if one has hundreds of millions of dollars one can feed the Supreme Lord.
The poverty-stricken uklmbara satisfied r Gaurasundara with the rice that he collected by
begging. Sinful nondevotees cannot understand these topics.
TEXT 31
dhana-jane pitye caitanya nhi pi
`bhakti-rase vaa prabhu' sarva-stre gi
One cannot attain Lord Caitanya by wealth, followers, or learning. All the scriptures declare,
The Lord is controlled by devotional service.
TEXT 32
vasilena prabhu preme bhojana kariytm
bla khyena prabhu hsiy hsiy
After finishing His meal, the Lord, in great satisfaction, sat down and smiled as He chewed
betel nuts.
TEXT 33
ptra lai' bhtya-gaa bhulil nande
brahm, iva, ananta ye ptra ire vande
The devotees forgot themselves in ecstasy as they honored the remnants that Brahm, iva,
and Ananta worship.
The word ptra refers to the remnants of r Mahprabhu.
TEXT 34
ki nanda haila se bhikukera ghare
e-mata kautuka kare prabhu vivambhare

Who can describe the ecstasy that filled that beggar's house? Such are the pastimes of Lord
Vivambhara.
TEXT 35
ka-kath-prasaga kahiy kata-kaa
seikhne mahprabhu karilayana
After discussing the pastimes of Ka for some time, Mahprabhu lied down there.
TEXT 36
bhakta-gaa karilena tathi ayana
tathi madhye adbhuta dekhaye eka jana
The devotees also lied down there. One of them, however, saw something wonderful.
TEXT 37
hkurera eka iya r-vijaya-dsa
se mahpurue kichu dekhil praka
There was a student of the Lord named r Vijaya dsa. That great soul had a divine vision.
TEXT 38
navadvpe tra mata nhi khariy
prabhure aneka puthi diyche likhiy
There was no writer in Navadvpa as expert as him. He copied many books for the Lord.
The word khariy means a copyist and is derived from the word karika, or pertaining
to letters. When there were no printing presses, a class of people earned their livelihood by
copying books and writings for others. Such people were called khariys.
TEXT 39
`khariy-vijaya' kariy sabe ghoe'
marma nhi jne loka bhakti-hna doe
People called him khariy Vijaya, but because they were devoid of devotion they did not
know his glories.
TEXT 40
ayane hkura tna age dil hasta
vijaya dekhena ati aprva samasta
While lying down, the Lord placed His hand on the body of Vijaya, who then saw something
most wonderful.
TEXT 41
hema-stambha-prya hasta drgha subalana
paripra dekhe tathi ratna-bharaa
He saw that the Lord's hand was long and mighty like a golden pillar and decorated with
jeweled ornaments.
TEXT 42
r-ratna-mudrik yata agulra mle
n jni ki koi srya-candra-mai jvale
All of His fingers were decorated with engraved, jeweled rings. It appeared as if millions of
suns and moons were brightly shining.
The phrase r-ratna-mudrik means engraved rings or jewel and coral-studded rings.
TEXT 43
brahma paryanta saba dekhe jyotirmaya
hasta dekhi' parnanda hail vijaya
That effulgence spread up to the planet of Lord Brahm. On seeing the Lord's hand, Vijaya
became filled with transcendental ecstasy.
TEXT 44
vijaya udyoga mtra karilhkite
r-hasta dilena prabhu thra mukhete
When Vijaya was about to shout, the Lord immediately placed His lotus hand over his
mouth.
TEXT 45
prabhu bale,yata dina mui thko eth
tvat khre pche kaha e khath
The Lord said, As long as I remain in this world, do not tell anyone about this incident.
TEXT 46
eta bali' hse prabhu vijaya chiy
vijaya uhil mah-hukra kariy
After saying this, the Lord looked at Vijaya and smiled. Then Vijaya jumped up and roared
loudly.
TEXT 47
vijayera hukre jgil bhakta-gaa
dharena vijaya tabu n yya dharaa

The loud roaring of Vijaya woke all the devotees. They tried to restrain Vijaya, but they were
unable.
TEXT 48
kata-kaa unmda kariy mahaya
ee hail parnanda mrcchita tanmaya
After jumping about like a madman for a while, Vijaya became absorbed in ecstasy and fell
unconscious.
TEXT 49
bhakta saba bujhilenavaibhava-darana
sarva-gaa lgilena karite krandana
As all the devotees realized that he had seen the Lord's opulences, they began to cry.
TEXT 50
sabre jijse prabhu,ki bala ihra?
cambite vijayera baa ta' hukra
The Lord asked everyone, What happened to Vijaya? Why is he suddenly roaring loudly?
TEXT 51
prabhu bale,jnila gagra prabhva
vijayera viee gagya anurga
The Lord further said, I think it is the influence of the Ganges, for Vijaya is particularly
devoted to the Ganges.
TEXT 52
nahe uklmbara-ghe deva-adhina
kib dekhilena ih ka se prama
Otherwise the Supreme Lord must be present in uklmbara's house. Only Ka knows
what he has seen.
TEXT 53
eta bali' vijayera age diy hasta
cetana karila, hse vaiava-samasta
After speaking like this, the Lord touched Vijaya's body and brought him back to
consciousness. Then all the devotees smiled.
TEXT 54
uhiyo vijaya hail jaa-prya
sapta dina bhramilena sarva nadyya
Although Vijaya got up, he remained practically inert. For seven days he wandered about
Nadia in that state.
TEXT 55
n hra, n nidr, rahita deha-dharma
bhramena vijaya, keha nhi jne marma
Vijaya did not eat, sleep, or perform any bodily activities as he wandered about. No one could
understand the mystery behind this.
TEXT 56
kata dine bhya-ce jnil vijaya
uklmbara-ghe hena saba raga haya

After some days, Vijaya regained external consciousness. Such pastimes took place at the
house of uklmbara.
TEXT 57
uklmbara-bhgya balibre akti kra
gauracandra anna-parigraha kail yra
Who has the power to describe the good fortune of uklmbara, whose rice was eaten by
Gauracandra?
TEXT 58
ei mata bhgyavanta uklmbara ghare
gohra sahita gaurasundara vihare
In this way Gaurasundara enjoyed pastimes with His associates in the house of the fortunate
uklmbara.
TEXT 59
vijayere kp,uklmbarnna-bhojana
ihra ravae mtra mile bhakti-dhana
By hearing about the mercy bestowed on Vijaya and the acceptance of uklmbara's rice, one
attains the wealth of devotional service.
TEXT 60
hena mate navadvpe r-gaurasundara
sarva-veda-vandya ll kare nirantara
In this way r Gaurasundara constantly performed pastimes in Navadvpa that are glorified
by all the Vedas.
TEXT 61
ei mata prati vaiavera ghare ghare
prati-dina nitynanda-sahati vihare
Accompanied by Nitynanda, the Lord daily enjoyed pastimes like this in the houses of all the
Vaiavas.
TEXT 62-63
niravadhi prema-rase arra vihvala
bhva-dharma' yata, th prake sakala
matsya, krma, narasiha, varha, vmana
raghu-siha, bauddha, kalki, r-nandanandana
The body of the Lord was always agitated in the mellows of ecstatic love as He manifested the
sentiments of Matsya, Krma, Narasiha, Varha, Vmana, Rmacandra, Buddha, Kalki, and
Ka, the son of Nanda Mahrja.
TEXT 64
ei mata yata avatra se-sakala
saba rpa haya prabhu kari' bhva-chala
In this way the Lord assumed the forms and manifested the sentiments of His various
incarnations on some pretext or other.
In the Gta-govinda it is stated:
vedn uddharate jaganti vahate bh-golam udbibhrate
daitya drayate bali chalayate katra-kaya kurvate
paulastya jayate hala kalayate kruyam tanvate
mlecchn mrchayate daakti-kte kya tubhya nama

O Lord Ka, I offer my obeisances unto You, who appear in the forms of these ten
incarnations. In the form of Matsya You rescue the Vedas, and as Krma You bear the
Mandara Mountain on Your back. As Varha You lift the earth with Your tusk, and in the
form of Narasiha You tear open the chest of the daitya Hirayakaipu. In the form of
Vmana You trick the daitya king Bali by asking him for only three steps of land, and then
You take away the whole universe from him by expanding Your steps. As Paraurma You
slay all of the wicked katriyas, and as Rmacandra You conquer the rkasa king Rvaa. In
the form of Balarma You carry a plow with which You subdue the wicked and draw toward
You the River Yamun. As Lord Buddha You show compassion toward all the living beings
suffering in this world, and at the end of the Kali-yuga You appear as Kalki to bewilder the
mlecchas [degraded low-class men].
TEXT 65
ei sakala bhva hai' lukya takhane
sabe n ghucila rma-bhva cira-dine
The Lord manifested these sentiments and then withdrew them, but His sentiment as
Balarma remained for many days.
After displaying the ten varieties of sentiments of the incarnations Mahprabhu concealed
them. Of these, He often displayed the sentiment of Haladhara.
TEXT 66
mah-matta hail prabhu haladhara-bhve
`mada na' `mada na' ke uccarave
The Lord would become intoxicated in the mood of Haladhara and loudly call out, Bring
wine! Bring wine!
TEXT 67
nitynanda jnena prabhura samhita
ghaa bhari' gag-jala dena svahita

Knowing the Lord's intention, Nitynanda would reverentially give Him a pot filled with
Ganges water.
Realizing r Gaurasundara's actual intention in calling loudly, Bring wine! Nitynanda

Prabhu would bring a pot filled with Ganges water. Ganges water is just like nectar, and it
stimulates devotional feelings.
TEXT 68
hena se hukra kare, hena se garjana
navadvpa-di kari' kpe tribhuvana
The Lord would roar and shout in such a way that the three worlds beginning from
Navadvpa shook.
TEXT 69
hena se karena mah-tava pracaa
pthivte paile pthiv haya khaa
He would dance so wildly that if He fell to the ground the earth would crack.
TEXT 70
alamala kare bhmi brahma-sahite
bhaya pya bhtya-saba se ntya dekhite
The earth would sway along with the entire universe, and the devotees would become
frightened on seeing that dancing of the Lord.
TEXT 71
balarma-vran gyena sabe gta
uniy hayena prabhu nande mrcchita

When the devotees would sing the glories of Balarma, the Lord would lose consciousness in
ecstasy.
TEXT 72
rya-tarj paena parama-matta-prya
huliyhuliy saba-agane veya
As the Lord staggered around the courtyard like a greatly intoxicated person, He composed
and recited particular varieties of poems and songs.
TEXT 73
ki saundarya praka haila rma-bhve
dekhite dekhite kro rti nhi bhge
What splendor He manifested in the mood of Balarma! The devotees were unsatiated even
though they constantly gazed at Him.
TEXT 74
ati anirvacanya dekhi' mukhacandra
ghana ghana ke `nitynanda nitynanda!'
The Lord's moonlike face was completely beyond description. He would repeatedly call out,
Nitynanda! Nitynanda!
TEXT 75
kadcit kakhana o prabhura bhya haya
`pra yya mora' sabe ei kath kaya
The Lord would seldom regain external consciousness, and when He did so, He would
exclaim, My life is departing.
TEXT 76
prabhu bale,bpa ka rkhilena pra
mrilena dekhi hena jyeh balarma
The Lord would then say, When My uncle Balarma beat Me, My father, Ka, saved Me.
Sometimes Mahprabhu would become absorbed in the mood of Pradyumna. He would then
accept Balarma as His guardian and address Him as uncle, and He would accept Ka as
His protector and consider Him His father.
TEXT 77
eteka baliy prabhu hena mrcch yya
dekhi' trse bhakta-gaa knde ucca-rya
After speaking like this, the Lord would lose consciousness in such a way that the devotees
would become frightened and cry loudly.
TEXT 78
ye kr karena prabhu sei mahdbhuta
nn bhve ntya kare jaganntha-suta
As the son of Jaganntha Mira danced in various moods, all of the pastimes He exhibited
were most wonderful.
TEXT 79
kakhano v virha praka hena haya
akathya adbhuta prema-sindhu yena vaya
Sometimes He would manifest feelings of separation in such a way that it appeared as if an

indescribable, wonderful ocean of ecstatic love was flowing from Him.
Mahprabhu displayed feelings of separation when He was absorbed in the sentiments of the
gops of Vraja.
TEXT 80
hena se kiy prabhu karena rodana
unile vidra haya ananta-bhuvana
The Lord's crying would pierce the hearts of people throughout innumerable worlds.
TEXT 81
panra rase prabhu pane vihvala
pan' psari' yena karaye sakala
As the Lord became overwhelmed in love for Himself, He spoke as though He forgot who He
was.
TEXT 82
prve yena gop-saba kera virahe
pyena maraa bhaya candrera udaye
The gops previously feared that when the moon rose they would die out of separation from
Ka.
When the gops, who were afflicted with separation because of not attaining the moonlike
face of r Kacandra, saw in the sky the rising moon, which resembles the moonlike face of
Ka, they exhibited in their separation from Ka ten states of ecstatic love headed by
death. Such transcendental sentiments were exhibited by Gaurasundara.
TEXT 83
sei saba bhva prabhu kariy svkra
kndena sabra gal dhariy apra

The Lord became absorbed in those same sentiments and cried bitterly as He held everyone's
neck.
TEXT 84
bhvvee prabhura dekhiy vihvalat
rodana karena ghe ac jagan-mt
On seeing the Lord's agitation out of absorption in ecstasy, ac, the mother of the universe,
cried inside the house.
TEXT 85
ei mata prabhura aprva prema-bhakti
manuya ki th varibre dhare akti
Such was the Lord's extraordinary display of loving devotional service. Can a human being
have the ability to describe that?
TEXT 86
nn rpe nya prabhu kare dine dane
ye bhva praka prabhu karena yakhane
Every day, according to the mood manifested by the Lord, He would perform pastimes of the
various incarnations.
TEXT 87
eka dina gop-bhve jagata-vara
`vndvana', `gop gop' bale nirantara
One day the Lord of the universe became absorbed in the mood of the gops and chanted,
Vndvana! Gop! Gop!
TEXT 88
kona yoge tahi eka pauy ila
bhva-marma n jniy se uttara dila
At that time a student came there for some purpose. Not understanding the internal mood of
the Lord, he spoke.
TEXT 89-94
`gop gop' kena bala nimi paita!
`gop gop' chi' `ka' balaha tvarita
ki puya janmibe `gop gop' nma laile
`ka-nma' laile se puya, vede bale
bhinna-bhva prabhura se, aje nhi bujhe
prabhu bale,dasyu ka, kon jane bhaje?
ktaghna haiy `vli' mre doa vine
str-jita haiy ke strra nka-kne
sarvasva laiy `bali' phya ptle
ki haibe mra thra nma laile?
eta bali' mahprabhu stambha hte laiypa
uy mrite yya bhvvia haiy
O Nimi Paita, why are You chanting `Gop, gop'? Stop chanting, `Gop, gop,' and chant
the name of Ka. What piety will You achieve by chanting, `Gop, gop'? The Vedas say that
one achieves piety by chanting the name of Ka. The Lord was absorbed in a different
mood, which the ignorant student could not understand. The Lord said, Ka is a rogue.
Who will worship Him? He mercilessly killed Vli for no fault of his. Being controlled by His
wife, He cut off the nose and ears of another woman. He took everything away from Bali
Mahrja and sent him to Ptla. What will I gain by chanting His name? After speaking in
this way, Mahprabhu, who was absorbed in ecstasy, took up a stick and rushed to beat the
student.
Considering Himself a resident of Vndvana as the son of a cowherd, r Gaurasundara

addressed the daughter of Vabhnu. On hearing Him, a young brhmaa student who could
not understand the internal mood of Lord Gaurga said, Chanting the name of Ka is the
only way to be delivered from material existence. How have You been misguided to give up
chanting such names and take to chanting the name of a gop? The young student did not
know that one cannot attain the lotus feet of Ka without taking shelter of the gops, who
are Ka's raya-vigrahas, or the Lord's manifestations of whom one must take shelter. In
particular, since that foolish student did not study the rmad Bhgavatam verse, ahus ca te
nalina-nabha [hu ca te nalina-nbha padravindayogevarair hdi vicintyam agdha-
bodhaisasra-kpa-patitottaravalambageha jum api manasy udiyt sad na,
Dear Lord, whose navel is just like a lotus flower, Your lotus feet are the only shelter for
those who have fallen into the deep well of material existence. Your feet are worshiped and
meditated upon by great mystic yogs and highly learned philosophers. We wish that these
lotus feet may also be awakened within our hearts, although we are only ordinary persons
engaged in household affairs. (Bhg. 10.82.48)], he tried to induce Gaurasundara to chant
the name of Ka like an abominable atonement prescribed by a smrta supervisor in a way
that clashed with the internal mood of Gaurasundara, who therefore attempted to show that
student the same treatment r Mdhavendra Pur showed to his misguided disciple
Rmacandra Pur. What will I gain by taking shelter of that `rogue' Ka, who cut off the
nose and ears of the lusty rpaakh, who killed Vli, and who sent Bali to Ptla after
taking everything away from him? After speaking such loving quarrelsome words,
Mahprabhu chased after that student.
TEXT 95-96
the-vyathe pauy uhiy dila raa
pche dhya mahprabhu, bale `dhara dhara'
dekhiy prabhura krodha heg hte dhya
satvare saaya mni' pauy palya
The student quickly got up and ran away, with Mahprabhu chasing after him, exclaiming,
Catch him! Catch him! Seeing the angry Lord with a stick in His hand, the student
panicked and ran away.
Not understanding the intention of rla Gaurasundara, that student became extremely
anxious and fearful and ran away to escape being beaten by His stick.
TEXT 97
bhinna-bhve yya prabhu, n jne pauy
pra laiy mah-trse yya paliy
The student did not understand the different mood by which the Lord was chasing him. He
became greatly frightened and ran for his life.
TEXT 98
the-vyathe dhiy prabhura bhakta-gaa
nilena dhariy prabhure tata-kaa
The devotees quickly ran after the Lord, and soon caught Him and brought Him back.
TEXT 99
sabe meli' sthira karilena prabhure
mahbhaye pauy pal gela dre
As they all pacified the Lord, the student fearfully ran far away.
TEXT 100
satvare calil yath pauyra gaa
sarva-age gharma, vsa vahe ghane ghana
Breathing heavily and covered with perspiration, the student quickly joined his fellow
students.
TEXT 101
sambhrame jijse sabe bhayere kraa
ki jijsa ji bhgye rahila jvana
They all anxiously asked him why he was frightened, and he replied, Don't ask. Today I'm
lucky to still be alive.
TEXT 102
sabe bale `baa sdhu nimi paita'
dekhite gela mi thra bta
Everyone says that Nimi Paita is a great saint, so I went to His house to see Him.
TEXT 103
dekhila vasiy japena ei nma
aharnii `gop gop' n balaye na
I saw He was sitting and chanting, `Gop, gop.' Day and night He is chanting only these
names.
TEXT 104
the mi balila`ki kara' paita
ka ka balayena strera vihita'
So I asked Him, Ò Paita, what are You doing? Chant the name of Ka as the scriptures
have prescribed.'
TEXT 105
ei vkya uni' mah-krodha agni haiy
heg hte mre ila khediy

On hearing my words, He burned with anger. He then picked up a stick and began to chase
me.
TEXT 106
kere o haila yateka glgli
th ra mukhe mi nite n pri
He also criticized Ka with such filthy words that I am unable to repeat them.
TEXT 107
rak pila ji paramyu-gue
kahila ei jikra vivarae
I was saved only by the will of destiny. This is what happened to me today.
TEXT 108-117
uniy hsaye saba mah-mrkha-gae
balite lgil yra yena laya mane
keha bale,bhla ta' `vaiava' bale loke
brhmaa laghite isena mah-kope
keha bale,`vaiava' v baliba kemane
`ka' hena nma yadi n bale vadane?
keha bale,unila adbhuta khyna
vaiave japaye mtra `gop gop' nma
keha bale,eta v sambhrama kene kari
mar ki brhmaera teja nhi dhari
teho se brhmaa, mar ki vipra nahi

teho mribena mar kenai v sahi?
rj ta' nahena teho mribena kene
mar o samavya hao sarva-jane
yadi teho mrite dhyena punar-bra
mar sakala tabe n sahiba ra
tiho navadvpe jaganntha-mira-puta
mar o nahi alpa-mnuera suta
hera sabe paila kli tra sane
ji tiho `gosi' v haila kemane!
On hearing that student's words, his foolish friends laughed and began to discuss their
thoughts on the matter. One of them said, People call Him a Vaiava, but then why does He
try to angrily beat a brhmaa? Another said, How can He be called a Vaiava if He does
not chant the name of Ka? Someone else said, This is a strange story I am hearing; a
Vaiava is chanting the name `Gop.' Yet another said, Why should we be frightened?
Don't we possess the prowess of brhmaas? He is a brhmaa, but aren't we also? If He
attacks us, why should we tolerate it? He is not a king that He can attack anyone. We should
all stick together, and if He attacks us again, we will not tolerate it. He may be the son of
Jaganntha Mira of Navadvpa, but we are not the sons of less important persons.
Remember, just recently we studied with Him. Now see how He has become a Gosvm!
The frightened student approached his proud fellow students, who were less intelligent like
him, and told them about r Gaurasundara's behavior. As a result, some of his fellow
students said, We all studied together with Vivambhara, so how can He suddenly become a
liberated mah-bhgavata? He may be the son of Jaganntha Mira, but we are also the sons of
learned persons like Jaganntha Mira. He is not a king who can award punishment. If He
comes to punish us, we will punish Him. Like Him, we are also the sons of brhmaas. If He
comes to beat a brhmaa, why should we tolerate it? If someone accepts Him as superior to
a brhmaa by calling Him a Vaiava, then we should have heard the name of Ka coming
from His mouth, as befitting a Vaiava. On hearing the strange name `Gop' coming from His
mouth, no one will consider Him a Vaiava. The duty of a Vaiava is to follow in the
footsteps of a brhmaa (!), therefore since He became angry enough to beat a brhmaa, we
can certainly understand that He is envious of the brhmaas.
The mentality that sinful-minded people develop under the burden of their sinful activities
has been current since time immemorial. We can see examples of such hard-heartedness even
today.
TEXT 118
ei mata yukti karilena ppi-gaa
jnilena antarymr-acnandana
In this way the sinful students made a plan, which was understood by r acnandana, the
Supersoul.
TEXT 119
eka-dina mahprabhu chena vasiy
catur-dike sakala prada-gaa laiy
One day Mahprabhu was sitting in the midst of His associates.
TEXT 120
eka vkya adbhuta balil cambita
keha n bujhila artha, sabe camakita
Suddenly He spoke something strange, which no one could understand. They were all struck
with wonder.
TEXT 121
karila pippalikhaa kapha nivrite
ulaiy ro kapha bila dehete
I made the medicine pippalikhaa to clear excess mucus, but instead of clearing the mucus
in the body, it created more.
I made an attempt to preach to the suffering living entities of this world a truth that has
never before been revealed. But rather than accepting this, they took the heavy burden of
offense on their shoulders. I wanted to preach for the eternal benefit of the residents of Nadia,
but they have not understood My intention and seem to have become bewildered, so they are
opposing the preaching of pure devotional service. The Vedic literature prescribes the
medicine pippalikhaa to cure a person who is afflicted by excessive mucus. But rather than
curing the disease, the medicine has simply increased the mucus. The materialistic people of
this world worship imaginary gods to increase their sense gratification. They do not perform
any activities for the pleasure of the Supreme Lord, but simply remain busy gratifying their
own senses. They consider sense gratification as the goal of life and do not inquire about the
rarely attained loving devotional service of Ka.
TEXT 122
bali' aa aa hse sarva-lokantha
kraa n bujhi' bhaya janmila sab'ta
After saying this, the Lord of all laughed loudly. The devotees could not understand why He
was laughing and became anxious.
TEXT 123
nitynanda bujhilena prabhura antara
jnilena`prabhu ghra chibena ghara'
Nitynanda understood the Lord's plan. He understood, The Lord will soon leave home.
TEXT 124
vide hail magna nitynanda-rya
`haiba sannysi-rpa prabhu sarvathya
Lord Nitynanda became absorbed in lamentation as He realized that the Lord would
certainly take sannysa.
TEXT 125
e sundara keera haiba antardhna'
dukhe nitynandera vikala haila pra
Thinking that the Lord would shave off His beautiful hair, Nitynanda became agitated with
distress.
TEXT 126
kaeke hkura nitynanda-haste dhari'
nibhte vasil giy gaurga-r-hari
After a while Lord Gaurga took Nitynanda by the hand and sat down in a solitary place.
TEXT 127
prabhu bale,una nitynanda mahaya!
tomre kahiye nija hdaya nicaya
The Lord said, Listen, Nitynanda Prabhu! Let Me confidentially reveal My heart to You.
TEXT 128
bhla se ila mi jagata trite
traa nahila, mi ilu sahrite
I came to deliver the living entities of this world. I could not deliver them, and it appears
that I came to destroy them.
TEXT 129
m' dekhi' koth pibeka bandha-na
eka gua baddha chilahaila koi-pa

They were supposed to be freed from material bondage by seeing Me. But whereas they were
previously bound by one rope, they are now bound by millions.
r Gaurasundara said to r Nitynanda, I began to glorify Lord Hari and His devotees to
benefit the residents of Navadvpa. But the result was the oppositethey became more and
more entangled in offense. They could not understand the practice of pure devotional service,
and they ruined themselves by totally misunderstanding devotional service to Hari. In this
way they tightened the knots of their bondage to material existence. Their such degradation
resulted from envy of the Supreme Lord and the absence of a service attitude for the devotees
of the Supreme Lord.
When according to the desire of r Gaurasundara the expert devotees of the Viva-vaiava-
rja-sabh engaged in preaching pure devotional service, a group of prkta-sahajiys under
the guidance of an arrogant karmi resident of Klan created various disturbances. Those
prkta-sahajiy, so-called preachers of devotional service to Viu tried their best to oppose
the preaching of pure devotional service by resorting to the use of harsh language in various
medias like one fortnightly newspaper. They plunged into the well of material existence to
destroy themselves by accepting sinful activities, deviations from religious principles,
nondevotional activities in the form of envying Ka and His devotees, and association with
women as the standards of pure devotional service preached by r Gaurasundara. Some of
them tried to oppose the system of daiva-varrama on the pretext of following varrama-
dharma, and some without understanding the process of devotional service tried to preserve
their beards and moustaches to keep their enjoying propensity intact. The foolish prkta-
sahajiys cannot understand the intentions of the Lord's devotees. Therefore how will they
understand the transcendental behavior and endeavors of Gaurasundara? They did not
hesitate to create the new doctrine that even the distribution of ka-premathe ultimate
aim of Gaura's supremely pure pastimesis the perverted mentality of immoral people. In
every yuga one finds the purport of the statement: klena na pralaye vya veda-
sajitBy the influence of time, the transcendental sound of Vedic knowledge is lost at
the time of annihilation. Yet the Supreme Lord and His devotees always endeavor to check
the decline in religious principles. Sinful-minded people, however, are not able to understand
undisclosed mysteries.
TEXT 130
mre mrite yabe karileka mane
takhanei pai' gela aea bandhane
As soon as they decided to beat Me, they were immediately entangled in unlimited bondage.
TEXT 131
bhla loka trite karilu avatra
pane karilu saba jvera sahra
I incarnated to deliver the people of the world, but it appears that I am destroying them.
TEXT 132
dekha kli ikh-stra saba mui
ybhik kari' veimu sannysa kariy
Soon You will see Me shave My head and give up My brhmaa thread. I will wander about
begging as a sannys.
TEXT 133
ye ye jane chiyche more mribre
bhikuka haimu kli thra duyre
I will soon become a beggar at the door of those who have decided to beat Me.
TEXT 134
tabe more dekhi' se-i dharibe caraa
ei mate uddhriba sakala bhuvana
Then they will fall at My feet when they see Me, and in this way I will deliver the entire
world.
TEXT 135
sannysre sarva loka kare namaskra

sannysre keha ra n kare prahra
Everyone offers obeisances to a sannys; no one dares to beat one.
The brahmacrs, ghasthas, and vnaprasthas engage in activities of contradictory nature to

achieve their respective aims in life. To completely renounce everything is called sannysa.
When one gives up the fruits of one's karma, it is called karma-sannysa. When one gives up
all forms of material knowledge, it is called jna-sannysa. When one gives up the
propensity for enjoying material objects and becomes inclined towards the service of the
Supreme Lord, then one's sannysa on the path of devotional service is successful. The goals
of a karma-sannys are religiosity, economic development, and sense gratification, the goal
of a jna-sannys is liberation, and the goal of a Vaiava sannysis ka-prema.
Accepting sannysa does not disturb anyone, because the desired object of a sannys is not
cherished by others. Nobody attacks a sannys. People consider sannyss beggars, and
therefore accept them as candidates for compassion.
When Kacandra Siha entered into litigation in many court cases and became the object
of hatred for many people in Vraja-maala, he accepted sannysa on the path of anurga, or
attachment for the Supreme Lord. As a result, all the Vrajavss gave up attacking him. Yet
because of not understanding the purport of accepting sannysa on the path of devotional
service, many ignorant people have attacked the tridai-sannyss of the r Viva-vaiava-
rja-sabh. We do not blame those who attack, but their foolishness and ignorance are to be
blamed.
Since the influence of Kali was not very prominent during the time of r Gaurasundara, most
people did attack sannyss. But envious persons devoid of good character and morality have
always attacked the tridai-sannyss. What to speak of this, they have even found faults in
the worship of Hari, the abode of Hari, and in the principles of pure varrama-dharma.
Many people become angry when they are told that consuming intoxicants is not included
among religious principles. They become angry when they are told that immorality is not
included among religious principles. They become angry when they are told that one should
not accumulate wealth for oneself even through proper means and what to speak of
accumulating wealth by cheating and stealing. And they become angry when they are told
that duplicity is not included among religious principles. Envious people who claim to be
religious become more envious on hearing that material advancement is not the goal of life,
that one should not become envious, and that one should discuss religious principles without
partiality. They consider that those who wear the dress of religious people are irreligious like
themselves, and they quarrel with them and induce others to unjustly quarrel with them.
Those greedy to attain the fame of religious people and who are unable to control themselves
hypocritically dress as religious people, and on the pretext of worshiping many gods and
accepting the preaching of unauthorized principles as the preaching of religious principles,
they present immoral activities as religious principles while trying to negate the existence of
the Supreme Lord, His abode, and the activities of devotional service. The tridai-sannyss
do not pay any attention to their words but offenselessly chant the names of the Lord, serve
the abode of the Lord without desire for material enjoyment, and pursue ka-prema while
giving up sense gratification and engaging in the service of Ka, the transcendental Cupid.
Hypocrites try to attract the sympathy of ordinary people by accumulating wealth in the
name of cultivating religious principles, by screaming in the name of delivering religious
discourses at assemblies and meetings, and by accumulating their livelihood through
professional recitation of the scriptures. The day that these envious people actually
disassociate themselves from their pride in the form of aversion to Hari, they will learn to
respect the sannyss on the path of devotional service and they will see that none of the
members of the r Viva-vaiava-rja-sabh welcome sense gratification and the spirit of
enjoyment like they do; rather, they purely follow in the footsteps of Caitanyacandra. Every
living entity will benefit by the attainment of devotional service to the Lord. That is why it is
the nature of those devotees to transform all enjoyment-prone propensities into service-
inclined propensities. The preachers of r Viva-vaiava-rja- sabh do not use accumulated
wealth or followers for their own purposes; they use everything for the service of Ka and
Ka's devotees. Unless one is initiated into the devotional service of Viu, one cannot
understand these topics.
TEXT 136
sannys haiy kli prati-ghare ghare
bhik kari' bulo-dekho ke v more mre
As a sannys, I will soon wander from door to door begging. Let Me see then who beats Me.
TEXT 137
tomre kahilu ei pana hdaya
grihasta vsa mui chiba nicaya
I have thus revealed My heart to You. I will certainly give up household life.
TEXT 138
ithe kichu dukha tumi n bhviha mane
vidhi deha' tumi more sannysa-krae
Do not feel distressed because of this. Give Me Your permission to take sannysa.
TEXT 139
ye-rpa karha tumi, se-i haiba mi
eteke vidhna deha' avatra jni'
I will do whatever You want, but You know the purpose of My incarnation.
TEXT 140
jagat uddhra yadi cha karibre
ihte niedha nhi karibe mre
If You want the world delivered, I hope You will not forbid Me from taking sannysa.
TEXT 141
ithe tumi dukha n bhviha kona kaa
tumi ta' jnaha avatrera kraa
Do not feel unhappy for even a moment, for You know the purpose of My incarnation.
TEXT 142
uni' nitynanda r-ikhra antardhna
antare vidra haila mana-deha-pra
Nitynanda's mind, body, and life airs were shattered when He heard that the Lord would
shave His head.
TEXT 143
kon vidhi diba hena n ise vadane
àvaya karibe prabhu' jnilena mane
He had no advice to offer, for He knew that the Lord would certainly take sannysa.
TEXT 144
nitynanda bale,prabhu, tumi icch-maya
ye tomra icch prabhu sei se nicaya
Nitynanda said, O Lord, You are supremely independent. Whatever You desire will
certainly take place.
TEXT 145
vidhi v niedha ke tomre dete pre
sei satya, ye tomra chaye antare
Who can tell You what to do or what not to do? Whatever is in Your heart is inevitable.
TEXT 146
sarva-lokapla tumi sarva-lokantha
bhla haya ye mate se vidita tom'ta
You are the maintainer and Lord of all planets. You know well what is proper for You.
TEXT 147
ye-rpe karib prabhu jagata-uddhra
tumi se jnaye th ke jnaye ra
You alone know how You will deliver the people of the world.
TEXT 148
svatantra paramnanda tomra carita
tumi ye karibe, se-i haibe nicita
You are independent and full of transcendental bliss, therefore whatever You wish to do will
certainly be done.
TEXT 149
tathpiha kaha saba sevakera sthne
ke v ki balaye thunaha pane
Still You may ask Your servants to see what they have to say.
TEXT 150
tabe ye tomra icch karibe thre
ke tomra icch prabhu, virodhite pre
Then do whatever You desire, O Lord, for who can change Your will?
TEXT 151
nitynanda-vkye prabhu santoa hail
puna punaligana karite lgil
On hearing Nitynanda's words, the Lord was satisfied and repeatedly embraced Him.
TEXT 152
ei mata nitynanda-sage yukti kari'
calilena vaiava-samje gaurga-r-hari

After discussing with Nitynanda in this way, Lord Gaurga went to the assembly of
Vaiavas.
TEXT 153
`gha chibena prabhu' jni' nitynanda
bhya nhi sphure, deha haila nispanda
As Nitynanda realized that the Lord would leave home, He lost external consciousness and
His body was stunned.
TEXT 154
sthira hai' nitynanda mane mane gae
prabhu gele i pra dhariba kemane
After becoming pacified, Nitynanda thought, How will mother ac survive when the Lord
leaves home?
TEXT 155
ke-mate vaciba i kladiva-rti
eteka cintite mrcch pya mahmati
How will mother ac pass her days and nights? Thinking like this, the exalted Nitynanda
practically lost consciousness.
TEXT 156
bhviy ira dukha nitynanda-rya
nibhte vasiy prabhu kndaye sadya
Realizing how mother ac would suffer, Lord Nitynanda went to a solitary place and
continuously cried.
TEXT 157
mukundera vsya il gauracandra
dekhiy mukunda hail parama nanda
Gauracandra went to the house of Mukunda. When Mukunda saw the Lord, he felt great
ecstasy.
TEXT 158
prabhu bale,go kichu kera magala
mukunda gyena, prabhu uniy vihvala
The Lord said, Sing about the auspicious glories of Ka. As Mukunda sang, the Lord
became overwhelmed.
TEXT 159
`bola bola' hukra karaye dvijamai
puyavanta mukundera uni' divya-dhvani
On hearing the fortunate Mukunda's melodious singing, the crest jewel of the brhmaas
roared loudly, Chant! Chant!
TEXT 160
kaeke karil prabhu bhva samvaraa
mukundera sage tabe kahena kathana
After a while the Lord controlled His emotions and began to speak with Mukunda.
TEXT 161
prabhu bale,mukunda, unaha kichu kath

bhira haiba mi, n rahiba heth
The Lord said, O Mukunda, listen to Me. I will not stay here. I will leave home.
TEXT 162
grihasta mi chiba sunicita
ikh-stra chiy caliba ye-te-bhita
I will leave household life. I will give up My ikh and brhmaa thread and go where I
please.
The karmi and jn sannyss abandon material enjoyment and give up their ikh and
brhmaa thread for the sake of renunciation. r Caitanyadeva's renunciation of His ikh
was meant to prove a point to the Myvdjns. The tridai-sannyss engage their ikh
and brhmaa threads in the service of the Supreme Lord. That is why they keep their ikh
and brhmaa threads while accepting tridaa-sannysa according to the Madhva-Gauya
line. Following in the footsteps of the Madhva-Gauya line, Tridai Bhiku r
Prabodhnanda Sarasvat, who belonged to the r-sampradya, also kept his ikh and
brhmaa thread. Vallabhcrya, who belonged to the r Gaddhara branch, preserved his
ikh and brhmaa thread at the time of accepting tridaa-sannysa. r Viusvm, r
Rmnuja, and r Nimbditya were all sannyss with ikhs and brhmaa threads. In the
Madhva-sampradya, only the Trthas have even today the provision to give up their ikhs
and brhmaa threads. In the Madhva-Gauya line, the Vrajavs Six Gosvms accepted
tridaa-sannysa based on r Upademta, and according to the principles of
paramahasas some of them did not even wear saffron cloth. Therefore it is to be understood
that they were paramahasas. This does not mean that tridaa-sannyss aspiring to
progress should give up saffron cloth. Their spiritual masters, however, may not need to wear
saffron cloth. Retaining saffron cloth does not disturb the principles of a paramahasa. Those
paramahasas with ikhs and brhmaa threads who traverse the paramahasa path under
the shelter of r Gauracandra do not give up their ikhs and brhmaa threadsthis is
known as r Caitanyadeva's ik. [Even today it is the practice in Bengal to call the ikh,
or tuft of hair on the head of devotees, r Caitanya's ikh, and ikh is a corrupted form of
the word ik, which means teaching]
TEXT 163
r-ikhra antardhna uniy mukunda

paila virahe, saba ghucila nanda
Hearing that the Lord would shave His ikh, Mukunda fell into lamentation and lost all
sense of happiness.
TEXT 164-165
kkuti kariy bale, mukunda mahaya
yadi prabhu, e-mata se karib nicaya
dina-katho ei-rpe karaha krtane
tabe prabhu, karib se ye tomra mane
In great humility, Mukunda Mahaya said, O Lord, if You must take sannysa, then first
please perform krtana a few more days as You have been doing. Then do as You please.
TEXT 166
mukundera vkya uni' r-gaurasundara
calilena yathya chena gaddhara
After hearing the appeal of Mukunda, r Gaurasundara went to the residence of Gaddhara.
TEXT 167
sambhrame caraa vandilena gaddhara
prabhu bale,una kichu mra uttara
Gaddhara respectfully offered his obeisances to the Lord, who said, Listen to what I have to
say.
TEXT 168
n rahiba gaddhara, mi gha-vse
ye-te dike caliba kera uddee

O Gaddhara, I will not remain at home. I will go out to search for Ka.
TEXT 169
ikh-stra sarvathya mi n rkhiba
mth muiy ye-te dike cali' yba
I will certainly give up My ikh and brhmaa thread. After shaving My head, I will go
wherever I please.
TEXT 170
r-ikhra antardhna uni' gaddhara
vajrapta yena haila irera upara
On hearing that the Lord would give up His ikh, Gaddhara felt as though he had been
struck in the head by a thunderbolt.
TEXT 171
antare dukhita hai' bale gaddhara
yateka adbhuta prabhu, tomra uttara
In distress, Gaddhara said, O Lord, Your statement is quite puzzling.
TEXT 172
ikh-sutra ghucilei se ka pi
ghastha tomra mate vaiava ki ni?
Are You saying that a ghastha cannot be a Vaiava and that one attains Ka by giving up
his ikh and brhmaa thread?
TEXT 173
mth muile prabhu, kib karma haya
tomra se mata, e vedera mata naya
O Lord, is this the benefit of shaving one's head? This is just Your opinion, it is not the
opinion of the Vedas.
r Gaddhara said, If one is a householder, is he unable to perform devotional service to

Viu? Is this the purport of the Vedas? So can one become advanced simply by giving up
one's ikh and brhmaa thread like the impersonalists do to make a show of devotional
service to Hari? If one remains as a householder and worships Hari, then his mother is
pleased. All his friends and relatives also become happy.
r Gaurasundara gave up the company of His envious friends and companions to teach that
unfavorable family life must be given up. Another purpose of r Gaurasundara was to teach
everyone to become free from the prkta-sahajiy principles based on illicit household life
that have nowadays spread throughout India. It is the duty of every human being to always
worship Hari in whatever rama one is situated. If people considering household life as
favorable engage in mundane activities like offering oblations to the forefathers under the
direction of smrta principles that are unfavorable to devotional service, or if people who are
averse to the Supreme Lord are offered respect to satisfy the public, then the devotees of the
Lord lose respect in the eyes of ignorant peopleto demonstrate this, r Gaurasundara
enacted the pastime of accepting sannysa according to proper regulations.
TEXT 174
anthin, myere v ke-mate chibe
prathamei janan-vadhera bhg habe
How will You leave Your widowed mother? You will from the outset become responsible for
Your mother's death.
TEXT 175
tumi gele sarvath jvana nhi tna
sabe avaia cha tumi tra pra
She will certainly not survive if You leave, for You are the only one she has left, and You are
her life and soul.
TEXT 176
gharete thkile ki varera prta naya
ghastha se sabra prtera sthal haya
Is the Supreme Lord not pleased if one stays at home? A householder is liked by everyone.
TEXT 177
tathpi o mth muile svsthya po
ye tomra icch ti kari' cali' yo
Still, if You are pleased by shaving Your head, then leave if that is what You desire.
TEXT 178
ei mata pta-vaiavera sthne sthne
ìkh-stra ghucimu' balil pane
In this way the Lord personally informed His intimate devotees, I will give up My ikh and
brhmaa thread.
TEXT 179
sabei uniyr-ikhra antardhna
mrcchita paaye kru nhi dehe jna
Those who heard that He would shave His ikh fell unconscious and lost all perception of
their bodies.
TEXT 180
karibena mahprabhu ikhra muana

r-ikh saariy knde sarva-bhakta-gaa
When the devotees thought about the Lord shaving off His ikh, they all cried.
TEXT 181
keha bale,se sundara ccara cikure
ra ml gthiy ki diva t'-upare
Someone said, How will I again make a flower garland to decorate His beautiful curly hair?
TEXT 182
keha bale,n dekhiy se kea-bandhana
ke-mate rahibe ei ppiha jvana
Another said, How will I maintain this sinful life without seeing His nicely bound hair?
TEXT 183
se keera divya gandha n laiba ra
eta bali' ire kara hnaye apra
Someone slapped his head while saying, I will no longer smell the divine fragrance of His
hair!
TEXT 184
keha bale,se sundara kee ra bra
malaka diy ki v kariba saskra
Someone else said, How will I again wash His beautiful hair with malak?
TEXT 185
`hari hari' bali' keha knde uccaisvare
ubilena bhakta-gaa dukhera sgare
Others cried loudly while exclaiming, Hari! Hari! In this way the devotees drown in an
ocean of distress.
TEXT 186

bhgavata, Madhya-khaa, Chapter Twenty-six, entitled, Descriptions of the Mercy
Bestowed on uklmbara and Vijay and the Lord's Desire to Accept Sannysa.
CBP 27: The Lord Pacifies Feelings of Separation
Chapter Twenty-seven: The Lord Pacifies Feelings of Separation
This chapter describes the Lord's solacing words to the devotees who were afflicted with
feelings of separation, mother ac's lamentation, and the Lord's solacing words to her.
After hearing that the Lord would take sannysa and fearing that they would lose the Lord's
association, the devotees were in constant anxiety and had no appetite for food or water. The
Lord, who is affectionate to His devotees, was unable to tolerate His devotees' distress. He
therefore revealed to the devotees the confidential facts that they were the Lord's eternal
associates, that the Lord does not perform any pastime without them, and that birth after
birth they incarnate to assist the Lord in His pastimes. Being pacified by the Lord's words, the
devotees returned to their respective homes.
Gradually the news of the Lord's plan to take sannysa reached mother ac. She then
repeatedly lost consciousness in great distress. When she eventually saw Mahprabhu in a
relaxed mood, she came before the Lord and expressed her grief in various heartfelt words.
Mahprabhu then solaced mother ac by describing the confidential facts about Himself and
the actual identity of mother ac, and mother ac became somewhat pacified.
TEXT 1
jaya jaya vivambhara r-acnandana
jaya jaya gaurasiha patita-pvana
All glories to Vivambhara, r acnandana! All glories to the lionlike Gaurga, the deliverer
of the fallen!
TEXT 2
ei mata anyo'nye sarva-bhakta-gaa
prabhura virahe sabe karena krandana
In this way the devotees cried among themselves with feelings of separation from the Lord.
TEXT 3
koth yibena prabhu sannysa kariy
koth v mar saba dekhiba giy
Where will the Lord go after taking sannysa, and where will we go to see Him?
TEXT 4
sannysa karile grme n sibe ra
kon dike yyena v kariy vicra
If He takes sannysa, He will not return to the village. Who knows which direction He will
decide to go?
TEXT 5
ei mata bhakta-gaa bhve nirantare
anna pni kro nhi rocaye arre

As the devotees continuously thought in this way, they lost all appetite for food and water.
TEXT 6
sevakera dukha prabhu sahite n pre
prasanna haiy prabhu prabodhe sabre
The Lord could not tolerate His servants' distress, so He pleasingly solaced everyone.
TEXT 7
prabhu bale,tomar cintaha ki kraa
tumi saba yath, tath mi sarva-kaa
The Lord said, Why are you all worried? Wherever you are, I am always there.
TEXT 8
tomar v bhva `mi sannysa kariy
caliba mi tom'-sabre chiy'
You are all thinking that I will leave you after taking sannysa.
TEXT 9
sarvath tomar ih n bhviha mane
tom'-sab' mi n chiba kona kae
Do not ever think like this. I will never leave you.
TEXT 10
sarva-kla tomar-sakala mora saga

ei janma hena n jnib-janma janma
You are My constant associates, birth after birth. Do not think that we are together only in
this birth.
TEXT 11-12
ei janme tumi saba yena m'-sage
niravadhi cha sakrtana-sukha-rage
yuge yuge aneka mra avatra
se sakala sag sabe ha'yecha mra
As you are always enjoying the happiness of sakrtana with Me in this birth, you were all
My associates in My various incarnations in the different yugas.
TEXT 13
ei mata ro che dui avatra
`krtana' `nanda' rpe haibe mra
In this way I will incarnate in the two other forms of krtana and nanda.
r Gaurasundara said, Like this I will incarnate two more times. I incarnate along with the
krtana of the Lord's holy names, and I incarnate in the nanda form of the Deity to display
My sac-cid-nanda form to those who worship Me.
On the pretext that r Gaurasundara has two other incarnations, envious, atheistic people
establish wretched people as incarnations of Lord r Gaurasundara rather than accept the
Deity form of r Gaurasundara. Since pure devotees of the Lord have accepted the two
incarnations of Lord r Gaurasundara as vea-avatras, or empowered incarnations, sinful
people attempt to apply apotheosis on living entities who are forced to accept the fruits of
their karma and who daily pass through three states of life. (See Caitanya-bhgavata, CB di-
khaa 14.85.) Such people cannot accept that the Deity and the holy name are the two
forms of the Lord. Since such nava-gaurga philosophy has appeared in various places, the
path of spiritual life has become greatly obstructed and damaged.
TEXT 14
thte o tumi saba ei mata rage
krtana karib mah-sukhe m'-sage
With those two incarnations, you will also joyfully perform krtana in My association.
TEXT 15
loka-ik-nimitta se mra sannysa
eteke tomar saba cinta kara na
My sannysa is meant to teach people, so you should all give up your anxiety.
r Gaurasundara accepted sannysa to instruct people. By taking sannysa, He enacted the

pastime of taking the opportunity to see how and where Lord Ka was performing His
pastimes with various people in various parts of India. Unless so-called Gauya Vaiavas
who lack sufficient knowledge take sannysa from the current of formidable offensive
thought that flows among them, they will never achieve any auspiciousness. The principal
teaching for people in general is to give up everything that is unfavorable to devotional
service. One can never realize the essential nature of devotional service if one sees the
material world with a spirit of enjoyment. In this kingdom of anxiety the concept of
sambhoga-vda, the philosophy of enjoyment, transforms into the prkta-sahajiy
philosophy.
TEXT 16
eteka baliy prabhu dhariy sabre
prema-ligana sukhe puna puna kare
After speaking in this way, the Lord repeatedly embraced everyone with love.
TEXT 17
prabhu-vkye bhakta-saba kichu sthira hai
lsab' prabodhiy prabhu nija vse gel

After the devotees became somewhat pacified by the Lord's words, the Lord returned to His
home.
TEXT 18
parampar e sakala yateka khyna
uniyacra dehe nhi rahe pra
As this news spread from person to person and eventually reached ac, she became
practically lifeless.
TEXT 19
prabhura sannysa uni' ac-jagan-mt
hena dukha janmila n jne che koth
On hearing that the Lord would take sannysa, ac, the mother of the universe, became so
distressed that she forgot where she was.
TEXT 20
mrcchita haiy kae pae pthivte
niravadhi dhr vahe, n pre rkhite
She repeatedly fell unconscious to the ground and was unable to control the incessant flow of
tears from her eyes.
TEXT 21
vasiy chena prabhu kamala-locana
kahite lgilac kariy krandana
One day as the lotus-eyed Lord was sitting at home, mother ac began to speak to Him with
tears in her eyes.
TEXT 22
n yiya n yiya bpa, myere chiy
ppa ju che tora r-mukha chiy
My dear son, do not leave. Do not leave Your mother. This sinful person is surviving only by
looking at Your face.
TEXT 23-24
kamala-nayana tora r-candra-vadana
adhara suraga, kunda-mukut-daana
amiy varikhe yena sundara vacana
n dekhi vciba ki se gajendra-gamana
How will I survive without seeing Your lotus eyes, Your moonlike face, Your reddish lips,
Your pearly teeth resembling kunda flowers, or Your elephantlike gait? And how will I
survive without hearing Your words that shower nectar?
The face of r Gaurahari has been compared to the moon, His teeth have been compared to
kunda flowers or pearls, and His every step has been compared to the walking of the
elephant.
TEXT 25-26
advaita-rvsa-di tora anucara
nitynanda che tora prera dosara
parama bndhava gaddhara-di-sage
ghe rahi' sakrtana kara tumi rage
Stay at home and happily perform sakrtana in the company of Your followers headed by
Advaita and rvsa, Your intimate companion, Nitynanda, and Your dear friends like
Gaddhara.
TEXT 27
dharma bujhite bpa, tora avatra
janan chib e kon dharmera vicra?
You incarnate to preach religious principles, but what kind of religious principle is it to
leave Your mother?
TEXT 28
tumi dharma-maya yadi janan chi
bke-mate jagate tumi dharma bujhib?
You are the personification of religious principles, yet You will leave Your mother? How
then will You teach religious principles in this world?
r Gaurasundara was a preacher of religious principles and the personification of religious

principles, so acdev wanted to know how He would protect religious principles by
abandoning the service of His mother. This question came to the mouth of mother ac for
the purpose of teaching the Bhgavata principle: sa vai pus paro dharmoThe supreme
occupation [dharma] for all humanity. Service to the Supreme Lord is more important than
temporary worldly dharmas.
TEXT 29
prema-oke kahe ac, une vivambhara
premete rodhita kaha, n kare uttara
ac was grief-stricken with love as she spoke. As Vivambhara listened, His throat became
choked, and He was unable to answer.
TEXT 30
tomra agraja m' chiy calilvai

kuhe tomra bpa gamana karil
Your elder brother has left me, and Your father has gone to Vaikuha.
TEXT 31
tom' dekhi' sakala santpa psarilu
tumi gele pra mui sarvath chimu
Yet I forgot all grief by looking at Your face. If You leave me, I will certainly die.
TEXT 32
prera gaurga hera bpa,
anthin chite n yuyya
My dear Gaurga, it is not proper for You to leave Your widowed mother.
TEXT 33
sab' la kara' nija-agane krtana,
nitynanda chaye sahya
Perform krtana with the devotees in Your own house. Nitynanda is there to assist You.
TEXT 34
prema-maya dui khi, drgha dui bhuja dekhi,
vacanete amiy varie
vin-dpe ghara mora, tora agete ujora,
rg pye kata madhu varie

I look at Your two eyes filled with love and Your two long arms. Your words shower nectar.
Without a lamp, my house is illuminated by the effulgence of Your body. How much nectar
emanates from Your reddish lotus feet?
TEXT 35
prema-oke kahe ac, vivambhara une vasi',
(yena) raghunthe kaualy bujhya
r-caitanya nitynanda, sukhadt sadnanda,
vndvana dsa rasa gya
As ac became grief-stricken with love while speaking, Vivambhara sat and listened. It
appeared as though Kaualy was instructing Rmacandra. r Caitanya and Nitynanda
bestow happiness and are always filled with ecstasy. Thus Vndvana dsa sings Their blissful
glories.
TEXT 36
ei-mata vilpa karaye ac-mtmukha
tuli' hkura n kahe kona kath
As mother ac lamented in this way, the Lord neither raised His head nor spoke a word.
TEXT 37
vivara hailac-asthi-carma-sra
okkul dev kichu n kare hra
ac became pale and appeared like skin and bones. She was overcome with lamentation and
had stopped eating.
TEXT 38
prabhu dekhi' jananra jvana n rahe

nibhte vasiy kichu gopya kath kahe
Realizing that His mother would not survive, the Lord took her to a solitary place and spoke
some confidential words to her.
TEXT 39
prabhu bale,mt, tumi sthira kara mana
una yata janma mi tomra nandana
The Lord said, O mother, pacify your mind and hear how many lifetimes I have been your
son.
TEXT 40
citta diyunaha pana gua-grma
kona kle chila tomra `pni' nma
Hear attentively about your own glories. Sometime in the past your name was Pni.
TEXT 41
tathya chil tumi mra janantabe
tumi svarge haile àditi' pani
At that time you were My mother. Later you were in heaven as Aditi.
TEXT 42
tabe mi hailu vmana-avatra
tatho chil tumi jananmra
At that time I incarnated as Vmana, and you were My mother.
TEXT 43
tabe tumi `devahti' hail ra bra
tatho kapila mi nandana tomra
Later you became Devahti, and I again became your son as Kapila.
TEXT 44
tabe ta' `kaualy' hail ra bra tumi
tatho tomra putra rmacandra mi
Then you became Kaualy, and I again became your son as Rmacandra.
TEXT 45
tabe tumi mathurya `devak' hail
kassura-antapure bandhane chil
Then you became Devak in Mathur, and you were locked up within the prison of the
demon Kasa.
TEXT 46
tatho mra tumi chil janan
tumi sei devak, tomra putra mi
At that time you were also My mother. You are that same Devak, and I am your son.
TEXT 47
ro dui janma ei sakrtanrambhe
haiba tomra putra mi avilambe
While inaugurating this sakrtana movement, I will soon take two more births as your son.
The Deity form of the Lord is made of substances like clay, while the name of the Lord
consists of sound vibration. So there are two incarnations of acnandanathe Deity
incarnation and the holy name incarnation. In Caitanya-caritmta (di 17.22) it is stated:
kali-kle nma-rpe ka-avatraIn this Age of Kali, the holy name of the Lord, the Hare
Ka mah-mantra, is the incarnation of Lord Ka. This is the statement of Gaurasundara.
The Deity form of the Lord is nondifferent from the Lord Himself and the holy names. In
Caitanya-caritmta (Madhya 17.131) it is stated:
`nma', `vigraha', `svarpa'tina eka-rpa
tine `bheda' nhi,tina `cid-nanda-rpa'
The Lord's holy name, His form, and His personality are all one and the same. There is no
difference between them. Since all of them are absolute, they are all transcendentally
blissful.
TEXT 48
`mora arc mrti' mt tumi se dhara
`jihv-rp' tumi mt nmera janan
In My form as the Deity, you are My mother as the earth. In My form as the holy names, you
are My mother as the tongue.
TEXT 49
ei mata tumi mra mt janme janme
tomra mra kabhu tyga nhi marme
In this way You are My mother birth after birth. There is never any separation between you
and Me.
TEXT 50
amyya ei saba kahila kath
ra tumi manodukha n kara sarvath

I have sincerely disclosed this to you so that you should not feel any more grief.
TEXT 51
kahilena prabhu ati rahasya-kathana
uniyacra kichu sthira haila mana
After the Lord spoke these most confidential topics, ac became somewhat pacified.
TEXT 52

bhgavata, Madhya-khaa, Chapter Twenty-seven, entitled, The Lord Pacifies Feelings of
Separation.
CBP 28: The Lord's Pastime of Accepting Sannysa
Chapter Twenty-eight: The Lord's Pastime of Accepting Sannysa
This chapter describes rman Mahprabhu's disclosure to Nitynanda of His desire to accept
sannysa from r Keava Bhrat and His instruction to inform five other persons headed by
mother ac, the Lord's engagement the entire day before taking sannysa in the ecstasy of
krtana with the devotees, His instruction to everyone to worship Ka, His order to mother
ac to cook a preparation with the bottle-gourd given by rdhara and some milk given by
one fortunate person and His eating that preparation, acmt's sitting at the doorway prior
to the Lord's departure from home, the Lord's solacing of mother ac and leaving home after
taking dust from her feet, acmt's state of inertia, the devotees' crying on hearing about the
Lord's departure, the atheistic blasphemers' lamentation, the Lord's imparting the sannysa
mantra into Keava Bhrat's ear, and Keava Bhrat's awarding the Lord His sannysa name.
Before accepting sannysa, r r Gaurahari called r Nitynanda Prabhu to a solitary place

and informed Him that He would take sannysa from Keava Bhrat. He also ordered
Nitynanda to inform five other persons headed by acmt. The day before taking sannysa,
the Lord spent the entire day with everyone in the ecstasy of sakrtana. After giving them
the remnants of His flower garland, He instructed them to constantly chant the names of
Ka and worship Ka; this would greatly please Him.
After instructing everyone in this way, the Lord returned home. Shortly thereafter rdhara
came there with a lu, or bottle-gourd, in his hand. The Lord, desiring to eat the item offered
by His devotee, ordered His mother to cook it. At that time one fortunate person gave some
milk to the Lord, who then instructed His mother to cook a preparation with the bottle-gourd
and milk. In great pleasure, mother ac cooked that preparation. After sending everyone
home, the Lord took His meal and then rested for a while in yoga-nidr, or mystic sleep.
Gaddhara and Haridsa took rest by His side. Mother ac, however, was unable to sleep.
She cried continuously.
When Mahprabhu realized that less than two hours of the night remained and prepared to
leave home, Gaddhara expressed his desire to accompany Him, but the Lord told him that
He would go alone. Mother ac understood that the time for the Lord's departure had come
and sat down in the doorway. r r Gaurasundara solaced mother ac in various ways and
then departed after taking the dust from her feet. Mother ac remained sitting there in a state
of inertia, and when the devotees came to offer obeisances to the Lord in the morning, they
found mother ac still sitting in the doorway. When rvsa asked why she was sitting there
like that, mother ac could not reply and simply shed tears. Eventually she said with
indifference that the devotees were eligible for Viu's items, so they could take whatever
they wanted and she would go wherever she pleased. On hearing her words and realizing that
the Lord had left home, the devotees fell unconscious to the ground. After crying for some
time, the devotees sat down around mother ac. News that the Lord had left home spread
throughout Nadia. When the blasphemous atheists heard this news, even they began to cry
and repent that they had failed previously to recognize the Lord.
After crossing the Ganges, rman Mahprabhu went to Kaaka-nagara (Katwa). Those who
were instructed to join Him also came one by one and met Him there. As the Lord
approached Keava Bhrat, he immediately stood up with reverence on seeing the effulgence
of the Lord's body. The Lord then offered prayers to Keava Bhrat and asked him for his
mercy. Mukunda and the other devotees began to perform krtana, and the Lord danced in
ecstasy. Many people came there and became struck with wonder on seeing the Lord's beauty.
When Keava Bhrat saw the Lord's devotional mood, he noted that He was the Supreme
Lord and spiritual master of the entire world and that He had descended for the purpose of
instructing people. Candraekhara crya engaged in performing the required rituals
according to regulation. When the barber sat down to shave the Lord's head, he began to cry.
The devotees headed by Nitynanda also began to cry, and the demigods, who remained
unseen, also began to shed tears. When at the end of the day the head shaving was somehow
completed, Gaurasundara, the instructing spiritual master of all, pretentiously whispered the
sannysa-mantra into the ear of Keava Bhrat and asked him whether it was the proper
sannysa-mantra. On the order of the Lord, Keava Bhrat then whispered that same mantra
into the Lord's ear. The Lord looked extraordinarily attractive when He was dressed in saffron
cloth. When Keava Bhrat desired to give the Lord His sannysa name, uddh Sarasvat
appeared on his tongue and said that since the Lord was bringing the people of the world
back to caitanya, or consciousness, by preaching ka-krtana, His name was r Ka
Caitanya. On hearing this, the vibration of Jaya! Jaya! arose in the four directions and a
shower of flowers fell from the sky.
TEXT 1
jaya jaya r-gaurga viupriy-ntha
jva-gaa-prati kara ubha di-pta
All glories to r Gaurga, the Lord of Viupriy! Please bestow Your auspicious glance on
the living entities.
TEXT 2
ei-mate chena hkura vivambhara
sakrtana-nanda karena nirantara
In this way r Vivambhara continuously passed His time in the ecstasy of sakrtana.
TEXT 3
svecchmaya mahevara kakhane ki kare
varera marma keha bujhaite n pre
No one could understand the activities of the Supreme Lord, who is the fully independent
Lord of all.
TEXT 4
niravadhi parnanda sakrtana-rage
harie thkena sarva-vaiavera sage
The Lord always enjoyed transcendental happiness while performing krtana with His
devotees.
TEXT 5
parnande vihvala sakala bhakta-gaa
psari' rahil sabe prabhura gamana
All the devotees were so overwhelmed in transcendental ecstasy that they forgot that the Lord
was going to leave.
TEXT 6
sarva vede bhvena ye prabhure dekhite
kr kare bhakta-gaa se-prabhu-sahite
The devotees enjoyed pastimes with the Supreme Lord, whom the Vedas personified desire to
see.
The personified Vedas simply meditate on the form of the Supreme Lord, who is their goal of
life, but the devotees of the Lord directly enjoy pastimes with the Supreme Lord.
TEXT 7
ye-dina caliba prabhu sannysa karite
nitynanda-sthne th kahil nibhte
On the day that the Lord was going to leave home to take sannysa, He privately spoke to
Nitynanda.
TEXT 8
una una nitynanda-svarpa gosi!
e kath bhgibe sabe paca-jana hi
O Nitynanda Svarpa, please listen! You should tell only five persons what I am about to
say.
TEXT 9
ei sakramaa-uttaryaa-divase
nicaya caliba mi karite sannyse
On the coming Makara-sakrnti day [January 14 or 15], I will certainly leave home and
take sannysa.
The planets traverse through the wheel of the zodiac. This wheel of the zodiac is divided into
twelve equal portions. The portions are each one-twelfth of the zodiac wheel and each are
further divided into thirty parts. The twelve portions of the zodiac are Mea (Aries), Va
(Taurus), Mithuna (Gemini), Karkaa (Cancer), Siha, (Leo), Kany (Virgo), Tul (Libra),
Vcika (Scorpio), Dhanu (Sagittarius), Makara (Capricorn), Kumbha (Aquarius), and Mna
(Pisces). The people of earth see the sun traverse through the wheel of the zodiac. The
movement of the sun through the ris is called ravi-sakramaa. The entrance of the sun
into the Karkaa-ri is called Dakiyana, the southern way, and its entrance into the
Makara-ri is called Uttaryaa, the northern way. In every solar year there is one
Dakiyana and one Uttaryaa. Makara-sakramaa, or the entrance of the sun into
Makara-ri from Dhanu-ri, is called Uttaryaa sakramaa. The stationary wheel of the
ris is calculated from the nakatras. The increment between the beginning of the stationary
[Nirayana] and moveable [Sayana] zodiacs is the measurement known as the ayana. Lord
r Gaurasundara appeared in this world before this measurement was calculated by rnivsa
of Rha-dea. It is recorded that the Lord disappeared in 1455 of the aka Era (A.D. 1534),
and rnivsa introduced his astrological calculations from 1489 aka (A.D. 1568). Later,
smrta r Raghunandana of Bengal took rnivsa's astrological calculation and presented it
as the book Ganaa-vidhi. Then, in 1513 and 1521 aka, r Rghavnanda published two
booksSiddhnta-rahasya and Dina-candrik. The present day pajiks in Bengal are
calculated according to books like Dina-candrik and the later Dina-kaumud. Calculations in
Bengal during the time of rman Mahprabhu were based on the Nirayana system. That is
why the author has referred herein to the Nirayaa Makara-sakrnti.
TEXT 10
ìndr' nikae ko-nme grma
tath che keava bhratuddha nma
There is a village named Katwa near Indr. At that place lives the pure soul, Keava
Bhrat.
Indr was a famous place at that time. The subdivision of Indr was situated near the
present day Katwa.
Katwa (Koy) is a subdivision situated in the district of Burdwan. There is a railway station
of this name on the Bandel-Barharwa line. This place is still situated on the bank of the
Ganges.
Keava Bhrat was a sannys. He performed the duties of a sannysa guru. There are one
hundred eight sannysa names current in the ancient sampradya of Viusvm. Later on, r
akarcrya, who propounded the philosophy of impersonalism, took ten of those sannysa
names and introduced them in his sampradya. Bhrat is one of those names. It is said that
in rger, South India, the three classes among the ten sannyss are known as Sarasvat,
Bhrat, and Pur. Sarasvat is considered first class, Bhrat second class, and Pur third class.
Bhrat was the name of his class, and Keava was his name. Even today many people identify
themselves as descendants of Keava Bhrat. These topics have been elaborately described in
the book named Vaiava-maju-samhti.
TEXT 11-12
tna sthne mra sannysa sunicita
ei pca jane mtra karib vidita
mra janan, gaddhara, brahmnanda
r-candraekharcrya, apara mukunda
I will certainly take sannysa from him. The five persons You may tell are My mother,
Gaddhara, Brahmnanda Bhrat, r Candraekhara crya, and Mukunda.
TEXT 13
ei kath nitynanda-svarpera sthne
kahilena prabhu, ih keha nhi jane
The Lord said this to Nitynanda Svarpa in private, so no one else knew.
TEXT 14
paca-jana-sthne mtra e saba kathana
kahilena nitynanda prabhura gamana
Thereafter Nitynanda Prabhu told those five persons about the Lord's coming departure.
TEXT 15
sei dina prabhu sarva-vaiavera sage
sarva dina goil sakrtana-rage
The Lord passed that day joyfully engaged in sakrtana along with the Vaiavas.
TEXT 16
parama-nande prabhu kariy bhojana
sandhyya karil gag dekhite gamana
After happily taking His noon meal, the Lord went to see the Ganges in the evening.
TEXT 17
gag namaskariy vasil gag-tre
kaeka thkiy punailena ghare
He offered obeisances to the Ganges, sat on the bank for some time, and then returned home.
TEXT 18
siy vasil ghe r-gaurasundara
catur-dike vasilena saba anucara
r Gaurasundara then sat at home surrounded by His followers.
TEXT 19
se-dine caliba prabhu keha nhi jne
kautuke chena sabe hkurera sane
No one knew that the Lord would leave home that day, therefore everyone happily enjoyed
His company.
TEXT 20
vasiy chena prabhu kamala-locana
sarvge obhita ml sugandi candana
The lotus-eyed Lord sat there with His limbs decorated with a beautiful flower garland and
scented sandalwood pulp.
TEXT 21
yateka vaiava isena dekhibre
sabei candana ml lai' dui kare
Every Vaiava who came to see Him brought along sandalwood pulp and a flower garland.
TEXT 22
hena karaa prabhu karil pani
keb kon diga haite ise nhi jni

The Lord attracted so many people that no one knew where they had all come from.
TEXT 23
kateka v nagariy ise dekhete
brahmdira akti ih nhika likhite
Even Lord Brahm was unable to count the number of persons who came to see the Lord.
TEXT 24
daa-parama ha pae sarva-jana
eka de sabei chena r-vadana
Everyone who came offered obeisances by falling down flat. They then gazed continuously at
the Lord's beautiful face.
TEXT 25
pana galra ml sabkre diy
j kare prabhu sabeka go giy
The Lord then gave each of them a garland from His neck and instructed them, Sing the
glories of Ka.
As He was accustomed, the Lord gave every resident of r Mypur village of Nadia a flower
garland and at the same time He entrusted them with a responsibility or commission.
The word sabkre refers to men and women without distinction, to all varas and ramas
without distinction, and to the religious and irreligious without distinction. He authorized
only that person who follows the order of the Lord to sing the glories of Ka. One who
duplicitously associates with women instead of serving Ka by following the order of the
Lord can never become an order-carrying servant of Mahprabhu. The neck of such a person
will never be adorned with Mahprabhu's garland. The flower garlands of r Caitanyacandra
have now been placed around the necks of those who engage in singing the glories of Ka
in the r Caitanya Maha of rdhma Mypur, for they sing the glories of Ka. The recent
prediction made by r Bhgavata Jannanda Brahmacr Mahaya in a healthy state fifteen
days or a month before his disappearance has been published in our Gauya magazine. In
the r Caitanya Maha of rdhma Mypur the flower garland of r Gaurasundara is given
to everyone, and they can all sing the glories of Ka, because they follow the teachings and
order of r Gaurasundara, they are initiated into rikaka, and they are nourished by r
Rpapda's Upademta. The glorification of Ka inaugurated by Gaura takes place in the
academy of spiritual education. The topics of Ka have been elaborated described by r
Jva Gosvm Prabhu, who was a follower of r Rpa, in his book r Ka-sandarbha, and
he further described those topics in his commentary on r Brahma-sahit.
In rmad Bhgavatam the purua-avatras of Ka have been classified as plenary portions

(aas) and portions of the plenary portions (kals). Ka is svaya bhagavn, or the
primeval Lord. The naimittika-avatrasMatsya, Krma, Varha, Nsiha, Vmana,
Paraurma, Darathi Rma, Rohi's son Rma, Buddha, and Kalkithe purua-avatras
Kraravay, Garbhodakay, and Krodakaythe catur-vyha, or quadrupal
manifestations, and the manifestations in the spiritual sky are all svaya-rpa Ka's aa
and kal vaibhava-avatras, manvantara-avatras, yuga-avatras, or gua-avatras, who are in
charge of the material creation. The vea-avatras are separate from the tad-ektma
incarnations of the Lord. Svaya-rpa Ka is the original source of all those who descend
from Vaikuha into the material universe among the living entities or the demigods.
r Ka is akhila-rasmta-mrti, the reservoir of all pleasure. r Ka is sac-cid-nanda-

vigraha, the form of eternity, knowledge, and bliss. r Ka is the creator, maintainer, and
destroyer of time. The purua-avatra is an aa of Ka's praka-vigraha. My is the
portion of the purua-avatra's ingredient cause. The three material qualities are the portion
of that portion. The insignificant portion of those three material qualities creates, maintains,
and annihilates this material world. Manifestations of the Absolute Truth like Nryaa are
identified as Ka's specific limbs. Ka is the basis of nanda and is full of knowledge. He
wanders on the bank of the Yamun, He is found in the grazing pastures, He is the maintainer
of the cows and cowherds, and He is feared by even death personified. He is self-manifested
and the manifester of others, and He is the supreme object of love. There is no difference
between His body and self. He appears differently according to the vision of different people.
He is Mahendra, the King of kings. From the go, or cows, of Goloka, all sacrifices emanate;
from go, all the demigods are manifest; and from go, all the Vedas, consisting of six limbs, are
born. He is Govinda, the Lord of that Goloka. He is the Supreme Lord, the cause of all causes,
the director of all cause and effect, and the beloved of the eternally liberated gops. He is
svaya-rpa, and His name is nondifferent from Himself.
TEXT 26
bala ka, bhaja ka, go ka-nma
ka vinu keha kichu n bhviha na
Glorify Ka, worship Ka, and chant the name of Ka. Do not think of anything other
than Ka.
By chanting the name of Ka, one loses the qualification to speak on topics that are not
related to Ka. If one sings the name of Ka, his eternal happiness and that of all others
increases. By worshiping the name of Ka, one worships Ka Himself. Ka is separate
from objects that are seen through covered vision as superior (?) to Ka, therefore one must
chant Ka, one must describe Ka, and one must worship Ka. One need not
remember any word or name other than Ka, for since all others are more or less separate
from Ka, they provide no opportunity for a living entity to achieve the complete
auspiciousness of attaining Ka. The concept of something superior to Ka is a covered
form of Ka realization and simply separates Ka from Ka's reservoir of pleasure.
Attempting to increase the perfection of Ka's reservoir of pleasure on the pretext of adding
rasas that are not related to Ka results in a disgusting mixture of rasas. Svaya-rpa Ka
is the fountainhead of all manifestations of the Lord, therefore if one does not remember
Ka, one is guilty of the faults of either imperfection, impurity, impermanence, or
confinement. If one tries to deny Ka's position as andi, or having no creator, and di, or
the origin of all, by separating Him from His sac-cid-nanda form, then one is attacked by the
spirit of material enjoyment. The bh-vcaka, or attractiveness indicated, in the verbal root
k refers to complete eternal existence or complete eternal knowledge, and a refers to
spiritual pleasure. In qualities and objects not related to Ka there is a possibility of
difference between the cause and the effect, but since k and a are both the attractors and
the attracted, there is no possibility of any difference between the cause and the effect in their
qualities and objects. The philosophy of impersonalism is associated with the dependent
nature of the material world. The extraordinary concept of an object that is spiritual,
transcendental to the senses, and beyond the range of experimental knowledge is found in the
yoga-rhi vtti [The yoga-rhi vtti of a word is the connotation derived by combining two
or more words, in this case kand a.] of the name Ka. The fact that He is nondifferent
from His names, He is nondifferent from His forms, He is nondifferent from His qualities, and
He is nondifferent from His pastimes is not obstructed in the yoga-rhi vtti.
TEXT 27
yadi m'-prati sneha thke sabkra
tabe ka-vyatirikta n gibe ra

If you have any affection for Me, then don't speak about any topics other than Ka.
Contrary characteristics are manifest by the vidvad-rhi and the avidvad-rhi of sound
vibrations. There is a separate understanding in the difference established between one word
and another. The faculty of a word that establishes unity in diversity is the strength of a
word's vidvad-rhi, or the conventional meaning of words according to enlightened persons.
Therefore in the vidvad-rhi of the word Ka, there is no attribution of any sentiment
for enjoying objects other than Ka. If there is such attribution, then it will be understood
that diversity has come to disturb advaya-jna, the Absolute Truththis is subordination to
my. The discrimination arising from acceptance that liberated personalities' chanting of
Ka's names through vidvad-rhi is an irresolute, diverse, many branched process is full of
defects. Therefore, while teaching topics of spiritual knowledge to both the students under
the guidance of Gagdsa Paita as well as the students and teachers of the mundane
schools of Navadvpa, r Gaurasundara composed the first verse of ikaka. In the second
verse of ikaka there is an elaboration of the first, and in the third verse the Lord reveals
to the world the method of properly serving the first verse. In the fourth verse He describes
the process for giving up desires that are not related to Ka. In the fifth verse He describes
giving up realization of the Supreme Lord's opulences while worshiping the supremely
blissful Absolute Truth and chanting the holy names as an eternal servant. The reactions of
the body, mind, and speech as one progresses in chanting the holy names are described in the
sixth verse. According to the consideration in the seventh verse that the holy names and the
Lord are nondifferent, a practitioner achieves perfection by attaining the state of pana-da,
realization of one's original constitutional position. He taught the eighth verse so that the
same practitioner could become decorated with all symptoms of complete surrender by
freeing himself from the bad association of aversion to Hari while giving up the concept of
enjoyment in the course of chanting the holy names and thus attain ka-prema. Other than
this, He forbade all of His beloved devotees from discussing any topics indirectly related to
Ka. The living entities bereft of r Ka Caitanyacandra's affection do not accept the
Supreme Lord, who is full of transcendental rasa, as their beloved, because their hearts are
dry and hard. No one other than svaya-rpa Ka is bold enough to impart such
instruction.
TEXT 28
ki ayane, ki bhojane, kib jgarae
aharnia cinta ka, balaha vadane

Whether you are sleeping, eating, or waking, day and night think of Ka and chant His
name.
For one who has heard the krtana inaugurated by Gaura, there is no instruction to stop
remembering the topics of Ka or to give up chanting the names of Ka twenty-four
hours every day, even while eating, sleeping, or waking.
TEXT 29
ei mata ubha-di kari' sabkre
upadea kahi' sabe bale,yo ghare
In this way the Lord cast His merciful glance on everyone who came, and after instructing
them, He said, Now go home.
TEXT 30
ei mata kata yya, kata v ise
keha kre nhi cine, nandete vse
In this way many people came and went. They floated in such ecstasy that they did not
recognize one another.
TEXT 31
pra haila r-vigraha candana-mlya
candre v kateka obh kahane n yya
The beautiful body of the Lord, decorated with sandalwood pulp and flower garlands, could
not be compared to the insignificant beauty of the full moon.
Since the Ka body of r Gaurasundara was covered with sandalwood paste and flower
garlands offered by His devotees, His supreme beauty was fully manifested. The extraordinary
beauty that manifest in the body of r Gauracandra because of those decorations cannot be
compared with the brightly shining full moon.
TEXT 32
prasda piy sabe haraita ha
ucca hari-dhvani sabe yyena kariy
After receiving the Lord's mercy, all the people became ecstatic and left loudly chanting,
Hari! Hari!
TEXT 33
eka lu hte kari' sukti rdhara
henai samaye si' hail gocara
At that time the pious rdhara came there with a bottle-gourd in his hand.
TEXT 34
lu-bhea dekhi' hse r-gaurasundare
kothya pil?prabhu jijse thre
Seeing the bottle-gourd, r Gaurasundara asked him, Where did you get that?
TEXT 35
nija-mane jne prabhu kli caliba
ei lu bhojana karite nrila
The Lord, however, thought, Tomorrow I will leave, therefore I'll not be able to eat this.
TEXT 36
rdharera padrtha ki haibe anyath
e lu bhojana ji kariba sarvath
Yet whatever is brought by rdhara cannot be wasted, so I must eat it today.

TEXT 37
eteka cintiy bhakta-vtsalya rkhite
jananre balilena randhana karite
Thinking like this, to maintain His affection for His devotees, He requested His mother to
cook the bottle-gourd.
TEXT 38
henai samaye ra kona bhgyavn
dugdha-bhea niy dilena vidyamna
At that time one fortunate person came and offered a pot of milk.
TEXT 39
hsiyhkura bale,baa bhla bhla
dugdha lu pka giy karaha sakla
The Lord smiled and told His mother, This is very nice. Please cook these together.
TEXT 40
santoe calilac karite randhana
hena bhakta-vatsala r-acra nandana
Mother ac immediately went to cook in great satisfaction. In this way the son of ac is so
affectionate to His devotees.
TEXT 41
ei mate mahnande vaikuha-vara

kautuke chena rtri dvitya prahara
The Lord of Vaikuha thus happily passed the evening in great ecstasy.
TEXT 42
sabre vidya diy prabhu vivambhara
bhojane vasil si' tridaa-vara
After seeing everyone off, Lord Vivambhara, the Lord of Tridasa, sat down to take His
dinner.
TEXT 43
bhojana kariy prabhu mukha-uddhi kari'
calilayana-ghare gaurga-r-hari
When He finished eating, Lord Gaurga washed His mouth and went to His bedroom.
TEXT 44
yoga-nidr-prati di karilvara
nikae uil haridsa gaddhara
There He rested under the influence of yoga-nidr, or mystic sleep, while Gaddhara and
Haridsa slept nearby.
r acdev cooked a preparation with the bottle-gourd and milk offered by rdhara and
another fortunate soul. After taking that preparation, Gaurasundara went to His bedroom
later in the night. As He slept, Gaddhara Paita was also sleeping nearby. They all slept
under the influence of yoga-nidr.
TEXT 45
i jne ji prabhu karibe gamana

ira nhika nidr, knde anukaa
Knowing that the Lord would depart, mother ac was unable to sleep and remained awake
weeping.
TEXT 46
`daa cri rtri che' hkura jniyu
hilena calibre nas-ghra laiy
The Lord woke for leaving during the brahma-muhrta. He understood that the auspicious
time for His departure had come by observing the passage of air through His nose.
During the brahma-muhrta, r Gaurasundara observed the movement of His breath

through His nose and decided that the auspicious time for His departure had come.
TEXT 47
gaddhara haridsa uhilena jni'
gaddhara balena,caliba sage mi
Gaddhara and Haridsa also woke, and Gaddhara told the Lord, I will accompany You.
TEXT 48
prabhu bale,mra nhika kru saga
eka advitya se mra sarva raga
The Lord, however, replied, I am fully independent, one without a second. This is My
pastime.
TEXT 49
i jnilena mtra prabhura gamana
duyre vasiy rahilena tata-kaa

When mother ac realized that it was time for the Lord to depart, she came and sat in the
doorway.
TEXT 50
jananre dekhi' prabhu dhari' tna kara
vasiy kahena bahu prabodha-uttara
Seeing His mother, the Lord held her hands and solaced her in various ways.
TEXT 51
vistara karil tumi mra plana
paila, unila tomra kraa
You have maintained Me very nicely. Because of you, I have studied and learned.
TEXT 52
panra tilrddheko n lail sukha
janma mra tumi bil bhoga
Without caring a bit for your personal happiness, you have increased My pleasure
throughout My life.
TEXT 53
dae dae yata sneha karil mre
mi ko-kalpe o nriba odhibre
The amount of affection you have shown Me at every moment is more than I can repay in
millions of kalpas.
At the time of departure r Gaurasundara said to His mother, Apart from serving Me, you
have not done anything for your own happiness. Therefore I will not be able to repay My debt
to you even in millions of kalpas.
The eternal r Gaurasundara never leaves His eternal mother. That is why r acdev, who
the shelter of transcendental vtsalya-rasa, is the shelter of r Gaurasundara's vtsalya-rasa in
His eternal unmanifest pastimes. She never leaves His association for even a moment.
TEXT 54
tomra prasde se thra pratikra
mi puna janma janma se tomra
Only by your mercy will I be relieved of My debt. Yet I will remain indebted to you life after
life.
TEXT 55
una mt, varera adhna sasra
svatantra haite akti nhika khra
Please listen, dear mother, this entire creation is under the control of the Supreme Lord. No
one has the power to be independent.
TEXT 56
sayoga-viyoga yata kare sei ntha
tna icch bujhibre akti che k'ta
Who can understand the Supreme Lord's will, by which living entities sometimes meet and
sometimes separate?
Since creation, maintenance, and annihilation are found in the material world, there is
distress in separation and there is enjoyment in meeting. The people of this material world,
who are averse to the service of the Lord, are by the will of the Supreme Lord under the
control of the Lord. Those who maintain desires that conflict with the desires of the Supreme
Lord while remaining averse to the Supreme Lord will eventually understand their own
weakness and surrender to the Lord. People who are averse to the service of the Lord are
unable to understand Ka's energies.
TEXT 57
daa dinntare v ki ekhane mi
calile o kona cint n kariha tumi
Whether I leave now or after ten days, you should not lament.
TEXT 58
vyavahra-paramrtha yateka tomra
sakala mte lge, saba mora bhra
I take full responsibility for both your worldly and spiritual needs.
TEXT 59
buke hta diy prabhu bale bra bra
tomra sakala bhra mra mra
Placing His hand on mother ac's chest, the Lord repeatedly solaced her, saying, I will take
full care of you.
r Gaurasundara said to r acdev, the shelter of eternal vtsalya-rasa, In your worldly

dealings, I am your son, and in spiritual dealings, I am the object of your service. Therefore I
take full responsibility for you.
TEXT 60
yata kichu bale prabhu, ac saba une
uttara n kare, knde ajhora nayane

Mother ac quietly listened to what the Lord said. She made no reply but simply shed
incessant tears.
TEXT 61
pthiv-svarp hailac jagan-mtke
bujhibe kera acintya-ll-kath
Thus ac, the mother of the universe, became as grave and quiet as mother earth. Who can
understand the inconceivable pastimes of Ka?
Becoming like the earth, r acdev became the updna-kraa, or ingredient cause, of r
Gaurasundara's Deity form. The raya-vigrahas of nta, dsya, sakhya, and vtsalya rasas
keep a distance from the viaya-vigraha, but the raya-vigrahas of madhura-rasa sit on the
same seat with the viaya-vigraha.
TEXT 62
jananra pada-dhli lai' prabhu ire
pradakia kari' tne calil satvare
The Lord then took the dust of His mother's feet on His head, and after circumambulating
her, He immediately departed.
TEXT 63
calilena vaikuha-nyaka gha haite
sannysa kariy sarva jva uddhrite
The Lord, who is the hero of Vaikuha, thus left home to take sannysa for the deliverance
of the fallen souls.
TEXT 64
una una re bhi, prabhura sannysa

ye kathunile sarva-bandha haya na
O brothers, listen to the story of the Lord's acceptance of sannysa. By hearing this narration,
all one's material bondage will be destroyed.
TEXT 65
prabhu calilena mtra ac jagan-mt
jaa-prya rahilena, nhi sphure kath
When the Lord left, the universal mother, ac, became almost inert and unable to speak.
TEXT 66
bhakta-saba n jnena e saba vttnta
a-kle snna kari' yateka mahnta
When the devotees took their morning bath, they were unaware of the Lord's departure.
TEXT 67
prabhu namaskarite il prabhu-ghare
si' sabe dekhe i bhira-duyre
When they went to offer obeisances to the Lord, they found mother ac sitting outside the
doorway.
TEXT 68
prathamei balilena rvsa-udra
i kena rahiyche bhira-duyra
The magnanimous rvsa was the first to inquire, O mother, why are you sitting at the
doorway?
TEXT 69
jaa-prya i, kichu n sphure uttara
nayanera dhr mtra vahe nirantara
Mother ac was almost inert. She was unable to reply, except for the incessant flow of tears
from her eyes.
TEXT 70
kaeke balil iuna, bpa saba!
viura dravyera bhg sakala vaiava
After some time she said, Please listen all of you! The Vaiavas are eligible to share the
Lord's property.
TEXT 71-72
eteke ye kichu dravya chaye thra
tom'-sabkra haya stra-paracra
eteke tomar sabe pane miliyyena
icch tena kara, mo ya caliy
You may all distribute the items He has left among yourselves. The stras declare that those
items belong to you. So be satisfied, do as you please, and let me go from here.
r acdev said to the devotees, The devotees are the rightful owners of the Lord's items,
therefore you all have the right to Gaurahari's possessions. This is the verdict of the
scriptures. So take away these items and let me go away.
TEXT 73
uni' mtra bhakta-gaa prabhura gamana
bhmite pail sabe hai' acetana

On hearing about the Lord's departure, all the devotees immediately fell unconscious to the
ground.
TEXT 74
ki haila se vaiava-gaera vida
kndite lgil sabe kari' rta-nda
What lamentation the Vaiavas felt! They all began to cry loudly in distress.
TEXT 75
anyonye sabei sabra dhari' gal
vividha vilpa sabe karite lgil
Placing their arms around one another's necks, they all lamented in various ways.
TEXT 76
ki drua nii pohila gopntha
baliy kndena sabe ire diy hta
They cried out, O Gopntha, what a terrible night we have passed! as they held their heads
and wept.
TEXT 77
n dekhi' se cda-mukha vaciba kemane
kib krya e v ra ppiha jvane
How will we live without seeing that moonlike face? What is the use of this sinful life?
TEXT 78
cambite kene hena haila vajrapta
gagai' yya keha kare tmaghta
Why has this thunderbolt suddenly struck? Speaking in this way, some of them rolled on
the ground, and some of them beat their chests.
TEXT 79
samvaraa nahe bhakta-gaera krandana
haila krandana-maya prabhura bhavana
The Lord's house resounded with the devotees uncontrolled weeping.
TEXT 80
ye bhakta ise prabhu dekhibra tare
sei-i si' ube mah-viraha-sgare
All the devotees that came to see the Lord were drown in an ocean of separation.
TEXT 81
knde saba bhakta-gaa bhmite paiy
sannysa karite prabhu gelena caliy
The devotees incessantly wept and fell to the ground, exclaiming, The Lord has left us to
take sannysa!
TEXT 82
anthera ntha prabhu gelena caliy m
'-sabe viraha-samudre pheliy
The Lord of the forlorn has left and thrown us in an ocean of lamentation.
TEXT 83
kde saba bhakta-gaa, haiy acetana,
`hari hari' bali' uccaisvare
ki v mora dhana-jana, ki v mora jvana,
prabhu chi' gel sabkre
All the devotees cried and fell unconscious. They loudly exclaimed, Hari! Hari! What is the
use of our wealth, our families, or even our lives, when the Lord has left?
TEXT 84
mthya diy hta, buke mre nirghta,
`hari hari' prabhu vivambhara
sannysa karite gel, m'-sab' n balil,
knde bhakta dhlya dhsara
As they held their heads and beat their chests, they exclaimed, O Hari! O Lord Vivambhara!
You have left to take sannysa without telling us! The devotees were covered with dust and
they cried.
TEXT 85
prabhura agane pai', knde mukunda-murri,
rdhara, gaddhara, gagdsa
rvsera gaa yata, tr knde avirata,
r-crya knde haridsa
As the devotees fell to the ground in the Lord's courtyard, Mukunda, Murri, rdhara,
Gaddhara, Gagdsa, rvsa and his family, Candraekhara, and Haridsa all continuously
cried.
TEXT 86
uniy krandana-rava, nadyra loka-saba,
dekhite ise saba dhn dekhi' prabhura mukha,
sabe pya mah-oka,
knde sabe mthe hta diy
Hearing the crying of the devotees, the people of Nadia rushed to see what had happened.
When they did not see the Lord's face, they were also stricken with grief and began to cry
while holding their heads.
TEXT 87
ngariy yata bhakta, tr knde avirata,
bla-vddha nhika vicra
kde saba str-purue, pa-gaa hse,
`nimire n dekhimu ra'
Both young and old, man and womanall the devotees who came from the town cried
incessantly. The atheists, however, laughed and said, Now we'll not see Nimi again.
TEXT 88
kata-kae bhakta-gaa hai' kichu nta
ac-dev vei saba vasil mahnta
After some time the devotees became somewhat pacified and sat around mother ac.
TEXT 89
kata-kae sarva-navadvpe haila dhvani
sannysa karite calilena dvija-mai

Meanwhile, news that the crest jewel of the brhmaas had left to take sannysa soon spread
throughout Navadvpa.
TEXT 90
uni' sarva-lokera lgila camatkra
dhiy il sarva-loka nadyra
On hearing this news, people were struck with wonder and went to the Lord's house.
TEXT 91
si' sarva-loka dekhe prabhura bte
nya b sabe lgiychena kndite
When they saw that the Lord's house was empty, they also began to cry.
TEXT 92
takhane se `hya hya' kare sarva-loka
parama nindaka pa o pya oka
Even the offenders and atheists became aggrieved while hearing the people lament.
TEXT 93
ppiha mar n cinila hela jana
anutpa kari' sabe karena rodana
We are very sinful, therefore we could not recognize Him. As they repented in this way,
they also began to cry.
TEXT 94
bhmite paiy knde nagariy-gaa
ra n dekhiba tra se candra-vadana
The people of the town cried and rolled on the ground, lamenting, We will not see His
moonlike face again!
TEXT 95
keha bale,cala ghare dvre agni diy
ke pari' kuala caliba yog ha
Someone said, Let us burn our homes and leave this place. We can become mendicant yogis
and accept the sign of a mendicant by wearing an ivory earring.
Realizing that r Gaurasundara has taken sannysa, some people decided that they would set
fire to their houses and leave that place to become kph-yogs. Kph-yogs prevent
external sound vibrations from entering their ears by piercing their ears and putting pegs in
those two holes to cover their eardrums.
TEXT 96
hena prabhu navadvpa chila yakhana
ra kene che m'-sabra jvana
When the Lord has left Navadvpa, why should we continue living?
TEXT 97
ki str purua ye unila nadyra
sabei vida bai n bhvaye ra
In this way all the men and women of Nadia simply lamented. They could not think of
anything else.
TEXT 98
prabhu se jnaye yre triba ye mate
sarva-jva uddhra kariba hena mate
The independent Lord, however, knew when and how to deliver the fallen living entities.
TEXT 99
nind-dvea-di yra manete chila
prabhura viraha-sarpa pae daila
Those who were filled with offenses and envy were also bitten by the snake of the Lord's
separation.
TEXT 100
sarva-jva-ntha gauracandra jaya jaya
bhla rage sabe uddhrile day-maya
All glories to the merciful Lord Gaurasundara, the Lord of all! He expertly delivered
everyone.
TEXT 101
una una re bhi, prabhura sannysa
ye kathunile karma-bandha yya na
Please listen to this description of the Lord's acceptance of sannysa. Hearing this narration
will destroy one's bondage resulting from fruitive activities.
TEXT 102
gag pra haiyr-gaurga-sundara
sei dine ilena kaaka-nagara
After crossing the Ganges, r Gaurga arrived that day at Kaaka-nagara (Katwa).
TEXT 103-104
yre yre j prabhu purve karichil
thr o alpe alpe siy milil
r-avadhtacandra, gaddhara, mukunda
r-candraekharcrya, ra brahmnanda
As instructed previously by the Lord, Nitynanda Prabhu, Gaddhara, Mukunda,

Candraekhara crya, and Brahmnanda Bhrat each gradually arrived there.
r Gaurasundara planned His acceptance of sannysa at the house of r Candraekhara

crya. r Nitynanda, Gaddhara, Mukunda, and Brahmnanda Bhrat were present there
at the time. We have now established r Caitanya Maha there.
TEXT 105
ilena prabhu yath keava bhrat
matta-siha-prya priya-vargera sahati
Along with His intimate associates, the Lord, like a maddened lion, arrived there to meet
Keava Bhrat.
TEXT 106
adbhuta dehera jyoti dekhiy thna
uhilena keava-bhrat puyavn
Upon seeing the Lord's wonderful bodily effulgence, the pious Keava Bhrat stood up.
TEXT 107
daavat-prama kariy prabhu tne
kara-yoa kari' stuti karena pane

The Lord fell flat offering obeisances. Then, with folded hands, He offered prayers.
TEXT 108
anugraha tumi more kara mahaya!
patita-pvana-tumi mah-kp-maya
O master, please be merciful to Me! You are the most compassionate deliverer of the fallen.
TEXT 109
tumi se dibre pra ka pra-ntha
niravadhi kacandra vasaye tom'ta
Lord Ka always sits in your heart, therefore you are qualified to give Me Ka, My life
and soul.
TEXT 110
ka-dsya vinu mora nahe kichu na
hena upadea tumi more deha' dna
I have no desire other than the service of Ka. Please instruct Me accordingly.
Some people consider r Keava Bhrat as a disciple of rla Mdhavendra Pur. r

Gaurasundara said to Keava Bhrat, You have accepted Kacandra as your beloved Lord
within your heart. I do not want anything else. I desire only that Ka will accept My
service. Please bestow such mercy on Me.
TEXT 111
prema-jale aga bhse prabhura kahite
hukra kariyee lgil ncite

The Lord's body seemed to float in waves of ecstatic love. The Lord then began to dance and
cry out loudly.
TEXT 112
gite lgila mukunddi bhakta-gaa
nijvee matta nce r-acnandana
Mukunda and the other devotees began to sing as the son of ac danced in His own ecstatic
mood.
TEXT 113
arbuda arbuda loka uni' sei-kae
siy milil nhi jni koth hane
Millions and millions of people gathered there. No one knew where they came from.
TEXT 114
dekhiy prabhura rpa parama sundara
eka de pna sabe kare nirantara
With unblinking eyes, they all continually drank the exquisite beauty of the Lord's form.
TEXT 115
akathya adbhuta dhr prabhura nayane
th n kahite pre ànanta' vadane
The indescribable wonderful flow of tears from the Lord's eyes could not be described by
even Lord Ananta.
TEXT 116
pka diy ntya karite ye chue jala
thtei loka snna karila sakala
As the Lord danced in a circle, His tears bathed everyone gathered around Him.
TEXT 117
sarva loka titila prabhura prema-jale
str-purue bla-vddhe `hari hari' bale
Thus soaked in the waters of love of God, everyoneman and woman, young and oldall
chanted, Hari! Hari!
TEXT 118
kae kampa, kae sveda, kae mrcch yya
cha dekhite sarva loke pya bhaya
One moment the Lord shivered, another moment He perspired, and the next moment He fell
unconscious. All the people there became frightened on seeing the Lord fall to the ground.
TEXT 119
ananta-brahma-ntha nija-dsya-bhve
dante ta kari' sab'-sthne dsya mge
Then the Lord of unlimited universes, in the mood of His own servant, took a straw between
His teeth and begged everyone for the service of Lord Ka.
Despite being nondifferent from r Vrajendra-nandana, or svaya-rpa Ka, the Lord of

the fourteen worlds, the Lord most submissively and humbly prayed for the service of Ka
and the devotees for the purpose of teaching people.
TEXT 120
se kruya dekhiy kndaye sarva-loka
sannysa uniy sabe bhve mah-oka
On seeing the Lord's humility and on hearing that He was about to take sannysa, everyone
cried in grief.
TEXT 121
kemane dhariba pra ihra janan
ji tne pohila ki kla-rajan
How will His mother survive? What a terrible night she must have passed!
TEXT 122
kon puyavat hena pileka nidhi
kon v drua doe harileka vidhi
What pious activity has His wife performed to obtain Him as her husband, and by what
misfortune has she lost Him?
Referring to Viupriy, thoughtful people noted that she had achieved great fortune by
attaining r Gaurasundara as her husband. But when they came to know that Gaurasundara
was about to take sannysa, they wondered what kind of offense Viupriy-dev had
committed so that providence was taking away her achieved treasure.
TEXT 123
m'-sabkra pra vidare unite
bhry v jananan pra dhariba ke-mate
How will His mother and wife survive when even our hearts are broken?
TEXT 124
ei-mata nr-gaa dukha bhvi' knde
pai' knde sarva jva caitanyera phnde
In this way the ladies cried in distress. All the living entities fallen in the trap of r Caitanya
cried piteously.
TEXT 125
kaeka samvari' ntya vaise vivambhara
vasilena catur-dike saba anucara
After some time r Vivambhara controlled Himself and sat down surrounded by His
associates.
TEXT 126
dekhiy prabhura bhakti keava bhrat
nanda sgare magna hai' kare stuti
Keava Bhrat was absorbed in an ocean of bliss on seeing the devotional sentiments
displayed by the Lord. He therefore offered his prayers to the Lord.
TEXT 127
ye bhakti tomra mi dekhila nayane
e akti anyera nahe varera vine
The devotion that I have seen today with my eyes is not found in anyone other than the
Lord Himself.
TEXT 128
tumi se jagad-guru jnila nicaya
tomra gurura yogya keha kabhu naya

I have clearly understood that You are the spiritual master of the entire world, therefore no
one is qualified to become Your guru.
The spiritual master with a number of disciples and the spiritual master with one disciple
both accept disciples after carefully testing their respective qualifications and completely
rejecting fallen souls like us. But one who sees the Supreme Lord within all living entities and
who therefore considers himself the disciple of everyone can become jagad-guru, the spiritual
master of the entire world. r Gaurasundara's bhajana-pranl, or method of worship,
includes constantly worshiping Ka while becoming more humble than the straw in the
street, more tolerant than a tree, devoid of all sense of false prestige, and ready to offer all
respect to others. Since He taught such internally and externally nonduplicitous worship, He
is certainly the all-worshipable Vrajendra-nandana and the actual jagad-guru. Those who are
servants of r Caitanya are also jagad-gurus, because one of them has even accepted a most
fallen atheistic person like me as his servant and given me the opportunity to serve him, and I
am not outside of this world. Unless one possesses actual humility befitting a Vaiava, one
can never act as a guru. Keava Bhrat was decorated with qualities befitting a Vaiava.
TEXT 129
tabe tumi loka-ik-nimitta-krae
karib mre guru hena laya mane
Yet I think that to teach people in general, You will accept me as Your guru.
Keava Bhrat said to Mahprabhu, I can understand that You are honoring the process of
accepting a guru to teach people. In reply to this, Mahprabhu said, Please do not deceive
Me by your illusory words. Take away the reactions of My pious and impious activities by
awarding Me transcendental knowledge so that I may become a servant of Ka.
TEXT 130
prabhu bale,my more n kara praka
hena dk deha' yena haa ka-dsa
The Lord said, Please do not deceive Me. Give Me initiation so that I may become a servant
of Lord Ka.
TEXT 131
ei-mata ka-kath-nanda-prasage
vacilena se nihkura sab'-sage
Speaking in this way, the Lord passed that night with everyone engaged in the happiness of
ka-kath.
TEXT 132
prabhte uhiy sarva bhuvanera pati
j karilena candraekharera prati
Early the next morning, the Lord of all planets rose and instructed Candraekhara.
TEXT 133
vidhi-yogya yata karma saba kara' tumi
tomrei pratinidhi karila mi
You are qualified in the performance of all Vedic rituals, therefore I appoint you as My
representative.
TEXT 134
prabhura jya candraekhara-crya
karite lgil sarva-vidhi-yogya krya
On the order of the Lord, Candraekhara crya began to perform the required Vedic rituals.
r Gaurasundara appointed Candraekhara crya as His representative and ordered him to

perform the formalities of the sannysa ceremony. Mahprabhu did not personally perform
any of the activities required to be performed by sannyss.
TEXT 135
nn grma haite se nn upyana
site lgila ati akathya-kathana
The variety of ingredients that people from the surrounding villages brought cannot be
described.
TEXT 136
dadhi, dugdha, ghta, mudga, tmbla, candana
pupa, yaja-stra, vastra ne sarva-jana
They brought milk, yogurt, butter, mung dhal, betel, sandalwood, flowers, sacred threads,
and cloth.
TEXT 137
nn-vidha bhakya dravya lgila site
hena nhi jni ke naye kon bhite
No one knew where the varieties of eatables that poured in came from or who brought them.
TEXT 138
parama nande sabe kare hari-dhvani
`hari' vin loka-mukhe ra nhi uni
Everyone who came chanted the holy names in ecstasy. Indeed, the chanting of Hari! Hari!
was the only sound that could be heard.
TEXT 139
tabe mahprabhu sarva jagatera pra
vasil karite r-ikhra antardhna

Then Caitanya Mahprabhu, the life of all, sat down to have His head shaved, including the
ikh.
To gain knowledge, one requires to undergo the caura-saskra, or the purificatory process
of shaving the head, before a fire sacrifice. Unless one keeps the ikh, one is not awarded the
qualification to study kalpa, vykaraa, nirukta, chanda, Vedic literatures like astrology, or
literatures in pursuance of the Vedas. When the desire to gain knowledge for the purpose of
material enjoyment is destroyed, there is an arrangement for giving up the ikh. According
to worldly consideration, giving up the ikh is the symptom of renouncing formal
obligations. But for the service of the Supreme Lord, the tridai devotees of the Lord do not
give up the ikh and brhmaa thread under the influence of material conceptions. Rather,
they can remain situated in the principles of paramahasas in spite of keeping the ikh and
brhmaa thread by considering them as related to Hari. Since the performance of fruitive
activities was prominent in North India during the time of r Gaurasundara, r
Gaurasundara gave up His ikh and brhmaa thread according to the prescriptions of
ekadaa-sannysa. But His servants accepted the dress of paramahasas and followed the
principles of tridaa-sannysa by keeping the ikh and brhmaa thread.
TEXT 140
npita vasil si sammukhe yakhane
krandanera kalarava uhila takhane
When the barber came to shave the Lord, a tumultuous sound of weeping arose.
TEXT 141
kura dite npita se ccara-cikure
mthe hta n deya, krandana-mtra kare
The barber hesitated to shave the Lord's curly hair. Before he even touched the Lord's head,
he began to cry.
TEXT 142
nitynanda-di kari' yata bhakta-gaa

bhmite paiy sabe karena krandana
The devotees headed by Nitynanda all started weeping and rolling on the ground.
TEXT 143
bhaktera ki dya, yata vyavahri-loka
thr o kndite lgil kari' oka
What to speak of the devotees, even the people in general all began to cry in lamentation.
TEXT 144
keha bale,kon vidhi sjila sannysa?
eta bali' nr-gaa che mah-vsa
One woman said, Who has invented this system of sannysa? Speaking like this, the ladies
all sighed deeply.
TEXT 145
agocare thki' saba knde deva-gaa
ananta brahma-maya haila krandana
Hidden from view, all the demigods also cried. In this way the entire universe was filled with
the sound of crying.
TEXT 146
hena se kruya-rasa gauracandra kare
uka-kha-pdi dravaye antare
Such compassion was shown by r Gauracandra that even dry wood and stone melted.
TEXT 147
e sakala ll jva-uddhra-kraa
ei tra sk dekha knde sarva-jana
This pastime of the Lord was displayed for the deliverance of the living entities, and
everyone's weeping was evidence of this.
TEXT 148
prema-rase parama cacala gauracandra
sthira nahe niravadhi bhva aru kampa
r Gauracandra was greatly agitated by the mellows of ecstatic love. He constantly shed tears
and His body trembled.
TEXT 149
`bola' `bola' kari' prabhu uhe vivambhara
gyena mukunda, prabhu nce nirantara
Vivambhara got up and exclaimed, Chant! Chant! As Mukunda began to sing, the Lord
continuously danced.
TEXT 150
vasile o prabhu sthira haite n pre
prema-rase mah-kampa, vahe arudhre
Even when the Lord sat, He was unable to remain steady. He trembled and tears flowed from
His eyes out of ecstatic love.
TEXT 151
`bola bola' kari' prabhu karaye hukra

kaura-karma npita n pre karibra
In this way the Lord constantly roared, Hari bol! The barber was therefore unable to
perform his task.
TEXT 152
katha-katham api sarva-dina-avaee
kaura-karma nirbha haila prema-rase
Somehow or other, in the mellows of ecstatic love, the Lord's head was finally shaved by the
end of the day.
The hands of the barber did not move as he prepared to shave the beautiful hair and ikh of
r Gaurasundara. The entire day passed as various thoughts delayed the act of shaving.
Eventually the act of shaving required for a sannys was completed.
TEXT 153
tabe sarva-loka-ntha kari' gag-snna
siy vasil yath sannysera sthna
Thereafter the Lord of all took His bath in the Ganges and sat for His sannysa ceremony.
TEXT 154
`sarva-ik-guru gauracandra' vede bale
keava-bhrat-sthne th kahe chale
The Vedas declare that r Gauracandra is the spiritual master of everyone. The Lord, on
some pretext, then spoke something to Keava Bhrat.
TEXT 155
prabhu kahe,svapne more kona-mahjana

kare sannysera mantra karila kathana
The Lord said, In a dream some mahjana appeared to Me and spoke some sannysa mantra
in My ear.
TEXT 156
bujha dekhi th tumi kib haya nahe
eta bali' prabhu t'ra kare mantra kahe
Please examine whether it is appropriate or not. Speaking in this way, the Lord spoke the
mantra into Keava Bhrat's ear.
TEXT 157
chale prabhu kp kari' tre iya kaila
bhratra citte mah-vismaya janmila
Thus the Lord by trickery made Keava Bhrat His disciple, and Keava Bhrat was struck
with great wonder.
Lord r Gaurasundara is the covered fountainhead of all incarnations. He does not reveal
Himself to ordinary people. He first initiated Keava Bhrat with the sannysa mantra, and
then to teach people He accepted the same mantra from him as a disciple.
TEXT 158
bhrat balena,ei mah-mantra-vara
kera prasde ki tomra agocara
Keava Bhrat said, This is the best of all mantras. By the mercy of Lord Ka, what is
unknown to You?
TEXT 159
prabhura jya tabe keava bhrat

sei mantra prabhure kahil mahmati
According to the instructions of the Lord, the broad-minded Keava Bhrat then spoke that
very mantra into the ear of the Lord.
TEXT 160
catur-dike hari-nma sumagala-dhvani
sannysa karil vaikuhera cmai
The auspicious sound of the holy names was heard in the four directions as the jewel of
Vaikuha accepted the order of sannysa.
TEXT 161
parilena arua vasana manohara
thte hail koi-kandarpa-sundara
When the Lord put on the enchanting saffron dress, He appeared as beautiful as millions of
Cupids.
TEXT 162
sarva aga r-mastaka candane lepita
mlya prita r-vigraha suobhita
His beautiful body and head were decorated with sandalwood pulp and flower garlands.
TEXT 163
daa-kamaalu dui r-haste ujjvala
niravadhi nija-preme nande vihvala
Holding His daa and kamaalu in His hands, the Lord was overwhelmed in ecstatic love.
TEXT 164
koi koi candra jini' obhe r-vadana
prema-dhre pra dui kamala-nayana
The beautiful face of the Lord was more attractive than millions of moons, and His two eyes
were filled with tears of love.
TEXT 165
kib se sannysi-rpa haila praka
pra kari' th varibena vedavysa
That wonderful sannys form of the Lord will be elaborately described by Vedavysa.
TEXT 166
`sahasra-nme' te ye kahil vedavysa
`kona avatre prabhu karena sannysa'
r Vedavysa has described in his Viu-sahasra-nma that the Lord appears in one of His
incarnations as a sannys.
TEXT 167
ei th satya karilena dvijarja
e marma jnaye saba-vaiava-samja
Now this statement has been fulfilled by the best of the brhmaas. This secret is well-known
to the society of Vaiavas.
TEXT 168
In the Mahbhrata, Dna-dharma, Viu-sahasra-nma-stotra, it is stated:
sannysa-kc chamanto nih-nti-paryaa

[That Lord Viu] accepts sannysa, is detached from sense gratification, is fully
surrendered to Ka, is fully determined to engage in the sacrifice of chanting the holy name
of Ka, and is fully absorbed in mahbhva, which ridicules the peaceful state attained by
the nondevotee impersonalists.
The names of the Lord mentioned in this regard in the Viu-sahasra-nma are Sannysa-kt
(He who takes sannysa), ama-nta (He who is detached from material enjoyment), and
Bhagavan-niha (He who is attached to the Supreme Lord). r Gaurasundara fulfilled the
meaning of these names.
TEXT 169
tabe nma thuibre keava bhrat
mane mane cintite lgil mahmati
The magnanimous Keava Bhrat then began to think of a name to give the Lord.
TEXT 170
caturdaa-bhuvanete e-mata vaiava
mra nayane nhi haya anubhava
I cannot find such a Vaiava in the fourteen worlds. This is my conviction.
TEXT 171
ataeva kotho n thke yei nma
hena nma thuile mora pra haya kma
Therefore I will give a name that is not found anywhere, then my desire will be fulfilled.
TEXT 172
mle bhratra iya `bhrat' se haye
ihne ta' th thuibre yogya nahe

Although the disciple of a Bhrat should be named Bhrat, that name is not appropriate for
Him.
TEXT 173
bhgyavn nysibara eteka cintite
uddh sarasvat tna il jihvte
As that fortunate, topmost sannys was thinking like this, uddh Sarasvat, the
transcendental goddess of learning, appeared on his tongue.
The titles used by each class of person within a sampradya (community) are accepted along
with the person's name in that sampradya, but in this case r Gaurasundara did not accept
the title of Bhrat from Keava Bhrat. By the influence of pure devotional service, the
goddess of transcendental knowledge appeared on the tongue of Bhrat during Mahprabhu's
name-giving ceremony.
TEXT 174
piy ucita nma keava-bhrat
prabhu-vake hasta diy bale uddha-mati
Selecting the suitable name, the pure-hearted Keava Bhrat placed his hand on the chest of
the Lord and spoke.
The goddess of material knowledge is known as Du Sarasvat. When statements that

inspire service to the Supreme Lord are spoken, the goddess of learning remains engaged in
the service of the Lord.
TEXT 175
yata jagatera tumi `ka' boli
ykaril caitanyakrtana prakiy
You have induced the people of the world to chant the name of Ka, and by inaugurating
the movement of sakrtana, You have awakened people's consciousness.
Since the Lord made the arrangement for chanting the names of Ka while introducing the
materially intoxicated people of the world to Ka, Keava Bhrat awarded Him the name
r Ka Caitanya. The consciousness of people throughout the entire world of sense
gratification was awakened. Previously they had been indifferent to the Supreme Lord. r
Ka Caitanya personally awarded all living entities the qualification to hear the fact that r
Ka Himself is r Caitanya.
TEXT 176
eteke tomra nma r-ka-caitanya
sarva-loka tom' haite yte haila dhanya
Therefore Your name will be r Ka Caitanya. Because of You, everyone will become
fortunate.
TEXT 177
eta yadi nysibara balil vacana
jaya-dhvani pupa-vi haila takhana
When that best of the sannyss spoke this, everyone chanted, Jaya! Jaya! and flowers were
showered down on them.
TEXT 178
catur-dike mah-hari-dhvani-kolhala
kariy nande bhse vaiava-sakala
The Vaiavas floated in waves of transcendental happiness as the tumultuous vibration of

Hari! Hari! filled the four directions.
TEXT 179
bhratre sarva bhakta karil prama

prabhu o hail tua labhi' nija nma
The devotees then offered obeisances to Keava Bhrat, and even the Lord felt satisfaction on
receiving His name.
TEXT 180
`r-ka-caitanya' nma haila praka
daavat haiy pail saba dsa
In this way, all the devotees fell flat offering obeisances as the holy name of r Ka
Caitanya manifest.
TEXT 181
hena mate sannysa kariy prabhu dhanya
prakil tma-nma `r-ka-caitanya'
By accepting sannysa, the glorious Lord thus became famous as r Ka Caitanya.
TEXT 182
sarva-kla caitanya sakala ll kare
yhre yakhana kp, dekhyena tre
Lord r Caitanya eternally performs His pastimes, which are seen by those who have
received His mercy.
TEXT 183
ra kata ll-rasa haila sei sthne
nitynanda-svarpe se saba tattva jne
Only Nitynanda Svarpa knows all the many other pastimes that took place there.
TEXT 184
thra jya mi kp-anurpe
kichu-mtra stra mi likhila pustake
By His merciful instructions I have written just a brief description in this book.
TEXT 185
sarva-vaiavera pye mora namaskra
ithe apardha kichu n labe mra
I offer my respectful obeisances unto all the Vaiavas so that they may disregard my
offenses.
TEXT 186
vede ih koi koi muni vedavyse
varibena nn mate aea-viee
Millions of Vedavysas will elaborately describe these pastimes of the Lord in the Vedas.
TEXT 187
ei mate madhya-khae prabhura sannysa
ye kathunile haya caitanyera dsa
Thus the Lord's acceptance of sannysa is described in this Madhya-khaa. Whoever hears
this pastime will certainly become a servant of r Caitanya.
TEXT 188
madhya-khae varera sannysa-grahaa
ihra ravae mile ka-prema-dhana

By hearing this pastime of the Lord's acceptance of sannysa in this Madhya-khaa, one will
achieve the wealth of ka-prema.
TEXT 189
r-ka-caitanya nitynanda dui prabhu
ei vch ih yena n psari kabhu
O r Ka Caitanya and Nitynanda Prabhu, my only desire is that I should never forget
You.
TEXT 190
hena dina haibe ki caitanya-nitynanda
dekhiba veita catur-dike bhakta-vnda
Will that day ever come when I will see Lord Caitanya and Lord Nitynanda surrounded by
Their devotees?
TEXT 191
r Gaurasundara is the Lord of my Lord, therefore this great hope is there in my heart.
TEXT 192
mukheha ye jana bale `nitynanda-dsa'
se avaya dekhibeka caitanya-praka
Whoever says, I am the servant of Nitynanda, will certainly attain Lord Caitanya's darana.
Even if one has not realized that he is a servant of Nitynanda, who is the original spiritual
master, if one externally accepts himself as servant of the spiritual master, then he will
certainly attain the darana of r Caitanya.
TEXT 193
caitanyera priyatama nitynanda-rya
prabhu-bhtya-saga yena n che mya
Lord Nitynanda is most dear to r Caitanya. May I never become bereft of association with
the Lord's servant.
May I never engage in any activity other than the service of my Gurudeva, r Nitynanda
Prabhu.
TEXT 194
jagatera prema-dt hena nitynanda
tna ha yena bhajo prabhu-gauracandra
Lord Nitynanda is the bestower of love to the entire universe, therefore let me worship r
Gauracandra through Him.
TEXT 195
sasrera pra hai' bhaktira sgare
ye ubibe se bhajuka niti-cndere
Anyone who wants to cross the ocean of birth and death and drown in the ocean of
devotional service should worship Lord Nitynanda.
TEXT 196
khera putal yena kuhake ncya
ei-mata gauracandra more ye bolya

Lord Gauracandra is making me speak just as a puppet master makes his puppets dance.
TEXT 197
pak yena kera anta nhi pya
yata akti thke, tata dra ui' yya
A bird cannot reach the end of the sky, but flies only as far as its strength allows.
TEXT 198
ei-mata caitanya-kathra anta ni
yra yata-dra akti sabe tata gi
In the same way there is no end to the topics of Lord Caitanya. One can narrate them only as
far as his strength allows.
TEXT 199
TEXT 200
nanda-ll-maya-vigrahya
hembha-divyac-chavi-sundarya
tasmai mah-prema-rasa-pradya
caitanya-candrya namo namas te
O r Caitanya-candra, I offer You my repeated obeisances. You are the personification of

Ka's blissful pastimes, and You are extraordinarily beautiful, having a dazzling golden
luster. You have awarded to the people of the world the topmost mellows of ecstatic love for
Ka.

bhgavata, Madhya-khaa, Chapter Twenty-eight, entitled, The Lord's Pastime of
Accepting Sannysa.
End of Madhya-khaa
r-r-gauranitynandau jayata
r Caitanya-bhgavata
Antya-khaa
CBP 1: Meeting Again at the House of r Advaita crya
Chapter One: Meeting Again at the House of r Advaita crya
This chapter is the beginning of the Antya-khaa, which mainly deals with Lord r
Gaurahari's transcendental ecstatic pastimes of preaching the holy name as a sannys.
This chapter describes Mahprabhu's stay in Katwa on the night He accepted sannysa from
r Keava Bhrat, the Lord's instructing Mukunda to begin krtana, the Lord's bestowing
love of God on Bhrat and His departure towards Nlcala with Bhrat, the Navadvpa
residents' feelings of separation and a voice from the sky, the Lord's entrance into Rha-
dea, His sudden change of direction from westward to eastward, the Lord's arrangement of
sending Nitynanda to Navadvpa to pacify mother ac and the devotees, the Lord's arrival in
Phuliy and the Navadvpa residents' meeting with Him, the Lord's arrival at the house of
Advaita crya in ntipura, His hearing about the science of the Absolute Truth from the
mouth of Acyutnanda, Nitynanda and the devotees' arrival at ntipura, the Lord's
performance of ecstatic dancing and chanting at the house of Advaita, and the Lord's sitting
on the throne of Viu and revealing His own glories.
After displaying His pastime of accepting sannysa from Keava Bhrat in Katwa, r
Gaurasundara spent that night in Katwa. He ordered Mukunda to perform krtana, and He
personally began to display wonderful symptoms of ecstatic love as He started dancing. In the
course of dancing, rman Mahprabhu mercifully embraced Keava Bhrat, and Bhrat
immediately manifested symptoms of loving devotional service in his body. When early the
next morning r Gaurahari asked r Keava Bhrat for permission to leave, Bhrat
expressed his desire to accompany the Lord in His ecstatic performance of sakrtana to
search for Ka. Keeping His spiritual master in front of Him, Mahprabhu proceeded
towards the forest with a desire to manifest His pastime of searching for Ka. He also
ordered Candraekhara crya to return to Navadvpa and inform everyone about His
departure for the forest to search for Ka. When r acdev, r Advaita, and the other
devotees of Navadvpa heard from r Candraekhara about the Lord's acceptance of sannysa
and departure for the forest, they became extremely morose. They all thought that they
would give up their bodies because of being unable to tolerate separation from the Lord. At
that time a voice from the sky informed them that within a few days the Lord would return to
enjoy pastimes with them like before. Meanwhile, Gaurasundara along with Nitynanda,
Gaddhara, Mukunda, and Keava Bhrat began to walk towards the west, and the Lord
freely distributed His mercy in the form of the mellows of devotional service to Ka to
those who followed behind Him. As the Lord entered Rha-dea and saw the natural beauty
of that place and the cows grazing in the fields, He immediately remembered the pastimes of
His previous incarnation and began to loudly chant the name of Hari and dance in ecstasy.
Mahprabhu then expressed a desire to perform the pastime of solitary worship in the
secluded place where Vakrevara iva resides. One night just before dawn, as Gaurasundara
was displaying His pastime of taking rest after accepting His meal with the devotees in the
house of one pious brhmaa, the Lord suddenly left the devotees behind and secretly went
to a field outside the village and began to cry loudly in separation from Ka. The devotees
followed the sound of the Lord's crying and thereby located Him. While Mahprabhu danced
in ecstatic love as He listened to Mukunda's krtana and proceeded towards the west, He
suddenly changed direction and proceeded towards the east. The Lord thus began to walk
towards the Ganges. On seeing that the provinces He passed through were devoid of
devotional service and afflicted by a severe famine of ka-krtana, the Lord became so
distressed that He resolved to give up His life. At that time the Lord suddenly heard the
chanting of the name of Hari from the mouth of a fortunate cowherd boy and concluded that
the chanting of the holy name of Hari was still current at that place because of the glories of
the great devotee Gag, who emanated from Lord Viu's lotus feet. In the association of
Nitynanda, r Mahprabhu displayed the pastime of taking bath and offering various
prayers in glorification of the Ganges. That night the Lord and Nitynanda stayed at the
house of one fortunate person. On the next day all the devotees came and joined the Lord.
The Lord then departed with His devotees for Nlcala.
Mahprabhu sent Nitynanda to solace the devotee residents of Navadvpa, and He instructed
Nitynanda to inform everyone that He had decided to go see the Lord of Nlcala and would
wait for them at the house of Advaita. After instructing Nitynanda to bring all the devotees
to ntipura, Mahprabhu went to Phuliy, the place of hkura Haridsa. Meanwhile,
Nitynanda went to the house of Jaganntha Mira in Mypur and explained everything in
detail and variously solaced r acdev, who had been fasting for twelve days, who was
afflicted with feelings of separation, and who was nondifferent from Mother Yaod. On
hearing the news about Mahprabhu, all the residents of Navadvpa including children, old
people, women, fit, and unfit people became overwhelmed with eagerness to see the Lord and
immediately started for Phuliy. Those atheistic people who previously committed offenses at
the feet of Mahprabhu began to repent as they remembered their past offenses. Soon the
entire village of Phuliy became filled with a vast crowd of people. Everyone became greatly
satisfied by seeing Mahprabhu. When Mahprabhu left Phuliy and came to the house of
Advaita crya in ntipura, Advaita crya Prabhu lost conscious in ecstasy. Then
Acyutnanda, the son of Advaita, came and fell at the feet of Gaurga, and the Lord picked
him up and placed him on His lap. The child Acyutnanda then spoke a wonderful,
conclusive statement. Meanwhile, rvsa and other devotees from Nadia came with
Nitynanda to meet the Lord at ntipura. In the Lord's grand festival of chanting and
dancing at the house of Advaita, various newer and newer transformations of ecstatic love
manifested. Climbing on the throne of Lord Viu, Mahprabhu began to personally reveal
His own glories. Then, after pacifying all the devotees, winding up His pastimes of opulence,
and regaining His external consciousness, the Lord repeated His Vndvana pastimes by
engaging with the devotees in various pastimes like taking bath and eating meals.
CB Antya-khaa 1.001
TEXT 1
avatrau sa-kruyau paricchinnau sad-varau
r-ka-caitanya-nitynandau dvau bhrtarau bhaje
I worship the two brothers, r Ka Caitanya and r Nitynanda, who have descended in
this world as the supreme controllers. They have appeared in covered forms as the
embodiments of mercy.
See di-khaa, Chapter One, verse 3.
CB Antya-khaa 1.002
TEXT 2
namas trikla-satyya jaganntha-sutya ca
sa-bhtyya sa-putrya sa-kalatrya te nama
O my Lord, You are eternally existingin the past, present, and futureyet You are the son
of r Jaganntha Mira. I offer my repeated obeisances unto You along with Your associates
(Your devotee servants), Your sons (Your Gosvm disciples or the processes of devotional
service, such as the congregational chanting of the holy name), and Your consorts (who,
according to regulative principles, refer to Viupriy, who is Bh-akti, Lakmpriy, who is
r-akti, and Navadvpa, which is Nl, Ll, or Durg, and, according to devotional
principles, refer to the two Gaddharas, Narahari, Rmnanda, Jagadnanda, and others).
See di-khaa, Chapter One, verse 2.
CB Antya-khaa 1.003
TEXT 3
jaya jaya r-ka-caitanya lakm-knta
jaya jaya nitynanda-vallabha-eknta
All glories to r Ka Caitanya, the beloved Lord of Lakm! All glories to Lord Caitanya,
who is most dear to Nitynanda!
The phrase lakm-knta r-ka-caitanya refers to r Caitanyadeva, who is nondifferent

from svayam-rpa Vrajendra-nandana and who is the origin of all viu-tattvas. Therefore He
is also worshipable by Lakm, the goddess of fortune. Since He directs everyone's
consciousness towards r Ka, He is renowned as r Ka Caitanya. His tad-ektm
manifestations are known as Nryaa and Viu. These manifestations are included in the
svayam-rpa, therefore r Ka Caitanya's position as the husband of Lakm is not
incompatible with His pastimes in the renounced order of life.
CB Antya-khaa 1.004
TEXT 4
jaya jaya vaikuha-vara nysi-rja
jaya jaya jaya bhakata-samja
All glories to the Lord of Vaikuha and king of sannyss! All glories to the devotees of the
Lord!
CB Antya-khaa 1.005
TEXT 5
jaya jaya patita-pvana gauracandra

All glories to Lord Gauracandra, the deliverer of the fallen! O Lord, please place Your lotus
feet within my heart.
After this verse the following two lines are found in some editions:
jaya jaya ea ram-aja-bhava-ntha
jva-prati kara prabhu ubha dipta
All glories to the Lord of ea, Lakm, Brahm, and iva! O Lord, please glance mercifully
on the living entities.
r Ka Caitanya is most magnanimous and supremely merciful, therefore the author begs
at His lotus feet to be fully engaged in His service.
CB Antya-khaa 1.006
TEXT 6
ea-khaa-kath bhi, una eka-citte
nlcale gauracandra il ye-mate
O brothers, hear with full attention the topics of this Antya-khaa, which describes Lord
Gauracandra's arrival in Jaganntha Pur.
CB Antya-khaa 1.007
TEXT 7
kariy sannysa vaikuhera adhvara
se rtri chil prabhu kaaka-nagara
After accepting sannysa, the Lord of Vaikuha spent the night in Kaaka-nagara, or Katwa.
For a description of Kaaka-nagara one should refer to the purport of Madhya-khaa,

Chapter Twenty-eight, verse ten.
CB Antya-khaa 1.008
TEXT 8
karilena mtra prabhu sannysa-grahaa
mukundere j haila karite krtana

Immediately after the Lord accepted sannysa, He instructed Mukunda to perform krtana.
In the sannysa order of life there is no sanction for the performance of dancing, singing, or
playing of musical instruments, but in the acceptance of sannysa in the form of renouncing
bad association to worship the Lord these three activities are not prohibited; rather, they are
accepted as means of serving the Supreme Lord. To check mundane krtana, r Ka
Caitanyadeva ordered the krtana leader Mukunda to perform hari-krtana.
CB Antya-khaa 1.009
TEXT 9
`bola' `bola' bali' prabhu rambhil ntya
catur-dige gite lgil saba bhtya
The Lord called out, Chant! Chant! and began to dance. His servants surrounded Him and
all began to sing.
CB Antya-khaa 1.010
TEXT 10
vsa, hsa, sveda, kampa, pulaka, hukra
n jni kateka haya ananta vikra
It is impossible to describe the unlimited transformations of ecstatic love like heavy

breathing, laughing, perspiring, trembling, hairs standing on end, and roaring that manifest
in the Lord.
Another reading of sveda is prema, and another reading of ananta (unlimited) is premera
(of love).
CB Antya-khaa 1.011
TEXT 11
koi-siha-prya yena vila garjana
cha dekhite bhaya pya sarva-jana
The Lord's loud roaring sounded like that of ten million lions. Everyone became frightened as
He crashed to the ground.
CB Antya-khaa 1.012
TEXT 12
kon dige daa kamaalu v pil
nija-preme vaikuhera pati matta hail
The Lord of Vaikuha lost His daa and kamaalu as He became intoxicated in His own
love.
Being intoxicated with His own ka-prema, svayam-rpa Lord r Ka Caitanya displayed
indifference towards the symbols of the renounced order of life such as the daa (staff) and
kamaalu (waterpot).
CB Antya-khaa 1.013
TEXT 13
ncite ncite prabhu gurure dhariy
ligana karilena baa tua ha
While dancing, the Lord grabbed His spiritual master and embraced him with great
satisfaction.
CB Antya-khaa 1.014
TEXT 14
piy prabhura anugraha-ligana
bhratra prema-bhakti haila takhana
Having received the Lord's merciful embrace, Keava Bhrat became filled with ecstatic love.
CB Antya-khaa 1.015
TEXT 15
pka diy daa-kamaalu dre pheli'
sukti bhrat nce `hari hari' bali'
Throwing his daa and kamaalu away, the fortunate Keava Bhrat danced and chanted
Hari! Hari!
The phrase pka diy means whirling and throwing.

Being intoxicated with ka-prema, r Ka Caitanyadeva embraced His sannysa guru,
Keava Bhrat, and since Keava Bhrat also became filled with loving devotion as a result,
he threw his daa, kamaalu, and cloth far away. Keava Bhrat was not simply a
Myvd sannys. When the devotees realized that he had become a devotee of Gaura, their
happiness knew no bounds.
CB Antya-khaa 1.016
TEXT 16
bhya dre gela bhratra prema-rase
gagai yya vastra n samvare ee
In the mellows of ecstatic love, Keava Bhrat lost external consciousness. He rolled on the
ground, and his clothes became disarrayed.
The word samvare means to control.
CB Antya-khaa 1.017
TEXT 17
bhratre kp haila prabhura dekhiy
sarva-gaa `hari' bale kiykiy
On seeing the Lord bestow mercy on Keava Bhrat, everyone loudly chanted the name of
Hari.
Another reading of sarva-gaa `hari' bale kiy is nirantara (niravadhi) hari bole sabe ta'
everyone continually chanted the name of Hari.
CB Antya-khaa 1.018
TEXT 18
santoe gurura sage prabhu kare ntya
dekhiy parama sukhe gya saba bhtya
As the Lord happily danced with His guru, the Lord's servants all sang with great pleasure.
CB Antya-khaa 1.019
TEXT 19
cri-vede dhyne yre dekhite dukara
tra sage skte ncaye nysi-vara
The best of the sannyss danced with that personality whom the four Vedas are unable to see
through meditation.
In the Nrada-pacartra (1.1.7 and 1.12.51) it is stated:
stuvanti ved yaavat nnta jnanti yasya vai
ta staumi paramnanda snanda nanda-nandanam
Even after constantly offering prayers to the Supreme Lord r Ka, the Vedas cannot
reach the end of His glories. Therefore I offer my obeisances to Nanda's son, who is the
personification of transcendental bliss.
yadi ved na jnanti mhtmya paramtmanana
jnima tasya guya vednusrio vayam
If the glories of the Supersoul are unknown even to the Vedas, then how can we, the
followers of the Vedas, understand Your transcendental qualities?
See also Kena Upaniad (2.1.1).
CB Antya-khaa 1.020
TEXT 20
keava-bhrat-pade bahu namaskra
ananta-brahma-ntha iya-rpe yra
I repeatedly offer obeisances at the feet of Keava Bhrat, whose disciple is the Lord of
innumerable universes.
Another reading for bahu (many) is rahu (let me offer).
In the Purua-skta of the vetvatara Upaniad (4.4) it is stated as follows:
o etvn asya mahim ato jyya ca purua
pdo 'sya viv bhtni tri-pdasymta dv

The past, present, and future universes are manifestations of the Lord's powers, but the Lord
Himself is much greater. All the living beings of the universe are but one-quarter portion, and
the eternal nature in the spiritual sky exists in three-quarters portion.
In the Nrada-pacartra (2.2.39 and 99) it is stated:
mah-vio ca lomn ca vivareu pthak pthak
brahmni ca pratyekam asakhyni ca nrada
Innumerable universes emanate from the pores of Mah-Viu's body. O Nrada, vast
reservoirs of water issue from His bodily pores and enter each of those universes.
sa eva ca mah-viu kasya paramtmana
oo bhagavata parasya prakte para
Lord Mah-Viu, who is beyond the material creation, is only the one-sixteenth portion of
Lord Ka, the Supreme Soul. In the Brahma-sahit (5.35) it is stated as follows:
eko 'py asau racayitu jagad-aa-koi
yac-chaktir asti jagad-aa-cay yad-anta
antara-stha-paramu-cayntara-stha
I worship the Personality of Godhead, Govinda, who, by one of His plenary portions, enters
into the existence of every universe and every particle of the atoms and thus unlimitedly
manifests His infinite energy all over the material creation.
Keava Bhrat, whom r Caitanyadeva made glorious by acting as his disciple and accepting
him as His spiritual master, was most fortunate.
CB Antya-khaa 1.021
TEXT 21
ei mata sarva-rtri gurura sahati
ntya karilena vaikuhera adhipati
In this way the Lord of Vaikuha passed the entire night dancing with His spiritual master.
CB Antya-khaa 1.022
TEXT 22
prabhta haile prabhu bhya prakiy
calilena guru-sthne vidya laiy
In the morning the Lord exhibited external consciousness. He approached His guru for
permission to leave.
Other readings for laiy (to take) are kariy (to do) and haiy (to be).
CB Antya-khaa 1.023
TEXT 23
araye pravia mui haimu sarvath
pra-ntha mora kacandra pa yath
I must enter the forest to search for r Kacandra, the Lord of My life.
CB Antya-khaa 1.024
TEXT 24
guru bale,miha caliba tom' sage
thkiba tomra sthe sakrtana-rage
His guru replied, I will go with You. I will stay with You and relish the ecstasy of
sakrtana.
Another reading for sakrtana is ka-kath.
CB Antya-khaa 1.025
TEXT 25
kp kari' prabhu sage lailena tne
agre gura kariy calil prabhu vane
The Lord mercifully allowed him to accompany Him. Keeping His guru in front, the Lord
departed for the forest.
CB Antya-khaa 1.026
TEXT 26
tabe candraekhara-crya kole kari'
uccai-svare kndite lgil gaurahari
Then Gaurahari embraced Candraekhara crya and began to cry loudly.
CB Antya-khaa 1.027
TEXT 27
ghe cala tumi sarva-vaiavera sthne
kahi o sabre mi calila vane
Go home and inform all the Vaiavas that I am going to the forest.
CB Antya-khaa 1.028
TEXT 28
ghe cala tumi dukha n bhviha mane
tomra hdaye mi band sarva-kae
Return home without feeling remorse, for I am always bound within your heart.
Another reading for cala tumi (you go) is yh kichu (whatever happens).
CB Antya-khaa 1.029
TEXT 29
tumi mora pitmui nandana tomra
janma janma tumi prema-sahati mra
You are My father and I am your son. You are My beloved associate birth after birth.
The word sahati in the phrase prema-sahati means associate, so the phrase prema-
sahati means beloved associate.
r Candraekhara crya is known as r Gaurasundara's maternal uncle. Therefore

Mahprabhu addressed him as father and established Himself as the object of
Candraekhara's vtsalya-rasa, or parental affection. He also revealed that in each of His
incarnations Candraekhara crya maintained a reciprocation of loving exchanges with
Him. r Gaurasundara is always bound in his heart, so the Lord told him to return to
Mypur and inform everyone about His departure for the forest. Consenting to the request
of Keava Bhrat, the Lord kept him in front and performed sakrtana as He followed
behind. The heart of r Caitanyacandra was filled with intense feelings of separation for Lord
Ka. He chanted the names of Ka as He began to walk in search of Ka.
CB Antya-khaa 1.030
TEXT 30
eteka baliy tne hkura calil
mrcch-gata hai' candraekhara pail
After speaking in this way, the Lord departed and Candraekhara fell unconscious to the
ground.
Another reading of tne (him) is tabe (then).
CB Antya-khaa 1.031
TEXT 31
kera acintya akti bujhane n yya
ataeva se virahe pra rak pya
The inconceivable potencies of Ka cannot be understood, therefore even in that state of

separation he survived.
CB Antya-khaa 1.032
TEXT 32
kaeka caitanya pi' r-candraekhara
navadvpa-prati tiho gelena satvara
After shortly thereafter regaining his external consciousness, r Candraekhara immediately

left for Navadvpa.
The word caitanya in this verse refers to external consciousness.
CB Antya-khaa 1.033
TEXT 33
tabe navadvpe candraekhara ilsab'

-sthne kahilena,prabhu vane gel
When r Candraekhara arrived in Navadvpa, he told everyone, The Lord has taken
sannysa.
CB Antya-khaa 1.034
TEXT 34
r-candraekhara-mukhe uni' bhakta-gaa
rta-nda kari' sabe karena krandana
On hearing this news from r Candraekhara, all the devotees began to cry pathetically.
CB Antya-khaa 1.035
TEXT 35
koi mukha haile o se saba vilpa
varite n pri se sabra anutpa
Even if I had millions of mouths I would be unable to describe their lamentation and
repentance.
Another reading of se (that) is ta (their).
CB Antya-khaa 1.036
TEXT 36
advaita balaye,mora n rahe jvana
vidare pa kha uni' se krandana
Advaita Prabhu said, I cannot remain alive! On hearing His cry, even stone and wood
melted.
CB Antya-khaa 1.037
TEXT 37
advaita unib-mtra hail mrcchita
pra nhi dehe, prabhu pail bhmita

As soon as Advaita heard this news, He fell unconscious to the ground with no sign of life
remaining in His body.
Another reading of advaita unib-mtra hailis uniy hail mtra advaita [both mean as
soon as Advaita heard this news].
CB Antya-khaa 1.038
TEXT 38
acdevoke rahilena jaa haiy
ktrima-putal yena che diy
In lamentation, mother ac became stunned. She stood there like a artificial doll.
The word diy means remained standing. Another reading for oke (in lamentation)
is bola (speech).
CB Antya-khaa 1.039
TEXT 39
bhakta-patnra yata pati-vrat-gaa
bhmite paiy sabe karena krandana
The devotees' wives and other chaste ladies fell to the ground crying.
Another reading for ra (and) is saba (all).
CB Antya-khaa 1.040
TEXT 40
advaita balaye,ra ki krya jvane
se-hena hkura mora chila yakhane
Advaita Prabhu said, What is the use of this life when such a Lord has left Me?
CB Antya-khaa 1.041
TEXT 41
pravia haimu ji sarvath gagya
dine loke dharibeka, calimu niya

Today I will certainly drown Myself in the Ganges. People will stop Me during the day, so I
will go at night.
Another reading for ji (today) is mui (I).
CB Antya-khaa 1.042
TEXT 42
ei mata virahe sakala bhakta-gaa
sabra haila baa citta ucana
In this way the hearts of all the devotees were agitated with feelings of separation.
CB Antya-khaa 1.043
TEXT 43
kona mate citte keha svsthya nhi pya
deha eibre sabe chena sadya
They could not find any means to pacify their hearts, so they constantly desired to give up
their lives.
The word eibre means to give up. Another reading for chena sadya (constantly
desired) is niravadhi cya (always desired).
CB Antya-khaa 1.044
TEXT 44
yadyapiha sabei parama mahdhra
tabu keha khre karite nre sthira
Although they were all most sober, none of them were able to pacify any of the others.
Another reading for khre (anyone) is k'ro (anyone).
CB Antya-khaa 1.045
TEXT 45
bhakta-gaa deha-tyga bhvil nicaya
jni sab' prabodhi, ka-v haya

When the devotees all resolved to give up their bodies, they heard solacing words from a
voice in the sky.
Another reading for bhvil (thought) is jniy (decided) or bhviy (thought), and
another reading for jni (knowing) is tabe (then).
CB Antya-khaa 1.046
TEXT 46
dukha n bhviha advaitdi-bhakta-gaa!
sabe sukhe kara kacandra-rdhana
O devotees headed by Advaita, do not feel saddened. You should all happily engage in the
worship of Lord Ka.
CB Antya-khaa 1.047
TEXT 47
sei prabhu ei dina-dui-cri vyje
siy miliba tom'-sabra mjhe
The Lord will return and meet you in two or four days.
Since the devotees headed by r Advaita were extremely unhappy due to r Caitanyadeva's
acceptance of sannysa, they resolved to give up their lives. At that time they heard a voice
from the sky telling them that r Gaurasundara's enactment of the pastime of giving up the
external dress of a devotee was only temporary. His pastime of accepting sannysa was for
giving up the association of nondevotees.
Another reading for dina-dui-cri (two or four days) is dui-tina-cri (two, three, or four),
and another reading for mjhe (amongst) is samje (in the community).
CB Antya-khaa 1.048
TEXT 48
deha-tyga keho kichu n bhviha mane
prvavat sabe viharibe prabhu-sane
Therefore do not think about giving up your bodies. You will again enjoy pastimes with the
Lord like before.
Another reading of viharibe prabhu-sane (will enjoy with the Lord) is vihariy eka-sthne
(will enjoy together).
CB Antya-khaa 1.049
TEXT 49
uniy ka-v sarva-bhakta-gaa
deha-tyga-prati sabe chilena mana
After hearing the voice from the sky, all the devotees gave up their plans to commit suicide.
CB Antya-khaa 1.050
TEXT 50
kari' avalambana prabhura gua-nma
ac vei' bhakta-gaa thke avirma
Accepting the Lord's qualities and names as their only solace, the devotees constantly
remained in the company of mother ac.
CB Antya-khaa 1.051
TEXT 51
tabe gauracandra sannysra cmai
calil pacima-mukhe kari' hari-dhvani
Thereafter Gauracandra, the crest jewel of sannyss, headed west while chanting the name of
Hari.
Another reading of sannysra (of the sannyss) is sarva-nysi (of all sannyss).
CB Antya-khaa 1.052
TEXT 52
nitynanda-gaddhara-mukunda-sahati
govinda pacte, agre keava bhrat
Keava Bhrat walked in front of the Lord, Govinda walked behind the Lord, and
Nitynanda, Gaddhara, and Mukunda walked along with the Lord.
CB Antya-khaa 1.053
TEXT 53
calilena mtra prabhu matta-siha-prya
laka koi loka kndi' pche pche dhya
As the Lord walked like an maddened lion, millions of people followed behind crying.
Another reading of [the first] pche (behind) is prabhura (of the Lord).
CB Antya-khaa 1.054
TEXT 54
catur-dige loka kndi' vana bhgi' yya
sabre karena prabhu kp amyya
People shed tears and trampled down the forest as they came rushing from all directions. The
Lord sincerely bestowed His mercy on them.
CB Antya-khaa 1.055
TEXT 55
sabe ghe yha giy laha ka-nma
sabra hauka kacandra dhana-pra
Return home and chant the names of Ka. May Kacandra become your wealth and life.
Many devotees began to follow r Gaurasundara. He told all of them, You should all return
to your houses and worship Ka by chanting His holy names. Then you will understand
that Kacandra is your wealth and life. The demigods are cheated from the mellows of
Ka consciousness. May those mellows of Ka consciousness enter within mortal beings
like you, who have different characteristics than the demigods.
CB Antya-khaa 1.056
TEXT 56
brahm-iva-ukdi ye rasa vch kare
hena rasa hauka tom'-sabra arre

May your bodies be filled with the mellows of love desired by personalities like Brahm, iva,
and ukadeva.
In Kaivalya Upaniad (1.21) it is stated: api-pdo 'ham acintya-akti paymy acaku sa

omy akaraAlthough I have no hands or feet, I have inconceivable potencies. I have
no eyes, but I see everything. I have no ears, but I hear everything. In His commentary on
rmad Bhgavatam (6.16.11) r Madhvcrya has written as follows: acintya-aktitas tac ca
yujyate parameitumHe is able to rule supreme by His inconceivable energy.
tad astu me ntha sa bhri-bhgo
bhave 'tra vnyatra tu v tiracm
yenham eko 'pi bhavaj-jann
bhtv nieve tava pda-pallavam
My dear Lord, I therefore pray to be so fortunate that in this life as Lord Brahm or in
another life, wherever I take my birth, I may be counted as one of Your devotees. I pray that
wherever I may be, even among the animal species, I can engage in devotional service to Your
lotus feet.
CB Antya-khaa 1.057
TEXT 57
vara uni' sarva loka knde uccai-svare
paravaa-prya sabe ilana ghare
On hearing the Lord's benediction, everyone cried loudly. As they then returned to their
homes, they appeared to be controlled by someone else.
CB Antya-khaa 1.058
TEXT 58
rhe si' gauracanadra hail pravea
adypiha sei bhgye dhanya rha-dea
Gauracandra then entered the province of Rha-dea, which as a result of that good fortune
is glorified even today.
Another name for Rha-dea is Rra-pradea. It was a province situated far away from the
administration that controlled it. Rha-dea, situated on the western bank of the Ganges,
was called Rra-pradea in Gauapura, the capitol of Bengal.
CB Antya-khaa 1.059
TEXT 59
rha-dea bhmi yata dekhite sundara
catur-dike avattha-maal manohara
The land of Rha-dea was beautified with enchanting banyan trees in all directions.
CB Antya-khaa 1.060
TEXT 60
svabhva-sundara sthna obhe gbh-gae
dekhiy via prabhu haya sei kae
On seeing herds of cows in that beautiful, natural setting, the Lord immediately became
absorbed in ecstasy.
CB Antya-khaa 1.061
TEXT 61
`hari' `hari' bali' prabhu rambhil ntya
catur-dike sakrtana kare saba bhtya
The Lord began to dance and chant, Hari! Hari! Then all His servants surrounded Him and
performed sakrtana.
CB Antya-khaa 1.062
TEXT 62
hukra garjana kare vaikuhera rya
jagatera citta-vtti uni' odha pya
The hearts of all people in the world became purified on hearing the loud roaring of the Lord
of Vaikuha.
The phrase odha pya means became purified or attained purity.
Other readings for odha (purified) are osthya (healthy) or sdha (desire).
CB Antya-khaa 1.063
TEXT 63
ei-mata prabhu dhanya kari' rha-dea
sarva-pathe calilena kari' ntyvea
In this way the Lord made Rha-dea glorious by dancing in ecstasy on the various paths
there.
Another reading for sarva-pathe calilena kari' ntyvea (dancing in ecstasy on the various
paths there) is pathe calilena kari' prema-ntyvea (danced down the road in ecstatic
love).
CB Antya-khaa 1.064
TEXT 64
prabhu bale,vakrevara chena ye vane
tathi yimu mui thkimu nirjane
The Lord said, I will go to the forest where Vakrevara is situated and stay there in solitude.
In the place known as Vakrevara, Vakrevara Mahdeva is situated. This place is situated in
Rha-dea. The site of Vakrevara is sixteen miles west of Ahmedpura Railway Station in the
district of Birbhum. Ahmedpura is 111 miles from Kolkata. Vakrevara is a form of Lord iva.
Every year there is a huge festival during iva-rtri at this place. There are a few hot water
kuas and a few cool water kuas at this place. This is also a akti-pha [After Sat, the
wife of iva, gave up her body at Daka's sacrifice, iva started dancing with her body. The
world became threatened from his dance, so Viu used his Sudarana cakra to cut Sat's body
into pieces. Wherever her bodily parts fell, a temple was erected in commemoration. These
pilgrimage sites are called akti-phas.].
CB Antya-khaa 1.065
TEXT 65
eteka baliy premvee cali' yya
nitynanda-di saba pche pche dhya

After speaking in this way, the Lord proceeded on in ecstatic love. The devotees headed by
Nitynanda followed behind.
CB Antya-khaa 1.066
TEXT 66
adbhuta prabhura ntya, adbhuta krtana
uni' mtra dhiy ise sarva-jana
On seeing the Lord's wonderful dancing and on hearing the wonderful krtana, everyone
came running.
CB Antya-khaa 1.067-068
TEXT 67-68
yadyapiha kona dee nhi sakrtana
keha nhi dekhe ka-premera krandana
tathpi prabhura dekhi' adbhuta krandana
daavata haiy paaye sarva-jana
Although sakrtana had never been performed anywhere in that province and no one had
ever seen anyone shed tears of ecstatic love for Ka, when people saw the Lord's wonderful
crying they fell to the ground offering Him obeisances.
Another reading for yadyapiha (although) is adypiha (even today).
Another reading of haiy paaye (fell to the ground) is haiy pathe pae (fell on the
road).
CB Antya-khaa 1.069
TEXT 69
tathi-madhye keha keha atyanta pmara
tr bale,eta kene kndena vistara
Among them, there were a few most sinful people, who asked, Why does He cry so much?
The phrase tathi-madhye means among them.

According to the Medin dictionary: pmara khala-ncayothe word pmara refers to the
cheaters and the wretched.
CB Antya-khaa 1.070
TEXT 70
seho saba jana ebe prabhura kpya
sei prema saariy kndi' gai yya
But now, by the Lord's mercy, even such people began to roll on the ground and cry as they
remembered that display of love.
Another reading of kndi' (cry) is knde (cry). The word gai means rolling on the
ground or falling to the ground.
CB Antya-khaa 1.071
TEXT 71
sakala bhuvana ebe gya gauracandra
tathpiha sabe nhi gya bhta-vnda
The entire world was now singing the glories of Gauracandra. Only some ghostly-haunted
living entities did not.
CB Antya-khaa 1.072
TEXT 72
r-ka-caitanya-nme vimukha ye jana
nicaya jniha sei pp bhta-gaa
Know for certain that anyone who is averse to chanting the name of r Ka Caitanya is a
sinful, ghostly-haunted person.
Among human beings, those unfortunate people who out of envy do not display any
inclination for the service of r Ka Caitanya are sinful and ghostly-haunted. There is no
doubt about this. When one lacks interest for achieving love for Ka, he develops sinful
propensities. As a result, that person becomes interested only in sense gratification and falls
into a lower species of life.
In this regard one should refer to Caitanya-candrmta (31-32).

CB Antya-khaa 1.073
TEXT 73
hena mate ntya-rase vaikuhera ntha
nciy yyena saba-bhakta-gaa-stha
In this way the Lord of Vaikuha danced in the mellows of ecstatic love while proceeding
with the devotees.
Another reading of nciy yyena saba-bhakta-gaa-stha is caliy yyena sarva-bhakta-varga

stha (both mean danced along the way with the devotes).
CB Antya-khaa 1.074
TEXT 74
dina-avaee prabhu eka dhanya grme
rahilena puyavanta-brhmaa-rame
At the end of the day the Lord came to one fortunate village and stayed in the house of one
pious brhmaa.
In the abda-niraya dictionary the following statement is found: anapeko guai pro
dhanya ity ucyate budhaiWhen extraordinary qualities are found in an object it is called
dhanya by those who are learned.
CB Antya-khaa 1.075
TEXT 75
bhik kari' mahprabhu karilayana
catur-dige veiyuil bhakta-gaa
After accepting His meal, Mahprabhu went to sleep. The devotees slept around Him.
CB Antya-khaa 1.076
TEXT 76
prahara-khneka ni thkite hkura
sab' chi' paliy gela kathodra

When three hours of the night remained, the Lord left everyone behind and went some
distance away.
CB Antya-khaa 1.077
TEXT 77
ee sabe uhiy chena bhakta-gaa
n dekhiy prabhu sabe karena krandana
When the devotees finally woke up and were unable to find the Lord, they began to cry.
CB Antya-khaa 1.078
TEXT 78
sarva grma vicra kariy bhakta-gaa
prntara-bhmite tabe karil gamana
The devotees searched throughout the entire village and eventually came to some vacant land
outside the village.
The phrase prntara-bhmi means a vacant plot of land or an open pasture.
CB Antya-khaa 1.079
TEXT 79
nija prema-rase vaikuhera adhvara
prntare rodana kare kari' uccai-svara
In that vacant plot, the Lord of Vaikuha was loudly crying in the mellows of His own
ecstasy.
CB Antya-khaa 1.080
TEXT 80
ka re prabhu re re ka mora bpa!
baliy rodana kare sarva-jva-ntha
The Lord of all living entities shed tears as He called out, O Ka! O Lord! O My beloved
Ka!
After staying in one fortunate village of Rha-dea, r Gaurasundara went at the end of
night to a vacant plot outside the village and began to exhibit agitation in separation from
Ka. Ka is akhila-rasmta-mrti, the reservoir of all pleasure. Therefore He is the object
of all rasas. Since r Gaurasundara is svayam-rpa Kacandra, He is able to perform
pastimes in all the various rasas. Therefore when He was in the mood of servitorship, He
addressed Ka as Prabhu; and when He was in the mood of vtsalya-rasa, He addressed
Ka as Bla-gopla. In this way He taught various grades of living entities. His crying in
separation from Ka indicated His intense desire to serve the Lord.
Another reading of re (O) is ore (O), another reading of mora (My) is ore, another
reading of baliy rodana kare sarva-jva-ntha is bali sarva-jva ntha karena pralapa
(speaking in this way, the Lord of all living entities lamented).
CB Antya-khaa 1.081
TEXT 81
hena se kiy knde nysi-cmai
kroekera patha yya rodanera dhvani
The crest jewel of all sannyss cried so loudly that the sound could be heard two miles away.
Another reading for kroekera (one kroa) is kroa eka (one kroa).
CB Antya-khaa 1.082
TEXT 82
katho-dre thkiy sakala bhakta-gaa
unena prabhura ati adbhuta rodana
From a distance the devotees heard the Lord's wonderful crying.
CB Antya-khaa 1.083
TEXT 83
calilena sabe rodanera anusre
dekhilena sabe prabhu knde uccai-svare
They followed the sound of that crying and found the Lord weeping loudly.
CB Antya-khaa 1.084
TEXT 84
prabhura rodane knde sarva bhakta-gaa
mukunda lgil tabe karite krtana
As all the devotees began to cry with the Lord, Mukunda began to perform krtana.
CB Antya-khaa 1.085
TEXT 85
uniy krtana prabhu lgil ncite
nande gyena sabe vei' cri bhite
When the Lord heard the krtana, He began to dance, and the others all joyfully sang around
Him.
CB Antya-khaa 1.086
TEXT 86
ei mate sarva-pathe nciy nciyyyena
pacima-mukhe nandita ha
In this way the Lord continually danced the entire way while happily proceeding towards the
west.
CB Antya-khaa 1.087
TEXT 87
kroa-cri sakale chena vakrevara
sei-sthne phirilena gaurga-sundara
When He came within eight miles of Vakrevara, Gaurasundara went in another direction.
CB Antya-khaa 1.088
TEXT 88
nciy yyena prabhu pacimbhimukhe
prva-mukha puna hailena nija-sukhe

As the Lord was dancing and proceeding towards the west, He suddenly headed back towards
the east in His own happiness.
Another reading of prabhu (the Lord) is puna(again).
CB Antya-khaa 1.089
TEXT 89
prva-mukhe caliy yyena ntya-rase
ananta nande prabhu aa aa hse
The Lord then joyfully danced towards the east and laughed wildly out of unlimited ecstasy.
Another reading for ananta (unlimited) is antara (internal).
CB Antya-khaa 1.090
TEXT 90
bhya prakiy prabhu nija kuthale
balilena,mi calila nlcale
After regaining His external consciousness, the Lord enthusiastically said, I will go to
Jaganntha Pur.
When the Lord came within eight miles of Vakrevara, He changed His plan of going to
Vakrevara and expressed a desire to go see the Lord of Nlcala. So instead of going west
from Katwa, He proceeded towards the east.
CB Antya-khaa 1.091
TEXT 91
jaganntha prabhura haila j more
`nlcale tumi jha isa satvare'
Lord Jaganntha has ordered Me, `You should immediately come to Nlcala.'
CB Antya-khaa 1.092
TEXT 92
eta bali' calilena hai' prva-mukha

bhakta saba pilena parnanda sukha
After speaking these words, the Lord proceeded towards the east, and all the devotees felt
transcendental happiness.
CB Antya-khaa 1.093
TEXT 93
tna icch tiho se jnena sabe mtra
tna anugrahe jne tna kp-ptra
Only the Lord knows His own will. One who has achieved His mercy can, by His mercy, also
know.
CB Antya-khaa 1.094
TEXT 94
ki icchya calilena vakrevara-prati
kene v n gel, bujhe khra akati
Who can understand the intention that the Lord had in proceeding towards Vakrevara and
why He did not go?
CB Antya-khaa 1.0905
TEXT 95
hena bujhi kari' prabhu vakrevara-vyja
dhanya karilena sarva rhera samja
My understanding is that the Lord made the entire land of Rha-dea glorious on the pretext
of going to Vakrevara.
With a desire to shower love of God on the Rha-dea residents' barren hearts that were
devoid of loving devotional service, Mahprabhu employed the stratagem of wandering in
Rha-dea. Since hard-hearted Myvds follow the conception of impersonalism, they can
only make a show of being subordinate to Vakrevara. r Gaurasundara pretended to
approve of the conceptions of such Myvd sannyss by enacting the pastime of going to
Vakrevara. Later He went to Jaganntha Pur and preached the philosophy of personalism, as
described in Vednta. Those Myvds who imagine that the Absolute Truth is impersonal
can only pretend to worship Rudra, who is Lord Viu's form for destroying this temporary
material world. They are misdirected by the pretension of externally taking shelter of a
personal form of the Absolute Truth while internally maintaining the desire for liberation.
Mahprabhu's pretentious approval of the impersonal conception maintained by the hard-
hearted residents of Rha-dea and His desire to abandon it should be seen only through
devotional vision.
CB Antya-khaa 1.096
TEXT 96
gag-mukha haiy calil gauracandra
niravadhi dehe nija-premera nanda
As Gauracandra headed towards the Ganges, His body was constantly filled with His own
ecstatic love.
CB Antya-khaa 1.097
TEXT 97
bhakti-nya sarva dea, n jne krtana
kro mukhe nhi ka-nma-uccraa
All those places were devoid of devotional service. No one knew anything about krtana, and
no one ever uttered the name of Ka.
Being conditioned by matter, people averse to Ka totally forget His service. Therefore,
rather than engage in glorifying Ka, they pass their days discussing worldly topics. Since
they reject hari-krtana, they become engrossed in sense gratification and are thus unable to
utter the name of Ka. The absence of topics related to Ka in a desert devoid of
devotional service results in the absence of the flood of ecstatic love.
CB Antya-khaa 1.098
TEXT 98
prabhu bale,hena dee ila kene
`ka' hena nma kro nuni vadane
The Lord said, Why did I come to a place where no one utters the name of Ka?
CB Antya-khaa 1.099
TEXT 99
kene hena dee mui karilu payna
n rkhimu deha mui cho ei pra
Why did I come to such a place? I will not keep this body any longer. I will give up this life.
The word payna means exit or departure.
When r Gaurasundara went to a place where there was no discussion on topics of Kaa
place that by visiting one needs to undergo atonementHe resolved to give up His life.
TEXT 100-101
henai samaye dhenu rkhe iu-gaa
tra madhye sukti chaye eka jana
hari-dhvani karite lgil cambita
uniy hail prabhu ati haraita
At that time one pious child among a group of cowherd boys suddenly began to chant the
name of Hari. When the Lord heard that, He became greatly pleased.
The phrase dhenu rkhe means protector of the cows, maintainer of the cows, or a
cowherd.
Another reading for dhenu (cow) is garu (cow).
CB Antya-khaa 1.102
TEXT 102
`hari-bola' vkya prabhu uni' iu-mukhe
vicra karite lgilena mahsukhe
When the Lord heard the sound of Hari bol! from the mouth of that child, He began to
happily contemplate.
CB Antya-khaa 1.103
TEXT 103
dina-dui-cri yata dekhila grma
khro mukhete nunilu hari-nma
In all the villages that I have passed through in the last two to four days I have not heard
anyone vibrate the name of Hari.
Other readings for dina-dui-cri (two or four days) are dina-tina-cri (three or four days)
and tina-dina-dhari (the past three days).
CB Antya-khaa 1.104
TEXT 104
cambite iu-mukhe uni' hari-dhvani
ki hetu ihra sabe kaha dekhi uni?
Now I am suddenly hearing a child chant the name of Hari. What is the reason for this?
When r Gaurasundara suddenly heard the name of Hari from the mouths of some cowherd
boys, He became anxious to know who those children were. Wherever the Ganges flows, one
will find preaching of devotional service to Hari. Therefore this is the glory of the Ganges.
CB Antya-khaa 1.105
TEXT 105
prabhu bale,gag kata dra eth haite?
sabe balilena,eka-praharera pathe
The Lord asked, How far is the Ganges from here? and the children replied, It is about
three hours from here.
CB Antya-khaa 1.106
TEXT 106
prabhu bale,e mahim kevala gagra
ataeva et hari-nmera pracra
The Lord said, This is the glory of the Ganges. By her influence one hears the holy names
chanted here.
Another reading for pracra (propagation) is sacra (appearance).

CB Antya-khaa 1.107
TEXT 107
gagra vtsa siy lge eth
ataeva unila hari-gua-gth
Breezes coming from the Ganges blow here. Therefore I heard glorification of Hari's
transcendental qualities.
Another reading for siy lge (blow here) is kib lgiyche (how nice it feels).
The waters of the Ganges are directly the nectar emanating from r Hari's lotus feet. Any
person who is touched by the air flowing over those waters of the Ganges is qualified to
perform hari-krtana. Until one is fixed in Ka consciousness, his thirst for material
enjoyment is not destroyed and he does not develop a taste for the glorification of Lord
Ka.
CB Antya-khaa 1.108
TEXT 108
gagra mahim vykhy karite hkura
gag-prati anurga bila pracura
As the Lord glorified the Ganges, His attachment increased multifold.
CB Antya-khaa 1.109
TEXT 109
prabhu bale,ji mi sarvath gagya
majjana kariba eta bali' cali' yya
The Lord said, Today I will certainly bathe in the Ganges. Saying this, He started off.
The word sarvath means certainly.
CB Antya-khaa 1.110
TEXT 110
matta-siha-prya calilena gaura-siha

pche dhilena saba caraera bhga
The lionlike Gaurga walked like a maddened lion, and the beelike servants of His lotus feet
followed behind.
Another reading for matta-siha (maddened lion) is matta-gaja (maddened elephant).
CB Antya-khaa 1.111
TEXT 111
gag-daraanvee prabhura gamana
ngli n pya keha yata bhakta-gaa
Anxious to see the Ganges, the Lord walked so quickly that the devotees were unable to keep
up with Him.
The word ngli means to come near or to contact.
CB Antya-khaa 1.112
TEXT 112
sabe eka nitynanda-siha kari' sage
sandhy-kle gag-tre ilena rage
Taking only the lionlike Nitynanda with Him, the Lord joyfully arrived at the bank of the
Ganges that evening.
CB Antya-khaa 1.113
TEXT 113
nitynanda-sage kari' gagya majjana
`gag gag' bali' bahu karil stavana
The Lord took bath in the Ganges with Nitynanda and repeatedly recited the name of Gag
in the course of offering many prayers.
Another reading for bahu (many) is prabhu (the Lord), and another reading for stavana
(prayers) is krandana (crying).
CB Antya-khaa 1.114
TEXT 114
pra kari' karilena gag-jala-pna
puna-puna stuti kari' karena prama
The Lord drank the water of the Ganges to His full satisfaction, and after repeatedly reciting
prayers, He offered obeisances.
CB Antya-khaa 1.115
TEXT 115
prema-rasa-svarpa tomra divya jala
iva se tomra tattva jnena sakala
Your divine water is a manifestation of the mellows of ecstatic love. Your glories are known
to Lord iva.
Since the water of the Ganges is liquid directly related to Ka, it is the manifestation of
ka-prema-rasa, the mellows of ecstatic love for Ka. Rudra, the servant of the Supreme
Lord, holds this prema-rasa on his own head.
CB Antya-khaa 1.116
TEXT 116
sakt tomra nma karile ravaa
tra viu-bhakti haya, ki puna bhakaa
One attains devotional service to Viu simply by hearing your name even once, and what to
speak of drinking your water.
There is no doubt that by drinking the water of the Ganges one attains supreme
auspiciousness. Simply by hearing the name Gag even once, a living entity's propensity
for serving the Supreme Lord is awakened. By the mercy of the Ganges, a living entity
becomes qualified to chant the name of Lord Ka.
CB Antya-khaa 1.117
TEXT 117
tomra prasde se `r-ka' hena nma

sphuraye jvera mukhe, ithe nhi na
By your mercy a living entity becomes qualified to chant the name of Ka. There is no
doubt about this.
TEXT 118-119
ka, pak, kukkura, gla yadi haya
tathpi tomra yadi nikae vasaya
tathpi thra yata bhgyera mahim
anyatrera kovara nahe tra sam
The good fortune of a wealthy person who lives elsewhere cannot be equated with the good
fortune of insects, birds, dogs, or jackals that reside near you.
Wild animals, birds, insects, and moths who live on the banks of the Ganges are fortunate.
Residents of a place where the Ganges does not flow are not as fortunate, even if they are
wealthy.
Another reading for mahim (glories) is upam (comparison), and another reading for
sam (equal) is sm (limit).
CB Antya-khaa 1.120
TEXT 120
patita trite se tomra avatra
tomra samna tumi bai nhi ra
You have incarnated to deliver the fallen souls. There is no one equal to you.
CB Antya-khaa 1.121
TEXT 121
ei mata stuti kare r-gaurasundara
uniy jhnav-dev lajjita antara
When r Gaurasundara offered prayers in this way, Jhnav-dev felt embarrassed.

In the Ka-sandarbha (68) it is stated:
yo 'sau nirajano deva cit-svarp janrdan
asa eva drava-rpea gagmbho ntra saaya
The Supreme Personality of Godhead, Lord Janrdana, whose form is completely spiritual
and who is always free from material contact, personally appears in the form of the Ganges
river water. Of this there is no doubt. In r Hari-bhakti-kalpa-latik (2.3) it is stated:
nanda-nirjharamaym aravinda-nabha-
pdravinda-makarandamaya-pravham
ta ka-bhaktim iva mrtimati sravant
vande mahevara-iro-ruha-kunda-mlm
I offer my respectful obeisances to r Gagdev. She is a cascade of bliss, a stream of nectar

from the lotus feet of r Hari, and the personification of devotional service to r Ka. She
is like a garland of jasmine flowers situated on the head of Lord iva. Also in r Hari-bhakti-
kalpa-latik (1.14) it is stated:
rh hara-mrdhna yat-pda-spara-gauravt
trailokya cpund gag kim tasya mahimocyate
How can the glories of the Supreme Lord be described? The Ganges, who is carried on the
head of iva and who purifies the three worlds, is glorified by the touch His lotus feet. In the
tatheti rjbhihita sarva-loka-hitaiva
dadhrvahito gag pda-pta-jal hare
When King Bhagratha approached Lord iva and requested him to sustain the forceful
waves of the Ganges, Lord iva accepted the proposal by saying, `Let it be so.' Then, with
great attention, he sustained the Ganges on his head, for the water of the Ganges is purifying,
having emanated from the toes of Lord Viu.
sanniveya mano yasmi
chraddhay munayo 'mal

traiguya dustyaja hitv
sadyo yts tad-tmatm
Great sages, completely freed from material lusty desires, devote their minds fully to the
service of the Lord. Such persons are liberated from material bondage without difficulty, and
they become transcendentally situated, acquiring the spiritual quality of the Lord. This is the
glory of the Supreme Personality of Godhead. In the Mahbhrata (Vana-parva 85.90) it is
stated:
sarva kte yuge puya trety pukara smtam
dvpare tu kuruketra gag kali-yuge smt
All holy places bestow piety in Satya-yuga, whereas Pukara is most auspicious in Tret-
yuga. Kuruketra is especially auspicious in Dvpara-yuga, and the Ganges is most auspicious
in Kali-yuga. In the Mahbhrata (Vana-parva 85.96) it is stated: na gag sda trtha
na deva keavt paraThere is no holy place like the Gag, and there is no Deity
superior to Lord Keava.
yasymala divi yaa prathita rasy
bhmau ca te bhuvana-magala dig-vitnam
mandkinti divi bhogavatti cdho
gageti ceha carambu punti vivam
My dear Lord, You are the symbol of everything auspicious. Your transcendental name and
fame is spread like a canopy all over the universe, including the higher, middle, and lower
planetary systems. The transcendental water that washes Your lotus feet is known in the
higher planetary systems as the Mandkin River, in the lower planetary systems as the
Bhogavat and in this earthly planetary system as the Ganges. This sacred, transcendental
water flows throughout the entire universe, purifying wherever it goes. One should also
discuss rmad Bhgavatam (10.41.13-16).
tata sapta ayas tat prabhvbhij y nanu tapasa tyantik siddhir etvat bhagavati
sarvtmani vsudeve 'nuparata-bhakti-yoga-lbhenaivopekitnyrthtma-gatayo muktim
ivgat mumukava iva sabahu-mnam adypi ja-jair udvahanti.
The seven great sages [Marci, Vasiha, Atri, and so on] reside on planets beneath
Dhruvaloka. Well aware of the influence of the water of the Ganges, to this day they keep
Ganges water on the tufts of hair on their heads. They have concluded that this is the
ultimate wealth, the perfection of all austerities, and the best means of prosecuting
transcendental life. Having obtained uninterrupted devotional service to the Supreme
Personality of Godhead, they neglect all other beneficial processes like religion, economic
development, sense gratification, and even merging into the Supreme. Just as jns think
that merging into the existence of the Lord is the highest truth, these seven exalted
personalities accept devotional service as the perfection of life. In the rmad Bhgavatam
dhtu kamaalu-jala tad urukramasya
pdvanejana-pavitratay narendra
svardhuny abhn nabhasi s patat nimri
loka-traya bhagavato viadeva krti
O King, the water from Lord Brahm's kamaalu washed the lotus feet of Lord
Vmanadeva, who is known as Urukrama, the wonderful actor. Thus that water became so
pure that it was transformed into the water of the Ganges, which went flowing down from the
sky, purifying the three worlds like the pure fame of the Supreme Personality of Godhead. In
the rmad Bhgavatam (9.9.12-14) it is stated:
yaj-jala-spara-mtrea
brahma-daa-hat api
sagartmaj diva jagmu
kevala deha-bhasmabhi
Because the sons of Sagara Mahrja had offended a great personality, the heat of their
bodies had increased, and they were burnt to ashes. But simply by being sprinkled with water
from the Ganges, all of them became eligible to go to the heavenly planets. What then is to be
said of those who use the water of mother Ganges to worship her?
bhasmbhtga-sagena
svar yt sagartmajki
punaraddhay dev
sevante ye dhta-vrat
Simply by having water from the Ganges come in contact with the ashes of their burnt
bodies, the sons of Sagara Mahrja were elevated to the heavenly planets. Therefore, what is
to be said of a devotee who worships mother Ganges faithfully with a determined vow? One
can only imagine the benefit that accrues to such a devotee.
na hy etat param carya svardhuny yad ihoditam
ananta-carambhoja- prasty bhava-cchida
Because mother Ganges emanates from the lotus toe of the Supreme Personality of Godhead,
Anantadeva, she is able to liberate one from material bondage. Therefore whatever is
described herewith about her is not at all wonderful.
Vlmki has written:
tvat-tre taru-koarntar-gato gage vihago vara
tvan-nre naraknta-krii vara matsyo 'tha v kacchapa
naivnyatra madndha-sindhura-gha-saghaa-gha-raat-
kra-trasta-samasta-vairi-vanit-labdha-stutir bh-pati
O Gg, O destroyer of hell, a bird within the hollow of a tree on your shore and a fish or
tortoise within your waters are better than a king living elsewhere, even if that king has
received praise from all his enemies' wives, who have been frightened by the ringing of the
colliding bells on his troop of mad elephants.
uk pak turaga uraga ko 'pi v vrao v-
vra sy janana-maraa-klea-dukhsahiu
na tv anyatra pravirala-raat-kakaa-kva-mira
vra-strbhi camara-marut vjito bhmi-pla
Let me become an ox, a bird, a horse, a snake, an elephant, or any other lowly creature
intolerant of the sufferings of birth and death. I do not want to go elsewhere, even as a king
fanned with camaras by courtesans whose bracelets sweetly tinkle.
abhinava-via-vall pda-padmasya vior
madana-mathana-mauler mlat-pupa-ml
jayati jaya-patk kpy asau moka-lakmka

pita-kali-kalak jhnav na puntu
She is a young myrrh creeper at the lotus feet of Lord Viu, and the garland of mlat
flowers on the headdress of Him, the conqueror of Cupid. All victory to her, whose victory
flag is marked with the sign of liberation. May she, Jhnav, who dispels the contamination of
Kali, purify us.
yat tat tla-tamla-la-sarala-vylola-vall-lat-
cchanna srya-kara-pratpa-rahitaakhendu-kuojjvalam
gandharvmara-siddha-kinnara-vadh-tuga-stansphalita
snnya prati-vsara bhavatu me gga jala nirmalam
May the pure waters of the Ganges be there every day for me to bathe in. Those waters are
covered by the trembling vines and creepers of the tla, tamla, la, and sarala trees; free
from the burning heat of the sun's rays; brilliant like the white conchshell and the halo of the
moon; and gently struck by the prominent breasts of the Gandharva, demigod, Siddha, and
Kinnara women.
gga vri mano-hri murri-caraa-cyutam
tripurri-ira-cri ppa-hari puntu mm
The waters of the Ganges, emanating from the feet of Murri, enchant the mind. They rest
on the head of Lord Tripurri and destroy all sin. May those waters purify me.
pppahri duritri taraga-dhri
dra-pracri girirja-guh-vidri
jhakra-kri hari-pda-rajo-vihri
gga puntu satataubha-kri vri
May the always auspicious waters of the Ganges purify me. That water dispels all sins. It is
the enemy of distress, it bears many waves, it travels far, it splits open the caves of the
Himlaya, it makes a murmuring sound, and it sports in the dust of Lord Hari's feet.
r akarcrya has stated:
varam iha nre kamaho mnaki
v tre saraa ka
atha v gavyutau va-paco dnas
tava dre na npati-kulna
A tortoise or fish in this water, a feeble lizard on the river's shore, and a wretched dog-eater
in a nearby pasture are better than a royal prince far away from you.
r Jhnav incarnated to deliver the inhabitants of the material world, therefore there is
nothing equal to the Ganges. Although r Gaurasundara is the Supreme Personality of
Godhead, He increased the glories of His servants and maidservants.
CB Antya-khaa 1.122
TEXT 122
ye prabhura pda-padme vasati gagra
se prabhu karaye stuti,hena avatra
The Lord from whose lotus feet the Ganges emanates offered prayers to the Ganges. Such are
the characteristics of this incarnation of the Lord.
CB Antya-khaa 1.123
TEXT 123
ye unaye gaurgera gag-prati stuti
tra haya r-ka-caitanye rati-mati
Anyone who hears the prayers Gaurga offered to the Ganges will develop attachment for
the lotus feet of r Ka Caitanya.
CB Antya-khaa 1.124
TEXT 124
nitynanda-sahati se ni sei-grme
chilena kona puyavantera rame
In this way the Lord and Nitynanda stayed that night in that village in the house of one
pious person.
CB Antya-khaa 1.125
TEXT 125
tabe ra dine kathokae bhakta-gaa
siy pila sabe prabhura darana
Sometime the next day the devotees came and found the Lord.
CB Antya-khaa 1.126
TEXT 126
tabe prabhu sarva bhakta-gaa kari' sage
nlcala-prati ubha karilena rage
Thereafter, the Lord, accompanied by the devotees, happily departed for Nlcala.
CB Antya-khaa 1.127
TEXT 127
prabhu bale,una nitynanda mahmati!
satvare calaha tumi navadvpa-prati
The Lord said, Listen, O magnanimous Nitynanda! Go quickly to Navadvpa.
CB Antya-khaa 1.128
TEXT 128
rvsdi kari' yata saba bhakta-gaa
sabra karaha giy dukha-vimocana
Go and mitigate the distress of rvsa and the other devotees.
Another reading for rvsdi kari' yata saba bhakta-gaa is rvsdi yata ache bhagavata-
gaa (both mean all the devotees headed by rvsa).
CB Antya-khaa 1.129
TEXT 129
ei saba kath tumi kahi o sabre
mi yba nlcala-candra dekhibre
Tell everyone that I am going to see the moonlike Lord of Nlcala.

CB Antya-khaa 1.130
TEXT 130
sabra apek mi kari ntipure
rahiba r-advaita-cryera ghare
I will wait for everyone at ntipura, where I will stay at the house of r Advaita crya.
CB Antya-khaa 1.131
TEXT 131
t'-sab' laiy tumi sib satvare
mi yi haridsera phuliy nagare
You quickly bring everyone there. I am going to visit Haridsa in Phuliy.
The village Phuliy is situated between Rgha and ntipura. From Navadvpa, the
devotees went there by boat and joined the Lord.
CB Antya-khaa 1.132
TEXT 132
nitynande phiyr-gaurasundara
calilena mahprabhu phuliy-nagara
After sending Nitynanda, r Gaurasundara went to Phuliy.
CB Antya-khaa 1.133
TEXT 133
prabhura jya mah-matta nitynanda
navadvpe calilena parama nanda
Following the Lord's instruction, the greatly intoxicated Nitynanda went in great ecstasy to
Navadvpa.
Another reading for mah-matta (greatly intoxicated) is mah-malla (the great wrestler).
CB Antya-khaa 1.134
TEXT 134
prema-rase mahmatta nitynanda-rya
hukra garjana prabhu karaye sadya
Lord Nitynanda was greatly intoxicated in the mellows of ecstatic love. He constantly roared
loudly.
CB Antya-khaa 1.135
TEXT 135
matta-siha-prya prabhu nande vihvala
vidhi-niedhera pra vihra sakala
Lord Nitynanda was overwhelmed in ecstasy like an intoxicated lion. His pastimes are
transcendental to all rules and regulations.
Another reading for pra (on the other side of) is para (beyond).
eva-vrata sva-priya-nma-krty
jtnurgo druta-citta uccai
hasaty atho roditi rauti gyaty
unmda-van ntyati loka-bhya
When a person is actually advanced and takes pleasure in chanting the holy name of the
Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs,
cries, becomes agitated, and chants just like a madman, not caring for outsiders. In the
rmad Bhgavatam (11.18.28-29) it is stated:
jna-niho virakto v
mad-bhakto vnapekaka
sa-lign rams tyaktv
cared avidhi-gocara
budho blaka-vat kret

kualo jaa-vac caret
vaded unmatta-vad vidvn
go-cary naigama caret
Giving up the rituals and external regulations pertaining to one's particular status of life, one
should act on the transcendental platform beyond rules and regulations. Although most wise,
the paramahasa enjoys life like a child, oblivious to honor and dishonor; although most
expert, he behaves like a dull, incompetent person; although most learned, he speaks like an
insane person; and although a scholar learned in Vedic regulations, he behaves in an
unrestricted manner.
CB Antya-khaa 1.136
TEXT 136
kaeke kadamba-vke kari' rohaa
bjya mohana veu tribhaga-mohana
Sometimes He would climb a kadamba tree and play enchanting melodies on a flute while
standing in a threefold-bending form.
CB Antya-khaa 1.137
TEXT 137
kaeke dekhiy gohe gagai' yya
vatsa-prya haiy gbhra dugdha khya
Sometimes He would roll in the pasturing ground, and sometimes He would drink milk from
a cow like a calf.
Another reading for vatsa (calf) is vaccha (calf).
CB Antya-khaa 1.138
TEXT 138
pan'-pani sarva-pathe ntya kare
bhya nhi jne ubi' nanda-sgare

As He danced alone the entire way, He would lose external consciousness after drowning in
an ocean of ecstasy.
Another reading for ubi (after drowning) is ube (then drown).
CB Antya-khaa 1.139
TEXT 139
kakhana v pathe vasi' karena rodana
hdaya vidare th karite ravaa
Sometimes He would sit in the middle of the road and cry in such a way that the heart of
anyone who heard would break.
CB Antya-khaa 1.140
TEXT 140
kakhano hsena ati mah aahsa
kakhano vire vastra bndhi dig-vsa
Sometimes He would laugh loudly, and sometimes He would take off His cloth and wrap it
around His head.
CB Antya-khaa 1.141
TEXT 141
kakhana v svnubhve ananta-vee
sarpa-prya haiy gagra srote bhse
Sometimes in His own ecstatic mood as Ananta He would float in the current of the Ganges
like a serpent.
Another reading for svnubhve ananta (in His own mood as Ananta) is svnubhavveera
(of His own ecstatic mood). Another reading for srote (in the current) is mjhe
(within).
CB Antya-khaa 1.142
TEXT 142
anantera bhve prabhu gagra bhitare

bhsiy yyena ati dekhi manohare
In the mood of Ananta, Nitynanda Prabhu looked most enchanting as He continuously

floated in the waters of the Ganges.
Another reading for bhitare (within) is upare (on the surface).
CB Antya-khaa 1.143
TEXT 143
acintya agamya nitynandera mahimtri
bhuvane advitya kruyera sm
The glories of Nitynanda are inconceivable and incomprehensible. His compassion is unique
within the three worlds.
Another reading for agamya (incomprehensible) is agaya (innumerable).
CB Antya-khaa 1.144
TEXT 144
ei mata gag-madhye bhsiy bhsiy
navadvpe prabhu-ghe uhila siy
While floating in the Ganges in this way, Nitynanda Prabhu finally arrived at the Lord's
bathing gha in Navadvpa.
From the western bank of the Ganges known as Kuliy, r Nitynanda Prabhu floated to
Mahprabhu's gha on the eastern bank of the Ganges.
Another reading for uhila (arrived) is milil (joined).
CB Antya-khaa 1.145
TEXT 145
pan' samvari' nitynanda-mahaya
prathame uhil si' prabhura laya
After controlling Himself, Lord Nitynanda went straight to the Lord's house.
TEXT 146
siy dekhaye i dvdaa-upavsa
sabe ka-bhakti-bale dehe che vsa
When He arrived, He found that mother ac had been fasting for twelve days. She was
surviving simply on the strength of her devotional service to Ka.
r Gaurasundara passed twelve days going from Mypur to Katwa to take sannysa and
wandering in Rha-dea. Mother ac abstained from taking any food or drink for those
twelve days.
CB Antya-khaa 1.147
TEXT 147
yaodra bhve i parama-vihvala
niravadhi nayane vahaye prema-jala
Mother ac was overwhelmed in the mood of Yaod. She constantly shed tears of love from
her eyes.
Another reading for vahaye (shed) is vahai (shed).
CB Antya-khaa 1.148
TEXT 148
yre dekhe i threi vrt kaya
mathurra loka ki tomar saba haya?
Mother ac asked whomever she met, Are you from Mathur?
Feeling separation from r Gaurasundara, mother ac would ask everyone, Are you people
from Mathur? Do you have any news about Ka and Balarma? She was feeling anxiety
thinking about the visit of Akrra, and she would hear the sound of Ka's flute and
Balarma's horn.
CB Antya-khaa 1.149
TEXT 149
kaha kaha rma-ka chaye kemane?
baliy mrcchita ha pail takhane

Please tell me, how are Ka and Balarma? Speaking like this, she would fall unconscious
to the ground.
CB Antya-khaa 1.150
TEXT 150
kae bale i,oi veu ig bje
akrra il kib puna goha mjhe?
Sometimes mother ac would say, Is that the sound of the flute and horn? Has Akrra
returned to Vndvana?
Another reading for veu (flute) is uni (hearing).
In the rmad Bhgavatam (10.46.18-19) it is stated:
api smarati na ko mtara suhda sakhn
gopn vraja ctma-ntha gvo vndvana girim
Does Ka remember us? Does He remember His mother and His friends and well-wishers?
Does He remember the cowherds and their village of Vraja, of which He is the master? Does
He remember the cows, Vndvana forest, and Govardhana Hill?
apy ysyati govinda sva-jann sakd kitum
tarhi drakyma tad-vaktra su-nasa su-smitekaam
Will Govinda return even once to see His family? If He ever does, we may then glance upon
His beautiful face, with its beautiful eyes, nose, and smile. One should also see rmad
Bhgavatam, Tenth Canto, Chapters 38-39.
CB Antya-khaa 1.151
TEXT 151
ei mata i ka-viraha-sgare
ubiy chena bhya nhika arre
In this way mother ac drown in an ocean of separation from Ka. She lost all external
consciousness.
Another reading for ei mata i ka is ei mata aci (in this way mother ac).
CB Antya-khaa 1.152
TEXT 152
nitynanda prabhu-vara henai samaya
ira carae si' daavat haya
At that time Nitynanda Prabhu came there and fell flat at the feet of mother ac.
CB Antya-khaa 1.153
TEXT 153
nitynande dekhi' saba bhgavata-gaa
uccai-svare lgilena karite krandana
When the devotees saw Nitynanda, they began to cry loudly.
CB Antya-khaa 1.154
TEXT 154
bpa bpa, bali i hail mrcchita
n jniye ke v paaye kon bhita
Mother ac lost consciousness as she repeatedly called out, My son! My son! No one knew
who fell in which direction.
CB Antya-khaa 1.155
TEXT 155
nitynanda prabhu-vara sab' kari' kole
sicilena sabra arra prema-jale
Nitynanda Prabhu embraced all the devotees and soaked their bodies with tears of love.
CB Antya-khaa 1.156
TEXT 156
ubha-v nitynanda kahena sabre
satvare calaha sabe prabhu dekhibre

Nitynanda informed everyone of the auspicious news and said, Let us quickly go to see the
Lord.
CB Antya-khaa 1.157
TEXT 157
ntipura gel prabhu cryera ghare
mi ila tom'-sab laibre
The Lord has gone to Advaita crya's house in ntipura. I have come to take you all
there.
CB Antya-khaa 1.158
TEXT 158
caitanya-virahe jra sarva bhakta-gaa
pra hailuni' nitynandera vacana
All the devotees had been morose with feelings of separation from Lord Caitanya, but when
they heard Nitynanda's words, they became joyful.
Another reading for jra sarva (all were morose) is saba dagdha (all were burnt).
According to the Amara-koa dictionary: pravay sthaviro vddho jno jro jarannapi
Pravay, sthavira, vddha, jna, and jra are all synonyms for an old person. Also
according to the Amara-koa dictionary: samagra sakala pram akhaa sydannake.
pras tu priteSamagra, sakala, pra, and akhaa all mean `not deficient,' and pra
means `full.'
CB Antya-khaa 1.159
TEXT 159
sabei hail ati nande vihvala
uhila paramnanda ka-kolhala
Everyone became overwhelmed with ecstasy, and an ecstatic, tumultuous vibration of Ka's
names arose.
CB Antya-khaa 1.160
TEXT 160
ye divasa gel prabhu karite sannysa
se divasa haite ira upavsa
From the day the Lord left to take sannysa, mother ac had fasted.
CB Antya-khaa 1.161
TEXT 161
dvdaa-upsa tnanhika bhojana
caitanya-prabhve mtra chaye jvana
She had fasted completely for twelve days, surviving simply by the influence of Lord
Caitanya.
CB Antya-khaa 1.162
TEXT 162
dekhi' nitynanda baa dukhita-antara
ire prabodhi' kahe madhura uttara
On seeing her, Nitynanda felt distressed at heart. To pacify mother ac, He sweetly spoke to
her.
Another reading for kahe madhura (spoke sweetly) is kichu kahena (spoke something).
CB Antya-khaa 1.163
TEXT 163
kera rahasya kon n jna v tumi
tomre v kib kahibre jni mi
What confidential topics about Ka are unknown to you? What do I know that I can tell
you?
CB Antya-khaa 1.164
TEXT 164
tilrdheko citte nhi kariha vida

vede o ki pibena tomra prasda
Do not feel the slightest distress in your heart. Can the Vedas ever attain your mercy?
The Vedic literatures favor those who engage in their study. Those Vedas are desirous of
receiving acdev's mercy, because svayam-rpa Bhagavn is her eternal son. The Vedic
literatures are always anxious and inclined to worship acnandana.
Another reading for nhi kariha vida (do not feel distressed) is na kariha avasada (do not
feel despondent).
CB Antya-khaa 1.165
TEXT 165
vede yre niravadhi kare anveaa
se prabhu tomra putrasabra jvana
He who is searched after by the Vedas is your son. He is the life and soul of everyone.
nibhta-marun-mano-'ka-dha-yoga-yujo hdi yan
munaya upsate tad arayo 'pi yayu smarat
striya uragendra-bhoga-bhuja-daa-viakta-dhiyo
vayam api te sam sama-do 'ghri-saroja-sudh
Simply by constantly thinking of Him, the enemies of the Lord attained the same Supreme
Truth whom sages fixed in yoga worship by controlling their breath, mind, and senses.
Similarly, we rutis, who generally see You as all-pervading, will achieve the same nectar from
Your lotus feet that Your consorts are able to relish because of their loving attraction to Your
mighty, serpentine arms, for You look upon us and Your consorts in the same way.
CB Antya-khaa 1.166
TEXT 166
hena prabhu buke hta diy panra
pane sakala bhra laila tomra

With His hand to His heart that same Lord has sworn to personally take all responsibility for
you.
CB Antya-khaa 1.167
TEXT 167
vyavahra paramrtha yateka tomra
mora dya prabhu baliyche bra bra
The Lord has repeatedly declared that He will look after all your worldly and spiritual
requirements.
CB Antya-khaa 1.168
TEXT 168
bhla haya ye-mate, prabhu se bhla jne
sukhe thka tumi deha samarpiy tne
The Lord knows best what is beneficial for everyone. Therefore you should simply surrender
to Him and live happily.
r Nitynanda told r acdev that since her son has taken all responsibility for her, there
was no need for her to worry. He is the sole maintainer of both the material and spiritual
worlds. The Lord's father and mother, who are the raya, or abodes, of vtsalya-rasa are fully
surrendered to the Lord. Therefore, after realizing this, acdev should act accordingly.
CB Antya-khaa 1.169
TEXT 169
ghra giy kara mt, kera randhana
santoa hauka ebe sarva bhakta-gaa
O mother, satisfy all the devotees. Go quickly and cook for Ka.
CB Antya-khaa 1.170
TEXT 170
tomra hastera anne sabkra a
tomra upavse se kera upavsa

Everyone longs to eat food that has been cooked by you. When you fast, Ka fasts.
CB Antya-khaa 1.171
TEXT 171
tumi ye naivedya kara kariy randhana
mohora eknta th khibra mana
You should therefore cook and prepare an offering. I have a strong desire to eat.
CB Antya-khaa 1.172
TEXT 172
tabe i uni' nitynandera vacana
psari' viraha gel karite randhana
On hearing Nitynanda's words, mother ac forgot her lamentation and went to cook.
The word psari means forgot.
CB Antya-khaa 1.173
TEXT 173
kera naivedya kari' i puyavatagre
diy nitynanda-svarpera prati
After making an offering to Ka, the pious mother ac placed the offered foods before
Nitynanda.
CB Antya-khaa 1.174
TEXT 174
tabe i sarva-vaiavere agre diy
karilena bhojana sabre santoiy
Thereafter mother ac served the prasda to all the Vaiavas. After satisfying everyone, she
then sat down to eat.
CB Antya-khaa 1.175
TEXT 175
parama santoa hailena bhakta-gaa
dvdaa-upavse i karil bhojana
The devotees were greatly pleased when mother ac broke her twelve-day fast.
CB Antya-khaa 1.176
TEXT 176
tabe sarva bhakta-gaa nitynanda-sage
prabhu dekhibre sajja karilena rage
Then all the devotees happily prepared to accompany Nitynanda to go see the Lord.
The word sajja means prepared or arranged.
CB Antya-khaa 1.177
TEXT 177
e saba khyna yata navadvpa-vsunilena
gauracandra hail sannys
The residents of Navadvpa soon heard, Gauracandra has taken sannysa.
CB Antya-khaa 1.178
TEXT 178
uniy adbhuta nma `r-ka-caitanya'
sarva-loka `hari' bali' bale `dhanya dhanya'
When they heard His wonderful name, r Ka Caitanya, they all chanted the name of
Hari and glorified Him.
CB Antya-khaa 1.179
TEXT 179
phuliy nagare prabhu chena uniy
dekhite calil saba loka hara ha

When everyone heard that the Lord was in Phuliy, they joyfully went to see Him.
CB Antya-khaa 1.180
TEXT 180
kib vddha, kibiu, ki purua, nr
nande calil sabe bali' `hari hari'
Old people, children, men, and womenall happily departed for Phuliy while chanting the
name of Hari.
CB Antya-khaa 1.181
TEXT 181
prve ye pa saba karila nindana
tr o saparikare karila gamana
Even the atheists who previously blasphemed the Lord went with their families to see the
Lord.
TEXT 182-183
gha-rpe navadvpe labhilena janma
n bujhiy nind karila tna dharma
ebe lai giy tna carae araa
tabe saba apardha haibe khaana
Realizing that the Lord had secretly taken birth in Navadvpa, they thought, Without
understanding, we have blasphemed His activities. Now if we go and take shelter at His lotus
feet, our offenses will be counteracted.
Those atheists who were opposed to r Mahprabhu and who blasphemed Him during His
residence in rdhama Mypur also departed for Phuliy to counteract their offenses when
they understood that r Mahprabhu was there.
In the Skanda Pura, Kumrik-khaa of the Mahevara-khaa, (7.101) it is stated:
tvayi vipratipathasya tvam eva araa prabho
bhmau skhalita pdn bhmir evvalambanam

O Lord, as the earth is the only shelter for those who slip and fall, You are the only shelter
for misguided people.
CB Antya-khaa 1.184
TEXT 184
ei mate bali' loka mahnande dhya
hena nhi jni loka kata pathe yya
Speaking in this way, people rushed there in great happiness. No one could understand how
many different paths people were taking.
CB Antya-khaa 1.185
TEXT 185
ananta arbuda loka haila khey-ghe
kheyri karite pra paila sakae
Unlimited millions of people gathered at the boat landing. The boatmen fell into a dilemma
about how to get everyone across.
The word kheyri refers to a boatman at a boat landing.
During the time of Mahprabhu the Sarasvat, or Khaiy, River entered the Ganges where
the canal known as Vg-dev currently enters the Ganges near Nsihapall. At that time the
boat gha on the Khaiy River was outside r Mypur, past Suvaravihra, Godruma, and
Madhyadvpa. At that place people from Navadvpa would cross the river to go to ntipura
and Phuliy. It seems that Navadvpa was quite vast at that time.
CB Antya-khaa 1.186
TEXT 186
keha bndhe bhel keha ghaa buke kare
keha v kalra gcha dhariy stre
Some people made rafts out of banana tree trunks, some floated on overturned waterpots, and
some simply swam across while holding banana trunks.
TEXT 187
CB Antya-khaa 1.187
kata v haila loka nhi samuccaya
ye-ye mate pre, sei mate pra haya
No one could tell how many people there were. People crossed in every possible way.
The word samuccaya means number.
CB Antya-khaa 1.188
TEXT 188
garbhavat nr cale ghana vsa vaya
caitanyera nma kari' seha pra haya
Pregnant women breathed heavily as they walked. They also somehow crossed the river while
chanting the name of Lord Caitanya.
CB Antya-khaa 1.189
TEXT 189
andha, kho loka saba cale sthe sthe
caitanyera nmete praasta patha dekhe
The blind and the lame walked together. They found their path was broad and open by the
influence of Lord Caitanya's name.
The word khois derived from the word khaja, which means lame.
CB Antya-khaa 1.190
TEXT 190
sahasra sahasra loka eka nye cae
kata dra giy mtra naukubi' pae
Thousands of people would sit in one boat. After going a short distance, the boat would
capsize.
CB Antya-khaa 1.191
TEXT 191
tathpiha citte keha vida n kare
bhse sarva loka `hari' bale uccai-svare
Still, no one felt discouraged. They all floated in the water and loudly chanted the name of
Hari.
CB Antya-khaa 1.192
TEXT 192
hena se nanda janmi' chaye antare
sarva-loka bhse mah nanda-sgare
Such ecstasy appeared in their hearts that they all floated in an ocean of great ecstasy.
CB Antya-khaa 1.193
TEXT 193
ye n jne strite, se o bhse sukhe
vara-prabhve kla pya vin dukhe
Those who did not know how to swim also happily floated. By the mercy of the Lord, they
reached the opposite shore without distress.
CB Antya-khaa 1.194
TEXT 194
kata dike loka pra haya nhi jni
sabe mtra catur-dige uni hari-dhvani
I do not know from how many directions people crossed the river. The name of Hari was all
that was heard in the four directions.
CB Antya-khaa 1.195
TEXT 195
ei mata nande calil saba loka
psariy kudh-t gha-dharma-oka

In this way they all forgot their hunger, thirst, household duties, and lamentation as they
happily traveled towards Phuliy.
CB Antya-khaa 1.196
TEXT 196
ila sakala loka phuliy-nagare
brahma spariy `hari' bale uccai-svare
As they all came to Phuliy, they chanted the name of Hari so loudly that the vibration filled
the entire universe.
CB Antya-khaa 1.197
TEXT 197
uniy aprva ati ucca hari-dhvani
bhira hail tabe nysi-iromai
When the crest jewel of sannyss heard the wonderful, tumultuous vibration of Hari's name,
He came out to greet everyone.
CB Antya-khaa 1.198
TEXT 198
ki aprva obh se kahile kichu naya
koi-candra hena si' karila udaya
It is impossible to describe that wonderful scene. The Lord appeared as effulgent as millions
of full moons.
CB Antya-khaa 1.199
TEXT 199
sarvadr-mukhe `hare ka hare hare'
balite nanda-dhr niravadhi jhare
As the Lord constantly chanted the Hare Ka mah-mantra, tears of ecstasy incessantly
flowed from His eyes.
CB Antya-khaa 1.200
TEXT 200
catur-dige sarva loka daavata haya
ke kra upare pae nhi samuccaya
People in all directions offered Him obeisances. Who can say how many people fell on
others?
CB Antya-khaa 1.201
TEXT 201
kanaka-bhmite loka nhi kare bhaya
nandita sarva-loka daavata haya
People did not care about the thorns on the ground as they all happily offered obeisances.
CB Antya-khaa 1.202
TEXT 202
sarva loka `trhi trhi' bale hta tuli'
e-mata karaye gauracandra kuthal
Everyone raised their hands and exclaimed, Save us! Save us! Such are the wonderful
pastimes of Lord Gauracandra.
CB Antya-khaa 1.203
TEXT 203
ananta arbuda loka ekatra haila
ki prntara kib grma sakala prila
Unlimited millions of people gathered there. All the open places in and around the town were
filled with people.
CB Antya-khaa 1.204
TEXT 204
nn grma haite loka lgila site

keho nhi yya ghara se mukha dekhite
People began arriving from various other villages, and when they saw the face of the Lord no
one cared to return home.
CB Antya-khaa 1.205
TEXT 205
haite lgila baa lokera gahana
`phuliy' prila saba nagara-knana
Huge crowds of people overflooded the town of Phuliy and filled the neighboring villages
and forests.
The word gahana means huge crowd.
CB Antya-khaa 1.206
TEXT 206
dekhi' gauracandrera r-mukha manohara
sarva loka pra haila bhira antara
On seeing the enchanting lotus face of Gauracandra, everyone felt internally and externally
satisfied.
CB Antya-khaa 1.207
TEXT 207
tabe prabhu kp-di kariy sabre
calilena ntipura-cryera ghare
The Lord then glanced mercifully on everyone and proceeded to the house of Advaita crya
in ntipura.
CB Antya-khaa 1.208
TEXT 208
sambhrame advaita dekhi' nija-pra-ntha
pda-padme pailena hai' daapta

On seeing the Lord of His life, Advaita Prabhu offered respectful obeisances at the lotus feet
of the Lord.
CB Antya-khaa 1.209
TEXT 209
rta-nde lgilena krandana karite
n chena pda-padma dui bhu haite
He then began to cry pathetically as He incessantly embraced the Lord's lotus feet with His
two arms.
CB Antya-khaa 1.210
TEXT 210
r-caraa-abhieka kari' prema-jale
dui haste tuli' prabhu lailena kole
As Advaita washed the Lord's feet with tears of love, the Lord picked Him up with His own
hands and embraced Him.
CB Antya-khaa 1.211
TEXT 211
crya bhsilhkurera prema-jale
nande mrcchita hai' pae pada-tale
Advaita crya floated in the waters of ecstatic love. He lost consciousness in ecstasy and fell
at the Lord's feet.
CB Antya-khaa 1.212
TEXT 212
sthira hai' hkura vasil kata-kae
uhila paramnanda advaita-bhavane
After a while Advaita became pacified and sat down, and His entire house became filled with
ecstasy.
CB Antya-khaa 1.213
TEXT 213
digambara iu-rpa advaita-tanaya
nma `r-acyutnanda' mah-jyotir-maya
r Acyutnanda, the son of Advaita, was present there in the form of a greatly effulgent,
naked child.
CB Antya-khaa 1.214
TEXT 214
parama sarva-ja tiho acintya-prabhva
yogya advaitera putra sei mahbhga
He was all-knowing, and his glories were inconceivable. He was most fortunate, being the
qualified son of Advaita.
In the Muaka Upaniad (1.1.9) it is stated: ya sarva-ja sarva-vid yasya jna-maya

tapaHe who is all-knowing, from whom the potency of all knowledge comesHe is the
wisest of all. In the Krma Pura it is stated: sarva-ja sarva-vijnt sarva sarva-mayo
yataHe is sarva-ja because He has realized knowledge of everything, and He is sarva
because He contains everything.
CB Antya-khaa 1.215
TEXT 215
dhl-maya sarva aga, hsite hsite
jniy il prabhu-caraa dekhite
Realizing that the Lord had arrived, the child, smiling and covered in dust, came to see Him.
CB Antya-khaa 1.216
TEXT 216
siy pail gauracandra-pada-tale
dhlra sahita prabhu lailena kole

He came and fell at the lotus feet of Gauracandra, and the Lord took the dust-covered child
on His lap.
CB Antya-khaa 1.217
TEXT 217
prabhu bale,acyuta, crya mora
pitse sambandhe tomya mya dui-bhrt
The Lord said, O Acyuta, Advaita crya is My father. Therefore we are brothers.
CB Antya-khaa 1.218
TEXT 218
acyuta balena,tumi daive jva-sakhsa
bkra bpa tumi ei vede lekh
Acyuta replied, By Your sweet will You become the friend of all living entities, whereas the
Vedas declare that You are the father of all.
When r Gaurasundara visited the house of r Advaita in ntipura in 1431 akbda (A.D.
1509), Acyutnanda was a five-year-old child. r Acyutnanda probably took birth in 1426
akbda (A.D. 1504). This child said to Mahprabhu, You are the friend of all living entities.
The Vedic scriptures, however, have established that You are the source of everything. In
this way, r Acyutnanda established r Caitanya as the object of the two Vedic statements:
dv supar and yato v imni [The Taittirya Upaniad (3.1.1) declares: yato v imni
bhtni jyante. The Supreme Absolute Truth is that from which everything is born.].
In both the Muaka Upaniad (3.1.1) and in the vetvatara Upaniad (4.6) it is stated:
dv supar sayuj sakhy
samna vka pariasvajte
tayor anya pippala svdv atty
ananann anyo 'bhickati
Two companion birds sit together in the shelter of the same pippala tree. One of them is
relishing the taste of the tree's berries, while the other refrains from eating and instead
watches over His friend. In the Gopla-tpan Upaniad (1.18) it is stated: dvau suparau
bhavato brahmao 'a-bhtas tathetaro bhokt bhavatiThere are two birds. One of them
is part and parcel of the Supreme Brahman and is subordinate to Him. He enjoys the fruits,
while the other bird simply witnesses. In the rmad Bhgavatam (11.11.6) it is stated:
suparv etau sadau sakhyau
yadcchayaitau kta-nau ca vke
ekas tayo khdati pippalnnam
anyo niranno 'pi balena bhyn
By chance, two birds have made a nest together in the same tree. The two birds are friends
and are of a similar nature. One of them, however, is eating the fruits of the tree, whereas the
other, who does not eat the fruits, is in a superior position due to His potency.
Also in rmad Bhgavatam (6.4.24) it is stated:
na yasya sakhya puruo 'vaiti sakhyu
sakh vasan savasata pure 'smin
guo yath guino vyakta-des
tasmai maheya namaskaromi
As the sense objects [form, taste, touch, smell, and sound] cannot understand how the
senses perceive them, so the conditioned soul, although residing in his body along with the
Supersoul, cannot understand how the supreme spiritual person, the master of the material
creation, directs his senses. Let me offer my respectful obeisances unto that Supreme Person,
who is the supreme controller.
CB Antya-khaa 1.219
TEXT 219
hse prabhu bhakta-gaa acyuta-vacane
vismaya sabra baa upajila mane
The Lord and the devotees smiled on hearing the statement of Acyuta. They were all struck
with wonder and thought.
CB Antya-khaa 1.220
TEXT 220
e sakala kath ta' iura kabhu naya
n jni v janmiyche kon mahaya!
A child cannot speak such things. Who can know what great personality has taken birth as
this child!
CB Antya-khaa 1.221
TEXT 221
henai samaye r-ananta-nitynanda
il nady haite sage bhakta-vnda
At that time r Nitynanda, who is Ananta ea, arrived from Nadia with a group of
devotees.
CB Antya-khaa 1.222
TEXT 222
rvsdi-bhakta-gaa dekhiyhkura
lgilena hari-dhvani karite pracura
When the devotees headed by rvsa saw the Lord, they began to loudly chant the name of
Hari.
CB Antya-khaa 1.223
TEXT 223
daavata haiy sakala bhakta-gaa
krandana karena sabe dhari' r-caraa
They all offered obeisances to the Lord and began to cry as they held the Lord's lotus feet.
CB Antya-khaa 1.224
TEXT 224
sabre karil prabhu ligana dna
sabei prabhura nija-prera samna
The Lord embraced all of them, for He considered them equal to His own life.
CB Antya-khaa 1.225
TEXT 225
rta-nde rodana karaye bhakta-gaa
uniy pavitra haya sakala bhuvana
The vibration of the devotees' crying in distress purified the entire world.
CB Antya-khaa 1.226
TEXT 226
ka-premnande knde se sukti jana
se dhvani-ravae sarva-bandha-vimocana
Those pious persons cried in ecstatic love for Ka. By hearing that sound, all material
bondage was destroyed.
CB Antya-khaa 1.227
TEXT 227
caitanya-prasde vyakta haila hena dhana
brahmdi-durlabha rasa bhuje ye-te-jana
The treasure revealed by the mercy of Lord Caitanya enabled everyone to relish mellows of
love that are rare for even personalities like Brahm.
CB Antya-khaa 1.228
TEXT 228
bhakta-gaa dekhi' prabhu parama-harie
ntya rmbhil prabhu nija-prema-rase
After meeting the devotees, the Lord became jubilant. He then began to dance in the mellows
of His own ecstatic love.
CB Antya-khaa 1.229
TEXT 229
satvare gite lgilena bhakta-gaa

`bola bola' bali' prabhu garje ghane ghana
The devotees immediately began to sing, and the Lord repeatedly roared, Chant! Chant!
CB Antya-khaa 1.230
TEXT 230
alakite advaita layena pada-dhli
The most powerful Nitynanda grabbed Advaita and secretly took dust from His feet.
CB Antya-khaa 1.231
TEXT 231
aru, kampa, pulaka, hukra, aahsa
kib se adbhuta aga-bhagra praka
How wonderful was the crying, shivering, hairs standing on end, roaring, loud laughing, and
moving of limbs manifest by the Lord!
CB Antya-khaa 1.232
TEXT 232
kib se madhura pada-clana-bhagi
mkib se r-hasta-clandira mahim
How sweet was the movement of His feet, and how glorious was the movement of His hands!
CB Antya-khaa 1.233
TEXT 233
ki kahiba se v prema-rasera mdhur
nande tuliy bhu bale `hari hari'
How can I describe the sweetness of the ecstatic love He manifested? He then raised His arms
and chanted, Hari! Hari!
CB Antya-khaa 1.234
TEXT 234
rasa-maya ntya ati adbhuta-kathana
dekhiy paramnande ube bhakta-gaa
His ecstatic dancing was so wonderful that the devotees who saw it all merged into an ocean
of ecstasy.
CB Antya-khaa 1.235
TEXT 235
hriychil prabhu sarva bhakta-gaa
hena prabhu punar-bra dil daraana
That same Lord whom the devotees had lost was now seen by them again.
CB Antya-khaa 1.236
TEXT 236
nande nhika bhya khro arre
prabhu vei' sabhei ullse ntya kare
In their ecstasy, they all lost external consciousness as they happily danced on all sides of the
Lord.
CB Antya-khaa 1.237
TEXT 237
keb kra gye pae keb kre dhare
keb kra caraa dhariy vake kare
Some fell on others, some embraced others, and some grabbed other's feet and held them to
their chests.
CB Antya-khaa 1.238
TEXT 238
keb kre dhari' knde, keb kib bole
keho kichu n jne premera kuthale

Some cried as they embraced others, and some spoke something to others. They all forgot
everything in the happiness of their ecstatic love.
CB Antya-khaa 1.239
TEXT 239
saprade ntya kare vaikuha vara
e-mata aprva haya pthiv-bhitara
The Lord of Vaikuha danced with His associates. Such wonderful pastimes took place in
this world.
CB Antya-khaa 1.240
TEXT 240
hari bola hari bola hari bola bhi!
ih bai ra kichu unite n pi
Nothing could be heard other than, Hari bola, Hari bola, Hari bola, brothers!
CB Antya-khaa 1.241
TEXT 241
ki nanda haila se advaita-bhavane
se marma jnena sabe sahasra-vadane
Only the thousand-headed Ananta knew the confidential mystery of the ecstasy that
manifested in the house of Advaita.
The phrase sahasra-vadana refers to r Nitynanda Prabhu.
CB Antya-khaa 1.242
TEXT 242
pane hkura tabe dhari' jane jane
sarva-vaiavere kare prema-ligane
Then the Lord caught the Vaiavas, one after another, and embraced them all with love.
CB Antya-khaa 1.243
TEXT 243
piy vaikuha-nyakera ligana
viea nande matta haya bhakta-gaa
Having received the embrace of Lord of Vaikuha, the devotees became especially
intoxicated with ecstasy.
CB Antya-khaa 1.244
TEXT 244
`hari' bali' sarva-gae kare siha-nda
puna-puna be ro sabra unmda
As they repeatedly roared out the name of Hari like lions, their maddened state increased
again and again.
CB Antya-khaa 1.245
TEXT 245
sgopge ntya kare vaikuhera pati
pada-bhare alamala kare vasumat
As the Lord of Vaikuha danced with His associates and devotees, the earth swayed under
the weight of His lotus feet.
In the Kaha Upaniad (1.3.15) it is stated:
andy ananta mahata para dhruva
nicrya ta mtyu-mukht pramucyate
He has neither beginning nor end. He is beyond the material world. One who takes shelter
of Him escapes the jaws of death.
sahasra-irasa skd yam ananta pracakate
sakarakhya purua bhtendriya-manomayam

The threefold ahakra, the source of the gross elements, the senses and the mind, is
identical with them because it is their cause. It is known by the name of Sakaraa, who is
directly Lord Ananta with a thousand heads.
One should also refer to rmad Bhgavatam, Tenth Canto, Chapter Sixty-eight, verse 46. In
yajai sakrtana-pryair yajanti hi sumedhasa
In the age of Kali, intelligent persons perform congregational chanting to worship the
incarnation of Godhead who constantly sings the name of Ka. Although His complexion is
not blackish, He is Ka Himself. He is accompanied by His associates, servants, weapons,
and confidential companions.
CB Antya-khaa 1.246
TEXT 246
nitynanda prabhu-vara parama uddma
caitanya veiy nce mahjyotir-dhma
The most effulgent Nitynanda Prabhu danced around the Lord with great enthusiasm.
CB Antya-khaa 1.247
TEXT 247
nande advaita ncekaraye hukra
sabei caraa dhareye pya yhra
Advaita danced in ecstasy and roared loudly. Everyone caught hold of whoever's feet they
could.
CB Antya-khaa 1.248
TEXT 248
navadvpe yena haila nanda-praka
sei-mata ntya, gta, sakala vilsa

Such was the ecstasy manifested in Navadvpa in those joyful pastimes of dancing and
singing.
CB Antya-khaa 1.249
TEXT 249
kathokae mahprabhu r-gaurga-sundara
svnubhve vaise viu khara upara
After a while r Gaurga Mahprabhu sat on the throne of Viu in His own ecstasy.
CB Antya-khaa 1.250
TEXT 250
yoa-hte sabe rahilena cri-bhite
prabhu lgilena nija-tattva prakite
As all the devotees stood around Him with folded hands, the Lord began to reveal His own
glories.
CB Antya-khaa 1.251
TEXT 251
mui ka, mui rma, mi nryaa
mui matsya, mui krma, varha, vmana
I am Ka, I am Rma, and I am Nryaa. I am Matsya, I am Krma, I am Varha and

Vmana.
CB Antya-khaa 1.252
TEXT 252
mui buddha, kalki, hasa, mui haladhara
mui pnigarbha, hayagrva, mahevara
I am Buddha, Kalki, Hasa, and Haladhara. I am Pnigarbha, I am Hayagrva, and I am

Mahevara.
In this regard one should discuss rmad Bhgavatam, First Canto, Chapter Three.
CB Antya-khaa 1.253
TEXT 253
mui nlcala-candra kapila, nsiha
dydya saba mora caraera bhga
I am Nlcala-candra, I am Kapila, and I am Nsiha. All visible and invisible beings are
servants of My lotus feet.
The phrase nlcala-candra refers to the Supreme Lord, r Jaganntha.
In the rutis it is stated:
vsudeva sakaraa pradyumno 'niruddho 'ha matsya krmo varho narasiho

vmano rmo rmo rma ko buddha kalkir ahaatadhha sahasradhham amito
'ham ananto 'ha naivaite jyante naivaite mriyante naim ajna-bandho na mukti sarva
eva hy ete pr ajar amt param paramnand.
I am Vsudeva, Sakaraa, Pradyumna, and Aniruddha. I am Matsya, Krma, Varha,

Narasiha, Vmana, the three Rmas [Rmacandra, Paraurma, and Balarma], Ka,
Buddha, and Kalki. Immeasurable and unlimited, I appear in hundreds and thousands of
forms, none of which ever takes birth or dies. These forms of Mine are not bound by
ignorance, nor do they have to strive for liberation. They are all complete, free from old age,
immortal, supreme, and supremely blissful. In the rmad Bhgavatam (10.40.17-22) it is
stated:
nama kraa-matsyya pralaybdhi-carya ca
hayare namas tubhya madhu-kaiabha-mtyave
akprya bhate namo mandara-dhrie
kity-uddhra-vihrya namakara-mrtaye
I offer my obeisances to You, the cause of the creation, Lord Matsya, who swam about in the
ocean of dissolution, to Lord Hayagrva, the killer of Madhu and Kaiabha, to the immense
tortoise [Lord Krma], who supported Mandara Mountain, and to the boar incarnation [Lord
Varha], who enjoyed lifting the earth.
namas te 'dbhuta-sihya sdhu-loka-bhaypaha
vmanya namas tubhya krnta-tribhuvanya ca

Obeisances to You, the amazing lion [Lord Nsiha], who removed Your saintly devotees'
fear, and to the dwarf Vmana, who stepped over the three worlds.
namo bhgu pataye dpta-katra-vana-cchide
namas te raghu-varyya rvanta-karya ca
Obeisances to You, Lord of the Bhgus, who cut down the forest of the conceited royal
order, and to Lord Rma, the best of the Raghu dynasty, who put an end to the demon
Rvaa.
namas te vsudevya nama sakaraya ca
pradyumnyaniruddhya stvat pataye nama
Obeisances to You, Lord of the Stvatas, and to Your forms of Vsudeva, Sakaraa,
Pradyumna, and Aniruddha.
namo buddhya uddhya daitya-dnava-mohine
mleccha-prya-katra-hantre namas te kalki-rpie
Obeisances to Your form as the faultless Lord Buddha, who will bewilder the Daityas and
Dnavas, and to Lord Kalki, the annihilator of the meat-eaters posing as kings.
Also in the rmad Bhgavatam (10.2.40) it is stated:
matsyva-kacchapa-nsiha-varha-hasa-
rjanya-vipra-vibudheu ktvatra
tva psi nas tri-bhuvana ca yathdhunea
bhra bhuvo hara yadttama vandana te
O supreme controller, Your Lordship previously accepted incarnations as a fish, a horse, a

tortoise, Narasihadeva, a boar, a swan, Lord Rmacandra, Paraurma and, among the
demigods, Vmanadeva, to protect the entire world by Your mercy. Now please protect us
again by Your mercy by diminishing the disturbances in this world. O Ka, best of the
Yadus, we respectfully offer our obeisances unto You.
The rmad Bhgavatam (7.9.38) also states:
ittha n-tiryag-i-deva-jhavatrair
lokn vibhvayasi hasi jagat pratpn

dharma mah-purua psi yugnuvtta
channa kalau yad abhavas tri-yugo 'tha sa tvam
In this way, my Lord, You appear in various incarnations as a human being, an animal, a
great saint, a demigod, a fish, or a tortoise, thus maintaining the entire creation in different
planetary systems and killing the demoniac principles. According to the age, O my Lord, You
protect the principles of religion. In the age of Kali, however, You do not assert Yourself as
the Supreme Personality of Godhead, and therefore You are known as Triyuga, or the Lord
who appears in three yugas.
It is further said in rmad Bhgavatam (10.8.13):
san vars trayo hy asya
ghato 'nuyuga tan
uklo raktas tath pta
idn kat gata
Your son Ka appears as an incarnation in every millennium. In the past, He assumed

three different colorswhite, red, and yellowand now He has appeared in a blackish color.
[In another Dvpara-yuga, He appeared (as Lord Rmacandra) in the color of uka, a parrot.
All such incarnations have now assembled in Ka.]
In the Padma Pura (Uttara-khaa) it is stated:
dsa-bhtam ida tasya brahmdya sakala jagat
dsa-bhtam ida tasya jagat sthvara-jagamam
Everyone in this universe, beginning with Brahm, is meant to serve Him. This whole
universe, with all moving and nonmoving beings, is meant to serve Him.
In his commentary on rmad Bhgavatam (5.10.11) r Madhvcrya has stated: svmitva

tu harer eva mukhyam anyatra bhtyatOnly Hari is in the position of real master.
Everyone else is a dependent servant.
One should also see rmad Bhgavatam (10.68.37).
CB Antya-khaa 1.254
TEXT 254
mora yaa, gua-grma bole sarva-vede

mohre se ananta-brahma-koi seve
All the Vedas narrate My glories and qualities. Innumerable universes serve My lotus feet.
In the Bhagavad-gt (15.15) it is stated: vedai ca sarvair aham eva vedyoBy all the Vedas,
I am to be known. In the rmad Bhgavatam (7.7.50) it is stated:
devo 'suro manuyo v
yako gandharva eva v
bhajan mukunda-caraa
svastimn syd yath vayam
If a demigod, demon, human being, Yaka, Gandharva, or anyone within this universe
renders service to the lotus feet of Mukunda, who can deliver liberation, he is actually
situated in the most auspicious condition of life, exactly like us [the mahjanas, headed by
Prahlda Mahrja]. In the rmad Bhgavatam (10.8.45) it is stated:
trayy copaniadbhi ca
skhya-yogai ca stvatai
upagyamna-mhtmya
hari smanyattmajam
When Mother Yaod saw all the universes within Ka's mouth, she was astonished for the
time being. The Lord is worshiped like Indra and other demigods by the followers of the
three Vedas, who offer Him sacrifices. He is worshiped as impersonal Brahman by saintly
persons who understand His greatness through studying the Upaniads, as the Purua by
great philosophers who analytically study the universe, as the all-pervading Supersoul by
great yogis, and as the Supreme Personality of Godhead by devotees. Nevertheless, Mother
Yaod considered the Lord her own son.
CB Antya-khaa 1.255
TEXT 255
mui sarva kla-rp bhakta-gaa vine
sakala pada khae mohra smarae
I am all-devouring time for everyone other than the devotees. Simply by remembering Me,
one overcomes all difficulties.
na karhicin mat-parnta-rpe
nakyanti no me 'nimio lehi heti
yem aha priya tm suta ca
sakh guru suhdo daivam iam
My dear mother, devotees who receive such transcendental opulences are never bereft of
them; neither weapons nor the change of time can destroy such opulences. Because the
devotees accept Me as their friend, their relative, their son, preceptor, benefactor and
Supreme Deity, they cannot be deprived of their possessions at any time. In the rmad
Bhgavatam (12.12.55) it is also stated:
avismti ka-padravindayo
kioty abhadri ca a tanoti
sattvasya uddhi paramtma-bhakti
jna ca vijna-virga-yuktam
Remembrance of Lord Ka's lotus feet destroys everything inauspicious and awards the
greatest good fortune. See also rmad Bhgavatam, Twelfth Canto, Chapter Three, verse 45
and Sixth Canto, Chapter Two, verse 19. In the Nrada-pacartra (1.14.24-26) it is stated:
ekagao na dvitya iti sarvdi sargatana hi
nayanti tad bhakt prakti-prkte-laye
tasya bhaktottamn ca satata smaraena ca
yur-vyo na hi bhavet katha mtur bhaviyati
na vsudeva-bhaktnm aubham vidyate kvacit
te bhaktottamn ca satata smaraena ca
In the beginning of creation there was only the one Supreme Lord. His devotees and material
nature are not vanquished at the time of annihilation. The exalted devotees' duration of life
does not diminish because of their constant remembrance of Lord Hari, so how will they
meet death? The devotees of Vsudeva never face any inauspiciousness. Simply by
remembering the exalted devotees of Vsudeva one is relieved from the fear of birth, death,
old age, and disease.
CB Antya-khaa 1.256
TEXT 256
draupadre lajj haite mui uddhri
lujau-ghe mui paca-pave rkhilu
I delivered Draupad from being dishonored, and I protected the five Pavas from the
house of lac.
The phrase jau-ghe refers to the house of lac.
One should refer to the Mahbhrata, Sabh-parva, Chapter Sixty-six, for a description of
how Draupad was saved from embarrassment.
The description of how Ka protected the five Pavas from the house of lac is found in
the Mahbhrata, di-parva, Chapters 141-149.
CB Antya-khaa 1.257
TEXT 257
vksura vadhi' mui rkhiluakara
mui uddhrilu mora gajendra kikara
I killed Vksura and thereby saved Lord iva. I delivered My servant Gajendra.
For a description of how Ka killed Vksura and saved iva, one should see rmad
Bhgavatam, Tenth Canto, Chapter Eighty-eight.
One should also discuss rmad Bhgavatam, Eighth Canto, Chapters Two and Three.
CB Antya-khaa 1.258
TEXT 258
mui se karilu prahldere vimocana
mui se karilu gopa-vndera rakaa
I delivered Prahlda, and I protected the cowherd residents of Vraja.
For a description of how the Lord protected the cowherds, one should refer to rmad
Bhgavatam, Tenth Canto, Chapters Fifteen, Nineteen, and Twenty-five.
via-jalpyayd vyla-rkasd
vara-mrutd vaidyutnalt
va-maytmajd vivato bhayd
abha te vaya rakit muhu
O greatest of personalities, You have repeatedly saved us from all kinds of dangerfrom
poisoned water, from the terrible man-eater Agha, from the great rains, from the wind
demon, from the fiery thunderbolt of Indra, from the bull demon, and from the son of Maya
Dnava.
CB Antya-khaa 1.259
TEXT 259
mui se karilu prva amta-manthana
vaciy asura, rak kailu deva-gaa
I previously had the nectar churned from the ocean. I then deceived the demons and
protected the demigods.
For a description of how the nectar was churned from the ocean, one should see rmad
Bhgavatam, Eighth Canto, Chapters Seven through Ten.
CB Antya-khaa 1.260
TEXT 260
mui se vadhilu mora bhakta-droh kasa
mui se karilu dua rvaa nirvaa
I killed Kasa, who was inimical to My devotees. I annihilated the wicked Rvaa along
with his dynasty.
For a description of the killing of Kasa, one should see rmad Bhgavatam, Tenth Canto,
Chapter Forty-four.
A description of the annihilation of Rvaa and his dynasty is found in the Rmyaa, Lak-
khaa, Chapters 109-111.
CB Antya-khaa 1.261
TEXT 261
mui se dharilu vma-hte govardhana
mui se karilu kli-ngera damana
I lifted Govardhana Hill with My left hand, and I chastised the serpent Kliya.
For a description of the lifting of Govardhana Hill, one should see rmad Bhgavatam, Tenth
Canto, Chapter Twenty-five.
For a description of the chastisement of Kliya, one should see rmad Bhgavatam, Tenth
Canto, Chapter Sixteen.
TEXT 262-265
mui karo satya-yuge tapasy pracra
tret-yuge yaja lgi' karo avatra
ei mui avatra haiy dvpare
pj-dharma bujhilu sakala lokere
kata mora avatra vede o n jne
samprati ilu mui krtana-krae
krtana-rambhe prema-bhaktira vilsa
ataeva kali-yuge mra praka
I taught the process of austerity in Satya-yuga. I incarnated to teach the process of sacrifice
in Tret-yuga. I incarnated in Dvpara-yuga to teach everyone the process of Deity worship.
Even the Vedas do not know how many incarnations I have taken. I have now advented to
inaugurate the process of chanting the holy names. I relish devotional service in ecstatic love
by inaugurating the sakrtana movement. Therefore I have appeared in the age of Kali.
kte yad dhyyato viu
trety yajato makhai

dvpare paricaryy
kalau tad dhari-krtant
Whatever result was obtained in Satya-yuga by meditating on Viu, in Tret-yuga by

performing sacrifices, and in Dvpara-yuga by serving the Lord's lotus feet can be obtained in
Kali-yuga simply by chanting the Hare Ka mah-mantra. In the rmad Bhgavatam
yajai sakrtana-pryair yajanti hi sumedhasa
In the age of Kali, intelligent persons perform congregational chanting to worship the
incarnation of Godhead who constantly sings the name of Ka. Although His complexion is
not blackish, He is Ka Himself. He is accompanied by His associates, servants, weapons,
and confidential companions. In the Viu-sahasra-nma of the Atharva Veda, Third Ka,
it is stated:
ity aha kta-sannyso 'vatariymi kalau catu-sahasrbdopari paca-sahasrbhyantare

gaura-varo drghga sarva-lakaa-yukta vara-prrthito nija-rassvdo mirkhyo vidita-
yogo 'sym.
I will descend from Goloka-dhma and appear on the earth planet during the first sandhyof
Kali-yugaafter four thousand and before five thousand years have passedin Mypur,
Navadvpa, on the banks of the Ganges. I will appear in the form of a brhmaa with a large,
golden-complexioned body measuring four cubits in height and in breadth, endowed with
the thirty-two signs of a mah-purua, and bearing the title Mira. Then, decorated with all
the auspicious qualities of a mah-bhgavata, endowed with renunciation, devoid of worldly
desires, and learned in the science of pure devotional service, I will accept sannysa, as a
devotee relishing the mellows of ecstatic love for Ka.
CB Antya-khaa 1.266
TEXT 266
sarva vede pure raya mora cya
bhaktera rame mui thko sarvadya
All the Vedas and Puras teach everyone to take shelter of Me. I always reside in the
company of My devotees.
CB Antya-khaa 1.267
TEXT 267
bhakta bai mra dvitya ra ni
bhakta mora pit, mt, bandhu, putra, bhi
There is no one more dear to Me than My devotees. They are My father, mother, friend, son,
and brother.
In the Kaha Upaniad (1.2.15) it is stated: sarve ved yat padam manantiAll the Vedas
glorify the Supreme Personality of Godhead. In the rmad Bhgavatam (3.5.41) it is stated:
mrganti yat te mukha-padma-nai chanda-suparair ayo vivikteThe great clear-
minded sages, carried by the wings of the Vedas, always search after the nest of Your lotuslike
face. In the rmad Bhgavatam (10.82.29) it is stated: yad-virutiruti-nutedam ala
punti pdvanejana-paya ca vaca ca stramHis fame, as broadcast by the Vedas, the
water that has washed His feet, and the words He speaks in the form of the revealed
scripturesthese thoroughly purify this universe. Also in the rmad Bhgavatam (9.4.63-
64) the Supreme Lord declares:
aha bhakta-pardhno hy asvatantra iva dvija
sdhubhir grasta-hdayo bhaktair bhakta-jana-priya
I am completely under the control of My devotees. Indeed, I am not at all independent.

Because My devotees are completely devoid of material desires, I sit only within the cores of
their hearts. What to speak of My devotee, even those who are devotees of My devotee are
very dear to Me.
nham tmnam se
mad-bhaktai sdhubhir vin
riya ctyantik brahman
ye gatir aha par
O best of the brhmaas, without saintly persons for whom I am the only destination, I do
not desire to enjoy My transcendental bliss and My supreme opulences. In the Nrada-
pacartra (1.2.35-36) it is stated:
na hi bhaktt para ctm pr cvayav
dayana lakm-rdhik-v- svayambh-ambhur eva ca
bhakta-pro hi kasya ka-pr hi vaiav

dhyyan te vaiav ka ka ca vaiavs tath
There is no one more dear to the Supersoul, Ka, than His own devotees. Even His own
Self, life, and body, Lakm, Rdhik, Sarasvat, Brahm, and ambhu are not as dear to Him
as His pure devotee. Ka is the life and soul of His devotees, and the Vaiavas are the life
and soul of Ka. The Vaiavas always meditate on Ka, and Ka always meditates on
the Vaiavas. In the Gopla-tpan (Uttara 53) it is stated: yathrybhiyukto 'ha tath
bhakto mama priyaMy devotee is as dear to Me as Lakm.
CB Antya-khaa 1.268
TEXT 268
yadyapi svatantra mi svatantra-vihra
tathpiha bhakta-vaa-svabhva mra
Although I am fully independent and My activities are also independent, it is My nature to

be controlled by My devotees.
mayi nirbaddha-hday
sdhava sama-daran
vae kurvanti m bhakty
sat-striya sat-pati yath
As chaste women bring their gentle husbands under control by service, the pure devotees,
who are equal to everyone and completely attached to Me in the core of the heart, bring Me
under their full control.
In this regard one should also see rmad Bhgavatam (9.4.63-68).
CB Antya-khaa 1.269
TEXT 269
tomar se janma-janma sahati mra
tom'-sab' lgi' mora sarva avatra
All of You associate with Me birth after birth. I incarnate in this world for your sake.
tva bhakti-yoga-paribhvita-ht-saroja
sse rutekita-patho nanu ntha pusm
O my Lord, Your devotees can see You through the ears by the process of bona fide hearing,
and thus their hearts become cleansed, and You take Your seat there. You are so merciful to
Your devotees that You manifest Yourself in the particular eternal form of transcendence in
which they always think of You. In the rmad Bhgavatam (10.59.25) goddess Bhmi says:
namas te deva-devea akha-cakra-gad-dhara
bhaktecchoptta-rpya paramtman namo 'stu te
Obeisances unto You, O Lord of the chief demigods, O holder of the conchshell, disc, and
club. O Supreme Soul within the heart, You assume Your various forms to fulfill Your
devotees' desires. Obeisances unto You. One should also see rmad Bhgavatam, Tenth
Canto, Chapter Twenty-seven, verse 11.
CB Antya-khaa 1.270
TEXT 270
tilrdheko mi tom'-sabre chiy
kotho n thki sabe satya jna ih
Know for certain that I do not leave you to stay elsewhere for even a moment.
CB Antya-khaa 1.271
TEXT 271
ei-mata prabhu tattva kahe karuya
uni' saba bhakta-gaa knde rdhvarya
In this way the Lord mercifully narrated these confidential topics. After the devotees heard
Him speak, they began to cry loudly.
The word rdhvarya means loudly.

CB Antya-khaa 1.272
TEXT 272
puna puna sabe daa-prama kariy
uhena paena kku karena kndiy
As they repeatedly offered obeisances to the Lord, they humbly recited prayers and cried.
The word kku means with great humility.
CB Antya-khaa 1.273
TEXT 273
ki nanda haila se advaitera ghare
ye rasa haila prve nady nagare
The house of Advaita became filled with the ecstasy that was previously relished in the town
of Nadia.
CB Antya-khaa 1.274
TEXT 274
pra-manoratha hailena bhakta-gaa
yateka prvera dukha haila khaana
The devotees became fully satisfied, and their previous distress was mitigated.
CB Antya-khaa 1.275
TEXT 275
prabhu se jnena bhakta-dukha khaite
hena prabhu dukh jva n bhaje ke-mate
The Lord knows how to remove the distress of His devotees, so how can a distressed living
entity not worship such a Lord?
Being afflicted by the distress of the living entities, the Supreme Lord bestows great mercy on
them to remove their distress. But because of their ungratefulness, the living entities do not
worship Him. Even if the living entities reciprocally worship the Supreme Lord simply as the
remover of their distress, they can become free from aversion to the Lord.
In the Padma Pura (Uttara-khaa, 71.270) it is stated:
nha vasmi vaikuhe yogin hdayena ca
mad-bhakt yatra gyanti tatra tihmi nrada
My dear Nrada, actually I do not reside in My abode, Vaikuha, nor do I reside within the
hearts of the yogis, but I reside in that place where My pure devotees chant My holy name
and discuss My forms, pastimes, and qualities. In the Muaka Upaniad (3.2.9) it is stated:
tarati oka tarati ppmnaHe [who knows the Lord] becomes free from lamentation
and sins. In the rmad Bhgavatam (4.8.23) it is stated:
nnya tata padma-pala-locand
dukha-cchida te mgaymi kacana
yo mgyate hasta-ghta-padmay
riyetarair aga vimgyamay
My dear Dhruva, as far as I am concerned, I do not find anyone who can mitigate your
distress but the Supreme Personality of Godhead, whose eyes are like lotus petals. Many
demigods such as Lord Brahm seek the pleasure of the goddess of fortune, but the goddess
of fortune herself, with a lotus flower in her hand, is always ready to render service to the
Supreme Lord. In the rmad Bhgavatam (5.18.20) it is stated:
sa vai pati syd akutobhaya svaya
samantata pti bhaytura janam
sa eka evetarath mitho bhaya
naivtmalbhd adhi manyate param
He alone who is never afraid but who, on the contrary, gives complete shelter to all fearful
persons can actually become a husband and protector. Therefore, my Lord, you are the only
husband, and no one else can claim this position. If you were not the only husband, You
would be afraid of others. Therefore persons learned in all Vedic literature accept only Your
Lordship as everyone's master, and they think no one else a better husband and protector
than You. In the rmad Bhgavatam (11.19.9) it is stated:
tpa-trayebhihatasya ghore
santapyamnasya bhavdhvana
paymi nnyac charaa tavghri-
dvandvtapatrd amtbhivart
My dear Lord, for one who is being tormented on the terrible path of birth and death and is
constantly overwhelmed by the threefold miseries, I do not see any possible shelter other
than Your two lotus feet, which are just like a refreshing umbrella that pours down showers
of delicious nectar.
CB Antya-khaa 1.276
TEXT 276
karu-sgara gauracandra mahaya
doa nhi dekhe prabhu, gua-mtra laya
Lord Gauracandra is an ocean of mercy. He does not see anyone's faults, but sees only their
good qualities.
Since the Lord only accepts the good qualities of the fault-filled living entities, He is known
as gua-grh, He who sees only the good in others. He does not find any fault in others.
Unless the fallen souls are inspired by Him, they can never deliver themselves.
aho bak ya stana-kla-ka
jighsaypyayad apy asdhv
lebhe gati dhtry-ucit tato nya
ka v daylu araam vrajema
Alas, how shall I take shelter of one more merciful than He who granted the position of
mother to a she-demon [Ptan] although she was unfaithful and she prepared deadly poison
to be sucked from her breast?
CB Antya-khaa 1.277
TEXT 277
kaeke aivarya samvariy mahvra

bhya praksiy prabhu hailena sthira
After awhile the almighty Lord concealed His opulences. He then regained external
consciousness and became peaceful.
CB Antya-khaa 1.278
TEXT 278
sabre laiy prabhu gag-snne geljh
navte bahu-vidha jala-kr kail
Thereafter the Lord went with the devotees to take bath in the Ganges, where they engaged in
various water sports.
CB Antya-khaa 1.279
TEXT 279
sabra sahita ilena kari' snna
tulasre pradakia kari' jala-dna
After taking bath, the Lord returned with the devotees. He then circumambulated and
watered the tulas plant.
CB Antya-khaa 1.280
TEXT 280
viu-ghe pradakia, namaskra kari'
sab' lai' bhojane vasil gaurahari
After circumambulating the temple of Viu and offering obeisances to the Lord, Gaurahari
sat down to eat lunch with the devotees.
In every brhmaa's house and in every Vaiava's house there was a Viu temple in which
lagrma-ils were worshiped. The temple for demigods in the house of a non-Vaiava is
called Ca-maapa, and the temple for the Supreme Lord in the house of a brhmaa
devotee of Viu is called viu-gha or tulas-maapa.
CB Antya-khaa 1.281
TEXT 281
madhye vasilena prabhu nitynanda-sage
catur-dige sarva-gaa vasilena rage
The Lord sat down in the middle with Nitynanda, and the devotees happily sat around
Them.
CB Antya-khaa 1.282
TEXT 282
sarvge candanaprabhu praphulla-vadana
bhojana karena catur-dige bhakta-gaa
The entire body of the Lord was decorated with sandalwood paste, and His face was fully
blossomed. The Lord then began to eat in the midst of the devotees.
CB Antya-khaa 1.283
TEXT 283
vndvana-madhye yena gopa-gaa-sage
rma-ka bhojana karena sei rage
It appeared as though Ka and Balarma were joyfully taking lunch in Vndvana in the
midst of Their cowherd boy friends.
CB Antya-khaa 1.284
TEXT 284
sei saba kath prabhu sabre kahiy
bhojana karena prabhu hsiy hsiy
The Lord smiled as He described those pastimes to everyone while taking lunch.
For a description of those pastimes, see rmad Bhgavatam, Tenth Canto, Chapter Thirteen,
verses 5-11.
CB Antya-khaa 1.285
TEXT 285
kra akti che ih saba varibre

thra kpya yei bolna yhre
Who has the power to describe these pastimes? Only one who is favored by the Lord can do
so.
CB Antya-khaa 1.286
TEXT 286
bhojana kariy prabhu calilena mtra
bhakta-gaa luhi' khilena ea-ptra
As soon as the Lord got up after finishing His meal, all the devotees eagerly took His
remnants.
In the Viva-koa dictionary it is stated: prasdn nija-nirml dne enukrtitThe word

ea refers to the remnants of foods and flower garlands offered to a deity.
tvayopabhukta-srag-gandha-
vso-lakra-carcit
ucchia-bhojino dss
tava my jayema hi
Simply by decorating ourselves with the garlands, fragrant oils, clothes, and ornaments that
You have already enjoyed, and by eating the remnants of Your meals, we, Your servants, will
indeed conquer Your illusory energy.
prabhu kahe,bhla kaile, stra-j haya
kera sakala ea bhtya svdaya
Caitanya Mahprabhu then said, `Yes, you have spoken correctly. The stras enjoin that the
devotee can partake of everything left by Ka.'
CB Antya-khaa 1.287
TEXT 287
bhavya-bhavya vddha saba hailiumati

ei mata haya viu-bhaktira akati
Even respectable elderly persons acted like children. This is the potency of devotional service
to Viu.
The word bhavya means grave or sober.
Despite being situated at a mature age, many grave persons acted like children. As a result of
devotional service to Viu, they exhibited childish restlessness.
According to the Medin dictionary the word bhavya has three meaningsauspiciousness,
truthfulness, and qualification.
CB Antya-khaa 1.288
TEXT 288
ye sukti-jana une e saba khyna
thre milaye gauracandra bhagavn
Any pious person who hears these topics certainly achieves Lord Gauracandra.
CB Antya-khaa 1.289
TEXT 289
puna prabhu-sage bhakta-gaa daraana
punar-bra aivarya-vee sakrtana
In this way the devotees again met the Lord and again performed sakrtana with great pomp.
CB Antya-khaa 1.290
TEXT 290
sarva-vaiavera prabhu-sahati bhojana
ih ye unaye tre mile prema-dhana
One who hears about how the Lord took His meal with all the Vaiavas attains the wealth of
love of God.
Many ignorant people think that a pompous procession with congregational chanting of the
name of Hari in the streets is an exhibition of opulence. To remove that misconception, r
Gaurasundara performed sakrtana with great pomp and then sat with all the Vaiavas to
exhibit the pastime of sitting and eating with the devotees.
CB Antya-khaa 1.291
TEXT 291
Thus ends this English translation of the Gauya-bhya of r Caitanya-bhgavata, Antya-

khaa, Chapter One, entitled Meeting Again at the House of r Advaita crya.
CBP 2: Description of the Lord's Travel Through Bhuvanevara and Other Placesto
Jaganntha Pur
Chapter Two: Description of the Lord's Travel Through Bhuvanevara and Other Placesto
Jaganntha Pur
This chapter describes Mahprabhu's journey to Nlcala with devotees headed by

Nitynanda and Gaddhara, His making the villages isr and Chatrabhoga glorious, His
acceptance of ferryboat arrangements and other services from the fortunate Rmacandra
Khn, His journey in Orrisa via the Suvararekh River, Jalevara, Remu, Yjapura,
Vaitara, Cuttack, Ski-gopla, Bhuvanevara, Kamalapura, hranl, and entry into Pur,
r Nitynanda's pastime of breaking the Lord's sannysa daa near the Suvararekh, the
Lord's falling unconscious in ecstasy while attempting to embrace Lord Jaganntha inside the
Jaganntha temple, Srvabhauma's bringing the Lord to his own house, and the Lord's
pastimes of regaining external consciousness and then honoring mah-prasda at the house
of Srvabhauma.
When after enjoying pastimes with His devotees at ntipura the Lord one morning expressed
His desire to go to Nlcala, the devotees informed Him about the various types of possible
dangers He may face on the way. Yet before the strong will of the independent Lord, the
devotees headed by r Advaita relented. Just before the commencement of His journey the
Lord solaced His devotees, who were afflicted by thoughts of separation, by instructing them
to worship Ka. Gaurasundara's devotees felt pangs of separation similar to the pangs of
separation felt by the residents of Vraja when Ka left for Mathur, for they were
nondifferent from the residents of Vraja and Gaurasundara was nondifferent from the son of
Nanda. r Nitynanda Prabhu, Gaddhara, Mukunda, Govinda, Jagadnanda, and
Brahmnanda accompanied the Lord. On the way, the Lord asked the devotees if they had
any accumulated possessions with them and thereby tested their qualities of indifference and
freedom from desires for material opulences. He was very pleased on learning that none of
them had brought any accumulated wealth. While instructing the devotees to fully depend on
Ka, the Lord arrived at the house of Ananta Paita in the village of isr and exhibited
the pastime of accepting his hospitality. Eventually the Lord came to the holy place named
Chatrabhoga and saw the Ambuliga-gha there. In this connection the author has described
the story of Ambu-liga iva. After taking darana and bath at atamukh-gag, the Lord
became absorbed in His own internal mood. Suddenly, Rmacandra Khn, the administrator
of Chatrabhoga village, came there and offered obeisances to the Lord. He was very
astonished to see the Lord's intense eagerness to see Lord Jaganntha. On understanding the
identity of Rmacandra Khn, the Lord mercifully ordered him to arrange passage for Him to
go to Nlcala. Rmacandra Khn requested the Lord and His devotees to first accept a meal
at his house, and Mahprabhu mercifully accepted his invitation. The people of Chatrabhoga
thus received an opportunity to witness the transcendental ecstatic madness of the Lord.
After three quarters of the night passed and Mahprabhu regained His external
consciousness, Rmacandra Khn arranged a boat for Mahprabhu's journey. On the boat,
Gaurasundara began to display wonderful symptoms of ecstatic love. Then, on the Lord's
order, Mukunda began to sing on the boat, and because of the Lord's dancing the boat came
on the verge of capsizing. When the boatman forbade them from performing krtana by
informing them about the danger of pirates and wild aquatics like crocodiles, Mahprabhu
assured the devotees about their safety by narrating to them topics of the infallible Sudarana
cakra, which protects the devotees.
After entering Orissa, Mahprabhu took bath at a place known as Gag-gha and displayed
the pastime of offering obeisances to iva, the King of Vaiavas, installed there by
Yudhihira. Leaving the devotees in a temple, the Lord went alone to the householders'
houses and displayed the pastime of begging alms by spreading the end of His cloth.
Jagadnanda Paita cooked whatever foodstuffs the Lord collected by begging. After taking
His meal with the devotees, the Lord spent that night performing sakrtana in that village.
Early the next morning the Lord again started towards Pur. On the way, a road tax collector
obstructed the Lord's path and demanded tax from Him. When he subsequently observed the
Lord's uncommon effulgence, he allowed the Lord to pass but asked the devotees to pay tax.
Later, on seeing Mahprabhu's pastime of simultaneous indifference and affection for the
devotees, the tax collector became struck with wonder and fell at the Lord's feet, begging
forgiveness. After forgiving the tax collector, the Lord gradually came to the Suvararekh
River and therein took bath with the devotees. As Mahprabhu proceeded on, the devotees
headed by Avadhta Nitynanda and Jagadnanda fell far behind the Lord. During the
journey Jagadnanda had been carrying the Lord's sannysa daa. When Jagadnanda left
that daa with Nitynanda and went out to beg alms, Nitynanda took the daa in His
hand and began to think that it could never be fair that the same Lord whom He carries in
His heart would carry a daa. Thinking in this way r Nitynanda broke the Lord's daa
into three pieces. This daa-breaking pastime of Nitynanda is incomprehensible to the
minds of ordinary people; only r Nitynanda knows the confidential purport of this
pastime. Later on, when Paita Jagadnanda approached the Lord with the pieces of the
broken daa, Gaurasundara displayed the pastime of becoming externally angry with
Nitynanda. He then left the devotees' company and proceeded alone to the place of Jalevara
iva. r Gaurasundara, who is the supreme teacher of all, then manifested His pastime of
ecstatic chanting and dancing before iva, who is the topmost Vaiava. Meanwhile, r
Nitynanda and the devotees who had been left behind arrived there, and the Lord embraced
them with ecstasy, discussed with them various topics, and then narrated the glories of
Nitynanda.
After spending that night in Jalevara, the next morning on the way to Bsadaha
Mahprabhu enacted the pastime of conversing with a tntrika-sannys. He then came to the
village of Remu, where He chanted and danced before Gopntha in the association of the
devotees. Thereafter the Lord came to Yjapura, and after displaying the pastime of taking
bath with the devotees in the river Vaitara, the Lord suddenly left everyone behind and
went somewhere and then again came before their sight. In this way the Lord gradually came
to Cuttack, and after taking darana of Ski-gopla, He went to Bhuvanevara. In this regard
the author elaborately describes the topics of Bhuvanevara iva mentioned in the Skanda
Pura. He also describes the glories of the place called Ekmraka, the meaning behind the
name Bhuvanevara, the glories of Pur, and the topics of iva's position as the protector of
the Lord's abodes. When Mahprabhu arrived there, He danced jubilantly before
Bhuvanevara iva. From there, the Lord went to Kamalapura. On seeing the flag on top of
the Jaganntha temple, the Lord became overwhelmed with ecstasy. When Mahprabhu came
to hranl He expressed a desire to go see Lord Jaganntha alone. With intense eagerness
He then went ahead alone and entered the temple of Jaganntha. On seeing Jaganntha and
meeting the Lord after a long separation, Mahprabhu became so absorbed in ecstasy that as
He was about to embrace Jaganntha He fell unconscious to the ground. At that time
Srvabhauma Bhacrya was in the temple taking darana of Lord Jaganntha. On seeing the
condition of the new sannys, he understood according to the symptoms described in the
scriptures that the Lord was an exalted personality. When the temple guards were about to
beat the Lord, Srvabhauma forbade them from doing so and brought Mahprabhu to his own
house. By and by, the devotees headed by Nitynanda arrived there. After the Lord regained
His external consciousness, He resolved to see Lord Jaganntha only from behind the Garua
pillar. Then, after taking bath, the Lord displayed the pastime of honoring mah-prasda with
the devotees at the house of Srvabhauma.
CB Antya-khaa 2.001
TEXT 1
jaya jaya gauracandra jaya sarva-pra
jaya dua-bhayakara jaya ia-tra
All glories to Gauracandra! All glories to the life and soul of all! All glories to You, the
personification of fear for the miscreants! All glories to the deliverer of the devotees!
Since r Caitanya is svayam-rpa r Ka, He is the life and soul of all living entities. He is
the fierce Yamarja for the miscreants who are envious of Hari, Guru, and Vaiava. For
sober devotees like Prahlda, He is the deliverer from aversion to devotional service. After
accepting the renounced order of life, r Ka Caitanyadeva did not accept that the living
entities are one with Brahman or that this material world is false. The Myvds, who do not
discriminate between sinful and sober persons, and the fruitive workers, who do
discriminate, are both enthusiastic for material activities born of the three modes of nature,
but since r Gaurasundara did not approve of such conceptions of the materialists, karmis,
jns, and yogis, He exhibited the pastime of preaching pure devotional service and
distributing ecstatic love of Ka.
CB Antya-khaa 2.002
TEXT 2
jaya ea ram aja bhavera vara
jaya kp-sindhu dnabandhu nysi-vara
All glories to the Lord of Ananta ea, Lakm, Brahm, and iva! All glories to the best of the
sannyss, who is an ocean of mercy and the friend of the poor!
Since the pacopsakas, who worship five deities, and those who worship many deities
wrongly conclude that the gua-avatras iva and Brahm as well as Lakm, the potency of
the Supreme Lord, and Ananta ea, the servant of the Lord, are equal to svayam-rpa Ka,
the devotees have established that Ka alone is the Lord of all demigods and servants of
those who are subordinate to Him. So that no one would consider that Mahprabhu was not
the preacher of a mah-bhgavata's pastimes by considering Him an ordinary karmi- or jn-
sannys, who are both forced to enjoy the fruits of their karma, Mahprabhu was the only
friend of the karmis, jns, materialists, and fallen souls; He was the friend of the devotees;
He was most merciful; He was the Lord of all; and He was svayam-rpa Ka. Since He
enacted the pastime of giving up all the misconceptions of the materialists, karmis, jns,
and pseudo devotees, He is the original Supreme Personality of Godhead, r Ka. To reveal
that all manifestations are exhibitions of His acintya-bhedbheda, the Supreme Personality of
Godhead, Ka, accepted the dress of the best of the mah-bhgavata sannyss. Rather than
attributing the spirit of worldly enjoyment on the Supreme Lord and accepting the human
beings as God, the Supreme Lord remained aloof from the conceptions of material time,
place, and circumstance in the course of adventing in this world, in India, in Bengal, in Nadia
to teach the conclusion of acintya-bhedbheda philosophy and to enact the pastime of
awarding living entities the ultimate goal of life.
CB Antya-khaa 2.003
TEXT 3
bhakta-gohi-sahita gaurga jaya jaya
kp kara prabhu, yena tohe mana raya
All glories to Gaurga along with His devotees! O Lord, please be merciful to me so that my
mind may remain fixed on You.
CB Antya-khaa 2.004
TEXT 4
hena-mate r-gaurasundara ntipure
karil aea raga advaitera ghare
In this way r Gaurasundara performed unlimited pastimes at the house of Advaita in

ntipura.
CB Antya-khaa 2.005
TEXT 5
bahuvidha pana rahasya kath rage
sukhe rtri goil bhakta-gaa-sage
The Lord happily passed the entire night with the devotees discussing various confidential
topics about Ka.
The Lord passed the entire night with the devotees relishing uninterrupted happiness by
discussing confidential topics regarding Ka, the transcendental form of attraction for all
kinds of devotees.
CB Antya-khaa 2.006
TEXT 6
pohila ni prabhu kari' nija-ktya
vasilena catur-dige vei' saba bhtya
At the end of the night the Lord performed His daily morning duties and sat down in the
midst of His servants.
CB Antya-khaa 2.007
TEXT 7
prabhu bale,mi calila nlcale
kichu dukha n bhviha tomar-sakale
The Lord said, I will go to Nlcala. Do not feel unhappy.
CB Antya-khaa 2.008
TEXT 8
nlcala-candra dekhi' mi punar-bra
siy haiba sag tom'-sabkra
After seeing the Lord of Nlcala, I will return and meet you all again.
CB Antya-khaa 2.009
TEXT 9
sabe giy sukhe ghe karaha krtana
janma janma tumi saba mra jvana
All of you go home and joyfully engage in krtana. Birth after birth you are My very life.
CB Antya-khaa 2.010
TEXT 10
bhakta-gaa bale,prabhu ye tomra icch
kra akti th karibre pre mich

The devotees said, O Lord, do as You wish. Who has the power to make You do otherwise?
In the Chndogya Upaniad (3.14.2) the Lord is described as satya-sakalpa, He whose

desire always comes to pass. In the Nrada-pacartra (1.12.26) it is stated:
vednirvacanya ca svecchm ayam adhvaram
nitya satya nirgua ca jyoti-rpa santanam
The Lord is unapproachable by the Vedas. He is supremely independent, the controller of

all, eternal, truthful, transcendental to mundane qualities, effulgent, and primeval.
CB Antya-khaa 2.011
TEXT 11
tathpiha haiyche durghaa samaya
se rjye ekhana keha patha nhi vaya
Still, traveling nowadays is dangerous, therefore no one goes to that kingdom now.
Since the Mohammedan kings of Bengal made a huge arrangement to attack the kingdom of
Orissa, travelers from Bengal to Nlcala became greatly apprehensive. The Mohammedan
king of Bengal had for a long time instigated his subordinates to attack Orissa. What to speak
of this, shortly thereafter the King even planned to personally lead an attack to destroy Orissa
with Santana Gosvm at his side. The same year that r Gaurasundara returned from Kni
Nal while on the way to Vndvana, the devotees had warned Him of the dangers of
traveling to Vndvana.
CB Antya-khaa 2.012
TEXT 12
dui rjye haiyche atyanta vivda
mah-dasyu sthne sthne parama pramda
There is great animosity between the two kingdoms, and many rogues are creating havoc at
various places.
CB Antya-khaa 2.013
TEXT 13
yvat utpta nhi upaama haya

tvat virma kara' yadi citte laya
If You like, wait here until such disturbances subside.
CB Antya-khaa 2.014
TEXT 14
prabhu bale,ye-se-kene utpta n haya
avaya caliba mui kahinu nicaya
The Lord said, I have decided I must go regardless of any disturbances.
CB Antya-khaa 2.015
TEXT 15
bujhilena advaita prabhura citta-vtta
calilena nlcale, n haila nivtta
Advaita understood the Lord's intention. He would not be stopped from going to Nlcala.
CB Antya-khaa 2.016
TEXT 16
yoa-haste satya kath lgil kahite
ke pre tomra patha-virodha karite?
He folded His hands and spoke the following truth: Who can obstruct Your path?
CB Antya-khaa 2.017
TEXT 17
yata vighna che sarva kikara tomra
tomre karite vighna akti che kra
All obstacles are Your servants. Therefore who has the power to place obstacles before You?
In the Brahma-sahit (5.50) it is stated:
yat-pda-pallava-yuga vinidhya kumbha-

dvandve prama-samaye sa gadhirja
vighnn vihantum alam asya jagat-trayasya
I worship the primeval Lord, Govinda. Gaea always holds His lotus feet upon the pair of
tumuli protruding from his elephant head in order to obtain power for his function of
destroying all obstacles on the path of progress in the three worlds. In the rmad
tv sevat sura-kt bahavo 'ntary
svauko vilaghya parama vrajat pada te
nnyasya barhii baln dadata sva-bhgn
dhatte pada tvam avit yadi vighna-mrdhni
The demigods place many obstacles on the path of those who worship You to transcend the
temporary abodes of the demigods and reach Your supreme abode. Those who offer the
demigods their assigned shares in sacrificial performances encounter no such obstacles. But
because You are the direct protector of Your devotee, he is able to step over the head of
whatever obstacle the demigods place before him.
One should also discuss rmad Bhgavatam 1.1.14 and 10.2.33.
CB Antya-khaa 2.018
TEXT 18
yakhane kariy cha citta nlcale
takhane calib prabhu mah-kuthale
Since You have decided to go to Nlcala, You should go in great happiness.
CB Antya-khaa 2.019
TEXT 19
uniy advaita-vkya prabhu sukh hail
parama santoe `hari' balite lgil

On hearing Advaita's words, the Lord became pleased. He began to chant the name of Hari in
great satisfaction.
CB Antya-khaa 2.020
TEXT 20
sei kae mahprabhu matta-siha-gati
calilena ubha kari' nlcala-prati
At that moment Mahprabhu departed for Nlcala, walking like a maddened lion.
CB Antya-khaa 2.021
TEXT 21
dhiy calil pche saba bhakta-gaa
keha nhi pre samvaribre krandana
The devotees all ran behind Him. None of them could control their crying.
CB Antya-khaa 2.022
TEXT 22
kata dra giy prabhu r-gaurasundara
sab' prabodhena bali' madhura uttara
After walking some distance, r Gaurasundara solaced everyone with sweet words.
CB Antya-khaa 2.023
TEXT 23
citte keha kona kichu n bhviha vyath
tom'-sab' mi nhi chiba sarvath
Do not be unhappy at heart, for I will never leave you under any circumstance.
CB Antya-khaa 2.024
TEXT 24
ka nma laha sabe vasi' giy ghare

miha siba dina-kataka-bhitare
Chant the name of Ka while sitting at home. I will return within a few days.
While sending the devotees home, r Gaurasundara solaced them as follows: Go home and
chant the names of Ka. I am going to Nlcala with the desire to glorify the Supreme Lord
from place to place. In due course of time, I will return and meet you. By the strength of
chanting the pure name of Ka, you will not face any difficulties, even while living at home.
You are all liberated souls. Therefore you are all qualified to chant the name of Ka. As a
result of perfection in chanting the name of Ka, you will be attracted to Ka's forms,
qualities, associates, characteristics, and pastimes. Then I will meet you again and reveal to
you the states of immortality and freedom from lamentation and fear.
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TEXT 25
eta bali' mahprabhu sarva vaiavere
pratyeke pratyeke dhari' ligana kare
After speaking these words, Mahprabhu embraced every one of the Vaiavas.
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TEXT 26
prabhura nayana-jale sarva bhakta-gaa
sicita haiy aga karena krandana
All the devotees became soaked with the Lord's tears, and they began to cry.
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TEXT 27
ei mata nn-rpe sab' prabodhiy
calilena prabhu dakibhimukha ha
After solacing everyone in this way, the Lord proceeded towards the south.
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TEXT 28
kndiy kndiy preme saba bhakta-gaa
uhena paena pthivte anukaa
The devotees shed tears in ecstatic love, and they repeatedly fell to the ground and got up.
TEXT 29-30
yena gop-gaa ka mathur calile
ubilena mah-oka-samudrera jale
ye-rpe rahila th sabra jvana
sei mata virahe rahil bhakta-gaa
As the gops merged in an ocean of great lamentation when Ka left for Mathur, the
devotees felt similar feelings of separation and somehow survived in the same way.
For an explanation of this pastime, see rmad Bhgavatam, Tenth Canto, Chapter Thirty-
nine, verses 13-37.
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TEXT 31
daive se-i prabhu, bhakta-gao se-i saba
upamo se-i se, se-i se anubhava
By providence, He was the same Lord, they were the same devotees, the situation was the
same, and their feelings were the same.
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TEXT 32
jvana-maraa ka-icchya se haya
via v amta bhakile o kichu naya
Life and death depends on the will of Ka Drinking poison or nectar does nothing on its
own.
A person may die in this material world by drinking poison, and a living entity may gain
eternal life by drinking nectar. Only by the will of Ka can material objects and spiritual
objects award fruits. But if the will of Ka withdraws the power and propensities of those
objects, they are unable to award such fruits. The conversation between Um and iva is
witness and evidence of this fact.
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TEXT 33
ye-mate yhre kacandra rkhe mre
th bai ra keha karite n pre
No one can imitate how Kacandra saves someone and kills someone else.
Despite being inclined towards the Lord's service, many persons, because of committing
vaiava-apardha, consider the Lord's devotees as ordinary mortal beings by seeing them
separate from the Lord. By thinking that Hari, Guru, and Vaiava are mortal, they cannot
achieve realization of their sac-cid-nanda status because of madness for sense gratification.
As a result, they end up either knowingly or unknowingly becoming envious of Hari and
Guru. Some of them dedicate themselves to karma-ka, and because of desiring material
enjoyment some consider sense gratification and liberation their ultimate goal of life. But they
cannot understand that by the will of r Kacandra, the Guru and Vaiavas are able to
destroy their narrow-mindedness. The Guru and Vaiavas are full of Ka's potencies.
There is no difference between the energy and the energetic. Yet the energy can never be
identified as the energetic. This is the difference between the philosophies of the
impersonalists and the devotees of the Lord. Philosophies like viidvaita (specific
monism), uddha-dvaita (purified dualism), and uddhdvaita (purified monism) have
manifested from portions of the philosophy of acintya-bhedbheda (inconceivable oneness
and difference). Topics of the complete understanding have, in the course of narrating r
Caitanya's pastimes, been clearly revealed to service-inclined persons by rla Kadsa
Kavirja Gosvm, the most respectable staunch follower of r Rpa, in the verse vande
gurn a [vande gurn a-bhaktn am vatrakn, tat-prak ca tac-chakt ka-
caitanya-sajakam, I offer my respectful obeisances unto the spiritual masters, the
devotees of the Lord, the Lord's incarnations, His plenary portions, His energies and the
primeval Lord Himself, r Ka Caitanya.] and in his descriptions of the Paca-tattva.
People who are offenders at the feet of r Kadsa and who do not understand the purport
of rmad Bhgavatam are either gross materialists or Myvds. The Myvds cannot
understand the eternal position of the Lord's variegated energies because of their conception
of oneness. In the course of their worship of many gods, the karmis fall into hellish
conditions by ascribing differences between Ka and Guru-Vaiavas.
In the Nrada-pacartra (1.14.4) r Mahdeva says:
rakit yasya bhagavn kalya tasya santatam
sa yasya vighna-kart ca rakitu ta ca ka kama
A person who is protected by the Supreme Lord becomes victorious everywhere, and one
who is rejected by the Supreme Lord can never be protected by anyone.
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TEXT 34
hena-mate r-gaurasundara nlcale
isena caliy pana-kuthale
In this way r Gaurasundara departed for Nlcala in His own joyful mood.
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TEXT 35
nitynanda, gaddhara, mukunda, govinda
sahati jagadnanda, ra brahmnanda
The Lord was accompanied by Nitynanda, Gaddhara, Mukunda, Govinda, Jagadnanda,

and Brahmnanda.
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TEXT 36
pathe prabhu park karena sab'-prati
ki sambala che bala khra sahati
On the way the Lord tested everyone by asking, What assets do you have with you?
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TEXT 37
ke v ki diyche kre pathera sambala

nikapae mora sthne kaha ta' sakala
All of you tell Me frankly whether anyone has given anything to you for the journey.
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TEXT 38
sabe bale,prabhu, vin jya tomra
kra dravya laite vakti che kra
They replied, O Lord, who has the power to bring anything without Your permission?
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TEXT 39
uniyhkura baa santoa hailee
sei lakye tattva kahite lgil
On hearing their reply, the Lord was greatly satisfied. Thereafter He explained some truths
regarding this topic.
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TEXT 40
prabhu bale,khro ye kichu n lailihte
mra baa santoa karil
The Lord said, I am greatly satisfied that none of you took anything from anyone.
Gaurasundara asked Nitynanda, Gaddhara, Mukunda, Govinda, and Brahmnanda, What

assets do you have with you? In reply, they said, We have no asset other than You. On
hearing their words and realizing their unalloyed determination, Gaurasundara expressed
great satisfaction. Since pseudo devotees who deviate from the path of devotional service
imagine a distinction between Guru-Vaiava and the Supreme Lord, they cannot understand
the concept of oneness. The philosophy of acintya-bhedbheda is the only cause for the
nourishment of transcendental mellows. The distinction or variegatedness found in spiritual
rasa is eternal and is not opposed to the Vedic statement: ekam evdvityamThe Absolute
Truth is one without a second. Those who claim according to the statement ekam
evdvityam there are no differences born of variegatedness or distinctions in the Absolute
Truth are Myvds. As soon as the distinction between viaya (the object of worship) and
raya (the worshiper) is denied, the philosophy of impersonalism becomes manifest. Because
of a lack of knowledge regarding the distinctions between viaya and raya, unauthorized
conclusions and degradation into material enjoyment are achieved, as prominently found
among the Buddhists and sahajiys.
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TEXT 41
bhoktavya ade thke ye-dine likhana
araye o si' mile avaya takhana
If you are destined to receive some eatables, you will certainly obtain them, even if you are
in the forest.
In the Bhan-nradya Pura (7.74) it is stated:
aprarthitani dukhni
tathaiva aya hi dehin
sukhni api tath manye
daivam atrtiricyate
Distress comes to embodied souls without asking, similarly happiness will also come by the
arrangement of providence.
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TEXT 42
prabhu yre ye-divasa n likhe hra
rja-putra hau tabu upavsa tra
If the Supreme Lord does not set aside food for a person, he will not eat, even if he is the son
of a king.
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TEXT 43
thkile o khite n pre j-vine
akasmt kalaha karaye kro sane

Without the Lord's sanction one may not be able to eat even if there is food, for he may
suddenly quarrel with someone.
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TEXT 44
krodha kari' bale,mui n khimu bhta'
divya kari' rahe nija ire diye hta
In an angry mood, he may say, Ì will not eat today.' He may even touch his hand to his head
and swear to that effect.
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TEXT 45
athav sakala dravya haile vidyamna
cambite dehe jvara haila adhihna
Otherwise one may have all varieties of eatables, but he may suddenly be afflicted by fever.
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TEXT 46
jvara-vedanya koth thkila bhakaa
ataeva varera icch se kraa
How can he eat while suffering the pain of fever? Therefore the will of the Supreme Lord
prevails.
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TEXT 47
tribhuvane ka diychena anna-chatra
varera icch thke miliba sarvatra
Ka has supplied food for the three worlds. If He desires, one will certainly obtain it.
bhojanc chdane cint vth kurvanti vaiavyo
'sau vivambharo deva sa ki bhaktn upekate

Vaiavas do not uselessly worry about food or clothing, for they are devoted to the
Supreme Lord, who is known as Vivambhara, `He who supplies everyone's necessities.'
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TEXT 48
pane vara sarva-janere ikhya
ihte vivsa yra se-i sukha pya
In this way the Lord personally taught everyone. One who has faith in His words obtains
happiness.
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TEXT 49
ye-te-mate kene koi prayatna n kare
varera icch haile se phala dhare
A person may endeavor for something millions of different ways, but the result will come
only if the Supreme Lord sanctions it.
Being satisfied with the devotees, r Gaurasundara taught them the principle of full
surrender. He said, Although ample foods may be easily available, by the desire of Ka
even the son of a king may suffer the pangs of fasting. Although whatever the Supreme Lord
sanctions may be rarely attained, one easily achieves it even while sitting in the forest.
Although ample foods may be lying in front of a person, if by Ka's will that person is
afflicted by fever, he will be unable to eat. Moreover, the necessities of life automatically
come by the will of the Lord. People who are puffed-up with false ego and bewildered by
illusion cannot understand these topics.
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TEXT 50
hena mate prabhu tattva kahite kahite
uttaril si' isr-nagarete
As the Lord revealed the truth in this way, they came to the village of isr.
The village of isr is situated near Bruipura and is presently known as aghar-grma. In
another opinion isr is known as Kak-gha.
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TEXT 51
sei isr-grme mahbhgyavn
chena parama sdhur-ananta nma
In that village of isr lived one most fortunate saintly person named r Ananta.
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TEXT 52
rahilena si' prabhu thra laye
ki kahiba ra tra bhgya-samuccaye
The Lord came and stayed at his house. Who can describe the limit of his good fortune?
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TEXT 53
ananta paita ati parama udra
piy paramnanda bhya nhi ra
Ananta Paita was greatly magnanimous. He became so blissful that he had no external
consciousness.
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TEXT 54
vaikuhera pati si' atithi hail
santoe bhikra sajja karite lgil
The Lord of Vaikuha became his guest. He therefore happily began to arrange the Lord's
lunch.
We believe that the place near Bruipura known as aghar, or agar, in the district of 24-
Parganas is the place formerly known as isr. The Ganges previously flowed near this
place. From this place Mahprabhu went to Chatrabhoga. Chatrabhoga is situated near the
village of aghar.
In Taittirya Upaniad (11.2) it is stated: atithi devo bhavaa guest is as good as God. In
the Garua Pura it is stated:
go-doha-mtra-kla vai pratiked atithi svayam
abhygatn yathakti pjayed atithi tath
A guest usually remains at the house of a person for as long as it takes to milk a cow. One
serves a guest according to one's ability.
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TEXT 55
sarva-gaa saha prabhu karilena bhik
sannysre bhik-dharma karayena ik
The Lord and His associates took their meal at his house. The Lord thus arranged to show
how one should feed a sannys.
In Jbla Upaniad (5) it is stated: atha parivr vivara-vs muo 'parigrahaucir

adrohbhaiko brahma-bhya bhavattiA member of the renounced order becomes
fit to realize his spiritual nature by wearing colorless dress, by keeping a shaven head, by not
collecting things for himself, by remaining clean, by not fighting with others, and by
subsisting on alms. In the rmad Bhgavatam (11.18.18) it is stated:
bhik caturu vareu vigarhyn varjaya caret
saptgrn asakpts tuyel labdhena tvat
Rejecting those houses that are polluted and untouchable, one should approach without
previous calculation seven houses and be satisfied with that which is obtained there by
begging. According to necessity, one may approach each of the four occupational orders of
society. In the Garua Pura it is stated:
sarva-bhta-hitantas
trida sa-kamaalueka-vaya privrajya-
bhkrth grmam rayet.
Carrying a tridaand a kamaalu, wearing only a single cloth, and concerned for the
welfare of all, a sannysmay sometimes enter a village to beg some alms. In the Garua
Pura it is also stated:
bhaikya ruta ca maunitva
tapo dhyna vieata
samyak ca jna-vairgya
dharmo 'ya bhikuko mata
The duties of a renunciant are understood to be begging for his sustenance, listening to
scripture, and practice of silence, austerity, careful meditation, correct knowledge, and
detachment.
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TEXT 56
sarva-rtri ka-kath-krtana-prasage
chilena ananta-paita-ghe rage
The Lord happily passed that entire night discussing topics of Ka in the house of Ananta
Paita.
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TEXT 57
ubha-di ananta-paita-prati kari'
prabhte calil prabhu bali' `hari hari'
In the morning the Lord glanced mercifully on Ananta Paita and chanted the name of Hari
as He departed.
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TEXT 58
dekhi' sarva-tpahara r-candra-vadana
`hari' bali' sarva-loke ke anukaa
On seeing the Lord's moonlike face, which destroys all miseries, everyone repeatedly chanted,
Hari bol!
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TEXT 59
yogndra-hdaye ati durlabha caraa
hena prabhu cali' yya dekhe sarva-jana
The same Lord whose lotus feet are rarely seen in the hearts of the topmost yogis was now
walking before the vision of all.
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TEXT 60
ei-mata prabhu jhnavra kle kle
ilena chatrabhoga mah-kuthale
In this way the Lord walked along the bank of the Ganges till He happily arrived at
Chatrabhoga.
TEXT 61-62
sei chatrabhoge gag hai' atamukh
vahite chena sarva-jane kari' sukh
jala-maya iva-liga che sei sthne
àmbu-liga gha' kari' bale sarva-jane
In Chatrabhoga the Ganges flows in a hundred streams, thereby making everyone happy. At
this place there is spot known to everyone as Ambuliga-gha, where there is a iva-liga
made of water.
Chatrabhoga is situated in the 41st subdivision of the district of 24-Parganas. It is situated in

the police jurisdiction of Mathurpura. It is four and a half miles from the Mathurpura Road
railway station, which is on the East Bengal railway line. There is a huge temple of
Tripursundar Mahmy there. The Ambuliga-gha is about one and a half miles from the
temple of Tripursundar. The present name of Ambuliga-gha is Bas-grma. It is
situated in the 43rd subdivision within the police jurisdiction of Mathurpura. When
Mahprabhu visited this place, the Ganges flowed in a hundred streams on the eastern side of
Bas-grma. Although at present the hundred streams of the Ganges are not seen, there are
still some signs like deep ravines there. The temple of Ambu-liga is still found there. When
we inquired from the local people, we learned that the temple and its properties were
managed by Mahnta ryukta Satish Giri of Trakevara, but as a result of litigation they
have been transferred to one ryukta Varad Prasda Rya Chaudhur, a landlord of K-
nagara.
Within the temple is situated Ambu-liga iva. There is one piece of stone in the temple that
resembles a Gaur-paa [the base that supports a iva-liga]. In the middle of that stone there
is a hole filled with water. The Ambu-liga is situated within that water. On the forehead of
that liga there is a silver half-moon. Above this liga there are Deities of Lakm-Nryaa
and Gopla. The site known as Cakra-trtha is situated nearly one mile southeast of Ambu-
liga. Local people say that the Ganges flowed through that place long ago. At present one
can see a pond as the remnant of the Ganges. There is a Deity of Viu there known as
Mdhava. During the local festival, people first take bath in that pond and then worship the
Lord at Cakra-trtha. In the month of May, 1930, we, along with many other Vaiavas,
visited Chatrabhoga to select a place to establish the footprints of r r Caitanya. For an
elaborate description of this, one should read Gauya magazine, 8th year, number 42.
Now a temple of r Gaura's lotus feet has been established at this place by the joint endeavor
of the President and devotees of r Caitanya Maha, Mypur, the birthplace of r Gaura.
The site of Ambu-liga is currently owned by ryukta Varadknta Prasda Rya Chaudhur.
One can still see moss-covered Ganges water at this place.
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TEXT 63
ambu-liga-akara hail ye nimitta
sei kath kahi una ha eka citta
Hear attentively the following narration of how Ambu-liga iva appeared there.
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TEXT 64
prve bhagratha kari' gag-rdhana
gag nilena vaa-uddhra-kraa
Previously Bhagiratha worshiped the Ganges and brought her to this world to deliver his
forefathers.
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TEXT 65
gagra virahe iva vihvala haiy
iva ilena ee gag saariy
iva became overwhelmed in separation from the Ganges. While remembering the Ganges, he
eventually came to this place.
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TEXT 66
gagre dekhiyiva sei chatrabhoge
vihvala hail ati gag-anurge
When iva saw the Ganges at Chatrabhoga, he became overwhelmed with attachment for the
Ganges.
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TEXT 67
gag dekhi' mtra iva gagya pail
jala-rpe iva jhnavte miil
As soon as he saw the Ganges, he entered the water. He then took the form of water and
merged in the Ganges.
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TEXT 68
jagan-mt jhnav o dekhiyakara
pj karilena bhakti kariy vistara
When Jhnav, the mother of the universe, saw iva, she worshiped him with great devotion.
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TEXT 69
iva se jnena gag-bhaktira mahim
gag o jnena iva-bhaktira ye sm

iva knew the glories of worshiping the Ganges, and the Gag also knew the glories of
worshiping iva.
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TEXT 70
gag-jala-spare iva hail jala-maya
gag o pjil ati kariy vinaya
When iva came in touch with the water of the Ganges, he transformed into water, and
Gag also humbly worshiped him.
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TEXT 71
jala-rpe iva rahilena sei sthne
àmbuliga gha' kari' ghoe sarva-jane
iva remained at that place in the form of water, so everyone glorified this place as
Ambuliga-gha.
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TEXT 72
gag-iva-prabhve se chatrabhoga-grma
haila parama dhanya mahtrtha nma
By the influence of the Ganges and Lord iva, this village of Chatrabhoga became most
glorious and celebrated as a great trtha.
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TEXT 73
tathi madhye viea mahim haila ra
piye caitanyacandra-caraa-vihra
This place became even more glorious after r Caitanyacandra visited and enjoyed pastimes
here.
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TEXT 74
chatrabhoge gel prabhu ambuliga-ghe
atamukh gag prabhu dekhil nikae
The Lord went to Ambuliga-gha at Chatrabhoga and saw the Ganges flowing in a hundred
streams there.
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TEXT 75
dekhiy hail prabhu nande vihvala
`hari' bali' hukra karena kolhala
On seeing the Ganges there, the Lord became overwhelmed with ecstasy and roared loudly
while chanting the name of Hari.
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TEXT 76
cha khyena nitynanda kole kari'
sarva-gae `jaya' diy bale `hari hari'
As the Lord forcefully fell to the ground, Nitynanda caught hold of Him and all the devotees
chanted, Jaya! Hari! Hari!
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TEXT 77
nanda-vee prabhu sarva-gae laiysei
ghe snna karilena sukh ha
In great ecstasy the Lord happily took bath at that gha with His associates.
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TEXT 78
aneka kautuke prabhu karilena snne

vedavysa th saba likhibe pure
While taking bath, the Lord enacted many pastimes that will be described in the Puras by
Vedavysa.
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TEXT 79
snna kari' mahprabhu uhilena kle
yei vastra pare sei tite prema-jale
After completing His bath, Mahprabhu came out of the water, but as soon as He put on dry
clothes, they became soaked with His tears of love.
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TEXT 80
pthivte vahe eka atamukh dhra
prabhura nayane vahe atamukhra
A hundred streams of the Ganges were flowing on the earth, and another hundred streams
were flowing from the Lord's eyes.
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TEXT 81
aprva dekhiy sabe hse bhakta-gaa
hena mahprabhu gauracandrera krandana
The devotees laughed when they saw this wonderful pastime. Such was the crying of
Gauracandra Mahprabhu.
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TEXT 82
sei grme adhikr rmacandra khna
yadyapi viay tabu mahbhgyavn

The administrator of that village was Rmacandra Khn. Although he was a sense enjoyer, he
was greatly fortunate.
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TEXT 83
anyath prabhura sage tna dekh kene
daivagati siy milil sei sthne
Otherwise how could he see the Lord? By the arrangement of providence, he met the Lord
there.
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TEXT 84
dekhiy prabhura teja bhaya haila mane
dol haite satvare nmila sei kae
When he saw the Lord's effulgence, he became filled with awe and immediately got down
from his palanquin.
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TEXT 85
daavata haiy pail pada-tale
prabhura nhika bhya premnanda-jale
He fell flat at the lotus feet of the Lord, but the Lord had no external consciousness as He
shed tears of ecstatic love.
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TEXT 86
h h jaganntha, prabhu bale ghane ghana
pthivte pai' ghana karaye krandana
The Lord fell to the ground and cried profusely while repeatedly exclaiming, O Jaganntha!
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TEXT 87
dekhiy prabhura rti rmacandra khna
antare vidra haila sajjanera-pra
When Rmacandra Khn saw the Lord was in such distress, his gentle heart was shattered.
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TEXT 88
kona mate e rtira nahe samvaraa
knde, ra ei mata cinte mane mana
He began to cry as he thought, There is no way to check such grief.
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TEXT 89
tribhuvane hena che dekhi se krandana
vidra n haya kha-pera mana
Anyone within the three worlds who after seeing such crying does not become agitated must
have a heart of stone or wood.
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TEXT 90
kichu sthira hai' vaikuhera cmai
jijsila rmacandra khnere ke tumi?
After becoming somewhat pacified, the crest jewel of Vaikuha asked Rmacandra Khn,
Who are you?
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TEXT 91
sambhrame kariy daavata kara-yoa
bale,prabhu, dsa-anudsa mui tora

Folding his hands with awe and reverence, Rmacandra replied, O Lord, I am the servant of
Your servant.
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TEXT 92
tabe ee sarva-loke lgil kahite
ei adhikr prabhu, dakia-rjyete
Then other persons there informed the Lord, He is the administrator of this southern
province.
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TEXT 93
prabhu bale,tumi adhikr baa bhla
nlcale mi yi ke-mate sakla
The Lord said, It is good that you are the administrator. Tell Me how I can quickly reach
Nlcala.
CB Antya-khaa 2.094
TEXT 94
vahaye nanda-dhr kahite kahite
`nlcalacandra', bali' pail bhmite
As the Lord spoke, tears of love flowed from His eyes. He then fell to the ground exclaiming,
O Nlcala-candra!
CB Antya-khaa 2.095
TEXT 95
rmacandra khna bale,una mahaya!
ye j tomra se-i kartavya nicaya
Rmacandra Khn replied, Listen, Mahaya! It is certainly my duty to do whatever You

order.
CB Antya-khaa 2.096
TEXT 96
sabe prabhu, haiyche viama samaya
se dee e dee keha patha nhi vaya
But, Lord, the situation is very tense right now. There is no travel between the two states.
CB Antya-khaa 2.097
TEXT 97
rjr trila putiyche sthne sthne
pathika pile `ju' bali' laya pre
The King's men have booby trapped the road with sharp spears. If they happen to find a
traveler, they accuse him of being a spy and execute him.
Just as submarines destroy the opposition in the seas, there was a practice of hiding sharp
spears beneath the surface of the ground. Spears as sharp as needles were planted in different
parts of the road so that inimical people could not enter each other's territory. The idea was
that when the enemy army would advance to attack, their feet would be pierced by those
sharp spears.
The word ju refers to a spy or infiltrator.
CB Antya-khaa 2.098
TEXT 98
kon dik diy v pha lukiythte
ara prabhu, una mana diy
O Lord, listen carefully. I am apprehensive about which way I can send You in secret.
CB Antya-khaa 2.099
TEXT 99
mui se naskara, ethkra mora bhra
ngli pile, ge saaya mra

I am the army commander, and I oversee this area. If I am caught helping You, I will be in
trouble.
CB Antya-khaa 2.100
TEXT 100
tathpio ye-te kene prabhu mora naya
ye tomra j th karimu nicaya
Still, O Lord, I will somehow or other certainly fulfill Your request.
TEXT 101
yadi more `bhtya' hena jna thke mane
tabe eth bhik ji kara sarva-gae
If You accept me as Your servant, then You and Your associates will kindly take meal with
me today.
CB Antya-khaa 2.102
TEXT 102
jti-pra-dhana kene mohra n yya
ji rtre tom' phimu sarvathya
I am prepared to lose my caste, life, and wealth, but I will certainly help You cross the
border tonight.
CB Antya-khaa 2.103
TEXT 103
uniy hail sukh vaikuhera ntha
hsi' tne karilena ubha di-pta
On hearing his words, the Lord of Vaikuha smiled and glanced mercifully on him.
CB Antya-khaa 2.104
TEXT 104
di-mtra tra sarva-bandha-kaya kari'

brhmaa-rame rahilena gaurahari
After Gaurahari freed him from all material bondage by His merciful glance, the Lord went to
stay in that brhmaa's house.
CB Antya-khaa 2.105
TEXT 105
brhmaa-mandire haila parama magala
pratyaka pila sarva suktira phala
Thus that brhmaa's house became sanctified, as he directly perceived the fruits of his past
pious deeds.
CB Antya-khaa 2.106
TEXT 106
nn yatne dha-bhakti-yoga-citta ha
prabhura randhana vipra karilena giy
The brhmaa's heart filled with devotion as he began to cook for the Lord with great care.
CB Antya-khaa 2.107
TEXT 107
nme se hkura mtra karena bhojana
nijvee avaka nhi eka kaa
The Lord ate only as a matter of formality, for He was so absorbed in His own ecstatic mood
that He could not be diverted for even a moment.
When palatable foods were brought before Gaurasundara at the house of Rmacandra Khn,
r Mahprabhu ate only in name. Gaurasundara, who was overwhelmed with love for Ka,
accepted foods offered by Rmacandra Khn only as a matter of formality.
CB Antya-khaa 2.108
TEXT 108
bhik kare prabhu priya-varga-santortha

niravadhi prabhura bhojanaparamrtha
The Lord ate only for the satisfaction of His beloved devotees. The Lord's food always
consisted of only spiritual foodstuffs.
Externally, the Lord's acceptance of foodstuffs on the pretext of begging alms was to deceive
ordinary people of the external world, but from the spiritual viewpoint His pastime of
accepting food consisted only in honoring bhagavata-prasda. Karmis opposed to devotional
service think that r Gaurasundara took His meal at the house of a pseudo brhmaa who
proudly identified himself as a born brhmaa, but actually this pastime was meant to refute
their mundane conceptions. Such blatant indirect approval of foolish behavior was simply to
deceive those so-called brhmaas who are attached to karma-ka, who are worthy of
being deceived, and who are perpetually bereft of spiritual understanding. Realizing that such
indirect approval would in the future benefit people attached to karma-ka, the Lord
attempted to please those karmis who are opposed to spiritual values. That way in the future
they may also become Vaiavas and achieve auspiciousness by becoming dear to the Lord.
Mahprabhu never displayed any pastime of accepting anything other than ka-prasda. He
personally displayed the pastime of chanting one hundred thousand names of Ka, and He
would first offer any food cooked by a so-called brhmaa to Ka and then honor it. The
Lord enacted this pastime of accepting the non-Vaiava behavior of smrtas to protect the
community of so-called brhmaas who would perpetually fall into hell by considering Him
as one who disrespects so-called brhmaas. Actually Mahprabhu demonstrated the spiritual
principle that Lord Ka never accepts anything offered by a person who does not chant one
hundred thousand names. Exalted devotees daily chant one hundred thousand names and do
not accept anything other than the remnants of Hari, Guru, and Vaiava. Therefore the
remnants of mah-prasda that has been relished by devotees are certainly spiritual
foodstuffs. Foods that have not been offered to the Lord are to be rejected as stool and urine.
CB Antya-khaa 2.109
TEXT 109
viee calila ye avadhi jagannthe
nme se bhojana prabhu kare sei haite
In particular, on His journey to Jaganntha Pur, the Lord ate only out of formality.
Brhmaas engaged in the pure service of Viu are dear to the Supreme Lord. One of the
Lord's wonderful pastimes was to please His dear devotees by giving so-called brhmaas the
qualification to serve Him. But that does not mean that one should reject spiritual foodstuffs
and accept untouchable, unoffered foodstuffs as foolish people do, or that one should
approve the acceptance of foodstuffs that are offered by sinful people.
CB Antya-khaa 2.110
TEXT 110
niravadhi jaganntha-prati rti kari'
isena saba patha pan' psari'
For the entire journey, the Lord anxiously prayed to Jaganntha and forgot Himself.
TEXT 111-112
kre bali' rtri dina pathera sacra
kib jala, kib sthala, kib prpra
kichu nhi jne prabhu ubi' prema-rase
priyavarga rkhe niravadhi rahi' pe
The Lord was completely oblivious to everything as He drown in the mellows of ecstatic love.
He did not know whether it was day or night or whether He had crossed a river or walked
through water or over land.
CB Antya-khaa 2.113
TEXT 113
ye vea mahprabhu karena praka
th ke kahite pre vine vedavysa
Who other than Vedavysa can describe the ecstasy that Mahprabhu manifested?
CB Antya-khaa 2.114
TEXT 114
varera caritra bujhite akti kra
kakhana ki-rpe ka karena vihra

Who can understand the Supreme Lord's characteristics, and who can understand when or
how Ka performs His pastimes?
The foolishness that ignorant people display by accepting gla Vsudeva of Rha-dea or
various living entities forced to enjoy the fruits of their karma in present day Bengal as the
Supreme Lord, as the spiritual master of the entire world, as the authority on the synthesis of
all religions, or as the crya of the present age is certainly an exhibition of their utter
weakness. As a result of the impersonal conceptions found in pacopsan (the process of
worshiping the five deities Viu, iva, Durg, Gaea, and Srya), the acceptance of human
beings as God has gradually developed in Kali-yuga. But svayam-rpa Kacandra
manifested His own r Caitanya pastimes to distribute love for Ka to all living entities.
The attempt to accept as God human beings who imitate r Caitanya is an act of foolishness.
Svayam-rpa Kacandra does not give those whose hearts are polluted the power to realize
His Gaura pastimes, which are meant for instructing all. Without the mercy of r Nitynanda
no one has the qualification to serve r Gaurasundara, to understand Him, or to attain love
of Ka.
tva vai samasta-pururtha-maya phaltm
yad-vchay su-matayo visjanti ktsnam
te vibho samucito bhavata samja
pusa striy ca ratayo sukha-dukhinor na
You are the embodiment of all human goals and are Yourself the final aim of life. Desiring to
attain You, O all-powerful Lord, intelligent persons abandon everything else. In the rmad
satyio hi bhagavas tava pda-padmam
s tathnubhajata pururtha-mrte
My Lord, O Supreme Lord, You are the supreme personified form of all benediction.
Therefore, for one who abides in Your devotional service with no other desire, worshiping
Your lotus feet is better than becoming king and lording it over a kingdom. That is the
benediction of worshiping Your lotus feet. In the rmad Bhgavatam (2.9.21) it is stated:
vara varaya bhadra te varea mbhivchitam
brahma chreya-parirma pus mad-daranvadhi

I wish you good luck. O Brahm, you may ask from Me, the giver of all benediction, all that
you may desire. You may know that the ultimate benediction, as the result of all penances, is
to see Me by realization. In the rmad Bhgavatam (10.14.21) it is stated:
ko vetti bhman bhagavan partman
yogevarotr bhavatas tri-lokym
kva v katha v kati v kadeti
vistrayan krasi yoga-mym
O supreme great one! O Supreme Personality of Godhead! O Supersoul, master of all mystic
power! Your pastimes are taking place continuously in these three worlds, but who can
estimate where, how, and when You are employing Your spiritual energy and performing
these innumerable pastimes? No one can understand the mystery of how Your spiritual
energy acts.
CB Antya-khaa 2.115
TEXT 115
kre v karena rti, kndena v kre
e marma jnite nitynanda akti dhare
Only Nitynanda has the power to understand why the Lord lamented and cried.
CB Antya-khaa 2.116
TEXT 116
nija-bhakti-rase ubi' vaikuhera rya
pan n jne prabhu pana-llya
As the Lord of Vaikuha drowned in the mellows of His own devotional service, He enacted
the pastime of forgetting Himself.
CB Antya-khaa 2.117
TEXT 117
panei jaganntha bhvena pane
pane kariy rti laoyyena jane

The Lord meditated on His own form as Jaganntha and exhibited lamentation to teach
others.
CB Antya-khaa 2.118
TEXT 118
yadi kp-di n karena jva-prati
tabe kra che tne jnite akati
If the Lord did not glance mercifully on the living entities, who would have the power to
know Him?
CB Antya-khaa 2.119
TEXT 119
nitynanda-di saba priyavarga laiy
bhojana karite prabhu vasilena giy
The Lord then sat down to eat with His dear associates headed by Nitynanda.
CB Antya-khaa 2.120
TEXT 120
kichu-mtra anna prabhu parigraha kari'
uhilena hukra kariy gaurahari
After taking a morsel of rice, Gaurahari stood up and roared loudly.
CB Antya-khaa 2.121
TEXT 121
via hail prabhu kari' camana
kata dra jaganntha? bale ghane ghana
The Lord became overwhelmed as He washed His hands and mouth and repeatedly asked,
How far is Jaganntha Pur?
If r Gaurahari does not glance mercifully on the conditioned souls, they can never become
Vaiavas by becoming liberated from their conditional life. That is why Mahprabhu
personally displayed the affliction of separation from the Lord and ascertained the essential
characteristics of the object of worship. r Gaurasundara is Lord Jaganntha Himself. By
being continually forgetful of this fact, He did not allow unqualified people to understand
this. For otherwise unqualified devotees would consider Him as simply a Myvd, and then
they would themselves take to the path of Myvda. That is why He did not reveal to
everyone that all of His other manifestations are included in His manifestation as a devotee.
CB Antya-khaa 2.122
TEXT 122
mukunda lgil mtra krtana karite
rambhil vaikuhera vara ncite
As soon as Mukunda began to perform krtana, the Lord of Vaikuha began to dance.
CB Antya-khaa 2.123
TEXT 123
puyavanta yata yata chatrabhoga-vssabe
dekhe ntya kare vaikuha-vils
All the pious persons of Chatrabhoga watched as the Lord who enjoys pastimes in Vaikuha
danced.
CB Antya-khaa 2.124
TEXT 124
aru, kampa, hukra, pulaka, stambha, gharma
kata haya, ke jne se vikrera marma
Who can understand the mystery of the Lord's display of transformations of ecstatic love like
crying, shivering, roaring, hairs standing on end, becoming stunned, and perspiring?
CB Antya-khaa 2.125
TEXT 125
kib se adbhuta nayanera prema-dhra
bhdra-mse ye-hena gagra avatra

The wonderful stream of tears that flowed from His eyes resembled the descent of the Ganges
in the month of Bhadra [during the monsoon season].
CB Antya-khaa 2.126
TEXT 126
pka diy ntya karite nayane chue jala
thtei loka snna karila sakala
Everyone there was bathed by the tears emanating from the Lord's eyes as He whirled around
dancing.
CB Antya-khaa 2.127
TEXT 127
ihre se kahi prema-maya-avatra
e akti caitanyacandra vine nhi ra
That is why He is described as the incarnation of love of God. No one other than
Caitanyacandra had such power.
CB Antya-khaa 2.128
TEXT 128
ei mate gela rtri ttya prahara
sthira hailena prabhu r-gaurasundara
After nine hours of the night passed in this way, r Gaurasundara became pacified.
CB Antya-khaa 2.129
TEXT 129
sakala lokera citte `yena kaa-prya'
sabra nistra haila caitanya-kpya
Everyone there thought that hardly a moment had passed. They were all delivered by the
mercy of Lord Caitanya.
CB Antya-khaa 2.130
TEXT 130
henai samaye kahe rmacandra khna
nauk si' ghe prabhu, haila vidyamna
At that time Rmacandra Khn came and said, O Lord, the boat has arrived at the gha.
CB Antya-khaa 2.131
TEXT 131
tata-kae `hari' bali' r-gaurasundara
uhilena giy prabhu naukra upara
r Gaurasundara immediately chanted the name of Hari and went to sit in the boat.
CB Antya-khaa 2.132
TEXT 132
ubha-dye lokere vidya diy ghare
calilena prabhu nlcalanija-pure
The Lord cast His auspicious glance on everyone and sent them home. Then He departed for
His own abode of Nlcala.
CB Antya-khaa 2.133
TEXT 133
prabhura jya r-mukunda mahaya
krtana karena prabhu naukya vijaya
By the order of the Lord, r Mukunda Mahaya began to perform krtana as the Lord
boarded the boat.
CB Antya-khaa 2.134
TEXT 134
abodha nvika bale,haila saaya
bujhila ji ra pra nhi raya

The foolish boatman said, I am in doubt. I think we will not survive the day.
TEXT 135-136
klete uhile vghe laiy palya
jalete paile kumbhrete dhari' khya
nirantara e pnte kita phire
pilei dhana-pra dui na kare
If we reach the shore, the tigers will attack us, and if we fall in the water, the crocodiles will
eat us. Rogues constantly move about these waters. If they catch anyone, they take both his
wealth and life.
When r Gaurasundara boarded Rmacandra Khn's boat, Mukunda began to chant the
glories of Ka. At that time the foolish boatman became full of anxiety as he thought about
his imminent destruction. If one travels through the insurmountable forests of Sunderban,
one would generally encounter tigers on land and crocodiles in the water. Apart from this,
many pirates would plunder and kill in those waterways. That is why the boatman told
everyone to stop the krtana. Another reason for the boatman's anxiety was that if he did not
obey Rmacandra Khn's order, that is, if he did not take Mahprabhu to Orissa, then
Rmacandra Khn would kill him. Moreover, there was every chance of being seen by the
enemy camp on the way to Orissa. If they performed krtana while sailing, the enemy soldiers
would follow the sound of the krtana and attack. Therefore there was danger in the boat,
there was danger on the land, and there was even danger of drowning. There was danger
from Rmacandra Khn, there was danger from the enemy king, and there was danger from
the subordinates of Rmacandra Khn. If pirates or the enemy camp heard the tumultuous
sound of the krtana, then they would attack.
CB Antya-khaa 2.137
TEXT 137
eteke yvata uiyra dee pi
tvata nraba hao sakala gosi!
Therefore, O Gosis, until we reach Orissa, please remain silent!
CB Antya-khaa 2.138
TEXT 138
sakoca haila sabe nvikera bole
prabhu se bhsena niravadhi prema-jale
When they heard the boatman's words, they became somewhat hesitant. The Lord, however,
continually floated in the waters of ecstatic love.
CB Antya-khaa 2.139
TEXT 139
kaeke uhil prabhu kariy hukra
sabre balena,kene bhaya kara kra
After a while the Lord stood up and roared loudly. He said to everyone, Why are you afraid?
CB Antya-khaa 2.140
TEXT 140
ei n sammukhe sudarana-cakra phire
vaiava-janera niravadhi vighna hare
Can't you see the Sudarana cakra escorting us? It always removes the obstacles faced by
Vaiavas.
tasm add dhari cakra pratyanka-bhayvaham
eknta-bhakti-bhvena prto bhaktbhirakaam
Being very pleased by the unalloyed devotion of Mahrja Ambara, the Supreme
Personality of Godhead gave the King His disc, which is fearful to enemies and which always
protects the devotee from enemies and adversities.
CB Antya-khaa 2.141
TEXT 141
kichu cint nahi, kara ka-sakrtana
tor ki n dekha-hera phire sudarana

Do not worry. Chant the glories of Ka. Don't you see Sudarana guarding us?
CB Antya-khaa 2.142
TEXT 142
uniy prabhura vkya sarva bhakta-gaa
nande lgil sabe karite krtana
On hearing the Lord's words, all the devotees joyfully began to perform krtana.
CB Antya-khaa 2.143
TEXT 143
vyapadee mahprabhu kahena sabre
niravadhi sudarana bhakta-rak kare
Mahprabhu used this situation to teach everyone, Sudarana always protects the devotees.
prg dia bhtya-raky
puruea mahtman
dadha kty t cakra
kruddhhim iva pvaka
As fire in the forest immediately burns to ashes an angry snake, so, by the previous order of
the Supreme Personality of Godhead, His disc, the Sudarana cakra, immediately burnt to
ashes the created demon to protect the Lord's devotee.
In the Matsya Pura, Chapter Eleven, it is stated:
pthak cakra tat teja cakra vior akalpayat
trila cpi rudrasya vajram indrasya cdhikam
daitya-dnava-sahartu sahasra-kiratmakam
He separated that effulgence and made the disc of Lord Viu as well as the trident of Rudra
and the thunderbolt of Indra. That disc is the annihilator of the Daityas and Dnavas is
composed of thousands of rays of light.
In the Vmana Pura, Chapter Seventy-nine, it is stated:
varyudho 'ya devea sarvyudha-nibarhaa
sudarano dvdaro yo mana-sado jva
O Lord of lords, greatest of all living beings, this best of weapons, Sudarana, destroys all
other weapons. It has twelve spokes and is nondifferent from the mind.
rt sthit am ctra dev ms ca raya
in rakarthya sasthittavas tu a
The demigods, the months, the signs of the zodiac, and the six seasons are all present in
Sudarana to protect those who are well behaved.
agni somas tath mitro varua ca praj-patiin
drgn cnyatho vive praj-pataya eva ca
hanm ctha balavn devo dhanvantaris
tathtapsy eva tpasa ca dvdaaite pratihit
Established in Sudarana are Agni, Soma, Mitra, Varua, the lord of creatures, Indra, the
Vivedevas, the Prajpatis, the powerful Hanumn, Lord Dhanvantari, and the twelve great
ascetics.
caitrdy phlguns ta ca mss tatra pratihit
The months beginning with Caitra and ending with Phlguna are also established in him.
tvam evam dya vibho varyudhaatru
sur jahi m viakith
amogha eo 'mara-rja-pjito
dhto may deha-gatas tapo-balt
O all-powerful one, please take this best of weapons and without hesitation defeat the
enemies of the demigods. This weapon, worshiped by the King of the demigods, cannot be
frustrated. On the strength of my austerities I wield it as part of my body.
CB Antya-khaa 2.144
TEXT 144
ye ppiha vaiavera paka his kare
sudarana-agnite se pp pui' mare
Any sinful person who attacks a Vaiava is burnt to ashes by the fire of Sudarana.
r Gaurasundara felt no anxiety as He declared, Sudarana cakra constantly protects the

devotees. Sinful people who attack a Vaiava will be burnt to death by the fire of Sudarana.
CB Antya-khaa 2.145
TEXT 145
viu-cakra sudarana rakaka thkite
kra akti che bhakta-janere laghite
When devotees have a protector like Viu's Sudarana cakra, who has the power to attack
them?
dattv cakra ca rakrtha
na nicinto janrdanasvaya
tan nikaa yti
ta drau rakaya ca
Lord Janrdana is not content even after engaging Sudarana to protect His devotees, so He
personally goes to see and protect them.
eva bhtyasya rakrtha ko dattv sudaranam
tathpi sustho na prtas ta [bhakta] tyaktum akama
Thus Ka deputed Sudarana for the protection of His servant. But He did not feel
comfortable or pleased, because it was difficult for Him to give up the association of His
devotee.
CB Antya-khaa 2.146
TEXT 146
ei-mata r-gauracandrera gopya-kath

tna kp yre sei bujhaye sarvath
Only a person who is favored by r Gauracandra can actually understand His confidential
topics.
CB Antya-khaa 2.147
TEXT 147
hena-mate mahprabhu sakrtana-rase
pravea hail si' r-utkala-dee
In this way Mahprabhu was merged in the mellows of sakrtana as He entered the kingdom
of Orissa.
CB Antya-khaa 2.148
TEXT 148
uttaril giy naukr-prayga-ghe
nauk haite mahprabhu uhilena tae
When the boat arrived at r Prayga-gha, Mahprabhu stepped onto the shore.
CB Antya-khaa 2.149
TEXT 149
pravea karil gauracandra ora-dee
ih ye unaye se bhsaye prema-rase
Anyone who hears about Gauracandra's arrival in Orissa floats in the mellows of ecstatic love.
CB Antya-khaa 2.150
TEXT 150
nande hkura ora-dea hai' pra
sarva-gaa-sahita hail namaskra
After joyfully arriving in Orissa, the Lord and His associates offered obeisances.
CB Antya-khaa 2.151
TEXT 151
sei sthne che tra `gag-gha' nma
tahi gauracandra prabhu karilena snna
There, at the place known as Gag-gha, Lord Gauracandra took His bath.
CB Antya-khaa 2.152
TEXT 152
yudhihira-sthpita mahea tathi che
snna kari' tre namaskarilena pche
After taking bath, the Lord offered obeisances to the deity of Mahea that was established
there by Yudhihira.
CB Antya-khaa 2.153
TEXT 153
ora-dee pravea karil gauracandra
gaa-saha hailena parama nanda
Gauracandra and His associates were most happy to have entered Orissa.
CB Antya-khaa 2.154
TEXT 154
eka deva-sthne prabhu thuiy sabre
pane calil prabhu bhik karibre
The Lord then left His associates in one temple and went out to beg alms.
CB Antya-khaa 2.155
TEXT 155
yra ghare giy prabhu upasanna haya
se vigraha dekhite khra moha naya

In whoever's house the Lord went to beg at, the people there became bewildered on seeing
His form.
CB Antya-khaa 2.156
TEXT 156
cala ptena prabhu r-gaurasundara
sabei taula ni' deyena satvara
As r Gaurasundara held out His cloth for alms, everyone immediately placed rice in it.
CB Antya-khaa 2.157
TEXT 157
bhakya dravya utka ye thke yra ghare
sabei santoe ni' deyena prabhure
They happily offered the Lord whatever fine eatables they had in their house.
TEXT 158-159
`jagatera annapr' ye lakmra nma
se lakm mgaye yra pda-padme sthna
hena prabhu pane sakala ghare ghare
nysi-rpe bhik-chale jva dhanya kare
The same Lord whose lotus feet are desired by Lakm, who is known as Annapr, the
supplier of food to the entire universe, personally delivered the living entities on the pretext
of begging alms from door to door as a sannys.
brahmdayo bahu-titha yad-apga-moka-
kms tapa samacaran bhagavat-prapann
sr sva-vsam aravinda-vana vihya
yat-pda-saubhagam ala bhajate 'nurakt

Lakmj, the goddess of fortune, whose glance of grace was sought by demigods like Brahm
and for whom they surrendered many a day unto the Personality of Godhead, gave up her
own abode in the forest of lotus flowers and engaged herself in the service of the lotus feet of
the Lord. In a conversation between the personified Vedas and Vidy in the Nrada-
pacartra it is stated:
bhaktir bhajana-sampattir bhajate prakti priyam
jyate 'tyanta-dukhena seya praktir tmana
durgeti gyate sadbhir akhaa-rasa-vallabh
Devotion is the fruit of devotional service. Prakti serves her beloved in devotion. It was
with great difficulty that this Prakti took birth from Him. Saintly persons sing of her by the
name Durg. She is His devoted consort with undeviating affection.
parkid uvca
aho adya vaya brahman
sat-sevy katra-bandhava
kpaytithi-rpea
bhavadbhis trthak kt
ye sasmarat pus
sadya uddhyanti vai gh
ki punar darana-spara-
pda-aucsandibhi
O brhmaa, by your mercy only, you have sanctified us, making us like unto places of
pilgrimage, all by your presence here as my guest. By your mercy, we, who are but unworthy
royalty, become eligible to serve the devotee. Simply by our remembering you, our houses
become instantly sanctified. And what to speak of seeing you, touching you, washing your
holy feet, and offering you a seat in our home?
This was r Caitanyadeva's pastime of begging alms door to door.
CB Antya-khaa 2.160
TEXT 160
bhik kari' prabhu hai' haraita mana
ilena yath vasi' che bhakta-gaa
After begging alms, the Lord became joyful. He then returned to where the devotees were
waiting.
CB Antya-khaa 2.161
TEXT 161
bhik dravya dekhi' sabe lgil hsite
sabei balena,prabhu, prib poite
When the devotees saw the foodstuffs that the Lord collected as alms, they began to laugh
and said, O Lord, You will be able to maintain us.
At present r Caitanya Maha and its branches collect donations from various people and use
them for the service of the Vaiavas. By personally begging from door to door and having
His devotees beg from door to door, r Gaurasundara displayed the pastime of maintaining
His followers, or serving the Vaiavas. Although when envious people see many persons give
donations to the Gauya Maha devotees who collect alms, they create problems for those
devotees, the devotees do not hesitate to boldly preach, Only the Gauya Maha can
constantly protect the religious principles for attaining love of God that were preached by r
Gaurasundara. [By the nature of the disciplic succession, this ability is passed down to those
who are qualified.] One atheistic offender has openly admitted, The r Gauya Maha
process of preaching in various countries is the path inaugurated by r Gaurasundara.
Actually, r Gauya Maha has become successful in the activities of properly preaching the
teachings of r Gaurasundara. Even the atheistic, blasphemous sahajiys cannot deny this
fact. Although the servants of Gauya Maha do not approve of the artificial Vaiava
behavior of prkta-sahajiys, and although the sahajiys always try to oppose such servants,
the sahajiys openly admit that the preachers of Gauya Maha follow in the footsteps of
Mahprabhu by desiring the benefit of all living entities. Just as r Gaurasundara acted as the
maintainer of the devotees by nourishing their spiritual lives and removing their obstacles,
His servants also do the same for His service. This fact cannot be understood by the pseudo-
devotee, so-called-Vaiava prkta-sahajiys.
CB Antya-khaa 2.162
TEXT 162
santoe jagadnanda karil randhana
sabra sahati prabhu karil bhojana
Jagadnanda cooked with great satisfaction, and the Lord then ate in the company of the
devotees.
CB Antya-khaa 2.163
TEXT 163
sarva-rtri sei grme kari' sakrtana
akle mahprabhu karil gamana
Mahprabhu and the devotees performed sakrtana the entire night in that village and then
departed early the next morning.
CB Antya-khaa 2.164
TEXT 164
kata-dra gele mtra dn durcra
rkhileka, dna che, n deya yibra
After they had traveled some distance, a sinful toll collector stopped them and would not
allow them to go further without paying taxes.
CB Antya-khaa 2.165
TEXT 165
dekhiy prabhura teja pila vismaya
jijsila,tomra kateka-loka haya?
Struck with wonder on seeing the Lord's effulgence, he asked, How many people are with
You?
TEXT 166-167
prabhu kahe,jagate mra keha naya
miha khra nahi-kahila nicaya

eka mi, dui nahi sakala mra
kahite nayane vahe avirata dhra
The Lord replied, I have no one in this world, and I do not belong to anyone. I tell you this
fact. I am alone with no companion. The entire world is Mine. As the Lord spoke, incessant
tears flowed from His eyes.
In the Kaha Upaniad (2.2.12) it is stated: eko va sarva-bhtntartmHe is the supreme

controller, the Supersoul in everyone's heart. In the vetvatara Upaniad (6.11) and
Gopla-tpan (Uttara 97) it is stated: eko deva sarva-bhteu ghaThe one Supreme
Lord resides hidden within all living entities.
TCB Antya-khaa 2.168
TEXT 168
dn bale,gosi, karaha ubha tumi
e-sabra dna pile chi' diba mi
The toll collector said, O Gosi, You may go. I will let these persons go after they pay
taxes.
Long ago, when someone passed through the jurisdiction of a landlord, toll collectors would
demand taxes from him. When r Gaurasundara was traveling with the six devotees, He had
no assets with Him. Since none of them had anything even to pay toll taxes, they considered
they were traveling under the protection of r Gaurasundara. Then one toll collector even
demanded toll tax from Gaurasundara just as Hariscandra had demanded cremation fees for
his own son. He firmly declared that no one would be allowed to continue the journey to
Jaganntha without paying the toll tax. But when he saw Mahprabhu's extraordinary form,
he asked, How many people are with You? In reply, the Lord said, I have taken sannysa
from relationships with the people of this world. Therefore no one of this world is Mine, and
I am not one of them. I am, ekam evdvityamÒne without a second.' The entire world is
Mine. When the toll collector saw incessant tears flow from the Lord's eyes, he said, You do
not have to pay taxes, but the others must.
CB Antya-khaa 2.169
TEXT 169
ubha karilena prabhu `govinda' baliy
kata-dre sab' chi' vasilena giy

The Lord walked down the road chanting, Govinda! He left the others behind and sat down
in the distance.
CB Antya-khaa 2.170
TEXT 170
sab' parihari' prabhu karil gamana
harie vida hailena bhakta-gaa
When the Lord left everyone and continued on, the devotees became despondent in their
happiness.
CB Antya-khaa 2.171
TEXT 171
dekhiy prabhura ati nirapeka khel
anyo'nye sarva-gae hsite lgil
On seeing the Lord's pastime of complete detachment, they all began to laugh among
themselves.
CB Antya-khaa 2.172
TEXT 172
pche prabhu sab' chi' karena gamana
eteke vida si' dharileka mana
Yet they were unhappy because they feared that the Lord might leave them all and go.
CB Antya-khaa 2.173
TEXT 173
nitynanda sab' prabodhenacint ni
m'-sab' chiy n yyena gosi
Nitynanda, however, solaced them, Do not worry. The Lord will not go anywhere without
us.
CB Antya-khaa 2.174
TEXT 174
dn bale,tomar ta' sannysra naha
eteke mre se ucita dna deha'
The toll collector said, You are not with the sannys, so you should pay the proper fees.
CB Antya-khaa 2.175
TEXT 175
kata-dre prabhu saba prada chiy
hea math kari' mtra kndena vasiy
After leaving His associates behind, the Lord sat down in the distance and began to cry with
His head between His knees.
CB Antya-khaa 2.176
TEXT 176
kha-pdi drave uni' se krandana
adbhuta dekhiy dn bhve mane mana
Even wood and stone would melt on hearing such crying. When the toll collector saw that
wonderful sight he began to consider.
CB Antya-khaa 2.177
TEXT 177
dn bale,e purua nara kabhu nahe
manuyera nayane ki eta dhr vahe
The toll collector thought, This person is certainly not an ordinary human being. Can a
human being shed such tears?
CB Antya-khaa 2.178
TEXT 178
sabre jijse dn praati kariy
ke tomar, kra loka, kaha ta' bhgiy?

The toll collector then respectfully asked the devotees, Who are you? Who is your leader?
Tell me the truth.
CB Antya-khaa 2.179
TEXT 179
sabe balilena,ai hkura sabra
`r-ka-caitanya' nma uniycha yra
They all replied, He is the Lord of all. You must have heard His name, `r Ka Caitanya.'
CB Antya-khaa 2.180
TEXT 180
sabei uhra bhtya mar sakala
kahite sabra khi vhi' pae jala
We are all His servants. Tears flowed from their eyes as they spoke these words.
CB Antya-khaa 2.181
TEXT 181
dekhiy sabra prema mugdha haila dndnra
nayana dui vahi' pae pn
The toll collector became astonished on seeing their ecstatic love, and tears flowed from his
eyes.
CB Antya-khaa 2.182
TEXT 182
the-vyathe dn giy prabhura carae
daavat hai' bale vinaya vacane
He hurriedly went and fell at the Lord's lotus feet, offered obeisances, and spoke with
humility.
CB Antya-khaa 2.183
TEXT 183
koi koi janme yata chila magala
tom' dekhi' ji pra haila sakala
Seeing You is the fulfillment of whatever piety I have accumulated in millions of lifetimes.
CB Antya-khaa 2.184
TEXT 184
apardha kam kara karu-sgara!
cala nlcala giy dekhaha satvara
O ocean of mercy, please forgive my offenses! Go quickly to Nlcala and see Your Lord.
CB Antya-khaa 2.185
TEXT 185
dn-prati kari' prabhu ubha di-pta
`hari' bali' calilena sarva-jva-ntha
After casting His merciful glance on the toll collector, the Lord of all living entities chanted
the name of Hari and departed.
CB Antya-khaa 2.186
TEXT 186
sabra karibe gaurasundara uddhra
vin pp vaiava-nindaka-durcra
Gaurasundara will deliver everyone except the sinful, illbehaved offenders of Vaiavas.
Some non-Vaiavas think that Vaiavas are capable of becoming implicated in sinful
activities like themselves. Since Gaurasundara accepted sinners, why shouldn't Vaiavas
indulge in sinful activities? And why shouldn't sinners be allowed to act as Vaiava gurus?
The point that the author is making here is that Gaurasundara will deliver everyone, but He
will never deliver those who blaspheme Vaiavas or those who commit sinful activities on
the strength of chanting the holy names. No matter how nicely the atheists who approve of
sinful activities may imitate the dress of devotees and advertise themselves as Vaiavas or
Gurus, there is no possibility for ill-behaved atheists who blaspheme Vaiavas to attain
any perfection other than self-deceit. Even inimical demons have attained r Caitanyadeva's
mercy, yet the envious, sinful atheists will never depend on r Gaurasundara's mercy, will
expose themselves as proud, pseudo devotees of Gaura, and will become travelers on the path
to hell.
CB Antya-khaa 2.187
TEXT 187
asura dravila caitanyera gua-nme
atyanta dukti pp se-i nhi mne
Even demons were transformed by hearing the qualities and names of Lord Caitanya. Only
the most sinful miscreants do not accept Him.
CB Antya-khaa 2.188
TEXT 188
hena-mate nlcale vaikuhera ntha
isena sabre kariy di-pta
In this way the Lord of Vaikuha glanced mercifully on everyone as He continued on His
way to Nlcala.
CB Antya-khaa 2.189
TEXT 189
nija premnande prabhu patha nhi jne
ahar-nia suvihvala prema-rasa-pne
In His own ecstatic love, the Lord did not know which way to go. Day and night He was
overwhelmed from drinking the mellows of ecstatic love.
CB Antya-khaa 2.190
TEXT 190
ei mate mahprabhu caliy site
kata-dine uttaril suvararekhte
While traveling in this way, Mahprabhu arrived in a few days at the Suvararekh River.
Mahprabhu came to one particular village on the bank of the Suvararekh River.
Gaurasundara arrived at the place on the bank of the Suvararekh River where all travelers
to Jaganntha Pur cross the river.
CB Antya-khaa 2.191
TEXT 191
suvararekhra jala parama nirmala
snna karilena prabhu vaiava-sakala
The Lord and the Vaiavas took their bath there in the most pure waters of the
Suvararekh River.
CB Antya-khaa 2.192
TEXT 192
snna kari' svararekh-nad dhanya kari'
calilena r-gaurasundara narahari
r Gaurasundara, who is Lord Hari in the form of a human, made the Suvararekh glorious
by taking bath in her waters and then continued on His journey.
CB Antya-khaa 2.193
TEXT 193
rahil aneka pche nitynanda-candra
sahati thra sabe r-jagadnanda
Nitynanda in the company of r Jagadnanda fell far behind.
CB Antya-khaa 2.194
TEXT 194
kata-dre gauracandra vasilena giy
nitynanda-svarpera apek kariy
Gauracandra went some distance ahead and then sat down to wait for Nitynanda Svarpa.
CB Antya-khaa 2.195
TEXT 195
caitanya-vee matta nitynanda-rya
vihvalera mata vyavasya sarvathya
Lord Nitynanda was always restless and intoxicated from being absorbed in thoughts of Lord
Caitanya.
CB Antya-khaa 2.196
TEXT 196
kakhana hukra kare, kakhana rodana
kae mah aa-hsya, kae v garjana
Sometimes He roared loudly, and sometimes He cried. Sometimes He laughed loudly, and
sometimes He made thundering sounds.
CB Antya-khaa 2.197
TEXT 197
kae v nadra mjhe eena stra
kae sarva-age dhl mkhena apra
Sometimes He would swim in the middle of the river, and sometimes He would smear dust all
over His body.
CB Antya-khaa 2.198
TEXT 198
kae v ye cha khyena prema-rase
cra haya aga hena sarva-loke vse
Sometimes in ecstatic love He would fall so forcefully to the ground that everyone would
think His limbs were broken.
CB Antya-khaa 2.199
TEXT 199
pan'-pani ntya karena kakhana

alamala karaye pthiv tata-kaa
Sometimes He danced on His own, and the earth would then sway back and forth.
CB Antya-khaa 2.200
TEXT 200
e sakala kath tne kichu citra naya
avatra pane ananta mahaya
All such pastimes are not so astonishing for Him, for He was Lord Ananta appearing in this
world.
CB Antya-khaa 2.201
TEXT 201
nitynanda-kpya e saba akti haya
niravadhi gauracandra yhra hdaya
All these pastimes were possible by Nitynanda's mercy, for Gauracandra constantly resides
in His heart.
CB Antya-khaa 2.202
TEXT 202
nitynanda-svarpe thuiy eka-sthne
calil jagadnanda bhik-anveae
While Nitynanda Prabhu waited at one place, Jagadnanda went out to beg alms.
TEXT 203-204
hkurera daa r-jagadnanda vahe
daa thui nitynanda-svarpere kahe
hkurera dae mana dio svadhne
bhik kari' miha siba ei-kae

r Jagadnanda generally carried the Lord's daa. He handed that daa to Nitynanda
Svarpa and said, Please take care of the Lord's daa. I will return in a few minutes after
begging alms.
CB Antya-khaa 2.205
TEXT 205
the-vyathe nitynanda daa dhari' kare
vasilena sei sthne vihvala-antare
With an agitated heart, Nitynanda grabbed the daa and sat down there.
CB Antya-khaa 2.206
TEXT 206
daa hte kari' hse nitynanda-rya
daera sahita kath kahena llya
Holding the daa in His hand, Lord Nitynanda laughed. As His pastime, He then spoke to
the daa.
CB Antya-khaa 2.207
TEXT 207
ohe daa, mi yre vahiye hdaye
se tomre vahibeka e'ta' yukta nahe
O daa, it is not proper that He whom I carry within My heart should carry you.
From the time r Gaurasundara accepted sannysa, He was keeping His daa with Him. But
sometimes Jagadnanda Prabhu would carry Mahprabhu's daa while going out to beg
alms. Accepting the responsibility of carefully protecting Mahprabhu's daa, r
Nitynanda Prabhu took the daa from Jagadnanda and said to the daa, We always
carry r Ka, the Lord of the fourteen worlds, within our hearts. We are His eternal
servants. You are committing an offense by making that Lord your carrier. Therefore it is
most appropriate for us to carry whatever symbols of accepting rules or renouncing restricted
things that r Ka in the form of a devotee has taken in His hand and on His shoulder. O
daa, do not try to become the lord of My Lord. Do not engage Mahprabhu in carrying you
any more. The prkta-sahajiy, so-called devotees engage Ka in supplying their sense
gratification by demanding religiosity, economic development, sense gratification, and
liberation from Him. This is not the mentality of devotees.
CB Antya-khaa 2.208
TEXT 208
eta bali' balarma parama pracaa
phelilena daa bhgi' kari' tina khaa
After speaking in this way, the most powerful Balarma broke the daa into three pieces.
The ekada so-called paramahasas who follow the philosophy of impersonalism always
neglect the tridas. Since r Gaurasundara exhibited the pastime of pretending to accept
ekadaa sannysa, r Nitynanda Prabhu broke that daa into three pieces and turned it
into a tridaa. He then entrusted the service of carrying that daa to the servants of the
Lord. That is why r Rpa Gosvm Prabhu has quoted in his Upademta the verse from
the Hasa-gti section of the ancient literature Mahbhrata, beginning vco vega [vco
vega manasa krodha-vegajihv-vegam udaropastha-vegam, etn vegn yo viaheta
dhrasarvm apm pthiv sa iyt, A sober person who can tolerate the urge to speak,
the mind's demands, the actions of anger and the urges of the tongue, belly and genitals is
qualified to make disciples all over the world.], which provides confirmation and
qualification for accepting tridaa sannysa and which declares that every tridaa sannys
is expected to follow in the footsteps of r Rpa. Apyaya Dkita has presented the covered-
Buddhist Myvds' strong protest against the acceptance of tridaa sannysa in his
commentary known as Parimala. r Nitynanda Prabhu transformed r Gaurasundara's
ekadaa into tridaa to display the irrelevance of the Myvd Apyaya Dkita's future
writing against devotional service in his books Nyya-rak-mai and ivrka-mai-dpik.
r Baladeva Prabhu transformed the ekadaa of the sannys-dressed r Caitanyadeva into
a tridaa to reveal that the impersonalists' acceptance of ekadaa, which is the symbol of
Myvda, and the current and former practices of accepting sannysa in the uddha-dvaita
(purified dualism) disciplic succession are not approved by the Madhva-Gauya-
sampradya. This is fully approved by the rmad Bhgavatam, and it is the conviction of the
Gauya Vaiavas. Without becoming a trida, no one can control himself. In the
principle of tridaa found in karma-ka, the indra-daa, vajra-daa, and brahma-daa
are combined with the jva-daa. In his explanation on tridaa, r Rpa Gosvm Prabhu
has revealed to the transcendental tridas the topics of controlling one's body, mind, and
speech. When tridaa is combined with jva-daa, then according to the external
conception of tridaa, ekadaa becomes the principle of paramahasa-dharma. But since
in the principle of ekadaa, the transcendental state beyond the three modes of nature
attributes faults in the process described in the Pacartras, ekadaa in the form of tridaa
has been accepted in the process described in the Pacartras. This system is directly and
indirectly followed in the Brahma-sampradya, in the Brahma-Madhva-sampradya, and in
the Brahma-Madhva-Gauya-sampradya.
Therefore the teachings of r Gaura-Nitynanda cannot be different from those of the r

Brahma-Madhva-Gauya-sampradya. From this time on, persons under the shelter of r
Caitanyadeva have become known as Gauya tridai-svms. r Prabodhnanda
Sarasvatpada's acceptance of sannysa on the path of regulative principles and the r
Rpnuga's acceptance of sannysa on the path of paramahasa did not create any mutual
contradiction. Although the Gauya Vaiavas accept sannysa on the path of regulative
principles, they are not opposed to the paramahasa-dharma of the followers of r Rpa and
r Santana. Although in paramahasa-dharma the symbols found in the regulative path are
considered external, acceptance of external symptoms does not violate the principles of the
paramahasas. Although the five other Vrajavs Gosvms followed the footsteps of r
Santana in accepting the dress of paramahasas, r Prabodhnanda Sarasvat Gosvm
accepted tridaa sannysa on the path of regulative principles and recorded the Gauya
doctrine in his book r Caitanya-candrmta. The recent pure devotional endeavors by the
followers of r Rpa to rectify the behavior of the fallen, deviant, so-called paramahasas, to
protect the proper code of conduct, and to inaugurate the path of regulative principles for the
purpose of counteracting the attack on those who traverse the path of anurga, or loving
attachment, have become the object of ignorant people's opposition and neglect. Because of
transgressing the etiquette of respecting the Lord's manifestations, there have been many
obstacles in the worship of the Absolute Truth in every yuga. Those who do not understand
the purport of the path of regulative principles consider the inauspiciousness resulting from
transgressing that path as progress on that path. Moreover, by respecting only the path of
regulative principles, the more elevated path becomes closed. rla Prabodhnanda
Tridaipda was not opposed to the Six Gosvms of Vndvana. But the shortsighted, so-
called followers of the Gosvms accepted the conception of r Prabodhnanda as
conflicting. As a result, the followers of such people ended up spreading communal dispute.
CB Antya-khaa 2.209
TEXT 209
varera icch-mtra vara se jne
kena bhgilena daa, jniba kemane
Only the Supreme Lord knows the will of the Supreme Lord. How will I know why He broke
the daa?
CB Antya-khaa 2.210
TEXT 210
nitynanda jt gauracandrera antara
nitynandere o jne r-gaurasundara
Nitynanda knows the mind of Gauracandra, and r Gaurasundara knows the mind of
Nitynanda.
CB Antya-khaa 2.211
TEXT 211
yuge yuge dui bhi r-rma-lakmaa
dohra antara dohe jne anukaa
In every yuga, They appear as two brothers, such as r Rma and Lakmaa. They always
know each other's mind.
CB Antya-khaa 2.212
TEXT 212
eka vastu dui bhga, bhakti bujhaite
gauracandra jni sabe nitynanda haite
The one Lord has become two to teach devotional service. One can know Gauracandra only
through Nitynanda.
Svayam-rpa and svayam-praka are one, just as each of the catur-vyha, or quadruple
expansions, are one. The most worshipable r Gaurasundara is svayam-rpa, and r
Nitynanda, the topmost devotee, is svayam-praka. By following only the path of regulative
principles, the worship of Gaurasundara is hindered. And also by transgressing r
Nitynanda, the service of r Gaurasundara is hindered. r Nitynanda assists in r
Gaurasundara's preaching of ecstatic love of God in ten different forms. Only r Nitynanda
is able to reveal to the world the mystery of r Caitanya's acceptance of ekadaa and, in the
position of being without daa, His acceptance of tridaa. The rmad Bhgavatam has
prescribed for the devotees of Viu the process of accepting tridaa. Only the tridas are
able to actually attain the stage of paramahasa, whereas ekadas preaching the mundane
concept of impersonalism cannot understand their own position. r Nitynanda Prabhu
alone is able to reveal many of the favorable items of spiritual consideration, like the
characteristics and differences found in the ekadaa, which is a combination of jva-daa
with the tridaa of the Vedic santana-dharma, and how oneness can be the combination of
many.
CB Antya-khaa 2.213
TEXT 213
balarma vin anya caitanyera daa
bhgibre pre hena ke che pracaa?
Who other than Balarma is powerful enough to break Lord Caitanya's daa?
CB Antya-khaa 2.214
TEXT 214
sakala bujhya chale r-gaurasundare
ye jnaye marma, sei jana sukhe tare
r Gaurasundara taught everyone by this pretext. Anyone who understands this truth is
easily delivered.
CB Antya-khaa 2.215
TEXT 215
daa bhgi' nitynanda chena vasiyka
eke jagadnanda milil siy
After breaking the daa, Nitynanda sat there. Shortly thereafter Jagadnanda returned.
CB Antya-khaa 2.216
TEXT 216
bhagna daa dekhi' mah hail vismita
antare jagadnanda hail cintita
He was greatly astonished on seeing the broken daa, and he felt apprehensive at heart.
CB Antya-khaa 2.217
TEXT 217
vrt jijsena,daa bhgileka ke?
nitynanda bale,daa dharileka ye
He asked, Who broke the daa? Nitynanda replied, He who held it.
CB Antya-khaa 2.218
TEXT 218
panra daa prabhu bhgiy pane
tra daa bhgite ki pre anya jane?
The Lord broke His own daa. Who else is capable of breaking it?
CB Antya-khaa 2.219
TEXT 219
uni' vipra ra n karil pratyuttara
bhg daa lai' mtra calil satvara
When that brhmaa heard this reply, he did not say anything. He quickly took the broken
daa and left.
CB Antya-khaa 2.220
TEXT 220
vasiy chena yathr-gaurasundara
bhg daa pheli' dila prabhura gocara
He went to the place where r Gaurasundara was sitting and placed the broken daa before
the Lord.
CB Antya-khaa 2.221
TEXT 221
prabhu bale,kaha daa bhgila kemane
pathe kib kandola karil kro sane?
The Lord said, Tell Me how this daa was broken. Did you have a fight with someone on
the way?
CB Antya-khaa 2.222
TEXT 222
kahil jagadnanda paita sakala
bhgilena daa nitynanda suvihvala
Jagadnanda Paita narrated the entire incident to the Lord and said, The overwhelmed
Nitynanda broke the daa.
CB Antya-khaa 2.223
TEXT 223
nitynanda-prati prabhu jijse pani
ki lgi' bhgil daa kaha dekhi uni
The Lord then asked Nitynanda, Tell Me why You broke My daa.
CB Antya-khaa 2.224
TEXT 224
nitynanda bale,bhgiychi va-khna
n pra kamite kara ye sti prama
Nitynanda replied, I broke only a piece of bamboo. If You cannot forgive Me, then punish
Me appropriately.
The daa is carried by a sannys who has not yet attained the platform of paramahasa.
Therefore everyone can understand that a sannys without a daa has attained the final
stage of spiritual life. Worldly opulences cannot disturb such a person. But since
paramahasas do not accept this symbol of renunciation, ordinary people cannot understand
their exalted position. That is why foolish people consider the topmost paramahasa
Vaiavas to be inferior to themselves. r Nitynanda Prabhu broke the bamboo daa of
svayam-rpa Vrajendra-nandana, r Caitanya, so that people would not mistakenly consider
anyone who simply carries a daa made of bamboo to be situated just below the topmost
paramahasa platform. Realizing that people would invite inauspiciousness by committing
the offense of considering Lord Caitanya as simply a sannys or considering that He was
obligated to accept such symbols and that they would thereby meet with obstacles in
understanding that He is the Supreme Personality of Godhead, Nitynanda broke the one
daa into three daas. This pastime of r Nitynanda was meant to reveal that the
principles of tridaa, entailing control of the body, mind, and speech, are to be respected by
those whose senses are not controlled; that ekadaa is the combined form of the tridaa;
and that it is the duty of paramahasas to renounce the daa. The tendency of tridas is
to neither aspire for anyone's blessing nor to award anyone worldly blessings. Those who are
bound by mundane conceptions have little interest in pursuing spiritual life. If such people
relegate r Gaurasundara to relative roles like daena-da, or a sannys because of
carrying a daa, they will achieve inauspiciousness.
CB Antya-khaa 2.225
TEXT 225
prabhu bale,yhe sarva-deva-adhihna
se tomra mate ki haila va-khna!
The Lord said, All the demigods reside in the daa, and You call it a piece of bamboo!
According to spiritual consideration one should respect the supremely pure tridaa, which
is a worshipable form of the three gua-avatras. But since the mundane consideration that
the Deity form of Viu is made of stone leads one to hell, r Nitynanda delivered all living
entities from future offense.
CB Antya-khaa 2.226
TEXT 226
ke bujhite pre gaurasundarera ll?
mane kare eka, mukhe kare ra khel
Who can understand the pastimes of r Gaurasundara? He thinks one thing and says
something else.
CB Antya-khaa 2.227
TEXT 227
eteke ye bale `bujhi kera hdaya'
sei se abodha ih jniha nicaya
Therefore know for certain that anyone who says, I understand Ka's mind, is a fool.
CB Antya-khaa 2.228
TEXT 228
mribena hena yre chaye antare
thre o dekhi yena mah-prti kare
He may show great affection even to a person He intends to kill.
CB Antya-khaa 2.229
TEXT 229
pra-sama adhika ye saba bhakta-gaa
thre o dekhi yena nirapeka mana
Yet He may neglect devotees whom He considers equal to or greater than His own life.
The devotees of r Gaurasundara are equal to the Lord's own life. They have no desire at all
to deviate from the path shown by Gaurahari. To reveal that He is not totally obliged to the
devotees, r Gaurasundara sometimes displays indifference. Otherwise envious humanity
will condemn Him as a flatterer. To benefit such foolish people, r Caitanya pretended to
display indifference by exhibiting equal treatment to both devotees and nondevotees.
CB Antya-khaa 2.230
TEXT 230
ei mata acintya agamya ll-mtra
tna anugrahe bujhe tna kp-ptra
Such pastimes are inconceivable and unfathomable. Only one who is favored by the Lord can
understand them.
CB Antya-khaa 2.231
TEXT 231
daa bhgilena panei icch kari'
krodha vyajibre lgilena gaurahari
Out of His own sweet will Gaurahari broke the tridaa and then expressed anger.
CB Antya-khaa 2.232
TEXT 232
prabhu bale,sabe daa-mtra chila saga
tho ji kera icchte haila bhaga
The Lord said, This daa was My only companion. Now today, by Ka's will, it was
broken.
From the mundane point of view the only asset of a sannys is his daa. One who carries a
daa maintains himself by begging door to door, and by accepting a daa he protects
himself from the attack of the external world. The omnipotent Lord Gaurasundara displayed
humility by declaring that His only asset was a daa to attract ordinary people's affection on
the mundane level.
CB Antya-khaa 2.233
TEXT 233
eteke mra sage kro saga ni
tomar v ge cala, kib mi yi
Now I do not require anyone's company. Either you go ahead, or I will go ahead.
In the vetvatara Upaniad (6.11) and the Gopla-tpan Upaniad (Uttara 97) it is stated:
eko deva sarva-bhteu ghaThe one Supreme Lord lives hidden within all living
entities. In the Chndogya Upaniad (6.2.1) it is stated: ekam evdvitya: The Supreme
Lord is one without a second. In the rmad Bhgavatam (10.10.30) it is stated:
tvam eka sarva-bhtn
dehsv-tmendriyevara
You are the Supreme Personality of Godhead, the controller of everything. The body, life,
ego, and senses of every living entity are Your own self. In the rmad Bhgavatam
ekas tvam tm purua pura
satya svaya-jyotir ananta dya
nityo 'karo 'jasra-sukho nirajana
prdvayo mukta updhito 'mta

You are the one Supreme Soul, the primeval Supreme Personality, the Absolute Truthself-
manifested, endless, and beginningless. You are eternal and infallible, perfect and complete,
without any rival, and free from all material designations. Your happiness can never be
obstructed, nor have You any connection with material contamination. Indeed, You are the
indestructible nectar of immortality. In the rmad Bhgavatam (10.14.55-57) it is stated:
kam enam avehi tvam
tmnam akhiltmanm
jagad-dhitya so 'py atra
dehvbhti myay
You should know Ka to be the original Soul of all living entities. For the benefit of the
whole universe, He has, out of His causeless mercy, appeared as an ordinary human being. He
has done this by the strength of His internal potency.
vastuto jnatm atra
ka sthsnu cariu ca
bhagavad-rpam akhila
nnyad vastv iha kicana
Those in this world who understand Lord Ka as He is see all things, whether stationary or
moving, as manifest forms of the Supreme Personality of Godhead. Such enlightened persons
recognize no reality apart from the Supreme Lord Ka.
sarvem api vastn
bhvrtho bhavati sthita
tasypi bhagavn ka
kim atad vastu rpyatm
The original, unmanifested form of material nature is the source of all material things, and
the source of even that subtle material nature is the Supreme Personality of Godhead, Ka.
What, then, could one ascertain to be separate from Him?
athpi te deva padmbuja-dvaya-

prasda-lenughta eva hi
jnti tattva bhagavan-mahimno
na cnya eko 'pi cira vicinvan
My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can
understand the greatness of Your personality. But those who speculate to understand the
Supreme Personality of Godhead are unable to know You, even though they continue to
study the Vedas for many years.
CB Antya-khaa 2.234
TEXT 234
dvirukti karite jakti che kra
sabei hailuni' cintita apra
Who has the power to refute the Lord's decision? On hearing His words, the devotees all
became anxious.
CB Antya-khaa 2.235
TEXT 235
mukunda balena,tabe tumi cala ge
mar-sabra kichu pche ktya che
Mukunda said, Then You go ahead. We will come later after finishing our duties.
CB Antya-khaa 2.236
TEXT 236
`bhla', bali' calilena r-gaurasundara
matta-siha-prya gati likhite dukara
r Gaurasundara replied, Good, and then departed. It is difficult to describe how He

walked like an intoxicated lion.
CB Antya-khaa 2.237
TEXT 237
muhrteke gel prabhu jalevara-grme
barbara gel jalevara-deva-sthne
Within a short time the Lord came to the village of Jalevara. There He went straight to the
temple of Jalevara Mahdeva.
The present-day Jalevara village is situated north of Balevara. But the Daa-bhg-nad is
situated near Pur, and the district of Cuttack is situated between the two. Since there is no
mention of the Lord returning to Balevara district from the Pur district, one should consider
in what particular place north of Jalevara the Lord's daa was broken. If the Lord's daa
was broken on the bank of the river Daa-bhg, or Bhrg, then between that river and
Pur there must be another temple of iva known as Jalevara.
CB Antya-khaa 2.238
TEXT 238
jalevara pjite chena vipra-gae
gandha-pupa-dhpa-dpa-ml-vibhae
The brhmaa priests were engaged in worshiping Jalevara iva with sandalwood paste,
flowers, incense, ghee lamps, garlands, and ornaments.
TEXT 239
bahuvidha vdya uhiyche kolhala
catur-dige ntya-gta parama magala
There was a tumultuous vibration of various musical instruments, and the four directions
were filled with most auspicious dancing and singing.
CB Antya-khaa 2.240
TEXT 240
dekhi' prabhu krodhe psarilena santoe
sei vdye prabhu miil prema-rase
On seeing this, the Lord became pleased and forgot His anger. As He listened to the vibration
of the musical instruments, He merged in the mellows of ecstatic love.
CB Antya-khaa 2.241
TEXT 241
nija priya sakarera vibhava dekhiyn
tya kare gauracandra parnanda ha
On seeing the opulence of His dear devotee akara, Gauracandra began to dance in ecstasy.
CB Antya-khaa 2.242
TEXT 242
ivera gaurava bujhyena gauracandra
eteke akara-priya sarva bhakta-vnda
In this way Gauracandra revealed the glories of iva. That is why akara is dear to all the
devotees.
In the Mahbhrata (Bhma-parva 5.12) it is stated: praktibhya para yac ca tad

acintyasya lakaamThat which is transcendental to material nature is called
inconceivable. In the rmad Bhgavatam (12.13.16) it is stated:
nimna-gn yath gag
devnm acyuto yath
vaiavn yath ambhu
purnm idam tath
Just as the Gag is the greatest of all rivers, Lord Acyuta the supreme among deities, and
Lord ambhu [iva] the greatest of Vaiavas, so rmad Bhgavatam is the greatest of all
Puras.
CB Antya-khaa 2.243
TEXT 243
n mne caitanya-patha bolya `vaiava'
ivere amnya kare vyartha tra saba
The endeavors of one who does not follow the path of Lord Caitanya and disrespects iva yet
claims to be a Vaiava are all useless.
Those who disrespect the gua-avatra Mahdeva do not actually follow r Caitanya. r
Rmnuja preached unalloyed Vaiava-dharma four hundred years before the advent of r
Caitanya. Those who synthesize matter and spirit try hard to equate the gua-avatras with
Vsudeva Viu. As a result, they commit offenses at the feet of the Supreme Lord. To release
such people from their offenses, r Lakmaa-deika vigorously and single-handedly
preached the topics of devotional service to Viu. Veteran Vaiavas headed by r
Anandatrtha worshiped the gua-avatras Brahm and iva as devotees of the Supreme Lord.
r Ka Caitanya visited the temple of iva, the incarnation of a devotee, and prayed for
devotional service to Ka. But if Mahdeva, the best of the devotees, is disrespected on the
basis of the unalloyed principles of r Rmnuja by those who are subservient to r
Caitanya, then because of exhibiting envy of a devotee, pure devotees headed by the author
become angry at such envious people. They disrespect Lord iva's position as the supreme
Vaisnava, which is substantiated as follows: iva-virici-nutaarayamThe Supreme
Lord is honored by powerful demigods like Lord iva and Lord Brahm;dsste hara-nrada-
prabhtayaPersonalities like iva and Nrada are His servants; vaiavn
yathambhuambhu, Lord iva, is the greatest of all devotees of Lord Viu; iva is the
best among the twelve Vaiava authorities; and he is the original spiritual master of the
Viusvm-sampradya. Furthermore, those people think that since the Ligayet community
or the worshipers of iva unnecessarily attack Vaiavas, when the Vaiavas go to see Lord
iva at a iva temple where aivites are engaged in his worship, they have lost the association
of sadhus who are svajtyaya-snigdha, or pleasing to the same class of people. The
followers of r Caitanya do not think like this.
In the rmad Bhgavatam (4.24.28) Lord iva speaks the following words:
ya para rahasa skt
tri-guj jva-sajitt
bhagavanta vsudeva
prapanna sa priyo hi me
Any person who is surrendered to the Supreme Personality of Godhead, Ka, the
controller of everythingmaterial nature as well as the living entityis actually very dear to
me.
And in the rmad Bhgavatam (4.4.13-14) Sat speaks as follows:
ncaryam etad yad asatsu sarvad
mahad-vinind kuaptma-vdiu
serya mahprua-pda-psubhir
nirasta-tejasu tad eva obhanam
It is not wonderful for persons who have accepted the transient material body as the self to
engage always in deriding great souls. Such envy on the part of materialistic persons is very
good because that is the way they fall down. They are diminished by the dust of the feet of
great personalities.
yad dvy-akara nma girerita n
sakt prasagd agham u hanti tat
pavitra-krti tam alaghya-sana
bhavn aho dvei iva ivetara
My dear father, you are committing the greatest offense by envying Lord iva, whose very
name, consisting of two syllables, i and va, purifies one of all sinful activities. His order is
never neglected. Lord iva is always pure, and no one but you envies him.
CB Antya-khaa 2.244
TEXT 244
karite wchena ntya jagat-jvana
parvata vidare hena hukra garjana
The life and soul of the universe continuously danced and roared so loudly it appeared as
though mountains could be broken asunder.
CB Antya-khaa 2.245
TEXT 245
dekhi' iva-dsa saba hail vismita
sabei balena,iva hail vidita
When the servants of iva saw this, they were struck with wonder and said, Lord iva has
appeared.
CB Antya-khaa 2.246
TEXT 246
nande adhika sabe kare gta-vdya
prabhu o ncena tilrdheka nhi bhya
They happily sang and played musical instruments with increased enthusiasm, and the Lord
danced without the least external consciousness.
CB Antya-khaa 2.247
TEXT 247
kata-kae bhakta-gaa siy milil
siyi mukunddi gite lgil
In a short time the devotees arrived there, and Mukunda immediately began to sing.
CB Antya-khaa 2.248
TEXT 248
priya-gaa dekhi' prabhu adhika nande
ncite lgil, vei' gya bhakta-vnde
When the Lord saw His dear associates, He began to dance with increased happiness, and the
devotees sang around Him.
CB Antya-khaa 2.249
TEXT 249
se vikra kahite vakti che kra
nayane vahaye suradhun-ata-dhra
Who is able to describe the Lord's transformations of love? Tears flowed from His eyes like a
hundred streams of the Ganges.
CB Antya-khaa 2.250
TEXT 250
ebe se ivera pura haila saphala
yhe ntya kare vaikuhera adhvara

Now that the Lord of Vaikuha was personally dancing there, that abode of iva became
fulfilled.
CB Antya-khaa 2.251
TEXT 251
kata-kae prabhu parnanda praki
ysthira hailena tabe priya-goh la
After manifesting transcendental ecstasy for some time, the Lord became pacified and took
His associates to the side.
CB Antya-khaa 2.252
TEXT 252
sab'-prati karilena prema ligana
sabe hail nirbhara paramnanda mana
The Lord lovingly embraced each of them, and their hearts became confident and full of joy.
CB Antya-khaa 2.253
TEXT 253
nitynanda dekhi' prabhu lailena kole
balite lgil tre kichu kuthale
On seeing Nitynanda, the Lord embraced Him and spoke to Him in a jovial mood.
CB Antya-khaa 2.254
TEXT 254
koth tumi mre karib samvaraa
ye-mate mra haya sannysa-rakaa
You are supposed to guide Me so that I can maintain My sannysa.
CB Antya-khaa 2.255
TEXT 255
ro m' pgala karite tumi co
ra yadi kara' tabe mora mth kho
Instead You want to make Me a madman. If You continue in this way, You will ruin Me.
CB Antya-khaa 2.256
TEXT 256
yena kara tumi m' tena mi hai
satya satya ei mi sab'-sthne kai
I do whatever You wish. This is a fact that I declare to everyone.
In whatever form r Nitynanda wishes to adorn r Gaurasundara, the Lord accepts that
form. There is no difference between the hearts of r Gaurasundara and r Nitynanda.
They both accepted the form of devotees and engaged in relishing and preaching love of
Ka.
CB Antya-khaa 2.257
TEXT 257
sabre ikhya gauracandra bhagavn
nitynanda-prati sabe hao svadhna
Gauracandra taught everyone, You should all be respectful to Nitynanda.
CB Antya-khaa 2.258
TEXT 258
mora deha haite nitynanda-deha baa
satya satya sabre kahinu ei daha
The body of Nitynanda is more important to Me than My own body. I assure you that this
is the actual truth.
CB Antya-khaa 2.259
TEXT 259
nitynanda-sthne yra haya apardha

mora doa nhi tra prema-bhakti-vdha
I am not responsible for the obstacles one finds in the attainment of ecstatic love if he
commits an offense at the feet of Nitynanda.
CB Antya-khaa 2.260
TEXT 260
nitynande yhra tileka dvea rahe
bhakta haile o se mra priya nahe
If one maintains the slightest envy for Nitynanda, he is not dear to Me, even if he is My
devotee.
CB Antya-khaa 2.261
TEXT 261
tma-stuti uni' nitynanda mahaya
lajjya rahil prabhu mth n tolaya
When Nitynanda heard glorification of Himself, He felt embarrassed and hung His head
down.
CB Antya-khaa 2.262
TEXT 262
parama nanda hail sarva bhakta-gaa
hena ll kare prabhu r-acnandana
All the devotees, however, became joyful. Such are the pastimes of r acnandana.
CB Antya-khaa 2.263
TEXT 263
ei mate jalevare se rtri rahiy
akle calil sakala bhakta la
After passing that night in Jalevara, the Lord departed early the next morning with the
devotees.
CB Antya-khaa 2.264
TEXT 264
vadaha-pathe eka kta nysi-vea
siy prabhure pathe karila dea
On the way to Vaadaha the Lord met one kta sannys, who attempted to instruct the
Lord.
Other names for Vaadaha are Vaad and Vaadh. This place is situated near
Jalevara.
CB Antya-khaa 2.265
TEXT 265
`kta' hena prabhu jnilena nija mane
sambhite lgilena madhura vacane
The Lord knew that he was a kta, or worshiper of goddess Durg, yet He began to speak to
him in sweet words.
CB Antya-khaa 2.266
TEXT 266
prabhu bale,kaha kaha koth tumi saba!
cira-dine ji sabe dekhilu bndhava
The Lord said, Tell Me, where have you been? After a long time I have found My friend.
CB Antya-khaa 2.267
TEXT 267
prabhura myya kta mohita hail
panra tattva yata kahite lgil
Being bewildered by the Lord's illusory energy, the kta began to tell the Lord about himself.
CB Antya-khaa 2.268
TEXT 268
yata yata kta vaise yata yata dee
saba kahe eke eke, uni' prabhu hse
The kta told the Lord about all the ktas he knew in different provinces. Hearing him, the
Lord smiled.
CB Antya-khaa 2.269
TEXT 269
kta bale,cala jha mahete mra
sabei `nanda' ji kariba apra
The kta said, Let us go now to my monastery. We can all drink lots of `bliss' together.
CB Antya-khaa 2.270
TEXT 270
ppkta madirre balaye `nanda'
bujhiy hsena gauracandra-nitynanda
Realizing that the sinful kta was referring to wine, Gauracandra and Nitynanda began to
smile.
The phrase ppkta is explained as follows: Since worshipers of akti (Durg) who become
intoxicated with material happiness by drinking wine have a strong propensity for
committing sinful activities, they are ultimately cheated of spiritual advancement. The paca-
makramsa (meat), madya (wine), matsya (fish), mahila (women), and maithuna
(sex)are the source of pleasure for their material bodies.
CB Antya-khaa 2.271
TEXT 271
prabhu bale,si mi `nanda' karite
ge giy tumi sajja karaha tvarite
The Lord said, I will come to enjoy your `bliss,' but you first go and make arrangements.
Since many foolish people are unable to ascertain the truth, they consider sense gratification
born of ignorance as the goal of life. Because people attached to kta philosophy glorify their
own sense gratification, they cannot understand unalloyed service to Adhokaja. Prkta-
sahajiys are fit to be addressed as ppktas. Their goal of life is material enjoyment. Just
as r Gaurasundara cheated such prkta-sahajiys by approving of their activities when He
met them, the most pure spiritual master of this fallen soul also recently cheated many people
interested in material enjoyment by following the example set by r Caitanya. People
interested in material enjoyment think that the Vaiavas hanker after name and fame as they
do. Such prkta-sahajiys or sinful ktas also know that when they spread their network of
wicked motives to compel the Vaiavas to become attached householders by tempting them
with household comforts, the most independent Vaiavas will rebuke them with angry
words. The Vaiavas never visit the homes of prkta-sahajiys. The most independent pure
Vaiavas never participate in any gathering arranged by any prkta-sahajiy. Foolish people
think that the supremely liberated mah-bhgavatas support their sinful activities, but the
actual aim of r Gaurasundara and His devotees is to deceive them by remaining aloof from
their bad association.
CB Antya-khaa 2.272
TEXT 272
uniy calilkta hai' haraita
ei mata varera agdha carita
On hearing the Lord's reply, the kta departed happily. Such are the unfathomable
characteristics of the Supreme Lord.
CB Antya-khaa 2.273
TEXT 273
`patita-pvana ka' sarva-vede kahe
ataeva kta-sane prabhu kath kahe
All the Vedas declare that Ka is Patita-pvana, the deliverer of the fallen souls. That is why
the Lord spoke with that kta.
CB Antya-khaa 2.274
TEXT 274
loke bale,e ktera haila uddhra
e-kta-parae anya ktera nistra

People would then say, This kta has been delivered, and other ktas will also be delivered
by contact with Him.
CB Antya-khaa 2.275
TEXT 275
ei mata r-gaurasundara bhagavn
nn mate karilena sarva-jva-tra
In this way Lord r Gaurasundara used various means to deliver all living entities.
CB Antya-khaa 2.276
TEXT 276
hena mate ktera sahita rasa kari'
il remu-grme gaurga r-hari
After joking with that kta, r Gaurahari went to the village of Remu.
In the rmad Bhgavatam (4.7.50-53) Lord Viu explains:
r-bhagavn uvca
aha brahm ca arva ca
jagata kraa param
tmevara upadra
svayan-dg avieaa
Brahm, Lord iva, and I are the supreme cause of the material manifestation. I am the
Supersoul, the self sufficient witness. But impersonally there is no difference between
Brahm, Lord iva, and Me.
tma-my samviya
so 'ha guamay dvija
sjan rakan haran viva
dadhre saj kriyocitm

My dear Daka Dvija, I am the original Personality of Godhead, but in order to create,
maintain, and annihilate this cosmic manifestation, I act through My material energy, and
according to the different grades of activity, My representations are differently named.
tasmin brahmay advitye
kevale paramtmani
brahma-rudrau ca bhtni
bhedenjo 'nupayati
One who is not in proper knowledge thinks that demigods like Brahm and iva are
independent, or he even thinks that the living entities are independent.
yath pumn na svgeu
ira-py-diu kvacit
prakya-buddhi kurute
eva bhteu mat-para
A person with average intelligence does not think the head and other parts of the body to be
separate. Similarly, My devotee does not differentiate Viu, the all-pervading Personality of
Godhead, from any thing or any living entity.
kirta-hndhra-pulinda-pulka
bhra-umbh yavan khasdaya
ye 'nye ca pp yad-aprayray
udhyanti tasmai prabhaviave nama
Kirta, Ha, ndhra, Pulinda, Pulkaa, bhra, umbha, Yavana, members of the Khasa
races, and even others addicted to sinful acts can be purified by taking shelter of the devotees
of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto
Him.
te vai vidanty atitaranti ca deva-my

str-dra-ha-abar api ppa-jv
yady adbhuta-krama-paryaa-la-iks
tiryag-jan api kim u ruta-dhra ye
Surrendered souls, even from groups leading sinful lives, such as women, the laborer class,
the mountaineers and the Siberians, or even the birds and beasts, can also know about the
science of Godhead and become liberated from the clutches of the illusory energy by
surrendering unto the pure devotees of the Lord and by following in their footsteps in
devotional service.
ravat krtand dhynt
pyante 'nte-vasyina
tava brahma-mayasyea
kim utekbhimarina
O Lord, even outcastes are purified by hearing and chanting Your glories and meditating
upon You, the Absolute Truth. What then to speak of those who see and touch You?
The word rasa in this verse means joking.
Remu is situated five miles west of Balasore. The Deity of Kra-cor Gopntha is situated
there.
CB Antya-khaa 2.277
TEXT 277
remuya dekhi' nija-mrti gopntha
vistara karil ntya bhakta-varga stha
When the Lord saw His own form of Gopntha at Remu, He danced in ecstasy with the
devotees.
Mahprabhu personally danced before the Deity of Gopntha to teach the etiquette of
worship to the devotees. Since r Gopntha is the arc-vigraha of Gaurasundara, the phrase
nija-mrti gopnthaHis own form of Gopntha, has been used. r Caitanyadeva is
directly Gopntha, the son of Nanda Mahrja. Gauya-ntha and Gopntha are the same.
Both are the Supreme Personality of Godhead. Although they respectively display
magnanimous and sweet pastimes, they are one. The form of Gaurasundara cannot be called a
separate manifestation of r Gopntha.
CB Antya-khaa 2.278
TEXT 278
panra preme prabhu psari' pan'
rodana karena ati kariy karu
The Lord forgot Himself in His own ecstatic love and began to cry pathetically.
CB Antya-khaa 2.279
TEXT 279
se karuunite pa-kha drave
ebe n dravila dharmadhvaji-gaa sabe
Even stone and wood would melt on hearing such pathetic crying. Only the hearts of
hypocrites did not melt.
CB Antya-khaa 2.280
TEXT 280
kata-dine mahprabhu r-gaurasundara
ilena yjapurebrhmaa-nagara
Within a few days r Gaurasundara Mahprabhu arrived at the Brhmaa-nagara locality of

Yjapura.
The footprints of r Gaurasundara have been established in the di-Varha temple, which is
situated in the Brhmaa-nagara neighborhood of Yjapura. These footprints were established
in memory of the mother of ryukta Mohin Mohana Rya Chaudhuri Mahaya, the
landlord of Bliyi village.
CB Antya-khaa 2.281
TEXT 281
yahi di-varhera adbhuta praka
yra daraane haya sarva-bandha-na

At that place there is a wonderful Deity of di-Varha. By taking darana of this Deity, all
one's material bondage is destroyed.
CB Antya-khaa 2.282
TEXT 282
mahtrtha-vahe yath nad vaitara
yra daraane ppa palya pani
The most sacred Vaitara River flows past this place. One's sinful reactions flee away upon
seeing this river.
The word vaitarain this verse refers to the Vaitara River. Yjapura, also known as Nbhi-
gay, is situated in the place known as Viraj-ketra on the bank of this river.
CB Antya-khaa 2.283
TEXT 283
jantu-mtra ye nadra hailei pra
deva-gae dekhe catur-bhujera kra
If even an animal crosses that river the demigods see it as having a four-armed form.
CB Antya-khaa 2.284
TEXT 284
nbh-gayviraj-devra yath sthna
yath haite ketradaa-yojana-prama
The deity of Viraj-dev is situated in Nbhi-gay, which is eighty miles from Jaganntha Pur.
CB Antya-khaa 2.285
TEXT 285
yjapure yateka chaye deva-sthna
laka vatsare o nri laite saba nma
I am unable to name the numerous temples in Yjapura even in a hundred thousand years.
Another name of Nbhi-gay is Viraj-ketra. This place is situated within Yjapura. This
place is situated eighty miles from Nlcala.
CB Antya-khaa 2.286
TEXT 286
devlaya nhi hena nhi tathi sthna
kevala devera vsayjapura grma
The village of Yjapura consists of all varieties of temples with all varieties of deities.
CB Antya-khaa 2.287
TEXT 287
prathame davamedha ghe nysi-mai
snna karilena bhakta-sahati pani
The crest jewel of the sannyss first took bath with the devotees at Davamedha-gha.
CB Antya-khaa 2.288
TEXT 288
tabe prabhu gel di-varha sambhe
vistara karil ntya-gta prema-rase
Thereafter the Lord joyfully visited the di-Varha temple, where He relished ecstatic love
while dancing and chanting.
CB Antya-khaa 2.289
TEXT 289
baa sukh hail prabhu dekhi' yjapura
puna puna be nandvea pracura
The Lord was greatly pleased to see Yjapura. His ecstasy repeatedly increased there.
It is said that Yjapura is a corrupted form of Yaytipura, which is derived from the name
Yayti Kear, a aivite king of Orissa. In other's opinion the name Yjapura is derived from
the word yajnuhna (a place of sacrifice) or yjana (worship). rman Mahprabhu
made His auspicious arrival in Yjapura in A.D. 1511. The temple of r Varhadeva is
situated in Yjapura. rman Mahprabhu displayed the pastime of offering obeisances,
chanting, and dancing before r Varhadeva. It is described in r Caitanya-caritmta
(Madhya 5.3-4):
calite calite il yjapura-grma
varha-hkura dekhi' karil prama
ntya-gta kaila preme bahuta stavana
yjapure se rtri karil ypana
Walking and walking, r Caitanya Mahprabhu and His party finally arrived at Yjapura, on
the river Vaitara. There He saw the temple of Varhadeva and offered His obeisances unto
Him. In the temple of Varhadeva, r Caitanya Mahprabhu engaged in chanting and
dancing and offered prayers. He passed that night in the temple.
In r Caitanya-caritmta there is an indication that Mahprabhu came to Yjapura another

time. In the year when rman Mahprabhu had a disagreement with rla Gaddhara Paita
Gosvm Prabhu regarding his residing in Nlcala as a resident sannys, r Gaurasundara
came to Yjapura with r Rya Rmnanda and the two Mahptras, Magarja and
Haricandana. Mahprabhu then bid farewell to the two Mahptras at Yjapura. (See r
Caitanya-caritmta, Madhya-ll, Chapter Sixteen, verse 150.)
The two stone Deities of r Varhadeva are attached to each other. On the left of the Deities
there is a stone deity of r Lakm, and on her left there is a Deity of r Jagannthadeva. In
front of them there is a smaller set of Lakm-Varha deities made of metal. From the
Yjapura Road railway station one must take three buses and cross two rivers to travel the
seventeen miles to the temple of Varhadeva. On both banks of both rivers there are
connecting buses waiting to transport passengers. After traveling nine miles in one bus, one
crosses the first river called Yamun Khi. Then one has to walk six miles to the next river
called Bu. After crossing this river, one catches a connecting bus. There is a dharmal in
Yjapura known as Rdhbi Dharmal or Jaganntha Dharmal. It is situated near the
ancient temple of Jaganntha. The footprints of r Caitanya were established in Yjapura on
December 25, 1930. For an elaborate description of this one should see Gauya, Volume 10,
Part 2.
CB Antya-khaa 2.290
TEXT 290
ke jne ki icch tna dharileka mane

sab' chi' ek palilena pane
Who knows what was His desire? Suddenly He left everyone behind and went away.
CB Antya-khaa 2.291
TEXT 291
prabhu na dekhiy sabe hail vikala
devlaya chi' chi' bulena sakala
When the devotees saw the Lord was not there, they became confused. They began to search
for the Lord in the various temples.
CB Antya-khaa 2.292
TEXT 292
n piy kotho prabhura anveaa
parama cintita hailena bhakta-gaa
When they could not find the Lord anywhere, they became filled with anxiety.
CB Antya-khaa 2.293
TEXT 293
nitynanda bale,sabe sthira kara citta
jnila prabhu giychena ye nimitta
Nitynanda said, Everyone calm down. I know why the Lord has left.
CB Antya-khaa 2.294
TEXT 294
nibhte hkura saba yjapura-grma
dekhibena devlaya yata puya-sthna
The Lord wants to visit all the holy places and temples of Yjapura alone.
CB Antya-khaa 2.295
TEXT 295
mar o sabe bhik kari' ei hi
ji thki, kli prabhu piba ethi
We should all beg alms and stay here today. We will meet the Lord here tomorrow.
CB Antya-khaa 2.296
TEXT 296
sei mata karilena sarva bhakta-gaa
bhik kari' ni' sabe karila bhojana
In this way all the devotees went out to beg alms, and then they ate together.
CB Antya-khaa 2.297
TEXT 297
prabhu o buliy saba yjapura-grma
dekhiy yateka yjapura-puya-sthna
And the Lord wandered around Yjapura visiting all the holy places there.
CB Antya-khaa 2.298
TEXT 298
sarva bhakta-gaa yath chena
vasiy ra dine sei sthne milil siy
The next day the Lord returned to where the devotees were waiting.
CB Antya-khaa 2.299
TEXT 299
the-vyathe bhakta-gaa `hari hari' bali'
uhilena sabei haiy kuthal
Immediately the devotees enthusiastically jumped up and chanted, Hari! Hari!
CB Antya-khaa 2.300
TEXT 300
sab'-saha prabhu yjapura dhanya kari'
calilena `hari' bali' gaurga r-hari
After making Yjapura glorious, Lord Gaurga chanted the name of Hari while departing
with His associates.
CB Antya-khaa 2.301
TEXT 301
hena-mate mahnande r-gaurasundara
ilena kata dine kaaka-nagara
In this way r Gaurasundara traveled in great ecstasy for a few days and then arrived at
Cuttack.
CB Antya-khaa 2.302
TEXT 302
bhgyavat-mahnad jale kari' snna
ilena prabhu ski-goplera sthna
After taking bath in the sacred Mahnad River, the Lord went to the temple of Ski-gopla.
Cuttack is situated between the Mahnad River and Kju and is the capitol of Orissa. A
branch of r Caitanya Maha, named r Sac-cid-nanda Maha, has been established in this
city. The Deity of r Gaurasundara and r Vinoda-ramaa Ju are regularly worshiped within
the temple. From this temple various devotional scriptures and spiritual magazines are
published in Oriya language.
CB Antya-khaa 2.303
TEXT 303
dekhi' ski-goplera lvaya mohana
nanda karena prabhu hukra garjana
Upon seeing the sweet, enchanting form of Ski-gopla, the Lord roared loudly in ecstasy.
The Mahnad River flows on the northern side of Cuttack. The Deity of Ski-gopla was in
Cuttack during the time of rman Mahprabhu. This Deity was later transferred to a village
named Ski-gopla. After the disappearance of r Mahprabhu this Deity of Ski-gopla
was first brought to the temple of Jaganntha and later installed in a separate village.
This Deity has a large, four-armed form. The old story of Ski-gopla is described in r
Caitanya-caritmta, Madhya-ll, Chapter Five.
CB Antya-khaa 2.304
TEXT 304
`prabhu', bali' namaskra karena stavana
adbhuta karena prema-nanda-krandana
The Lord cried out, Prabhu! and offered obeisances and prayers. He then began to cry
wonderfully in ecstatic love.
Ski-gopla was previously situated in Cuttack on the bank of the Mahnad River. When
Ski-gopla was first brought from South India, He stayed for some time in Cuttack and then
stayed for some time in the Jaganntha temple in Puruottama. After some loving quarrel
took place there, the King of Orissa established the village of Satyavd six miles from
Puruottama and kept Ski-gopla there. At present r Ski-gopla is being worshiped in a
full-fledged temple. For a description of Ski-gopla, one should read r Caitanya-
caritmta, Madhya-ll, Chapter Five.
CB Antya-khaa 2.305
TEXT 305
yra mantre sakala mrtite vaise pra
sei prabhur-ka-caitanyacandra nma
Life is invoked in the Deity forms of the Supreme Lord by chanting His holy names. That
Lord has now appeared as r Ka Caitanya.
The system of invoking life in the Deity form of the Supreme Lord by chanting the mah-
mantra given by r Gaura is practiced in the r Gauya-sampradya. Without chanting the
Lord's holy names, the concept that the arc-vigraha is made of stone does not disappear. The
rules and regulations for worship that r Ka Caitanyadeva prescribed according to the
concepts of the ka-vara tvika verse consist of lively and proper worship of the
Lord's Deity, based simply on chanting the mah-mantra. Wherever the Lord's service is
performed without the physical involvement of the worshiper or wherever the worship is
performed as a matter of formality, such worship and such deities are devoid of life. Chanting
the Hare Ka mah-mantra preached by r Gaurasundara is the topmost lively form of
worship for a worshiper.
CB Antya-khaa 2.306
TEXT 306
tathpiha niravadhi kare dsya-ll
avatra haile haya ei mata khel
Yet in this incarnation the Lord always relished enacting pastimes as a servant.
CB Antya-khaa 2.307
TEXT 307
tabe prabhu ilena r-bhuvanevara
gupta-k-vsa yath karena akara
Thereafter the Lord went to r Bhuvanevara, known also as Gupta-k, where Lord akara
resides.
A description of the holy place r Bhuvanevara is found in various literatures like Svardri-
mahodaya, Ekmra Pura, Skanda Pura, and other Sanskrit Puras. In those literatures
this place is addressed by various names like Bhuvanevara, Ekmraka-ketra, Hemcala,
Svardri-ketra.
Being requested by some sages, Vysa Bhagavn revealed the glories of the rarely attained
Ekmraka-ketra. This place has been known as Ekmraka-ketra because long ago there was
a huge mango tree there. There are ten million iva-ligas and eight trthas at this place. This
place is superior to Vras and is more dear to ambhu, the best of the Vaiavas.
In Orissa, on the shore of the southern ocean, there is a river named Gandhavat that flows
east. This river is nondifferent from the Ganges. The transcendental abode named Ekmraka-
trtha is situated on the bank of this most sacred river. This place is more pleasing than
Kailsa.
The length and breadth of this place are three yojanas (twenty-four miles). Eight miles of this
place is worshipable to the demigods, and two miles of this place was covered by the shade of
that mango tree. Since time immemorial at this place pious persons have taken bath, chanted
mantras, performed sacrifices, offered oblations, performed abhieka, offered worship, offered
prayers, accepted prasda garlands, heard the Puras, served the lotus feet of the Lord's
devotees, and executed the nine forms of devotional service.
In the Svardri-mahodaya it is stated that Lord Puruottama is the maintainer of this place.
The eternal Supreme Brahman is eternally present at this place in the form of the liga
Tribhuvanevara. According to the statement, ligyate jyate yasmt, the Supreme
Brahman resides in the state of Orissa in the form of a liga within a sacred gold mountain
surrounded by the demigods. Since Nryaa personally protects this place with a cakra and
club in His hands, He is the ketra-pla, or protector of this place.
It is further stated in the Svardri-mahodaya that Lord r Ananta Vsudeva personally

protects this place with a cakra and a club in His hands. Pious activities performed without
first taking darana of r Ananta Vsudeva yield no results. Only those who have unflinching
devotion for Lord r Ananta Vsudeva are able to attain the mercy of r Bhuvanevara, who
is very dear to Ananta Vsudeva.
When Bhuvanevar Bhagavat heard from the mouth of ambhu the glories of Ekmraka-
trtha, which is superior to Vras, she expressed a desire to visit that place. ambhu then
told Bhuvanevar, You first go there alone, and I will meet you there later. Having received
her husband's permission, she rode on her lion carrier and soon arrived at Svardri. When
she arrived there, she saw that it was indeed more pleasing than Kailsa. She also saw a great
liga emanating white and black effulgence. Bhuvanevar began to worship that great liga
with all ingredients. One day after Bhuvanevar had gone to another forest to pick flowers,
she returned and saw one thousand cows as white as jasmine flowers come out of a lake and
begin to lavishly bathe that great liga with milk. After circumambulating the liga, they
returned to where they had come from. When she saw the same incident on another
occasion, she took the form of a cowherd girl and began to follow those cows. She passed
fifteen years in this way.
While wandering in that forest one day, two young demon brothers named Ktti and Vsa
became captivated by the unprecedented beauty of that cowherd girl and expressed to her
their self-destructive, wicked intentions.
Sat immediately disappeared from the sight of the two demons and remembered the lotus
feet of ambhu. As soon as Bhagavat remembered Mahdeva, he immediately took the form
of a cowherd boy and appeared before the cowherd-girl form of Sat. Sat, in the form of a
cowherd girl, offered obeisances to ambhu, who had taken the form of a cowherd boy.
Mahdeva said, O Sat, I understand why you remembered me. There is no need to feel
anxiety. By the will of the Supreme Lord these two demons have expressed wicked intentions
to you to invite their own ruination. Let me explain their history to you in detail. There was
once a king named Drumila who performed many sacrifices and thereby pleased the
demigods. The demigods gave him the benediction that he would have two sons named Ktti
and Vsa, who would not be killed by any weapons. So now, by the will of the Supreme Lord,
you will have to kill those two sinful demons.
Being ordered by her husband, Sat began to wander about within the forest in her form as a
cowherd girl and within a short time she met those two demons. To deceive them, Sat said to
the two demon brothers, I can fulfill your desires, but I have a condition. I will become the
wife of he who can carry me on his shoulder.
On hearing Sat's statement, the two intoxicated brothers began to quarrel between
themselves. Then Sat in her form as a cowherd girl placed her two feet on the shoulders of
the two brothers and assumed the form of Vivambhar. Who has the power to carry the
heavy burden of Vivambhar? By the weight of Sat, the two demons were crushed and
destroyed. This Puric incident concludes by stating that since that time Sat and ambhu,
the husband of Sat, left their golden temple in K and have been living in this Ekmraka
forest.
CB Antya-khaa 2.308
TEXT 308
sarva-trtha-jala yath bindu bindu ni'
`bindu-sarovara' iva sjil pani
iva brought drops of water from all the holy places and created the lake known as Bindu-
sarovara.
After killing the two demons Ktti and Vsa by crushing them under her feet, Bhuvanevar in
the form of a cowherd girl fell asleep with an intense thirst. To quench Bhuvanevar's thirst,
Mahdeva pierced a mountain with the tip of his trident and created a well. This well became
renowned as akara-vp, Lord iva's well. Yet Bhuvanevar desired to drink water from a
properly established reservoir. ambhu thus sent his bull carrier to bring water from all the
holy places and to invite Brahm to establish that reservoir by performing a sacrifice. Being
invited by the bull carrier, Brahm and other demigods came to this place and offered their
obeisances to Bhuvanevara. The bull then brought waters of the Mandkin and other
sources from heaven; he brought waters from Prayga, Pukara, Gag, Gagdvara, Naimia,
Prabhsa, Pit-trtha, Gag-sgara-sagama, Payo, Vip, atadru, Kver, Gomat,
K, Yamun, Sarasvat, Gaak, ikuly, Mahnad, and other sources from earth; and
he brought waters from the milk ocean and other sources from Ptla. When Bhuvanevara
saw all the trthas assembled there, he took up his trident, pierced a mountain, and said, I
have decided to create a lake at this place. All of you offer one drop of water into this lake.
After the trthas followed the order of ambhu, Lord Janrdana and the demigods headed by
Brahm took bath therein. Bhuvanevara and his followers also happily entered into those
waters. Bhuvanevara then said, Now two pure reservoirs of water, akara-vp and Bindu-
sarovara, have been established. If one takes bath in akara-vp, one will attain the same
features as mine, and if one takes bath in Bindu-sarovara, one will attain my abode.
Thereafter the topmost Vaiava ambhu offered his obeisances to Janrdana and said, O
Puruottama, please reside with Ananta as two Deities on the eastern bank of this lake and
take the positions of my controller and the protector of this abode. Since then Lord Ananta
Vsudeva has been blessing His dear akara by giving him His remnants and residing on the
eastern bank of Bindu-sarovara as ambhu's controller and the protector of this abode. Thus
Bhuvanevara ambhu is worshiped by offerings of r r Ananta Vsudeva's remnants.
In the Svardri-mahodaya it is stated that this Bindu-sarovara is also known by the name
Maikar, and it is the essence of all trthas. If a person takes darana of r Ananta Vsudeva
after taking a bath in this essence of all trthas Maikar, he will certainly go to
Vaikuhaloka. By giving charity to brhmaas and Vaiavas at this place one obtains a
hundred times the fruits obtained at other holy places, and by offering oblations here to the
forefathers with the remnants of r Ananta Vsudeva the souls of one's forefathers obtain
inexhaustible satisfaction. Taking a bath in this Bindu-sarovara is equal to taking a bath at all
holy places. By taking darana of r Ananta Vsudeva after taking bath, one attains unlimited
fruits.
Festivals like r r Ananta Vsudeva and r r Madana-mohana's Candana-ytr and boat

pastimes are held in this Bindu-sarovara.
The ancient temple of r Ananta Vsudeva is still present today on the eastern bank of
Bindu-sarovara. This temple is decorated by fine art and architecture. The Deity of r r
Ananta Vsudeva Viu was established in this large temple beautified by fine art and
architecture by r Bhavadeva Bhaa, a resident of Siddhala-grma. Learned scholars of the
Svara dynasty were given many villages by the king. Siddhala-grma was the best of those
villages. In this village the three great souls Mahdeva, Bhavadeva (the first), and Aahsa
took birth. Of them, Bhavadeva became most prominent and popular. He received the village
Hastin from the King of Gaua. He had eight sons headed by Rathga. The son of Rathga
was Atyaga, the son of Atyaga was Budha, and the son of Budha was dideva, who became
the Gaua king's prime minister. dideva's son Govardhana married a girl from the
Bandyaghaiya family. From her womb the second Bhavadeva took birth. This Bhavadeva was
greatly learned in tantra, mathematics, astrology, and yur-veda. Books on astrology, logic,
and mms written by him have become well known in the society of learned scholars. On
the strength of this Bhavadeva's counsel, Harivarmadeva and his son enjoyed ruling the
kingdom for a long time. This Bhavadeva Bhaa established many reservoirs of water in
various places of Rha-dea, which is generally bereft of water. It was he who established the
Deity form of r r Ananta Vsudeva Viu in a newly built temple and who had Bindu-
sarovara dredged clean. He was decorated with the title Bla-vallabh-bhujaga. This
information is found in the description of Bhavadeva Bhaa's dynasty engraved in stone
within the r Ananta Vsudeva temple. The poet named r Vcaspati, a dear friend of
Bhavadeva, wrote this information in poem. This stone inscription was preserved within the
temple until the middle of the nineteenth century. Thereafter Colonel Kio Sheba attached
this stone inscription along with the Meghevara inscription to the wall of the r Ananta
Vsudeva temple. The dimensions of this stone inscription are two cubits, two inches long
and one cubit, one inch wide (a cubit is about a foot and a half). There are twenty-five lines
of inscription on the stone. Each letter measures about a half inch.
In the sixth and seventh chapters of the Svardri-mahodaya, Mahdeva says, O Brahm,
you should come with the other demigods to Ekmraka forest and faithfully worship the
ancient liga with various transcendental ingredients. After the completion of the worship
you should faithfully honor his remnants.
After hearing the order of Mahdeva, Brahm asked, O Mahevara, we do not know your
glories. The sages say that the remnants of a liga should not be honored. Therefore how can
we accept those remnants?
Vysa said, Although the remnants of a liga are not to be accepted, r Bhuvanevara is not
a liga, he is the eternal Supreme Brahman. Statements that prohibit one from honoring iva's
remnants are not applicable to Bhuvanevara. The demigods honor the remnants of
Bhuvanevara to cross the material ocean. Foodstuffs offered to Bhuvanevara should be
honored with the understanding that they are transcendental. As far as the acceptance of
Bhuvanevara's remnants is concerned, there should not be any discrimination whether one is
a brhmaa, katriya, vaiya, dra, or outcaste, otherwise one will certainly go to hell. On
receiving Bhuvanevara's prasda, one should immediately honor it. Bhuvanevara's prasda
is never contaminated by contact with impure living entities. One should distribute this
prasda to the demigods, forefathers, and brhmaas. The result one obtains by giving charity
in Kuruketra during the solar or lunar eclipse is attained by distributing the remnants of
Bhuvanevara. Whether it is dry, stale, or brought from a distant place, simply by honoring
Bhuvanevara's prasda one is delivered from all unwanted habits. By honoring
Bhuvanevara's prasda one attains the result of seeing, worshiping, meditating on, or hearing
about Viu. There is a possibility of taking birth again after drinking nectar, but there is no
rebirth for one who honors Bhuvanevara's prasda. By seeing Bhuvanevara's prasda one's
desires are fulfilled, by touching it to one's head one's sinful reactions are destroyed, by
honoring it one counteracts the reactions of eating nonvegetarian food, by smelling it the sins
committed in one's mind are destroyed, by seeing it one's vision is purified, by smearing it on
one's limbs the body is purified, by eating it to one's full satisfaction one attains the result of
observing an Ekda without water, and by honoring it with full respect one attains the
devotional service of Viu.
When the sages inquired further, Vysa said, In the Brahma Pura, Brahm said to
Nrada, `What to speak of human beings, even the demigods headed by Brahm accept
human forms and beg for Bhuvanevara's remnants. There is no consideration of rules and
regulations or auspicious or inauspicious times in the eating of Bhuvanevara's prasda. If one
accepts Bhuvanevara's prasda that has been touched by a most fallen person, one attains the
abode of Viu. Those who criticize Bhuvanevara's prasda by comparing it to the ordinary
prasda of a iva-liga certainly go to hell. Gaur, the greatest Vaiav, cooks Bhuvanevara's
offerings, and the eternal Supreme Brahman eats it. Therefore there is no consideration of any
contamination in it because of contact with impure living entities. You should know that it is
completely transcendental. If the remnants of r Ananta Vsudeva and the mah-mah-
prasda of r Bhuvanevara is touched by the mouth of a dog or brought from a place where
nonvegetarian foods are kept, it is to be accepted by even the best of the brhmaas. By eating
the remnants of this transcendental liga one attains Lord Viu's shelter, which is rare for
even personalities like Brahm and Indra. Those who blaspheme persons who eat such mah-
prasda will continue to live in hell for as long as the sun and moon shine in the sky.
Whether one has taken bath or not, simply by honoring Bhuvanevara's mah-prasda one
becomes purified externally and internally. With His thousand mouths even Anantadeva is
unable to describe the glories of this mah-mah-prasda, which is the remnants of r
Ananta Vsudeva's remnants. One can please Bhuvanevara simply by hearing the glories of
this prasda, and if Bhuvanevara is pleased Govinda is also pleased.'
Everyday after the completion of r r Ananta Vsudeva's worship and offering, r

Bhuvanevara accepts his own worship and offering. This system is still current in
Bhuvanevara. Apart from this, he teaches Viu's devotional service to the people of the
entire world while setting the example of giving up material enjoyment for the pleasure of
Ka by his own behavior of not riding on the chariot or going out during the Candana-ytr
or boat festival but offering these conveyances and various other enjoyable ingredients to his
eternal Lords, r r Ananta Vsudeva and r r Madana-mohana. Whenever it is mentioned
that r Bhuvanevara rides on an airplane or chariot, it is to be understood that the pleasure
of r r Madana-mohana and r r Ananta Vsudeva was the purpose of all such occasions.
The ps (priests) of Bhuvanevara call r r Madana-mohana the pratinidhi, or

representative, of Bhuvanevara. In this context the word representative does not mean
subordinate as it is normally understood in the relationship between a king and his
representative. According to the consideration of servitorship, or akti-tattva, r
Bhuvanevara does not personally accept any items of enjoyment but offers them to his only
Lord, the supremely independent r Madana-mohana, who is the source of all energies and
the proprietor of all enjoyable objects. In other words, because he does not independently
enjoy but rather gives enjoyment to his Lord, his Lord is addressed as his representative.
Rather than accept worship for himself, Bhuvanevara accepts worship on behalf of his Lords,
r Madana-mohana and r Ananta Vsudeva. Even if he ever does accept any service for
himself, he accepts it as a servant of r Madana-mohana or r r Ananta Vsudeva. He does
not independently accept any service.
The Deity of r Madana-mohana situated in r Bhuvanevara is not two-armed but is four-

armed. On Madana-mohana's upper left hand there is an impression of a deer, on His upper
right hand there is an impression of an ax, His lower left hand displays the sign of
fearlessness, and His lower right hand displays the sign of awarding benediction. r Madana-
mohana, r Govinda, a five-headed Mahdeva, r Ananta Vsudeva's vijaya-mrti, a four-
armed Harihara mrti, and rlagrma are worshiped in a temple south of the original
Bhuvanevara temple.
Among the committee members who look after the service of the r Bhuvanevara temple are
ryukta Priyantha Caopdhyya, a lawyer from Cuttack; ryukta Gagdhara Chaudhur,
a landlord from Pur district; and ryukta Gopla Prahararja, another lawyer from Cuttack.
This committee has employed a manager. The name of the present manager is ryukta
Lachman Rmnuja dsa. The manager takes care of the income and expenditure for the
various services in the Bhuvanevara temple with the help of the four following head ps:
Jaganntha Mahptra, Nryaa Makadama, Dmodara Sntar, and Sadaya Mahptra.
As a patita-pvana mrti is established within the lion gate of the r Jaganntha temple for
the benefit of fallen souls outside the varrama system, there is also a patita-pvana mrti
within the lion gate of the r Bhuvanevara temple. Within the lion gate there is a market
known as nanda-bazaar. As in the Purnanda-bazaar, items like prasda are also bought
and sold here. Like Jaganntha prasda, the prasda here is not contaminated by contact with
impure living entities. After crossing the lion gate there is a Garua-stambha, on the top of
which a bull and Garua are situated. As in the Jaganntha temple there also is a Deity of
Nsihadeva at the entrance here. This four-armed Deity of Nsihadeva is in a peaceful
mood. In His upper right hand He holds a cakra, in His upper left hand He holds a conch,
and in His lower two hands He holds the Vedas. r Lakmdev is sitting on His lap. South of
the original temple is Bhuvanevara's kitchen. There is an order that the rays of the sun and
moon should not fall on it. Brhmaa ps from three hundred sixty families cook here.
The deity of r Bhuvanevara within the main temple is a combined form of r Hari and
Hara. The ps show everyone this r Bhuvanevara deity, which has a black and white
form. The form of r Bhuvanevara is shaped like a cakra and has impressions of Gag,
Yamun, and Sarasvat as well as the ten incarnations beginning with Matsya and Krma.
The wonderful artistic work of Bhuvanevara temple attracts the attention of common people
who come for darana. After seeing the artistry and architectural work of the Bhuvanevara
temple, the r Ananta Vsudeva temple, and the many other temples in Bhuvanevara, one
can realize how advanced Indian art was at one time. The Bhuvanevara temple is one
hundred sixty-five feet tall. This temple is situated on a huge stone slab three hundred yards
south of Bindu-sarovara. The dimensions of the temple are five hundred twenty by four
hundred sixty-five feet. Apart from this, there is a twenty-eight foot exterior hall north of the
temple. The main hall measures two hundred thirty-five feet. The temple walls are seven foot
five inch thick. There are large gates on the four sides of the temple. The eastern gate is the
largest of the four and is called the Siha-dvra, or the lion gate. There are two large lions on
the two sides of the entrance. Within the courtyard there is twenty-foot long, four-foot high
stone slab wall. This unbreakable stone wall was built to protect the temple from outside
attack. The Deity of r Nsihadeva is situated on one side of this wall. There are many
small iva temples within the western courtyard. Among those temples there is a twenty-foot
tall temple. This temple is older than the main temple. The altar of this temple is five feet
below the ground level of the temple. It is said that the original iva-liga is situated here.
Even after the main temple was built the original liga was not transferred from here. There
is a temple of Bhuvanevar in one corner of the western courtyard. On one side of the
expansive stone slab found after one enters the Siha-dvra there is a temple of Goplin,
Sat's form as a cowherd girl. Although the ground level of the Goplin temple is lower than
the ground level of the main temple, it is at the same level as the original liga. There are six
stone steps west of the Goplin temple. Above those steps and below Bhuvanevara's kitchen
there is a deity of Vabha, the bull carrier.
The bhoga-maapa, or hall where offerings are made, is situated directly in front of the
Bhuvanevara temple. Behind the hall is the ntya-mandira (the hall where drama, dance, and
krtana are performed), behind the ntya-mandira is the jagamohana (the area directly in
front of the central altar), behind the jagamohana is the main temple, and within this is the
garbha-gha, where the deity is situated. According to the conclusion of Rj Rjendralla
Mitra, the bhoga-maapa was built during Kamala Kear's rule, which lasted from A.D. 792
to 811. But other archeologists say that the Gag dynasty King Narasihadeva, who built
the sun temple at Konark, built the offering hall in the twenty-four years of his rule. By
reading the inscription found on the door of the ntya-mandira one can understand that
Mahrja Kapilendradeva, who conquered Karnataka, arranged to donate a vast tract of land
for the service of Bhuvanevara. According to the opinion of many archeologists this ntya-
mandira was built many years before the time of Kapilendradeva. Rj Rjendralla Mitra said
linkear's queen built this ntya-mandira between A.D. 1099 and 1104, but many
archeologists disagree with this. On the right side of the entrance to the deity room there is a
inscription that says that Narasihadeva built the Konark sun temple and its entrance. The
ntya-mandira and the entrance of the Bhuvanevara temple are certainly the glorious work
of that valiant Gag dynasty king. Since the name of that king's daughter is mentioned in
that inscription, many people think that the Gag dynasty king's daughter built it. Some
people guess that this king's daughter has been described in the Mdal-paji calendar as
linkear's queen.
The expertise, artistry, and architectural work in the construction of the jagamohana are
superb. The roof of the jagamohana, like the roof of the offering hall, is shaped like a
pinnacle. This roof is supported by four giant thirty-foot-tall stone pillars. Left of its southern
entrance is a rectangular room decorated with adequate artistic work, but the builder of this
room could not complete the work. There are a few brass deities within this room. They are
Bhuvanevara's vijaya-mrtis, which are taken out during festivals. The Bhuvanevara temple
is one hundred sixty feet tall from the ground to the kalasa, but since the deity room is two
feet lower than ground level, the eastern courtyard is two to three feet below that. So at one
time the height of the dome must have been one hundred sixty-five feet.
Apart from the Ligarja r Bhuvanevara temple and the r Ananta Vsudeva temple, there
are many other temples situated in the four directions within Bhuvanevara. It has already
been stated that the Bhuvanevara temple is 160 feet tall from the ground level to the kalasa.
The Ananta Vsudeva temple is 60 foot tall. The Ramevara temple is 78 feet tall, Yamevara
is 67 feet, Rjr is 63 feet, Bhagavat is 54 feet, Srdeula is 53 feet, Ngevara is 52 feet,
Siddhevara is 47 feet, Kapilevara is 64 feet, Kedrevara is 46 feet, Paraurmevara is 38
feet, Muktevara is 35 feet, and Kopri is 35 feet tall.
Many people think that the Bhuvanevara temple is older than the Jaganntha Pur temple
and that the artistic work of the Pur temple is an imitation of the Bhuvanevara temple.
Rj Rjendralla Mitra said that King Yayti Kear came from Magadha, drove away the
Yavanas, and reestablished Hindu religion over the ruins of the Buddhist religion. The
duration of Yayti Kear's rule extended from A.D. 474 to 526. Construction of the
Bhuvanevara temple and the jagamohana began near the end of Yayti Kear's rule. Yayti
Kear could not complete the construction work. Although his descendent Srya Kear
ruled the kingdom for a long time, he did not try to complete the temple. His heir, Ananta
Kear, again started the temple construction. The Bhuvanevara temple was eventually
completed during the reign of Lalendu Kear in 588 akbda (A.D. 666). Regarding this,
Rj Rjendralla Mitra has quoted the following verse:
gajeum ite jte akbde krti vsasah
prsdam akarod rj lalendu ca kear

But some archeologists do not agree with the statement of Mitra Mahaya. They say that the
stone inscription is similar to the unverified handwritten verses found that describe the
construction of the Jaganntha temple and that there is no historical truth in it. They further
say that the description Rj Rjendralla Mitra quoted from Jaganntha's Mdal-paji
calendar is a futile attempt by the ps, who are ignorant of historical facts, to prove that
this holy place is more ancient than it actually is. The exact date of the construction of the
Bhuvanevara temple and jagamohana is found in a stone inscription carved at the time of
that construction. The famous Anaga-bhma, who is said to be the builder of the r
Puruottama temple, is also described in that stone inscription to be the builder of the
Bhuvanevara temple. Thirty-four years of Anaga-bhma are described in that stone
inscription. In the stone inscription of Ctevara and in the royal inscription on a copper
plate of the second Narasihadeva the names of two persons called Anaga-bhma, or
Aniyaka-bhma, are found. The first Anaga-bhma was the fourth son of Caua Gag. He
ruled the kingdom for ten years. He conquered Orissa and built the temple of r
Puruottama. The second Anaga-bhma was the grandson of the first Anaga-bhma and the
son of Rjarja. He ruled the kingdom for thirty-four years up to A.D. 1253. Since the stone
inscription in the Bhuvanevara temple mentions thirty-four years in connection with
Aniyaka-bhma, the son of Rjarja, some archeologists ascertain the second Aniyaka-
bhma, or Anaga-bhma, as the actual builder of the Bhuvanevara temple. This second
Aniyaka-bhma built many large temples in Cuttack and many places in the districts of Pur
and Gajma.
We have already discussed something about the temple of Ananta Vsudeva, situated on the
eastern bank of the Bindu-sarovara in front of the middle gha. This temple is one hundred
thirty-one feet long and one hundred seventeen feet wide. The main hall is ninety-six feet
long and twenty-five feet wide. Adjacent to the main temple is the jagamohana, behind that is
the ntya-mandira, and behind that is the bhoga-maapa. From ground level to the kalasa,
the temple is sixty feet tall. Inside the ntya-mandira is a deity of Garua made of black stone.
The Deity of Ananta Vsudeva Viu is situated within the main temple. This temple of
Ananta Vsudeva is the most ancient temple in Bhuvanevara. This is widely accepted by
even the archeologists. No pilgrim visits the temples of deities subordinate to r Vsudeva
without first taking darana of Ananta Vsudeva Viu, the Lord of all. This practice is
current in Bhuvanevara even today. We have already learned from the verses composed by
the poet Vcaspati Mira and inscribed on a stone attached to the wall of the Ananta
Vsudeva temple that Bhavadeva Bhaa built the temple of Ananta Vsudeva and Bindu-
sarovara, which is situated in front of the temple. Vcaspati Mira wrote a book called Nyya-
sc-nibandha in 898 akbda (A.D. 976). It is not improper to consider his dear friend
Bhavadeva Bhaa as his contemporary. Therefore some archeologists conclude that the
temple of r Ananta Vsudeva was built in the tenth century.
Bindu-sarovara is thirteen hundred feet long, seven hundred feet wide, and sixteen feet deep.
The four banks of this sarovara, or lake, are covered with stone slabs. There is a island built
of stone in the middle of Bindu-sarovara. The island is 100x100 feet. There is a small temple
in the northeast corner of the island. The festival Deity of Ananta Vsudeva is brought here
during the Snna-ytr. The Deity is then bathed by streams of water squirted out of
fountains surrounding that temple. During the Snna-ytr, in other words, during the rainy
season, this Bindu-sarovara becomes the residence of many large crocodiles.
Western historians like Starling, Hunter, and Cunningham, as well as archeologists of India
like Rj Rjendralla Mitra have described Bhuvanevara as a principal Buddhist center.
Other archeologists of India, however, have through argument and evidence like stone
inscriptions found in various temples of Bhuvanevara and descriptions in ancient Puras
like the Mahbhrata demonstrated that there is no evidence to substantiate the claim that
Bhuvanevara was a principal center for Buddhists during the time of Lord Buddha. The
evidence of Buddhism found in Khaagiri and Udayagiri are from a much later time than
that of Lord Buddha. Those who advertised that the elephant cave was a Buddhist cave have
been proven completely wrong, because it has now been established as belonging to the Jains.
The glories of the Orissan King Kharbel Bhupati, who was a follower of the Jain religion, are
found on a stone inscription within this elephant cave. But there is no evidence or proof of
the exact date when this Jain Kharbel established his capitol at Bhuvanevara. The
Mahbhrata, Vana-parva, Chapter 114 states that after the confluence at Gag-sgara comes
the sacred Vaitara River in Kaliga. Yjapura, where Brahm performed a sacrifice, is on the
bank of this river. After that comes Svayambhu-vana, and then comes Mahvedi, which is
near the ocean and which is renowned as Puruottama-ketra. After that comes Mahendra
Mountain, which is situated in Gajma district and which is known as the abode of
Paraurma. The above-mentioned name Svayambhu refers to ambhu, or Mahdeva. This is
the opinion found in the ancient commentary on Mahbhrata known as Durgartha-
prakin. Since a long time this Svayambhu-vana was a place for ascetics to undergo
austerities. It is stated in the Skanda Pura, Utkala-khaa:
ittham etat pur ketra mahdevena nirmitam
tatra skd um-knta sthpita paramehinyad
etac chmbhava ketra tamaso nana param
This sacred place was created long ago by Mahdeva. Brahm personally established the
husband of Prvat at this place. Since then this place has been known as the destroyer of
ignorance and a favorite place of ambhu. This place is also known as Ekmraka-vana or
Ekmraka-ketra.
Elsewhere in the Skanda Pura, Utkala-khaa, it is stated:
sa vartate nlagirir yojane 'tra ttyake
idam tv ekmraka-vana ketra gaur-pater vidhu
catur deha sthito 'ha vai yatra nlamai-maya
tasyottarasy vikhyta vanam ekmrakhvayam
Ekmraka-kanana, which is very dear to the husband of Prvat, is situated two yojanas north
of Nlcala in the state of Orissa. This Ekmraka-ketra is the Svayambhu-vana described in
the Mahbhrata, Vana-parva, and many thoughtful persons have concluded that this place is
much older than the time of Buddha.
A description of r Bhuvanevara deva is found in the Kapila-sahita. Long ago Lord

Vivevara (iva) of K told Devari Nrada that he would not reside in K any longer and
that K would soon be destroyed because the atheists overwhelmed with mundane
knowledge were creating disturbances there. Religious principles would no longer remain,
and everyone would become irreligious. Moreover, K would gradually become crowded,
and it would become difficult to perform austerities without disturbance. Although it was a
fact that Mahdeva painstakingly established K for the pleasure of Prvat, she was no
longer inclined to stay there because of the disturbances created by the atheists. Where,
therefore, was the place where one could sit and perpetually worship the Supreme Personality
of Godhead? After hearing these statements from ambhu, the best of the Vaiavas, Devari
Nrada said that there was a famous mountain, Nla-aila, situated on the shore of the
saltwater ocean. North of this mountain is the most pleasing Ekmraka-kanana. Vsudeva,
the Lord of Lakm, resides in that solitary forest with Ananta. That place is most
confidential. On hearing Nrada's reply, Mahdeva left K and came to Ekmraka-vana with
Prvat. After arriving at this sacred place, Mahdeva said to r Hari, I have come to Your
shelter. Please give me a place to stay near Your lotus feet. When r Vsudeva heard the
appeal of ambhu, the topmost Vaiava, He said, O ambhu, I will gladly let you stay here,
but you have to promise that you will never return to K.akara then replied, How can I
leave K forever? My beloved Jhnav (Gag) and Maikarik, the aggregate of all holy
places, are situated there. Vsudeva said, O ambhu, here in front of Me there is
Maikarik, which is also known as Ppanin. The river Gag-Yamun that emanates
from My lotus feet flows southeast of Me. There are many other confidential trthas
here.akara then replied, I promise that I will not leave Your lotus feet and go anywhere,
even to Vras. After speaking these words, ambhu stayed south of Viu in the form of a
liga. That dark bluish liga glows like a crystal and is renowned as Tribhuvanevara, or
Bhuvanevara.
A paca-kro(ten mile) Bhuvanevara parikram is performed in the month of Krtika. The
parikram starts from Varhadev, goes through Dhavalagiri, Khaagiri, Udayagiri, around
the Bhuvanevara railway station, and eventually returns to the Varhadev temple.
Bhuvanevara is situated 272 miles from Howrah on the Bengal-Nagpur railway line. The
Bhuvanevara temple is two miles from the Bhuvanevara station. The road is most beautiful,
being covered on both sides by trees that grow in the mountains, particularly the kucil, or
Nux Vomica. No conveyance other than bullox carts is generally available, but buses and
motorcars can drive on the road. There are two dharmals in Bhuvanevara. On the bank of
Bindu-sarovara, a Calcutta Marwari named Hazarimala has built a new large dharmal. The
other dharmal was built by one Rya Bahadur Hargovinda Vivevaralala. Pilgrims can stay
for three days in those dharmals. There is a charitable hospital, a telegraph office, and a
post office. There is an open market every Monday and Thursday. Like Jaganntha prasda,
the prasda of r Ananta Vsudeva and Bhuvanevara is sold.
CB Antya-khaa 2.309
TEXT 309
ìva-priya sarovara' jni r-caitanya
snna kari' viee karil ati dhanya
Realizing that the lake was dear to iva, r Caitanya eagerly took bath therein and made it
glorious.
CB Antya-khaa 2.310
TEXT 310
dekhilena giy prabhu prakaa akara
catur-dige iva-dhvani kare anucara
Thereafter the Lord went to see the manifestation of akara, whose followers were glorifying
him in all directions.
CB Antya-khaa 2.311
TEXT 311
catur-dige sri sri ghta-dpa jvale
niravadhi abhieka haiteche jale

There were rows of ghee lamps in the four directions, and the iva-liga was being
continuously bathed with water.
CB Antya-khaa 2.312
TEXT 312
nija-priya-akarera dekhiy vibhava
tua hailena prabhu, sakala vaiava
The Lord and all the Vaiavas were pleased to see the influence of the Lord's dear devotee
akara.
CB Antya-khaa 2.313
TEXT 313
ye caraa-rase iva vasana n jne
hena prabhu ntya kare iva-vidyamne
iva forgets to dress in the ecstasy he relishes by serving the lotus feet of that Supreme Lord
who was now dancing before him.
CB Antya-khaa 2.314
TEXT 314
ntya-gta iva-agre kariy nanda
se rtri rahil sei grme gauracandra
After joyfully dancing and chanting before iva, Gauracandra passed that night in that village.
CB Antya-khaa 2.315
TEXT 315
sei sthna iva pilena yena-mate
sei kath kahi skanda-purera mate
I will now narrate the Skanda Pura description of how iva came to this place.
CB Antya-khaa 2.316
TEXT 316
k-madhye prve iva prvat-sahite
chil aneka kla parama-nibhte
iva and Prvat had previously lived for a long time in a solitary place at K.
CB Antya-khaa 2.317
TEXT 317
tabe gaur-saha iva gelena kailsa
nara-rja-gae k karaye vilsa
Then iva went to Kailsa with Gaur, and the human kings began to rule K.
CB Antya-khaa 2.318
TEXT 318
tabe krja-nme hail eka rj
kpura bhoga kare kari' iva-pj
There was one king named Kirja, who worshiped iva as he enjoyed the opulence of K.
CB Antya-khaa 2.319
TEXT 319
daive si' klapa lgila thre
ugra-tape iva pje ke jinibre
By providence, he became bound by the ropes of time and began worshiping iva through
severe austerities so that he could defeat Ka in battle.
The topics of Sudakia, the King of K, are described in the rmad Bhgavatam, Tenth
Canto, Chapter Sixty-six as follows:
While Lord Baladeva was visiting Nanda's Vraja, King Pauraka of Kara, encouraged by
fools, announced that he was the real Vsudeva and informed the Supreme Personality of
Godhead Vsudeva that no one other than he himself was Vsudeva, and therefore r Ka
should give up both the name and the symbols of Vsudeva and take shelter of Pauraka,
otherwise He should fight with him. When Ugrasena and the members of his royal assembly
heard Pauraka's foolish boast, they all laughed heartily. r Ka told Pauraka's
messenger that He would soon make that foolish king drop his artificial symbols like the
Sudarana cakra that he was presently carrying and his body would be eaten by dogs after it
fell on the battlefield. Thereafter, when Ka came near K, Pauraka immediately led his
army on to the battlefield with enthusiasm, and his friend Kirja followed him for support.
Just as the fire of universal devastation burns everything in the four directions, r Ka
began to destroy the armies of Pauraka and Kirja with His weapons. Ka then told
Pauraka that He would force him to relinquish the falsely assumed name of Vsudeva,
otherwise if He did not wish to fight He would surrender to Pauraka. After speaking these
words, Ka destroyed Pauraka's chariot with a sharp arrow and beheaded Pauraka
with His Sudarana cakra. He then severed the head of Kirja from his body, threw it into
K, and returned to Dvrak. Since Pauraka dressed like r Hari and always remembered
Ka, he attained liberation.
When the queen, children, and relatives of Kirja saw his severed head, they began to cry.
Thereafter, with a desire to take revenge on his father's killer, Sudakia, the son of Kirja,
began to perform severe austerities to please Mahdeva. When Mahdeva became pleased
with his austerities and desired to give him a benediction, Sudakia requested the means to
kill his father's killer. Mahdeva instructed him to worship the Dakigni fire according to
the injunctions of the abhicra ritual. After the sacrifice was completed, a formidable fiery
form appeared from the sacrificial fire pit with a fiery trident in his hand. When that demon
was sent to Dvrak, the residents of Dvrak became frightened and approached Ka, who
was engaged in playing chess. r Ka gave them His assurance and ordered Sudarana
cakra to destroy the demon created with the help of Mahdeva. When by the influence of
Sudarana cakra the fire created by the abhicra ritual was checked, it returned to Vras
and burned the priests and Sudakia to ashes. Sudarana cakra then entered Vras,
burned the entire city, and returned to Ka.
CB Antya-khaa 2.320
TEXT 320
pratyaka hailiva tapera prabhve
`vara mga' balile, se rj vara mge
By the influence of his austerity, iva appeared before him and said, Ask for a benediction.
The King then asked for the following benediction.
CB Antya-khaa 2.320
TEXT 320
eka vara mgo prabhu, tomra carae

yena mui ka jinibre pro rae
O Lord, I desire one benediction from you. I wish to defeat Ka in battle.
CB Antya-khaa 2.322
TEXT 322
bholntha akarera caritra agdha
ke bujhe ki-rpe kre karena prasda
The characteristics of Bholantha akara are unfathomable. Who can understand what form
of mercy he bestows or on whom he bestows it?
CB Antya-khaa 2.323
TEXT 323
tre balilena,rj, cala yuddhe tumi
tora pche sarva-gaa saha chi mi
He said, O King, you go and fight. I will follow you with my associates.
CB Antya-khaa 2.324
TEXT 324
tora jinibeka hena kra akti che
pupata astra lai' mui tora pche
Who has the power to defeat you when I am supporting you with my Pupata weapon?
CB Antya-khaa 2.325
TEXT 325
piyivera bala sei mha-mati
calila harie yuddhe kera sahati
Being encouraged by iva, the foolish King happily went to fight Ka.
CB Antya-khaa 2.326
TEXT 326
iva calilena tra pche sarva-gae
tra paka hai' yuddha karibra mane
iva and his associates followed him with the intention of fighting on his behalf.
CB Antya-khaa 2.327
TEXT 327
sarva-bhta-antarym devaknandana
sakala vttnta jnilena sei-kaa
The son of Devak, who is the Supersoul of all living entities, immediately understood the
entire situation.
CB Antya-khaa 2.328
TEXT 328
jniy vttnta nija-cakra-sudarana
eilena kacandra sabra dalana
Knowing the situation, Kacandra released His Sudarana cakra to destroy them all.
CB Antya-khaa 2.329
TEXT 329
kro avyahati nhi sudarana-sthne
krja-mua giy kila prathame
No one can escape the wrath of Sudarana. It first went and cut off the head of Kirja.
TEXT 330-333
ee tra sambandhe sakala vras
poiy sakala karila bhasma-ri
vras dha dekhi' kruddha mahevara
pupata-astra eilena bhayakara

pupata-astra ki kariba cakra-sthne
cakra-teja dekhi' palila sei-kae
ee mahevara-prati yyena dhiy
cakra-bhaye akara yyena paliy
Because of that king's offense, the Sudarana cakra eventually burnt the entire city of Vras
to ashes. When Mahevara saw Vras burn, he became so angry that he released his
formidable Pupata weapon. But what will the Pupata weapon do before the Sudarana
cakra? It immediately fled away when it saw Sudarana's prowess. Sudarana eventually went
after Mahevara, who fled away in fear of the cakra.
dagdhv vras sarv vio cakra sudaranam
bhya prvam uptihat kasyklia-karmaa
After burning down the entire city of Vras, Lord Viu's Sudarana cakra returned to the
side of r Ka, whose actions are effortless.
CB Antya-khaa 2.334
TEXT 334
cakra-teje vypileka sakala bhuvana
palite dik n pyena trilocana
The power of Sudarana was felt throughout the entire world, so the three-eyed iva had no
place to escape.
CB Antya-khaa 2.335
TEXT 335
prve yena cakra-teje durvs pita
ivera haila ebe, sei saba rta
iva thus fell into a predicament similar to when Durvs previously suffered under the
prowess of Sudarana.
For a description of this incident, one should see rmad Bhgavatam, Ninth Canto, Chapter
Four.
CB Antya-khaa 2.336
TEXT 336
ee iva bujhilena,sudarana-sthne
rak karibeka hena nhi ka vine
iva ultimately realized, There is no one other than Ka who can protect me from the
wrath of Sudarana.
CB Antya-khaa 2.337
TEXT 337
eteka cintiy vaiavgra trilocana
bhaye trasta hai' gela govinda-araa
After thinking in this way, the three-eyed topmost Vaiava went in fear to take shelter of
Govinda.
CB Antya-khaa 2.338
TEXT 338
jaya jaya mahprabhu devaknandana
jaya sarva-vyp sarva jvera araa
All glories to the Supreme Lord, Devak-nandana! All glories to the all-pervading Lord and
shelter of all living entities!
CB Antya-khaa 2.339
TEXT 339
jaya jaya su-buddhi ku-buddhi sarva-dt
jaya jaya sra, hartt, sabra rakit
All glories to You, the bestower of both good and bad intelligence! All glories to the creator,
maintainer, and annihilator of all!
CB Antya-khaa 2.340
TEXT 340
jaya jaya adoa-darai kp-sindhu
jaya jaya santapta-janera eka bandhu
All glories to You, the ocean of mercy, who does not find faults in others! All glories to the
only friend of all suffering souls!
CB Antya-khaa 2.341
TEXT 341
jaya jaya apardha-bhajana-araa
doa kama' prabhu, tora lainu araa
All glories to You, who removes one's offenses and gives one shelter! Please forgive my
offense. I surrender unto You.
CB Antya-khaa 2.342
TEXT 342
uni' akarera stava sarva-jva ntha
cakra-teja nibriy hail skt
On hearing akara's prayers, the Lord of all living entities stopped Sudarana's attack and
appeared before him.
CB Antya-khaa 2.343
TEXT 343
catur-dike obh kare gopa-gop-gaa
kichu krodha-hsya-mukhe balena vacana
Surrounded by the cowherd boys and girls, the Lord slightly smiled as He spoke in anger.
CB Antya-khaa 2.344
TEXT 344
kene iva, tumi ta' jnaha mora uddhi

eta-kle tomra e-mata kene buddhi
O iva, you certainly know My prowess. How then did you develop such a mentality after all
this time?
CB Antya-khaa 2.345
TEXT 345
kon ka krja adhama npati
tra lgi' yuddha kara mra sahati
Who is this insignificant, fallen king, Kirja? You fought with Me for his sake?
CB Antya-khaa 2.346
TEXT 346
ei ye dekhaha mora cakra sudarana
tomre o n sahe yhra parkrama
You saw My Sudarana cakra, whose prowess even you cannot tolerate.
TEXT 347-348
brahma-astra pupata-astra di yata
parama avyartha mah-astra ra kata
sudarana-sthne kro nhi pratikra
yra astra tre che karite sahra
Great infallible weapons like the brahmstra and pupatstra are powerless before
Sudarana. When such weapons are defeated, they desire to kill their wielder.
CB Antya-khaa 2.349
TEXT 349
hena ta' n dekhi mi sasra-bhitara
tom'-bai ye mre kare andara

It appears that there is no one within the world who disrespects Me more than you.
CB Antya-khaa 2.350
TEXT 350
uniy prabhura kichu sakrodha uttara
antare kampita baa hailakara
After hearing the Lord's angry words, akara began to tremble in fear.
CB Antya-khaa 2.351
TEXT 351
tabe ee dhariy prabhura r-caraa
karite lgila iva tma-nivedana
Then iva grabbed hold of the Lord's lotus feet and began to speak with full surrender.
TEXT 352-353
tomra adhna prabhu, sakala sasra
svatantra haite akti chaye khra
pavane clya yena skma ta-gaa
ei mata asvatantra sakala bhuvana
O Lord, the entire world is under Your control. Who has the power to become independent?
The people of the entire world are controlled by You like dry grass is carried by the wind.
ta tv jagat-sthity-udaynta-hetu
sama prasnta suhd-tma-daivam
ananyam eka jagad-tma-keta
bhavpavargya bhajma devam

Let us worship You, the Supreme Lord, to be freed from material life. You are the maintainer
of the universe and the cause of its creation and demise. Equipoised and perfectly at peace,
You are the true friend, Self, and worshipable Lord. You are one without a second, the shelter
of all the worlds and all souls. One should also discuss the Mahbhrata, nti-parva,
Chapter 43, verse 16 and Anusana-parva, Chapters 147-148. In the Kaha Upaniad (2.2.8
and 2.3.1) it is stated: tasmin lokrit sarve tad u ntyeti kacanaIn Him all the worlds
are situated. No one can surpass Him.
CB Antya-khaa 2.354
TEXT 354
ye karha prabhu, tumi se-i jve kare
hena keb che ye tomra my tare
O Lord, a living entity acts in whatever way You direct him. Who has the power to surpass
Your illusory energy?
CB Antya-khaa 2.355
TEXT 355
viee diycha prabhu, more ahakra
panre baa bai nhi dekhora
O Lord, somehow or other You have given me a false ego, and as a result I do not recognize
anyone as superior to me.
False ego is produced from the mode of ignorance. By the will of the Supreme Lord, the gua-
avatra Mahdeva is invested with the power of destruction. Therefore the unauthorized
philosophies propounded by the impersonalist Kirja, the commentator rkaha, who was
a follower of the aiva-viidvaita philosophy, and other impersonalists like Apyayi Dkita
have been completely refuted in the ruta-prakik commentary on r-bhya by r
Sudarancrya, the servant of r Rmnuja. Yet while raising its head later on the
philosophy of aiva-viidvaita was out of misfortune smashed into pieces by the weapon of
Sudarana in the form of the uddha-viidvaita philosophy.
myvdam asac-chstra pracchanna bauddham ucyate
mayaiva vihita devi kalau brhmaa-mrtin
In the Age of Kali I take the form of a brhmaa and explain the Vedas through false
scriptures in an atheistic way, similar to Buddhist philosophy. The activities mentioned in
this verse describe the mission of the predominating deity of the false ego. But r
Viusvm, who was engaged in the service of the Supreme Lord, took shelter at the lotus
feet of r Rudra, his spiritual master, in such a way that he restored the spiritual ego in place
of all forms of mundane false ego.
CB Antya-khaa 2.356
TEXT 356
tomra myya more karya durgati
ki karimu prabhu, mui asvatantra mati
Your illusory energy bewilders me. O Lord, what shall I do? I have no independence.
It is stated: `mydha' `my-vaa'vare-jve bhedaThe Lord is the master of the

potencies, and the living entity is the servant of them. That is the difference between the Lord
and the living entity. Therefore even though Lord iva is addressed by the name Bhagavn,
he is a subordinate devotee of the eternal Lord Viu.
CB Antya-khaa 2.357
TEXT 357
tora pda-padma mora eknta jvana
araye thkiba cinti' tomra caraa
Your lotus feet are my only life and soul. I will live in the forest and remember Your lotus
feet.
CB Antya-khaa 2.358
TEXT 358
tathpiha more se laoyo ahakra
mui ki kariba prabhu, ye icch tomra
Still You invest me with false ego. What can I do, O Lord, that is Your desire.
dravya karma ca kla ca svabhvo jva eva ca
yad-anugrahata santi na santi yad-upekay

One should definitely know that all material ingredients, activities, time and modes, and the
living entities who are meant to enjoy them all, exist by His mercy only, and as soon as He
does not care for them, everything becomes nonexistent. And in the rmad Bhgavatam
ivaakti-yutaavat tri-ligo gua-savta
vaikrikas taijasa ca tmasa cety aha tridh
Lord iva is always united with his personal energy, the material nature. Manifesting himself
in three features in response to the entreaties of nature's three modes, he thus embodies the
threefold principle of material ego in goodness, passion, and ignorance.
CB Antya-khaa 2.359
TEXT 359
tathpiha prabhu, mui kailu apardha
sakala kamiy more karaha prasda
Still, O Lord, I have committed an offense. Please forgive me and bestow Your mercy on me.
CB Antya-khaa 2.360
TEXT 360
e-mata kubuddhi mora yena ra nahe
ei vara deha' prabhu haiy sadaye
O Lord, kindly give me the benediction that I may never develop such evil mentality again.
CB Antya-khaa 2.361
TEXT 361
yena apardha kailu kari' ahakra
haila thra sti, ea nhi ra
I was punished appropriately for the offense I committed under the influence of false ego.
CB Antya-khaa 2.362
TEXT 362
ebe j kara prabhu, thkimu kothya
tom'bai ra v baliba kra pya
Now, O Lord, please instruct me. Where should I reside? Who can I ask other than You?
CB Antya-khaa 2.363
TEXT 363
uni' akarera vkya at hsiy
balite lgil prabhu kp-yukta haiy
On hearing akara's words, the Lord smiled and spoke to him with compassion.
CB Antya-khaa 2.364
TEXT 364
una iva, tomre dila divya-sthna
sarva-goh saha tath karaha payna
Listen, iva, I am giving you a divine place. Go and live there with your associates.
CB Antya-khaa 2.365
TEXT 365
ekmraka-vana-nma-sthna manohara
tathya haib tumi koi-ligevara
The name of that enchanting place is Ekmraka-vana. You will reside there as Ko-
ligevara.
CB Antya-khaa 2.366
TEXT 366
seha vras-prya suramya nagar
sei-sthne mra parama gopyapur
That place is as pleasing as Vras. I also reside there in a most confidential place.
CB Antya-khaa 2.367
TEXT 367
sei sthna iva, ji kahi tom'-sthne
se purra marma mora keha nhi jne
O iva, today I revealed to you the glories of that place. No one else knows the secrets of
that place.
CB Antya-khaa 2.368
TEXT 368
sindhu-tre vaa-mle `nlcala' nma
ketra-r-puruottama-ati ramya-sthna
On the shore of the ocean beneath one banyan tree is the most enchanting place named
Nlcala, which is also known as r Puruottama-ketra.
The glories of r Puruottama-ketra (Jaganntha Pur) are described in the Padma Pura,
Kriy-yoga-sra, Eleventh Chapter, as follows:
lavambho-nidhes tre puruottama-sajakam
pura tad brhmaa-reha svargd api su-durlabham
On the shore of the saltwater ocean is the sacred city named Puruottama. O best of the
brhmaas, it is more difficult to attain than even heaven.
svayam asti pure tasmin yata r-puruottama
puruottamam ity ukta tasmt tan nma-kovidai
Because the divine Personality of Godhead is directly present in that city, it is called
Puruottama by those who are expert knowers of names.
ketra tad durlabha vipra samantd daa-yojanam
tatra-sth dehino devair dyante ca catur-bhuj
O brhmaa, that rarely achieved holy district measures ten yojanas on all sides. The
embodied living beings who reside there are seen by the demigods as having four arms.
praviantas tu tat ketra sarve syur viu-mrtaya
tasmd vicra tatra na kartavy vicakaai

Everyone who enters that holy district assumes a form like that of Lord Viu. Those who
have discrimination need not be concerned at all about the truth of this.
calenpi saspa
grhya tatrnnam agrajai
skd viur yatas tatra
calo 'pi dvijottama
Even if the food of that place has been touched by a cala, it may be accepted by superior
persons. Because Lord Viu Himself is in that food, even such a cala is counted among
the best of the twice born.
tatrnna-pcik lakm
svaya bhokt janrdana
tasmt tad anna viprare
daivatair api durlabham
The cook who has prepared that food is Lakm, and the enjoyer of that food is Lord
Janrdana Himself. Therefore, O sage among the brhmaas, that food is difficult for even the
demigods to obtain.
hari-bhuktvaia tat pavitra bhuvi durlabham
anna ye bhujate martys te muktir na durlabh
That food, the remnants of Lord Hari, is purifying and is rarely achieved in this world. For
mortals who eat it, liberation is not at all difficult to achieve.
brahmdys trida sarve tad annam ati-durlabham
bhujate nityam dtya manuy ca k kath
That food is very difficult to obtain for all the demigods headed by Brahm. Whenever they
get it, they eat it with great respect. What to speak then of ordinary mortals?
na yasya ramate citta tasminn anne su-durlabhe
tam eva viu-dvera prhu sarve maharaya

If someone's heart does not take pleasure in that rarely obtained food, all the great sages call
him an enemy of Lord Viu.
pavitra bhuvi sarvatra yath gag-jala dvija
tath pavitra sarvatra tad anna ppa-nanam
As the Ganges water purifies the entire earth, O brhmaa, so that food purifies all places
and destroys all sins.
tad anna komala divya yadyapi dvija-sattama
tathpi vajra-tulya syt ppa-parvata-drae
O best of the brhmaas, although that divine food is very tender, it acts like a thunderbolt
in shattering one's mountain of sins.
prvrjitni ppni kaya ysyanti yasya vai
bhakti pravartate tasminn anne tasya su-durlabhe
One whose sinful reactions earned from previous lives have been eradicated develops
devotion for that difficult to obtain food.
bahu-janmrjita puya yasya ysyati sakayam
tasminn anne dvija-reha tasya bhakti pravartate
And someone whose pious reactions earned over many lifetimes have become depleted also
develops devotion for that food, O best of the brhmaas.
CB Antya-khaa 2.369
TEXT 369
ananta brahma kle yakhana sahre
tabu se sthnera kichu karite n pre
At the time of the annihilation of the unlimited universes, that place remains intact.
CB Antya-khaa 2.370
TEXT 370
sarva-kla sei sthne mra vasati

prati-dina mra bhojana haya tathi
I eternally reside at that place, and I eat there every day.
TEXT 371-372
se sthnera prabhve yojana daa bhmi
thte vasaye yata jantu, ka, kmi
sabre dekhaye catur-bhuja deva-gae
`bhuvana-magala' kari' kahiye ye sthne
By the influence of that place, all living entitieseven the animals, insects, and worms
who live within ten yojanas of that place are seen by the demigods as having four arms. That
place is said to be the most auspicious place in the world.
CB Antya-khaa 2.373
TEXT 373
nidrte o ye sthne samdhi-phala haya
ayane prama-phala yath vede kaya
The Vedas declare that by sleeping at that place one obtains the results of samdhi, and by
lying down there one obtains the results of offering obeisances.
CB Antya-khaa 2.374
TEXT 374
pradakia-phala pya karile bhramaa
kath mtra yath haya mra stavana
By wandering about that place, one obtains the result of circumambulation. Every word
spoken at that place is a prayer offered to Me.
CB Antya-khaa 2.375
TEXT 375
hena se ketrera ati prabhva nirmala

matsya khile o pya haviyera phala
The influence of that place is so sanctified, that one attains the result of eating haviya rice
even by eating fish.
It is stated [in the Manu-sahit]: matsyda sarva-msdas-tasmn matsyn vivarjayet

One who eats fish is considered to have eaten all forms of meat. Therefore one should not
eat fish. According to this scriptural statement, one who eats fish incurs the sin of eating the
flesh of all types of living entities. Therefore since fish is most abominable, it must not be
eaten.
Haviya rice, or boiled sunned rice and ghee, is most pure. It is not abominable in any way.
One's contemplation on Mukunda always remains strong while living in r-ketra even if one
eats extremely abominable foods, for the living entity there loses the sinful desire to eat
abominable foods like fish, and the remnants of Lord Viu appear to him as relishable and
more sanctified than haviya rice. Misguided inhabitants of the ten yojana abode of the Lord
who do not understand the purport of the Puras have openly introduced the practice of
eating foods like dry fish. If they renounce the eating of abominable foods like fish, they will
be able to chant the name of Hari. Although haviya rice is in the mode of goodness, it is not
equal to transcendental mah-prasda. By honoring transcendental mah-prasda one attains
pure devotional service to Ka.
CB Antya-khaa 2.376
TEXT 376
nija-nme sthna mora hena priyatama
thte yateka vaise, se mra sama
That abode, which bears My name, is very dear to Me. Everyone who resides there is equal
to Me.
CB Antya-khaa 2.377
TEXT 377
se sthne nhika yama-daa-adhikra
mi kari bhla-manda-vicra sabra
Yamarja has no jurisdiction to punish anyone of that place. I alone judge the pious and
impious activities of everyone there.
CB Antya-khaa 2.378
TEXT 378
hena se mra pur, thra uttare
tomre dila sthna rahibra tare
I am giving you a place to stay north of that abode of Mine.
The place north of Nlcala within the ten yojana area is Bhuvanevara.
CB Antya-khaa 2.379
TEXT 379
bhukti-mukti-prada sei sthna manohara
tath tumi khyta haib `r-bhuvanevara'
That enchanting place awards material enjoyment and liberation. You will be renowned
there as r Bhuvanevara.
The phrase bhukti-mukti-prada is explained as follows: After people attain material

enjoyment or liberation they become suitable candidates for worshiping the Supreme Lord.
Another reading for bhukti-mukti-prada is bhakti-mukti-prada, or the bestower of liberation
in the form of devotional service. In this case, devotional service will be considered an
adjective, as devotional service alone is the actual liberation of the living entities.
CB Antya-khaa 2.380
TEXT 380
uniy adbhuta pur-mahimakara
punar-caraa dhari' karil uttara
After akara heard the wonderful glories of Jaganntha Pur, he again grabbed hold of the
Lord's lotus feet and spoke.
CB Antya-khaa 2.381
TEXT 381
una pra-ntha, mora eka nivedana
mui se parama ahakta sarva-kaa
O Lord of my life, I have one request. I am always extremely proud.

CB Antya-khaa 2.382
TEXT 382
eteke tomre chi' mi anya sthne
thkile kuala mora nhika kakhane
Therefore it will never be good for me to live away from Your association.
CB Antya-khaa 2.383
TEXT 383
tomra nikae thki sabe mora mana
dua-saga-doe bhla nhika kakhana
I have a desire to reside near You. It is never good to remain in bad association.
CB Antya-khaa 2.384
TEXT 384
eteke mre yadi thke bhtya-jna
tabe nija-ketre more deha' eka sthna
Therefore, if You consider me Your servant, please give me a place to stay in Your own
abode.
CB Antya-khaa 2.385
TEXT 385
ketrera mahimuni' r-mukhe tomra
baa icch haila tath thkite mra
After hearing the glories of Your abode from Your lotus mouth, I have developed an intense
desire to live there.
CB Antya-khaa 2.386
TEXT 386
nika haiy prabhu, sevimu tomre

tathya tileka sthna deha' prabhu, more
I will serve You as a menial servant. O Lord, please give me a tiny place.
CB Antya-khaa 2.387
TEXT 387
ketra-vsa-prati mora baa laya mana
eta bali' mahevara karena krandana
I desire to live in Your sacred abode. After speaking these words, Mahevara began to cry.
CB Antya-khaa 2.388
TEXT 388
iva-vkye tua hai' r-candra-vadana
balite lgil tre kari' ligana
The moon-faced Lord was pleased with iva's words. He then embraced iva and spoke as
follows.
CB Antya-khaa 2.389
TEXT 389
una iva, tumi mora nija-deha sama
ye tomra priya, se mohra priyatama
Listen, iva. You are equal to My own body. Anyone who is dear to you is also dear to Me.
The meaning of the phrase mohra priyatama can be understood from r r Jva Gosvm's
following statement in the Bhakti-sandarbha (216):
uddha-bhaktr-guro rivasya ca bhagavat saha
abheda-dti-tat-priyatamatvenaiva manyante
Whenever the scriptures describe the spiritual master and Lord iva as being nondifferent
from Ka, pure devotees understand that this is because of their being most dear to r
Ka.
CB Antya-khaa 2.390
TEXT 390
yath tumi, tath mi, ithe nhi na
sarva-ketre tomre dila mi sthna
I am present wherever you are. There is no doubt about it. I am giving you a place in all of
My abodes.
CB Antya-khaa 2.391
TEXT 391
ketrera plaka tumi sarvath mra
sarva-ketre tomre dilma adhikra
You will be the sole maintainer of My abodes. I authorize you to do this.
Because after Mahdeva received a place to reside in Ekmraka-ketra he prayed that he be

allowed to live wherever the Lord stays, Mahdeva was appointed the maintainer of all of
Viu's abodes.
CB Antya-khaa 2.392
TEXT 392
ekmraka-vana ye tomre dila mi
thte o paripra-rpe thka tumi
You reside to your full satisfaction in the Ekmraka-vana that I gave you.
CB Antya-khaa 2.393
TEXT 393
sei ketra mra parama priya sthna
mora prte tathya thkibe sarva-kaa
That place is most dear to Me. Always reside there for My pleasure.
CB Antya-khaa 2.394
TEXT 394
ye mra bhakta hai tom' andare

se mre mtra yena viamban kare
If one of My devotees disrespects you, he simply creates disturbance for Me.
Mahdeva was instructed to live in Bhuvanevara-ketra to his full satisfaction. No devotee of

Viu should disrespect him. Anyone who does so will fall from the devotional service of the
Supreme Lord. This benediction was given to Mahdeva.
CB Antya-khaa 2.395
TEXT 395
hena mate iva pilena sei sthna
adypiha vikhyta-bhuvanevara-nma
In this way iva obtained that place. Even today that place is celebrated by the name
Bhuvanevara.
CB Antya-khaa 2.396
TEXT 396
iva-priya baa ka th bujhite
ntya kare gauracandra ivera skte
Gauracandra danced before iva to reveal that iva is most dear to Ka.
The spiritual master and Mahdeva are both extremely dear to the Supreme Lord. The
devotees of iva have obtained the service of the eight-armed Supreme Lord. But those who
consider demigods like iva to be independent commit an offense at the feet of the Supreme
Lord.
CB Antya-khaa 2.397
TEXT 397
yata kichu ka kahiychena pure
ebe th dekhyena skte pane
Whatever Ka spoke in the Puras was now directly demonstrated.
CB Antya-khaa 2.398
TEXT 398
ìva rma govinda' baliy gaura-rya
hte tli diy ntya karena sadya
Lord Gaura clapped His hands as He continuously danced and chanted, iva, Rma,
Govinda!
CB Antya-khaa 2.399
TEXT 399
pane bhuvanevara giy gauracandra
iva-pj karilena lai bhakta-vnda
Gauracandra personally visited Bhuvanevara with His devotees and worshiped iva.
In his book Sakalpa-kalpa-druma, r Vivantha Cakravart hkura has written as follows:
vndvanvani-pate jaya soma-soma-
maule sanandana-santana-nradeya
gopvara vraja-vilsi-yugghri-padme
prti prayaccha nitar nirupadhik me
O protector of Vndvana, all glories to you! O husband of Prvat, O you whose head is
decorated with the moon and who is worshiped by sages like Sanaka, Sanandana, Santana,
and Nrada! O Gopvara, I pray that you bestow upon me uninterrupted, unalloyed love for
the lotus feet of the divine couple, who enjoy pastimes in Vraja.
Ignorant people who do not understand either Mahdeva's glorious service to Ka or the
actual purport of some Puric incidents think that iva is worshiped as the supreme
controller by viu-tattvas like Rma and lakms like St, and therefore Rudra is certainly
the independent Supreme Lord and Lord Viu is subordinate to the Supreme Lord Rudra.
Some people consider that Viu is equal to Rudra or that Viu is another name of Rudra,
and they thus try to synthesize without authority. But all Vedic literatures have refuted their
philosophy as follows:
yas tu nryaa deva
brahma-rudrdi-daivatai
samatvenaiva vketa
sa pa bhaved dhruvam
A person who considers demigods like Brahm and iva to be on an equal level with
Nryaa is to be considered an offender, or pa.
In the Mahbhrata narration regarding Upamanyu it is said that r Ka performed

austerities to please Rudra for the sake of Jmbavat's son and that all the demigods and Viu
emanated from Rudra. But where is the justification for this conclusion?
The understanding of those who conclude in this way without realizing the actual purport of
the scriptures is extremely crude. The reason for this is that the scriptures describe that when
Rudra was fighting on behalf of King Ba, he was defeated by Viu and he then glorified
Viu as the original Personality of Godhead. He was also bewildered by Mohin, saved from
the hands of Vksura, and delivered from the sin of killing a brhmaa. The reason why
Lord Viu sometimes displays the pastime of worshiping Rudra is described in the scriptures
as follows:
In the Siddhnta-ratna, Third Pda, texts 22, 23, 26, 27 it is stated: By displaying the pastime
of worshiping His own form as Rudra, Lord Viu taught the worship of Rudra not to His
own sincere devotees but to the insincere living entities who desire religiosity, economic
development, sense gratification, and liberation. This fact has been confirmed by the Lord
Himself when He spoke in the Nryaya to Arjuna as follows: Ò Arjuna, I am the soul of
the universe. My worship of Rudra is worship of My own Self. Whatever I do, common
people follow. Examples set by Me should be followed. That is why I worship Rudra. Viu
does not offer obeisances to any demigod. I worship Rudra, considering him to be My own
Self. I am the indwelling Supersoul of the entire universe. I worship My own partial
expansion, Rudra, who is nondifferent from Me as molten iron is nondifferent from fire. I
have set the standard that the demigods headed by Rudra should be worshiped. If I did not
set the example of worshiping Rudra, then people would not follow that standard. Therefore I
teach the worship of My servants through My personal behavior. There is no one greater than
or equal to Me. Therefore, since I am the greatest, I do not worship anyone. But since Rudra
is My partial expansion I display the example of worshiping Rudra and other demigods to
teach ordinary people.' In this connection Brahm told Rudra that Viu alone is the
Supersoul of everyone including Brahm and Rudra. He said, `Lord Viu is the Supersoul of
you, me, and all other embodied living entities. No one can restrict Him within the confines
of their mundane knowledge.'
If simply because r Rmacandra displayed the pastime of worshiping Lord iva to teach the
worship of that great Vaiava, iva should be considered the Supreme Lord and Rmacandra
should be considered subordinate, then since r Rmacandra worshiped the ocean, the ocean
should also be considered the Supreme Lord. It should be understood that whenever the
associates of the Supreme Lord have enacted the pastime of worshiping demigods, their
purpose was to teach the worship of the demigods, who are subordinate to Viu. It is the
pastime of the Lord's associates to teach, àll demigods are subordinate to Viu,' yet such
worship should never be accepted as the ultimate conclusion. Lord Viu is certainly the
controller of everyone. His activity of maintaining the universe, like Brahm's activity of
creation and Rudra's activity of annihilation, and His interaction with the demigods is just
like a king's interaction with thieves. Actually Brahm and Rudra create and annihilate only
after being empowered by Viu. Therefore Lord Viu is certainly eternally worshipable to
all the demigods headed by Brahm and Rudra.
It further stated in the Siddhnta-ratna, Third Pda, texts 13-14: In the Skanda Pura it is
stated that Lord Viu kept some names like Nryaa for Himself, and He gave some names
like Brahm and Rudra to the demigods. As a king gives villages other than his own capitol to
his ministers and servants for their residence, the supremely independent Personality of
Godhead Viu also gives names other than a few special ones to the demigods for their use.
Rudra is known for deriding the desire for liberation and for having a fierce form. Therefore
it is stated in the rmad Bhgavatam (1.2.26):
mumukavo ghora-rpn hitv bhta-patn atha
nryaa-kalnt bhajanti hy anasyava
`Those who are serious about liberation are certainly nonenvious, and they respect all. Yet
they reject the horrible and ghastly forms of the demigods and worship only the all-blissful
forms of Lord Viu and His plenary portions.'
It has already been shown by quoting Vysadeva's words and it has been proved by quoting
the Puric incident mentioned in r Caitanya-bhgavata that r Bhuvanevara should not
be seen as a fierce form of Rudra or as an ordinary liga. In the consideration of pure
Vaiavas, r Bhuvanevara is most dear to Ka and is therefore nondifferent from Ka.
The r Rpnuga Vaiavas consider r Bhuvanevara in the form of r Goplin-akti and
pray to him for the service of the divine young couple, r r Rdh-Govinda.
CB Antya-khaa 2.400
TEXT 400
ik-guru varera ik ye n mne
nija-doe dukha pya sei saba jane

Those who do not follow the teachings of the Supreme Lord, who is the instructing spiritual
master of all, suffer miseries because of their own faults.
CB Antya-khaa 2.401
TEXT 401
sei iva-grme prabhu bhakta-vnda-sage
iva-liga dekhi' dekhi' bhramilena rage
In that abode of iva, the Lord and His associates happily wandered about seeing the iva-
ligas.
Of the deities situated within the walls of the temple, Ekmraka-iva is situated at the base of
the mango tree and is facing west. North of the mango tree is a iva-liga named Ugrevara,
who is the chief of eleven hundred thousand ligas. Beyond him is Vivevara-liga. West of
Gaantha are Nand and Mahkla. These two were worshiped by Citragupta, so they are
also known as Citraguptea. Nearby is Sabarevara-liga. In the southwest is Laukevara
iva, the chief of nine hundred thousand ligas. Near him is akrevara iva.
Bindu-sarovara, Ananta Vsudeva, Puruottama, Padahar, Trthevara, and Bhuvanevara,

who is the combination of eight forms, are found in the first of eight concentric rings. Kapila-
kua, Ppanana-kua, Maitrea, and Vruea are situated in the second ring. Beyond
this is Ppanana-trtha.
South of Ppanana-kua is nevara iva. Northwest of him is Yamevara-liga.

Gagevara-liga is situated in the third concentric ring. Gag and Yamun flow a short
distance northeast of there. In the Satya-yuga, Gag and Yamun flowed there slowly with a
desire to see Bhuvanevara and offered prayers to Bhuvanevara by chanting mantras from the
four Vedas. When Bhuvanevara was satisfied by their prayers and asked what they desired,
they expressed their desire to live eternally in Ekmraka-ketra. r Bhuvanevara then
awarded them a place in the southeast. By taking bath in these two trthasGag and
Yamunone attains devotional service to Viu, the result of taking bath in the Gag and
Yamun. There is also a place known as Dev-pada-trtha in this third ring. We have already
described the Puric incident regarding this Dev-pada-trtha. The beautiful lake that
Prvatdev created after killing the two demons Ktti and Vsa is renowned as Dev-pada-
trtha. By taking bath in that Dev-pada-trtha and worshiping Goplin on the eighth day of
the waxing moon in the month of Phlguna one attains one's desired results. Southeast of this
trtha r Lakmdev established a liga in a temple constructed by Vivakarm. That liga is
known as Lakmvara. In the fourth ring, Ko-trtha and Kovara are situated. When the
demigods attempted to construct temples in Bhuvanevara, r Bhuvanevara ordered them
through a voice in the sky to perform a sacrifice in the northeast corner. When the demigods
followed his order by constructing temples, establishing deities, performing fire sacrifices,
and offering prayers, Bhuvanevara was pleased and decided to give them a benediction. The
demigods then prayed that their sacrificial pit would become a trtha, and their desire was
fulfilled. This place is renowned as Ko-trtha. By taking bath in this Ko-trtha, one attains
the supreme destination. In the fourth ring, the iva-liga known as Svara-jalevara is
situated. This Svara-jalevara-liga is situated 70 dhanu, or 280 cubits (a cubit is about a
foot and a half), northeast of Bindu-sarovara. Near this liga there is a kua, the water of
which is used for bathing the liga. There is a Svarnevara-liga within that kua.
Surevara-trtha, which measures 200 cubit in diameter, is situated four hundred cubits
northeast of Bhuvanevara. Surevara Mahdeva is situated there. Nearby are Siddhevara,
Muktevara, Svara-jalevara, Paramevara, mrtakevara, Brahmevara, Meghevara,
Kedrevara, Cakrevara, Vivevara, and Kapilevara. By worshiping these ligas one attains
devotional service to Viu. Southeast of Siddhevara is the famous Kedrevara, a iva-liga
that faces south. East of Siddhevara is Cakrevara iva, and beyond that is Yajevara, or
Indrevara, iva.
The demigods worshiped that liga out of devotion to Viu and had Vivakarm construct a
temple. As a result, Bhuvanea (Viu) became pleased and gave them the benediction that
this liga would be known as Siddhevara, because iva, who is very dear to Viu, was
directly present in that liga and would award perfection in the worship of Viu.
Siddhrama, which awards perfection, is situated 800 cubits from the Siddhevara-liga.
Near Siddhrama is Muktevara iva. Near Muktevara is Siddha-kua, and south of
Siddha-kua is Puya-kua. South of Siddhevara is Kedradeva, with Gaurdev situated
by his side. Near Gaurdev is Gaur-kua. Since Himlaya worshiped that liga, it became
known as Hema-kedra. Streams of crystal clear water emanate west, south, and north of this
liga. In front of this self-manifested liga is a Bhava-pha. Near this Bhava-pha there are
three Rudra-ligasnti-iva, nta-iva, and Daityevarawho were worshiped by the
Maruts. Hirayakaipu heard a voice from the sky say, Worship Daityevara-iva, who is
generally worshiped by the Daityas and who is situated west of Siddhevara. East of
Siddhevara is Indrevara, who was worshiped by Indra. In the fifth concentric ring there is
Brahmevara-liga and Brahma-kua, which appeared during the sacrifice performed by
Brahm. Four hundred forty cubits northeast (a little southeast) past Ktti-Vsa is
Gokarevara. Suea and Gokarsura worshiped this liga. Near this liga are Utpalevara
and mrtakevara ligas. In the sixth ring Meghevara-liga is situated. Since this liga,
which is 6800 cubits northeast of kalpa-vka, was established and worshiped by the clouds
(megha), this liga became renowned as Meghevara. West of Meghevara is Bhskarevara-
liga, which was worshiped by Bhskara, the sun-god. Mahdeva and Srya are perpetually
worshiped six thousand cubits past this place. Three thousand two hundred cubits west of
Bhskarevara is Kapla-mocana-iva. In the seventh ring is Albu-trtha. When one
brhmaa friend of Indra performed austerities for one thousand years of the demigods,
Bhuvanea became pleased with him and awarded him the benediction that his begging bowl
and waterpot (made of albu, or squash) would transform into a trtha. When the Lord
touched that waterpot, it turned into a divine lake. South of this lake is Auttarea.
Auttarevara is situated west of Kedrevara. This three-eyed liga is effulgent, marked with
the impression of the moon on his forehead, decorated with a garland of planets and stars,
smeared with the ashes from a funeral pyre, decorated with snakes, endowed with a fierce
face, and naked. Near this Auttarevara-liga there are three witches who are fond of flesh
and blood, who are fully intoxicated, who have crooked reddish eyes, and who are fond of
singing and playing instruments. It is heard that Vasiha and Vmadeva live at this place.
Near this place there is a liga named Bhmea, who takes away everyone's fear. In the eighth
ring there is a Rma-kua, also called Aoka-jhara, which appeared from the Avamedha
(horse) sacrifice. Within this ring are ligas like Rmevara, Stevara, Hanumadvara,
Lakmavara, Bharatevara, atrughnevara, Lavevara, and Gosahasrevara.
CB Antya-khaa 2.402
TEXT 402
parama nibhta eka dekhi' iva-sthna
sukh hailr-gaurasundara bhagavn
When r Gaurasundara saw a temple of iva in a most solitary place, He became joyful.
CB Antya-khaa 2.403
TEXT 403
sei grme yateka chaye devlaya
saba dekhilena r-gaurga mahaya
Lord Gaurga visited all the temples in that place.
CB Antya-khaa 2.404
TEXT 404
ei mate sarva-pathe santoe site
uttaril si' prabhu kamalapurete
In this way the Lord happily traveled all the way and eventually arrived at Kamalapura.
In this regard one should see Caitanya-caritmta (Madhya 5.141), which states: kamalapure
si bhrgnad-snna kailaWhen r Caitanya Mahprabhu arrived at Kamalapura, He took
His bath in the Bhrgnad River. The flag on top of the Jaganntha temple can be seen from
this village. This ancient village is situated in the district of Pur.
CB Antya-khaa 2.405
TEXT 405
deulera dhvaja-mtra dekhilena dre
praveil prabhu nija-nanda-sgare
As soon as the Lord saw the flag on top of the temple, He floated in an ocean of happiness.
CB Antya-khaa 2.406
TEXT 406
akathya adbhuta prabhu karena hukra
vila garjana kampa sarva-deha-bhra
The Lord's loud roaring was wonderful and beyond description. His entire body began to
tremble, and He was unable to move.
CB Antya-khaa 2.407
TEXT 407
prsdera dike mtra chite chite
calilena prabhu loka paite paite
The Lord then continued on, constantly looking at the temple and reciting verses.
CB Antya-khaa 2.408
TEXT 408
r-mukhera ardha-loka una svadhne
ye ll karil gauracandra bhagavne
Now hear carefully about Lord Gauracandra's pastime of composing and reciting half of a
verse.
CB Antya-khaa 2.409
TEXT 409
prsdgre nivasita pura smera-vaktrravindo
mm lokya smita-suvadano bla-gopla-mrti
Just look at the top of the temple. There, in the form of a cowherd boy with His face
resembling a fully blossomed lotus, Lord r Ka is looking at Me and smiling sweetly. In
this way the beauty of His face is increasing.
CB Antya-khaa 2.410
TEXT 410
prabhu bale,dekha prsdera agramle
hsena mre dekhi' r-bla-gople
The Lord said, Just see, at the top of the temple r Bla-gopla is looking at Me and
smiling!
Regarding the top of the temple, one should see Hari-bhakti-vilsa, Chapters Nineteen and
Twenty.
CB Antya-khaa 2.411
TEXT 411
ei loka puna puna paiy paiy
cha khyena prabhu vivaa haiy
Reciting this verse again and again, the Lord helplessly fell with great force to the ground.
CB Antya-khaa 2.412
TEXT 412
se dinera ye cha, ye rti-krandana
anantera jihvya se n yya varana
Even Ananta cannot describe the way He forcefully fell to the ground and the way He
pathetically cried that day.
CB Antya-khaa 2.413
TEXT 413
cakra-prati di-mtra karena sakale
sei loka paiy paena bhmi-tale
When the Lord and His associates looked at the cakra on top of the temple, they offered
obeisances and recited that verse.
CB Antya-khaa 2.414
TEXT 414
ei mata daavat haite haite
sarva-patha ilena prema prakite
In this way the Lord exhibited ecstatic love of God while offering obeisances the entire way.
CB Antya-khaa 2.415
TEXT 415
ihre se bali prema-maya avatra
e akti caitanya vahi anye nhi ra
That is why He is called the incarnation of love of God. No one other than r Caitanya has
the power to display such love.
CB Antya-khaa 2.416
TEXT 416
pathe yata dekhaye sukti nara-gaa
tr bale,ei ta' skt nryaa
Those pious persons who saw the Lord on the road said, He is directly Lord Nryaa.
CB Antya-khaa 2.417
TEXT 417
catur-dike veiy ise bhakta-gaa

nanda-dhrya pra sabra nayana
The devotees surrounded the Lord as they walked down the road. Everyone's eyes were filled
with tears of ecstasy.
CB Antya-khaa 2.418
TEXT 418
sabe cri-daa patha premera vee
prahara-tinete si' haila pravee
The road that could be covered in one and a half hours took them nine hours because of the
Lord's absorption in ecstatic love.
The journey between Kamalapura and the Jaganntha temple takes only one and a half hours.
But since the Lord was fully absorbed in ecstatic love and He was repeatedly offering
obeisances, it took Him nine hours.
CB Antya-khaa 2.419
TEXT 419
ilena mtra prabhu hranlya
sarva-bhva samvaraa kail gaura-rya
As soon as Lord Gaurga arrived at hranl He concealed the symptoms of His ecstatic
love.
At the entrance to Jaganntha Pur there is a bridge called hranl. Since that bridge over a
small river has eighteen arches it is called hranl. [hra means eighteen, and nl
means canal.]
CB Antya-khaa 2.420
TEXT 420
sthira hai' vasilena prabhu sab' la
'ysabre balena ati vinaya kariy
The Lord peacefully sat down with His associates and humbly spoke to them.
CB Antya-khaa 2.421
TEXT 421
tomar ta' mra karil bandhu-kja
dekhil ni' jaganntha mahrja
You have all done a favor to Me, for you have brought Me to see Lord Jaganntha.
CB Antya-khaa 2.422
TEXT 422
ebe ge tomar calaha dekhibre
mi v yiba ge, th bala more
Now tell Me whether you should go first to see Jaganntha or I should go first.
CB Antya-khaa 2.423
TEXT 423
mukunda balena,tabe tumi ge yo`
bhla', bali' calilena r-gaurga-ro
Mukunda said, Then You should go first. Gaurga replied, All right, and then departed.
CB Antya-khaa 2.424
TEXT 424
matta-siha-gati jini' calil satvara
pravia haila si' purra bhitara
The Lord walked like an intoxicated lion and soon entered the within the town of Jaganntha
Pur.
CB Antya-khaa 2.425
TEXT 425
pravea hail gauracandra nlcale
ih ye unaye sei bhse prema-jale

Anyone who hears about Gauracandra's entrance into Nlcala floats in an ocean of ecstatic
love.
CB Antya-khaa 2.426
TEXT 426
vara-icchya srvabhauma sei kle
jaganntha dekhite chena kuthale
By the will of the Supreme Lord, Srvabhauma was happily taking darana of Lord Jaganntha
at that time.
CB Antya-khaa 2.427
TEXT 427
hena-kle gauracandra jagata-jvana
dekhilena jaganntha, subhadr, sakaraa
Just then Gauracandra, the life and soul of the universe, came to see Jaganntha, Subhadr,
and Sakaraa (Baladeva).
CB Antya-khaa 2.428
TEXT 428
dekhi' mtra prabhu kare parama hukre
icch haila jaganntha kole karibre
As soon as the Lord saw Jaganntha, He roared loudly and felt an intense desire to embrace
Him.
CB Antya-khaa 2.429
TEXT 429
lampha dena vivambhara nande vihvala
catur-dike chue saba nayanera jala
Being overwhelmed with ecstatic love, Vivambhara leapt into the air and tears shot from His
eyes in all directions.
CB Antya-khaa 2.430
TEXT 430
kaeke pail hai' nande mrcchita
ke bujhe e varera agdha carita
The next moment He fell to the ground unconscious in ecstasy. Who can understand the
unfathomable characteristics of the Supreme Lord?
CB Antya-khaa 2.431
TEXT 431
aja paihr saba uhila mrite
the-vyathe srvabhauma pail phete
As the ignorant guards prepared to beat the Lord, Srvabhauma hurriedly threw himself on to
the Lord's back.
The guards are supposed to chastise those pilgrims who commit sev-apardha, or offenses in
Deity worship. As those extremely foolish guards prepared to beat r Gaurasundara for
falling unconscious in ecstatic love within the temple, which they considered an offense,
Srvabhauma checked them.
The word paihr, which is a corruption of the word pratihr, means watchman or
internal security guard.
CB Antya-khaa 2.432
TEXT 432
hdaye cintena srvabhauma mahaya
eta akti mnuera kona kle naya
Srvabhauma Mahaya thought, No human being can ever exhibit such potency.
CB Antya-khaa 2.433
TEXT 433
e hukra e garjana e premera dhra
yata kichu alaukika-aktira pracra

This loud roaring, this bellowing, and this current of ecstatic love are all exhibitions of
extraordinary potencies.
CB Antya-khaa 2.434
TEXT 434
ei jana hena bujhir-ka-caitanya
ei mata cinte srvabhauma ati dhanya
This person appears to be r Ka Caitanya. The fortunate Srvabhauma thought in this

way.
CB Antya-khaa 2.435
TEXT 435
srvabhauma-nivrae sarva paihr
rahilena dre sabe mah-bhaya kari'
Being checked by Srvabhauma, the guards were frightened and stood at a distance.
CB Antya-khaa 2.436
TEXT 436
prabhu se haiy chena acetana-prya
dekhi' mtra jaganntha-nija-priya-kya
From the moment the Lord saw the form of His beloved Jaganntha, He remained
unconscious.
CB Antya-khaa 2.437
TEXT 437
ki nande magna hail vaikuha-vara
vede o e saba tattva jnite dukara
It is difficult for even the Vedas to know how deeply the Lord of Vaikuha merged in
ecstatic love.
CB Antya-khaa 2.438
TEXT 438
sei prabhu gauracandra catur-vyha-rpe
pane vasiy che sihsane sukhe
That same Lord Gauracandra was happily sitting on the sihsana in His quadruple
expansions as Jaganntha and Sakaraa.
vsudeva sakaraa pradyumna purua svayam
aniruddha iti brahman mrti-vyho 'bhidhyate
Vsudeva, Sakaraa, Pradyumna, and Aniruddha are the names of the direct personal
expansions of the Supreme Godhead, O brhmaa aunaka.
TEXT 439-440
panei upsaka hai' kare bhakti
ataeva ke bujhaye varera akti
panra tattva prabhu pane se jne
vede, bhgavate ei mata se vkhne
The Lord Himself became the worshiper and executed devotional service. Therefore who can
understand the potencies of the Supreme Lord? The Lord alone knows His own glories. This
is the explanation of the Vedas and the rmad Bhgavatam.
Since Gaurasundara jumped on to the jewel-studded altar on which the three deities were
seated, the consideration of catur-vyha arose. In this case Gaurasundara considered Himself
a worshiper and not the object of worship as Myvds do.
dyu-pataya eva te na yayur antam anantata
ytvam api yad-antara-nicay nanu svara

Because You are unlimited, neither the lords of heaven nor even You Yourself can ever reach
the end of Your glories. The countless universes, each enveloped in its shell, wander within
You.
CB Antya-khaa 2.441
TEXT 441
tathpi ye ll prabhu karena yakhane
th kahe vede jva-uddhra-krae
Yet the Vedas describe the pastimes that the Lord performs for the purpose of delivering the
living entities.
CB Antya-khaa 2.442
TEXT 442
magna hailena prabhu vaiava-vee
bhya dre gela prema-sindhu-mjhe bhse
The Lord became absorbed in the mood of a Vaiava. He lost external consciousness and
floated in an ocean of ecstatic love.
CB Antya-khaa 2.443
TEXT 443
variy srvabhauma chena pane
prabhura nanda-mrcch n haya khaane
Srvabhauma continued to guard the Lord, whose ecstatic trance remained unbroken.
CB Antya-khaa 2.444
TEXT 444
ee srvabhauma yukti karilena mane
prabhu lai' yibre pana bhavane
Eventually Srvabhauma decided to take the Lord to his house.
CB Antya-khaa 2.445
TEXT 445
srvabhauma bale,bhi paihri-gaa!
sabe tuli' laha ei purua-ratana
Srvabhauma said, O brother guards, please pick up this jewel-like personality.
CB Antya-khaa 2.446
TEXT 446
pu-vijayera yata nija bhtya-gaa
sabe prabhu kole kari' karil gamana
Lord Jaganntha's personal servants, who carry the deities to their chariots during the Pu-
vijaya ceremony, then picked up the Lord and departed.
As Lord Jaganntha is carried to His chariot during the Pu-vijaya ceremony, the servants
of Jaganntha picked up the unconscious Gaurasundara and brought Him to Srvabhauma's
house.
CB Antya-khaa 2.447
TEXT 447
ke bujhibe varera caritra gahana
hena-rpe srvabhauma-mandire gamana
Who can understand the grave characteristics of the Supreme Lord? In this way the Lord was
carried to Srvabhauma's house.
CB Antya-khaa 2.448
TEXT 448
catur-dike hari-dhvani kariy kariy
vahiy nena sabe haria haiy
Those servants all became joyful as they carried the Lord and filled the four directions with
their chanting of Hari's names.
CB Antya-khaa 2.449
TEXT 449
henai samaye sarva bhakta siha-dvre
siy milil sabe haria-antare
At that time the devotees arrived at the Siha-dvra entrance and became filled with
happiness when they saw the Lord.
CB Antya-khaa 2.450
TEXT 450
parama adbhuta sabe dekhena siy
piplik-gaa yena anna yya la'y
They all came and saw that supremely wonderful scene, which resembled ants carrying away
a lump of food grains.
CB Antya-khaa 2.451
TEXT 451
ei mata prabhure aneka loka dhari'
laiy yyena sabe mahnanda kari'
In this way many people caught hold of the Lord and carried Him in great ecstasy.
CB Antya-khaa 2.452
TEXT 452
siha-dvre namaskari' sarva bhakta-gaa
harie prabhura pche karil gamana
After offering their obeisances at the Siha-dvra, the devotees joyfully followed the Lord.
CB Antya-khaa 2.453
TEXT 453
sarva-loke dhari' srvabhaumera mandire
nilena, kapa paila tra dvre

All the people brought the Lord into Srvabhauma's house, and then the door was locked
from within.
CB Antya-khaa 2.454
TEXT 454
prabhure siy ye milil bhakta-gaa
dekhi' hail srvabhauma haraita mana
Srvabhauma was pleased to see all the devotees who had come to see the Lord.
CB Antya-khaa 2.455
TEXT 455
yathyogya sambh kariy sab'-sane
vasilena, sandeha bhgila tata-kae
After appropriately greeting the devotees, Srvabhauma sat down and his doubts were
removed.
CB Antya-khaa 2.456
TEXT 456
baa sukh hail srvabhauma mahaya
ra tra kib bhgya-phalera udaya
Srvabhauma Mahaya was most pleased. Who could be more fortunate than him?
CB Antya-khaa 2.457
TEXT 457
yra krti-mtra sarva vede vykhy kare
anyse se vara il mandire
The Lord, whose glories are described in the Vedas, has now personally come to his house.
sarva pumn veda gu ca taj-jo

na veda sarva-jam anantam e
Although the living being may know the qualities of material nature, he is unable to see the
Supreme Being, who is omniscient and unlimited. I therefore offer my respectful obeisances
unto Him. In the Mahbhrata (Svargrohaa-parva 6.93) and in the Hari-vaa (Bhaviyat-
parva 132.95) it is stated:
vede rmyae caiva
pure bhrate tath dv
ante ca madhye ca
hari sarvatra gyate
In the Vedic literature, including the Rmyaa, Puras, and Mahbhrata, from the very
beginning (dau) to the end (ante ca), as well as within the middle (madhye ca), only Hari,
the Supreme Personality of Godhead, is explained.
CB Antya-khaa 2.458
TEXT 458
nitynanda dekhi' srvabhauma mahaya
lail caraa-dhli kariy vinaya
When Srvabhauma Mahaya saw Nitynanda, he humbly took dust from His lotus feet.
CB Antya-khaa 2.459
TEXT 459
manuya dilena srvabhauma sab'-sane
calilena sabe jaganntha-daraane
Srvabhauma then deputed one man to take them for darana of Lord Jaganntha.
CB Antya-khaa 2.460
TEXT 460
ye manuya yya dekhite jaganntha
nivedana kare se kariy yoa-hta

The man who was deputed to take them to see Jaganntha folded his hands and appealed to
them.
CB Antya-khaa 2.461
TEXT 461
sthira hai' jaganntha sabei dekhib
prva-gosira mata keha n karib
Maintain your composure while seeing Lord Jaganntha. Don't do anything like that last
Gosvm has done.
CB Antya-khaa 2.462
TEXT 462
ki-rpa tomar, kichu n pri bujhite
sthira hai' dekha, tabe yi dekhite
I cannot understand what kind of persons you are. If you remain peaceful while seeing
Jaganntha, then I will take you.
CB Antya-khaa 2.463
TEXT 463
ye-rpa tomra karilena eka jane
jaganntha daive rahilena sihsane
It was by the arrangement of providence that Jaganntha remained on His sihsana after
what your companion did.
CB Antya-khaa 2.464
TEXT 464
viee v ki kahiba ye dekhila tna
se che anyera ki dehe rahe pra
What more will I say? Everyone who saw Him fall forcefully to the ground thought that He
could not survive.
TEXT 465
eteke tomar saba-acintya-kathana
samvariy dekhib, karilu nivedana
These topics are beyond my understanding. Therefore my request is that you should all
control yourselves while taking darana.
CB Antya-khaa 2.466
TEXT 466
uni' sabe hsite lgil bhakta-gaa
`cint nhi' bali' sabe karil gamana
On hearing his words, the devotees began to laugh. They told him, Don't worry, and
departed.
CB Antya-khaa 2.467
TEXT 467
si' dekhilena catur-vyha jaganntha
prakaa-paramnanda bhakta-varga-stha
They went to the temple and saw catur-vyha Jaganntha, who is the source of all
transcendental happiness and who is accompanied by His devotees.
r Jaganntha is nondifferent from Vsudeva, one of the quadruple expansions of the

Supreme Lord. Pradyumna and Aniruddha are included in Him.
CB Antya-khaa 2.468
TEXT 468
dekhi' sabe lgilena karite krandana
daavata pradakia karena stavana
When the devotees saw Jaganntha, they began to cry. They offered their obeisances,
circumambulated the Lord, and then recited prayers.
CB Antya-khaa 2.469
TEXT 469
prabhura galra ml brhmaa niy
dilena sabra gale santoita haiy
The brhmaa priests happily brought Lord Jaganntha's flower garlands and offered them to
the devotees.
CB Antya-khaa 2.470
TEXT 470
j-ml piy sabe santoita-mane
il satvare srvabhaumera bhavane
Having received the Lord's mercy in the form of His garlands, the devotees joyfully returned
to Srvabhauma's house.
CB Antya-khaa 2.471
TEXT 471
prabhura nanda-mrcch haila ye-mate
bhya nhi bhileka, chena sei mate
The Lord remained unconscious in ecstasy. He did not display even a tinge of external
consciousness.
CB Antya-khaa 2.472
TEXT 472
vasiy chena srvabhauma pada-tale
catur-dike bhakta-gaa `rma-ka' bale
Srvabhauma was sitting at the Lord's feet, and the devotees chanted the names of Rma and
Ka on all sides.
CB Antya-khaa 2.473
TEXT 473
acintya agamya gauracandrera carita
tina-prahare o bhya nahe kadcita
The characteristics of Gauracandra are inconceivable and unfathomable. He did not regain
external consciousness even after nine hours.
In this regard one should see Madhvcrya's commentary on the Vednta-stra (1.1.10). In
the Mahbhrata (nti-parva 207.49) it is stated:
evam esa mahbhu
keava satya-vikrama
acintya-puarkko
naia kevala-mnua
O Yudhihira, this most powerful, lotus-eyed Keava is the inconceivable Personality of

Godhead. No one should consider Him an ordinary human being.
CB Antya-khaa 2.474
TEXT 474
kaeke uhil sarva-jagata-jvana
hari-dhvani karite lgil bhakta-gaa
After a while the life and soul of the universe regained external consciousness and the
devotees began chanting the name of Hari.
CB Antya-khaa 2.475
TEXT 475
sthira hai' prabhu jijsena sab'-sthne
kaha dekhi ji mora kon vivarae
The Lord peacefully asked everyone, Tell Me, what happened to Me today?
CB Antya-khaa 2.476
TEXT 476
ee nitynanda prabhu kahite lgil

jaganntha dekhi' mtra tumi mrcch gel
Nitynanda Prabhu replied, Immediately after seeing Jaganntha, You fell unconscious.
CB Antya-khaa 2.477
TEXT 477
daive srvabhauma chilena sei sthne
dhari' tom' nilena pana-bhavane
By providence, Srvabhauma was present there at the time. He caught hold of You and
brought You to his house.
CB Antya-khaa 2.478
TEXT 478
nanda-vee tumi hai' paravaa
bhya n jnil tina-prahara divasa
You were so overwhelmed in ecstasy that You did not regain consciousness for nine hours.
CB Antya-khaa 2.479
TEXT 479
ei srvabhauma namaskarena tomre
the-vyathe prabhu srvabhaume kole kare
This is Srvabhauma offering You obeisances. The Lord then hurriedly embraced
Srvabhauma.
CB Antya-khaa 2.480
TEXT 480
prabhu bale,jaganntha baa kp-maya
nilena more srvabhaumera laya
The Lord said, Jaganntha is most merciful, for He brought Me to the house of
Srvabhauma.
CB Antya-khaa 2.481
TEXT 481
parama sandeha citte chila mra
ki-rpe piba mi sahati tomra
I was greatly anxious about how I would attain your association.
CB Antya-khaa 2.482
TEXT 482
ka th pra karilena anyse
eta bali' srvabhaume chi' prabhu hse
But Ka has easily fulfilled My desire. After speaking these words, the Lord looked at
Srvabhauma and smiled.
CB Antya-khaa 2.483
TEXT 483
prabhu bale,una ji mra khyna
jaganntha si' dekhila vidyamna
The Lord then said, Now hear what happened to Me today. I went and saw Jaganntha.
CB Antya-khaa 2.484
TEXT 484
jaganntha dekhi' citte haila mra
dhari' ni' vaka-mjhe thui panra
When I saw Jaganntha, I had an urge to grab Him and embrace Him to My chest.
CB Antya-khaa 2.485
TEXT 485
dharite gelma mtra jaganntha mi
tabe ki haila ee ra nhi jni
But after I went to embrace Jaganntha, I don't know what happened.

CB Antya-khaa 2.486
TEXT 486
daive srvabhauma ji chil nikae
ataeva rak haila e mahsakae
By providence Srvabhauma was there at the time, so I was saved from a great calamity.
CB Antya-khaa 2.487
TEXT 487
ji haite mi ei bali daiy
jaganntha dekhiba bhire thkiy
I declare that from today on I will take darana of Lord Jaganntha from outside.
CB Antya-khaa 2.488
TEXT 488
abhyantare ra mi pravea nahiba
garuera pche rahi' vara dekhiba
I will not enter the temple. I will see the Lord while standing next to Garua.
CB Antya-khaa 2.489
TEXT 489
bhgye mi ji n dharilu jaganntha
tabe ta' sakaa ji haita m'ta
It was fortunate that I did not grab Jaganntha today. If I had done so, I would be in
trouble.
CB Antya-khaa 2.490
TEXT 490
nitynanda bale,baa eile bhla
vel nhi ebe, snna karaha sakla

Nitynanda then said, It is good that You avoided that calamity. Now it is late. Let us all go
take bath.
CB Antya-khaa 2.491
TEXT 491
prabhu bale, nitynanda, samvariy more
ei mi deha samarpila tomre
The Lord replied, Nitynanda, You should protect Me. I am surrendering My body to You.
CB Antya-khaa 2.492
TEXT 492
tabe kata-kae snna kari' prema-sukhe
vasilena sabra sahita hsya-mukhe
The Lord enjoyed ecstatic love as He took bath thereafter. He then smiled as He sat down
with the devotees.
CB Antya-khaa 2.493
TEXT 493
bahuvidha mahprasda niy satvare
srvabhauma thuilena prabhura gocare
Srvabhauma quickly brought many varieties of mah-prasda and placed them before the
Lord.
CB Antya-khaa 2.494
TEXT 494
mahprasdere prabhu kari' namaskra
vasil bhujite lai' sarva parivra
After offering His obeisances to the mah-prasda, the Lord began to eat along with His
associates.
CB Antya-khaa 2.495
TEXT 495
prabhu bale,vistara lphar more deha'
phpn chen-ba tomar sabe laha
The Lord said, Give Me a large portion of boiled vegetables. You can all take the curd
sweetballs, cakes, and preparations made with condensed milk.
In Caitanya-caritmta (Madhya 6.43-44) it is stated:
prabhu kahe,more deha lphr-vyajane
ph-pn deha tumi ih-sabkre
Lord Caitanya Mahprabhu requested, `Please give Me only boiled vegetables. You can offer
the cakes and preparations made with condensed milk to all the devotees.'
Also in Caitanya-caritmta (Madhya 12.167) it is stated:
prabhu kahe,more deha' lphr-vyajane
pih-pn, amta-guik deha' bhakta-gae
r Caitanya Mahprabhu said, `You can give Me the ordinary vegetable known as lphr-
vyajana, and you may deliver to all the devotees better preparations like cakes, sweet rice,
and amta-guik.'
CB Antya-khaa 2.496
TEXT 496
ei mata bali' prabhu mahprema-rase
lphar khyena prabhu, bhakta-gaa hse
After speaking in this way, the Lord began to eat the boiled vegetables in ecstatic love and the
devotees began to laugh.
CB Antya-khaa 2.497
TEXT 497
janma janma srvabhauma prabhura prada
anyath anyera nhi haya e sampada

Srvabhauma is an associate of the Lord birth after birth. Otherwise, who else could have
such good fortune?
CB Antya-khaa 2.498
TEXT 498
suvara-thlite anna niy pane
srvabhauma dena, prabhu karena bhojane
Srvabhauma brought rice on a gold plate and offered it to the Lord, and the Lord ate.
Srvabhauma fed the Lord on a gold plate. Foolish people will think, How can a sannys eat
off of a metal plate? Since foolish people think they are equal to the object of service, their
mentality leads them to hell.
CB Antya-khaa 2.499
TEXT 499
se bhojane yateka haila prema-raga
vedavysa varibena se saba prasaga
The ecstatic happiness that manifested while the Lord ate will be described in the future by
Vedavysa.
CB Antya-khaa 2.500
TEXT 500
aea kautuke kari' bhojana-vilsa
vasilena prabhu, bhakta-varga cri-pa
After joyfully completing His pastime of eating, the Lord sat down in the midst of His
devotees.
CB Antya-khaa 2.501
TEXT 501
nlcale prabhura bhojana mah-raga
ihra ravae haya caitanyera saga

By hearing the ecstatic pastimes of the Lord's eating at Nlcala, one attains the association of
Lord Caitanya.
CB Antya-khaa 2.502
TEXT 502
ea-khae caitanya il nlcale
e khyna unile bhsaye prema-jale
Anyone who hears these Antya-khaa descriptions of Lord Caitanya's journey to Nlcala
will float in the ocean of love of God.
CB Antya-khaa 2.503
TEXT 503

khaa, Chapter Two, entitled Description of the Lord's Travel Through Bhuvanevara and
Other Places to Jaganntha Pur.
CBP 3: Mahprabhu's Deliverance of Sarvabhauma, Exhibition of His Six-armed Form, and

Journey to Bengal
Chapter Three: Mahprabhu's Deliverance of Sarvabhauma, Exhibition of His Six-armed

Form, and Journey to Bengal
This chapter describes Srvabhauma Bhacrya's bewilderment by the Lord's illusory energy
and his offering instructions to Mahprabhu, Mahprabhu's manifestation of His six-armed
form before Srvabhauma Bhacrya, Srvabhauma's offering of prayers to Mahprabhu and
his acceptance of Mahprabhu as the original Personality of Godhead, the Lord's meeting
with Paramnanda Pur, the arrival of the devotees, r Nitynanda's act of embracing r
Balarma, the Lord's invoking the Ganges in r Paramnanda Pur's well, the Lord's
auspicious arrival in Gaua-dea and His stay at the house of Vidy Vcaspati in Vidynagara,
the Lord's visit to Kuliy and His excusing the offenses of the offenders there, and the Lord's
glorification of rmad Bhgavatam and His description of the process of reciting rmad
Bhgavatam in reply to Devnanda Paita's inquiry on the process of reciting rmad
Bhgavatam.
One day in Nlcala, Mahprabhu, on the pretext of humility and with His actual identity
concealed, inquired from Srvabhauma Bhacrya about His prescribed duties. Being
bewildered by the Lord's illusory energy and considering Mahprabhu an ordinary living
entity and a sannys, Srvabhauma gave the Lord various instructions and ascertained the
uselessness of accepting Myvda sannysa in Vaiava dharma. He also quoted statements
of r akarcrya to substantiate that it was not r akara's internal intention to establish
the philosophy of oneness between the living entities and the Lord. On the pretext of
humility the Lord revealed to Srvabhauma that His sole purpose in accepting sannysa was
to display the pastime of cultivating Ka consciousness. Srvabhauma Bhacrya was
considering Mahprabhu as simply an exalted sannys. When Mahprabhu inquired from
Srvabhauma Bhacrya about the meaning of the tmrma verse, Srvabhauma
Bhacrya explained it in thirteen different ways. Without touching any of those
explanations, Mahprabhu astonished Srvabhauma with many new meanings and then
displayed to Srvabhauma His six-armed form. Srvabhauma thus fell unconscious to the
ground, and Mahprabhu brought him back to consciousness by placing His hand on
Srvabhauma's body. Then, out of His causeless mercy, Mahprabhu placed His lotus feet on
the chest of Srvabhauma, who by the Lord's mercy became filled with ecstasy and profusely
repented for his audacity of previously instructing Mahprabhu. He then prayed to the Lord
for loving devotional service and began to glorify Him by composing one hundred verses.
Mahprabhu then told Srvabhauma that persons who recite those one hundred verses, called
Srvabhauma-ataka, would certainly attain pure devotional service to Him. The Lord also
told Srvabhauma not to inform the public about the six-armed form that He had manifested
for as long as He remained in this world. After delivering Srvabhauma, the Lord made the
lives of the residents of Nlcala successful by distributing to them the mellows of the holy
names of Hari. Gradually devotees like r Paramnanda Pur, r Svarpa Dmodara,
Pradyumna Mira, and Rya Rmnanda came to join the Lord and began to enjoy ecstatic
sakrtana pastimes with the Lord. While taking darana of Lord Jaganntha, r Nitynanda,
who was intoxicated by the mellows of ecstatic love for r Caitanya, would sometimes
attempt to grab Jaganntha. One day He climbed on the golden throne, and after embracing
Balarma, He took the flower garland from Balarma's neck and put it on His own neck.
Mahprabhu lived with the devotees on the seashore and would pass the entire night
enjoying krtana pastimes and displaying symptoms of ecstatic love. The Lord would exhibit
wonderful ecstatic emotions whenever He heard r Gaddhara Paita's recitation of rmad
Bhgavatam. One day Mahprabhu came to r Pur Gosvm's monastery and found out that
the water in his well was unfit for any use. By the Lord's benediction the sacred Ganges
entered his well the very next day, and the well was filled with pure water. When
Mahprabhu came to see the well water, He told the devotees that anyone who takes bath in
that water would attain pure devotional service to Ka, the same result one attains by
taking bath in the Ganges. At that time Mahprabhu elaborately described the glories of rla
Pur Gosvm. When Mahprabhu first arrived in Nlcala, Pratparudra, the King of Utkal,
was engaged elsewhere in a military campaign, so he was not able to see the Lord. After
Mahprabhu stayed for some time in Nlcala, He returned to Gaua-dea. In spite of trying
to live secretly in Vidynagara at the house of Vidy Vcaspati, the brother of Srvabhauma,
news of His arrival was made public and the place of Vcaspati filled with people. On hearing
the loud commotion of the holy name of Hari, Mahprabhu gave darana to everyone. He
blessed everyone by saying, May your minds be fixed on Ka, and He instructed them to
worship Ka. In order to avoid the crowd Mahprabhu secretly left for Kuliy without
informing Vcaspati. Meanwhile, Vcaspati became afflicted by the Lord's separation on one
hand and on the other hand the crowd continually accused him of hiding Mahprabhu in his
house. When Vcaspati heard from a brhmaa about the Lord's departure for Kuliy, he
immediately informed everyone and personally led them to Kuliy. To counter people's
baseless charge against Vcaspati, Mahprabhu, on Vcaspati's request, gave darana to
everyone and made their lives glorious by awarding them the mellows of sakrtana desired
by the best of the sages and yogis. When a brhmaa asked the Lord about the atonement for
committing offenses to a Vaiava, the Lord said that one who drinks poison should
counteract the effect of the poison by drinking nectar with the same mouth. Similarly,
glorification of a Vaiava's transcendental qualities is the only atonement for blaspheming a
Vaiava. By the influence of Vakrevara Paita's association, Devnanda Paita developed
faith in Mahprabhu and attained His mercy. Mahprabhu described the glories of Vakrevara
Paita to Devnanda Paita. After his offense was nullified, Devnanda Paita developed
humility and inquired from the Lord about the process of explaining rmad Bhgavatam.
Mahprabhu replied that pure devotional service is the ultimate goal of rmad Bhgavatam,
and that rmad Bhgavatam is eternal and unique. Those who try to equate other literatures
with rmad Bhgavatam or try to equate other opinions, paths, or mental speculations with
pure devotional service, which is the goal of rmad Bhgavatam, do not know anything
about rmad Bhgavatam. Accepting the book Bhgavata and the devotee Bhgavata to be
nondifferent, one should always serve the Bhgavata by offerings of glorification. Lord
Nitynanda is the personification of the devotional mellows of rmad Bhgavatam. The fully
transcendental rmad Bhgavatam is not under the jurisdiction of mundane imagination.
CB Antya-khaa 3.001
TEXT 1
jaya jaya r-ka-caitanya-gua-dhma
jaya jaya nitynanda-svarpera pra

All glories to r Ka Caitanya, the reservoir of all transcendental qualities! All glories to the
life and soul of Nitynanda Svarpa!
CB Antya-khaa 3.002
TEXT 2
jaya jaya vaikuha-nyaka kp-sindhu
jaya jaya nysi-cmai dna-bandhu
All glories to the Lord of Vaikuha, who is an ocean of mercy! All glories to the crest jewel
of all sannyss and friend of the poor!
CB Antya-khaa 3.003
TEXT 3
ea-khaa kath bhi una eka cite
r-gaurga-candra viharila yena mate
O brothers, hear with attention the topics of the Antya-khaa, wherein r Gauracandra's
pastimes are described.
CB Antya-khaa 3.004
TEXT 4
amtera amta r-gaurgera kath
brahm, iva ye amta vchena sarvath
The topics of r Gaurga are the essence of all nectar. Such nectar is always desired by
personalities like Brahm and iva.
The topics of r Gaura are the most relishable of all nectar. Since these topics are not
influenced by temporary time factors like birth and death, these eternal topics are
worshipable and desired by personalities like Brahm and iva. In the Muaka Upaniad
tam evaika jnatha tmnam
any vco vimucathmtasyaia setu

Know that He is the all-pervading Supersoul. Give up talking of anyone else. He is the bridge
to immortality.
See also rmad Bhgavatam (10.31.9).
CB Antya-khaa 3.005
TEXT 5
ataeva r-caitanya-kathra ravae
sabra santoa haya, dua-gaa vine
Therefore simply by hearing topics of r Caitanya everyone except the miscreant becomes
pleased.
The topics of r Caitanya please everyone except unfortunate, wicked people, because by
hearing topics of r Caitanya living beings attain knowledge of Ka, service to Ka, and
love for Ka. In this regard one should see rmad Bhgavatam (10.60.44, 3.13.50, and
10.1.4)
CB Antya-khaa 3.006
TEXT 6
una ea-khaa kath caitanya-rahasya
ihra ravae ka pib avaya
Hear the confidential topics of Lord Caitanya described in the Antya-khaa, for by hearing
these topics one will certainly attain Ka.
CB Antya-khaa 3.007
TEXT 7
tma-sagopana kari' che kuthale
In this way r Gaurasundara concealed His identity while happily residing in Nlcala.
CB Antya-khaa 3.008
TEXT 8
yadi tiho vyakta n karena panre

tabe kra akti che tre jnibre
Who has the power to know Him if He does not reveal Himself?
CB Antya-khaa 3.009
TEXT 9
daive eka-dina srvabhaumera sahite
vasilena prabhu tne laiy nibhte
By the arrangement of providence the Lord one day sat down in a solitary place with
Srvabhauma.
CB Antya-khaa 3.010
TEXT 10
prabhu bale,una srvabhauma mahaya!
tomre kahi ye mi pana-hdaya
The Lord said, Listen, Srvabhauma Mahaya! Let Me reveal My heart to you.
CB Antya-khaa 3.011
TEXT 11
jaganntha dekhite ye ilma mi
uddeya mra mla-eth cha tumi
Although I came to see Jaganntha, My main purpose here was to meet you.
CB Antya-khaa 3.012
TEXT 12
jaganntha mre ki kahibena kath?
tumi se mra bandha chiibe sarvath
Will Jaganntha speak to Me? It is you who will completely destroy My material bondage.
Another reading of bandha chiibe (will destroy bondage) is bandhu chaha (you are My
friend).
CB Antya-khaa 3.013
TEXT 13
tomte se vaise r-kera pra akti
tumi se dibre pra' ka-prema-bhakti
You are fully empowered by Lord Ka, so you are able to award one loving devotional
service to Ka.
See rmad Bhgavatam (5.18.12).
Realizing that Srvabhauma's desire for the four objectives of life was simply deceitful, r
Gaurasundara also deceitfully told him that He had come to Nlcala to take instruction from
Srvabhauma and that Srvabhauma had the power to bestow on one loving devotional
service to Ka.
CB Antya-khaa 3.014
TEXT 14
eteke tomra mi lainu raya
th kara' ye-rpe mra bhla haya
Therefore I take shelter of You. Do whatever you consider is beneficial for Me.
CB Antya-khaa 3.015
TEXT 15
ki vidhi kariba mui, thkiba ki-rpe?
ye-mate n pao mui e sasra-kpe
What rules and regulations should I follow? How should I live? Please instruct Me so that I
do not fall into the well of material life.
CB Antya-khaa 3.016
TEXT 16
saba upadea more kaha amyya
`mi se tomra hai jna sarvathya'

Please instruct Me without reservation. Know for certain that I am a soul surrendered to
you.
Another reading for the second line is tomri se mi ih jniha nicaya, which means the
same.
CB Antya-khaa 3.017
TEXT 17
ei mate aneka-prakre my kari'
srvabhauma-prati kahilena gaurahari
In this way Gaurahari used various means to delude Srvabhauma while speaking to him.
CB Antya-khaa 3.018
TEXT 18
n jniy srvabhauma varera marma
kahite lgil ye jvera yata dharma
Without realizing the Lord's intention, Srvabhauma began to speak about the religious
duties of living entities.
CB Antya-khaa 3.019
TEXT 19
srvabhauma balena,kahil yata tumi
sakala tomra bhla vsilma mi
Srvabhauma said, I appreciate everything You have said.
CB Antya-khaa 3.020
TEXT 20
ye tomra haiyche bhaktira udaya
atyanta aprva se kahile kabhu naya
The devotion that has awakened in You is certainly most wonderful and beyond description.
CB Antya-khaa 3.021
TEXT 21
ka-kp haiyche tomra upare
sabe eka kariycha nahe vyavahre
You have attained Ka's mercy, but You have done one thing that is improper.
CB Antya-khaa 3.022
TEXT 22
parama subuddhi tumi haiy pane
tabe tumi sannysa karil ki krae
Although You are most intelligent, why did You take sannysa?
Srvabhauma said, O Ka Caitanya, You have attained Ka's mercy and You are most
intelligent. So why did You take sannysa? What qualification do You have to take sannysa?
You are too young. Personalities like Mdhavendra Pur have taken sannysa, but they have
done so after maturely enjoying material life. Before accepting sannysa, You should have
particularly considered that everyone respects a sannys as a member of the topmost rama.
Since You have accepted Vaiava principles, which entail becoming humbler than a blade of
grass, what need was there to become a candidate for receiving the highest respect found in
social etiquette? Giving up ikh and brhmaa thread is an example of pride. It is simply the
desire to ascend to the highest level of fame. A person following Vaiava principles should
offer obeisances to a dog, a dog-eater, a cow, and an ass, and he should not accept respect
from anyone. Myvd sannyss in particular consider themselves equal to the Supreme
Lord, who is the creator, maintainer, and annihilator. Therefore they are unworthy sons and
foolish.
CB Antya-khaa 3.023
TEXT 23
bujha dekhi vicriy ki che sannyse
prathamei baddha haya ahakra-pe
Just consider, what is the use of accepting sannysa? One immediately becomes bound by
the ropes of false ego.
CB Antya-khaa 3.024
TEXT 24
daa dhari' mah-jna haya panre
khreo bale yoa-hasta nhi kare
One who carries a daa considers himself a great person and does not fold his hands before
anyone.
CB Antya-khaa 3.025
TEXT 25
yra pada-dhli laite vedera vihita
hena jane namaskare, tabu nahe bhta
A sannys is not afraid to accept obeisances from such a personality that the Vedas declare
the dust of his feet should be respected.
The word namaskare means offers obeisances.
CB Antya-khaa 3.026
TEXT 26
ahakra dharma ei kabhu bhla nahe
bujha ei bhgavate yena mata kahe
False ego is never good. Try to understand the words of rmad Bhgavatam in this regard.
The phrase yena mata means the way or as.
CB Antya-khaa 3.027
TEXT 27
In the rmad Bhgavatam 11.29.16 and 3.29.34 it is stated:
praamed daa-vad bhmv
-va-cla-go-kharam
pravio jva-kalay
tatraiva bhagavn iti

Realizing that the Supreme Personality of Godhead has entered the body of every living entity
as the Supersoul, one should offer obeisances before alleven the dogs, outcastes, cows, and
assesfalling flat upon the ground like a rod.
CB Antya-khaa 3.028
TEXT 28
brhmadi kukkura cala anta kari'
daavat karibeka bahu mnya kari'
You should offer full obeisances to all living entities, including the brhmaas, dogs, and
dog-eaters.
manasaitni bhtni praamed bahu-mnayan
varo jva-kalay pravio bhagavn iti
Such a perfect devotee offers respects to every living entity because he is under the firm
conviction that the Supreme Personality of Godhead has entered the body of every living
entity as the Supersoul, or controller. In r Caitanya-caritmta (Antya 20.25) it is stated:
uttama ha vaiava habe nirabhimna
jve sammna dibe jni' `ka'-adhihna
Although a Vaiava is the most exalted person, he is prideless and gives all respect to
everyone, knowing everyone to be the resting place of Ka.
Another reading for kari (to do) is dhari (to hold).
CB Antya-khaa 3.029
TEXT 29
ei se vaiava-dharma-sabre praati
sei dharmadhvaj, yra ithe nhi rati
Vaiava etiquette is to offer respects to everyone, but one who is a hypocrite has no
attachment for this.
The word dharmadhvaj refers to a pseudo devotee or hypocrite.

CB Antya-khaa 3.030
TEXT 30
ikh-stra ghuciy sabe ei lbha
namaskra kare si' mah-mah-bhga
The only gain in giving up one's ikh and brhmaa thread is that respectable people offer
one their obeisances.
CB Antya-khaa 3.031
TEXT 31
prathame uniye ei eka apaceya
ebe ra una sarva-na buddhi-kaya
This is the first loss in accepting sannysa. Now hear about the other loss by which one's
intelligence becomes polluted.
CB Antya-khaa 3.032
TEXT 32
jvera svabhva-dharma vara-bhajana
th chi' panre bale `nryaa'
The constitutional duty of the living entity is to worship the Supreme Lord. But after taking
sannysa, one gives up that worship and calls himself Nryaa.
sva-dharmam rdhanam acyutasya
yad hamno vijahty aghaugham
If one is engaged in his own occupational duty as ordered by the Supreme Lord, his sinful
activities are certainly diminished. Also in the rmad Bhgavatam (11.2.33) it is stated:
manye 'kutacid-bhayam acyutasya
pdmbujopsanam atra nityam
udvigna-buddher asad-tma-bhvd
vivtman yatra nivartate bh
I consider that one whose intelligence is constantly disturbed by his falsely identifying
himself with the temporary material world can achieve real freedom from fear only by
worshiping the lotus feet of the infallible Supreme Lord. In such devotional service, all fear
ceases entirely.
CB Antya-khaa 3.033
TEXT 33
garbhavse ye vara karilena raky
hra prasde haila buddhi-jna-ik
The Supreme Lord protects the living entity when he is within the womb of his mother. By
the Lord's mercy that living entity obtains intelligence and knowledge.
See rmad Bhgavatam, Canto Three, Chapter Thirty-one, verses 12-21.
TEXT 34-37
yra dsya lgi' ea-aja-bhava-ram
piyo niravadhi karena kman
si-sthiti-pralaya yhra dse kare
lajj nhi hena `prabhu' bale panre
nidr haile `pane ke' iho n jne
panre `nryaa' bale hena jane
`jagatera pit ka' sarva vede kaya
pitre se bhakti kare ye suputra haya
Ananta ea, Brahm, iva, and the goddess of fortune always desire to obtain the service of
that Supreme Lord whose servants carry out the creation, maintenance, and destruction of
the material manifestation. Yet the shameless sannys claims to be that Supreme Lord. A
sannys claims to be Nryaa even though he does not know who he is when he sleeps. The
Vedas declare that Ka is the father of the entire universe, and the obedient son will respect
his father.
In the Myvda-ata-da (7) it is stated:
sarva-ja sarva-dar tribhuvanam akhila hasta yasyedatat sarve sri-raklayam

api kurute bhruvi-bhagena sadya, aja speka-dar tvam asi sa bhagavn sarva-lokaika
sknn tva vai sa eko jaa-malinataras tva hi naiva vidha sa
O friend, the Supreme is all-knowing, and He sees everything. From Him, this entire
astonishing and variegated material cosmos has emanated. He creates, maintains, and
destroys the entire universe by a slight movement of His eyebrows. O friend, you are not like
Him. You are ignorant of so many things, and your vision is limited, although you wish to see
everything. The Supreme Lord is full of all opulences, and He is the ultimate witness who
observes everyone. O friend, the individual living entities are numerous, but the Supreme is
one only. You are stunted and impure because of material contact, but He remains always
pure and free from the touch of matter. O friend, your nature is completely different from His
in these ways. Also in the Myvda-ata-da (67) it is stated:
lakm-knta prakaa paramnanda prm tbdhisevyo rudra prabhti vibudhair yasya

pdmbu gag,
sai prva sjati nikhila bhruvibhagena sadyaso 'ha vkya vadasi vata re jva
rakyo na rj
The Supreme Lord is the husband of the goddess of fortune. He is a nectarean ocean of
transcendental bliss. Lord iva and all the great demigods serve Him. The sacred Ganges is
water that has washed His feet. Before the material cosmos was manifested, He created
everything in a moment simply by slightly moving His eyebrows. O individual spirit soul,
your continual muttering of so 'ham (Ì am the Supreme') is completely unreasonable and
illogical. He is the supreme master, the monarch who rules all existence, and you are His
small son, always dependent on His protection.
In the Prana Upaniad (2.11) it is stated: vayamdyasya dtra pit tva mtariva na
We are the givers of your food. You are the parent of the wind. See rmad Bhgavatam,
First Canto, Chapter One, verse 1 and Eleventh Canto, Chapter Five, verses 2 and 3. In the
Myvda-ata-da (69) it is stated:
so 'ha m vada sevya-sevaka-tay nitya bhaja r-hari
tena syt tava sad-gati dhruvam adha pto bhaved anyath
nn-yoniu garbha-vsa-viaye dukha mahat prpyate
svarge v narake puna punar aho jva tvay bhrmyate

O individual spirit soul, please give up this muttering of so 'ham (Ì am the Supreme'). Know
that you are the eternal servant of Lord Hari, engage in His pure devotional service, and thus
become qualified to enter the eternal spiritual world. If you reject the service of Lord Hari,
you will fall down into the wombs of mothers in many different species and you will suffer
great anguish as you wander among the hells and heavens of the material world. In the
Myvda-ata-da (73-74) it is also stated:
yasyaiva caitanya-lavena jva
jto 'si caitanya-vato vareya
m bruhi so 'haaha ka ktaghnd
anya pada vacati hasta bhartu?
nyastar-paramevarea kpay caitanya-leas tvayi
tva tasmt paramevara svayam aha nyti vaktuaha
labdhv kacana durjana khalu yath hasty-ava-pdtaka
bhpdeva tadya rja-padav cakre grahtu mana
By the mercy of the Supreme Personality of Godhead, the individual living entities are
endowed with a tiny fragment of consciousness. O rascal Myvd, do not, on this account,
arrogantly proclaim, Ì am actually the Supreme.' By saying this, you have become like a
criminal-minded person who obtains elephants, cavalry, and infantry from the king on the
plea of begging for protection during a journey and then decides to use all those soldiers as
his own personal army of bandits to plunder the king's property on the royal roads.
CB Antya-khaa 3.038
TEXT 38
pitham asya jagato mt dht pitmaha
I am the father of this universe, the mother, the support, and the grandsire.
CB Antya-khaa 3.039
TEXT 39
gt-stre arjunera sannysa-karaa
una ei yh kahiyche nryaa

Now hear what Nryaa said to Arjuna in the Bhagavad-gt about renouncing one's duty.
CB Antya-khaa 3.040
TEXT 40
anrita karma-phala krya karma
karoti yasa sannys ca yog ca na niragnir na ckriya
One who is unattached to the fruits of his work and who works as he is obligated is in the
renounced order of life, and he is the true mystic, not he who lights no fire and performs no
duty.
CB Antya-khaa 3.041
TEXT 41
nikma haiy kare ye ka-bhajana
thre se bali `yog' `sannys' lakaa
One who worships Ka without any selfish desires is called a yogi and a sannys.
One who gives up the four objectives of lifereligiosity, economic development, sense
gratification, and liberationand cultivates devotional service without motives is an actual
yogi or sannys.
CB Antya-khaa 3.042
TEXT 42
viu-kriy n karile parnna khile
kichu nahe, sktei ei vede bale
The Vedas clearly state that if one does not worship Viu and depends on others for his
food, he cannot make any advancement.
The phrase viu-kriy refers to the worship of Hari.
Accepting sannysa devoid of devotional service to Viu is like depending on others for
one's food. It is useless. The perfection of activities is to attain love of God, as stated in
rmad Bhgavatam (3.23.56):
neha yat karma dharmya na virgya kalpate

na trtha-pada-sevyai jvann api mto hi sa
Anyone whose work is not meant to elevate him to religious life, anyone whose religious
ritualistic performances do not raise him to renunciation, and anyone situated in
renunciation that does not lead him to devotional service to the Supreme Personality of
Godhead, must be considered dead, although he is breathing.
CB Antya-khaa 3.043
TEXT 43
strya darbhai prg-agrai
krtsnyena kiti-maalam
stabdho bhad-vadhn mn
karma nvaii yat param
tat karma hari-toa yat
s vidy tan-matir yay
One's only activities should be those that can please the Personality of Godhead, and
education should be such that one becomes elevated to Ka consciousness. Since r Hari is
the Supersoul of all living entities who have accepted material bodies within this world, He is
the supreme cause and controller of everything.
CB Antya-khaa 3.044
TEXT 44
thre se bali dharma, karma, sadcra
vare se prti janme sammata sabra
Real religious principles, activities, and proper codes of conduct are those by which one
develops love for the Supreme Lord.
CB Antya-khaa 3.045
TEXT 45
thre se bali vidy, mantra, adhyayana

ka-pda-padme ye karaye sthira mana
Real education, chanting of mantras, and study of the scriptures are those by which one fixes
his mind at the lotus feet of Ka.
Other readings for mantra is anta (end) or manta (opinion).
CB Antya-khaa 3.046
TEXT 46
sabra jvana ka, janaka sabra
hena ka ye n bhaje, sarva vyartha tra
Ka is the life and father of everyone. Everything is useless for one who does not worship
Ka.
CB Antya-khaa 3.047
TEXT 47
yadi bala akarera mata seha nahe
tra abhiprya dsya, tri mukhe kahe
If you say that the philosophy of akarcrya does not agree with this, then I will quote his
words to prove that he desired the service of the Lord.
Although akarcrya did not openly say that worship of Ka is the eternal duty of the
living entities, he considered himself like a wave of the ocean. A wave is not the ocean; this
was his conviction. Suppressing the dualities or conditional state of the material world does
not mean liberation. Actual liberation entails renouncing one's unconstitutional position and
becoming situated in one's constitutional position. Therefore even in some parts of
akarcrya's philosophy aversion to devotional service is not seen. akara's followers who
cannot understand his intentions proudly identify themselves as liberated souls on the
strength of their external dress. Actually, giving up external signs like the ikh and
brhmaa thread is not the basis for devotional service. Giving up the ikh and brhmaa
thread while accepting ekadaa sannysa is also not the basis for devotional service.
Devotional service to Ka becomes enhanced by acceptance of tridaa sannysa, not by
ekadaa sannysa. After hearing these explanations of Srvabhauma, r Gaurasundara
became very pleased.
CB Antya-khaa 3.048
TEXT 48
r akarcrya has stated as follows:
saty api bhedpagame ntha! tavha na mmakyas tvam
smudro hi taraga kva ca na samudro na traga
O Lord, although the living entities and the Supreme Brahman are nondifferent, the living
entities are subordinate to You. In other words, their existence is dependent on You. You,
however, are never dependent on anyone. Although there is no difference between the ocean
and its waves, the existence of the waves is dependent on the ocean. The ocean is never
dependent on the waves.
In the Myvda-ata-da (48 and 10) it is stated:
avatrvatri tvad
o'pi dvividha smta
bhaktbhakta vibhedena
jvo'pi bhavati dvidh
The Supreme Personality of Godhead manifests Himself in two features: (1) in His original
form as the source of all incarnations, and (2) in His many viu-tattva incarnations. The
many living entities may also be divided into two groups: (1) the devotees, who are free from
the influence of the illusory energy, and (2) the nondevotees, who are bound by the illusion
of my.
yath samudre vahavas tarags
tath vaya brahmai bhri-jv
bhavet tarago na kadcid abdhis
tva brahma kasmd bhavitsi jva?
Innumerable waves splash within the great ocean and, in the same way, countless spirit
souls exist within the Supreme Brahman. O individual spirit soul, a single wave can never
become the ocean, so how do you think you will become the Supreme Brahman?
CB Antya-khaa 3.049
TEXT 49
yadyapiha jagate vare bheda ni
sarva-maya-paripra che sarva hi
Although there is no difference between the Supreme Lord and this material world, He is
present everywhere as the complete whole.
CB Antya-khaa 3.050
TEXT 50
tabu tom' haite se haiychi mi
m' haite nhi kabhu haiycha tumi
Still I have come from You. You have never come from me.
CB Antya-khaa 3.051
TEXT 51
yena `samudrera se taraga' loke bale
`taragera samudra' n haya kona kle
As people say, `those waves of the ocean,' they will never say, `the ocean of the waves.'
CB Antya-khaa 3.052
TEXT 52
ataeva jagata tomra, tumi pitiha-loke
para-loke tumi se rakit
Therefore You are the proprietor and father of the universe. You are the protector in this life
and the next.
The word rakit means the protector.
CB Antya-khaa 3.053
TEXT 53
yh haite haya janma, ye kare plana
tre ye n bhaje, varjya haya sei jana

Anyone who does not worship the person from whom he is born and by whom he is
maintained is fit to be rejected.
CB Antya-khaa 3.054
TEXT 54
ei akarera vkyaei abhiprya
ih n jniy mth ki krye muya?
These are the statements and intentions of akarcrya. Why would one shave his head
without understanding this?
Another reading for vkya (statements) is loka (verse).
CB Antya-khaa 3.055
TEXT 55
sannys haiy niravadhi `nryaa'
balibeka prema-bhakti-yoge anukaa
A sannys should constantly chant the name of Nryaa with love and devotion.
CB Antya-khaa 3.056
TEXT 56
n bujhiy akarcryera abhiprya
bhakti chi' mth muiy dukha pya
Those do not understand akarcrya's intention and give up devotional service suffer even
after shaving their heads.
CB Antya-khaa 3.057
TEXT 57
ataeva tomre se kahi ei mi
hena pathe pravia hail kene tumi?
Therefore I ask You, why have You taken such a path?
CB Antya-khaa 3.058
TEXT 58
yadi ka-bhakti-yoge kariba uddhra
tabe ikh-sutra-tyge kon labhya ra
If You wish to deliver the world by distributing devotional service to Lord Ka, then what
need is there to give up Your ikh and brhmaa thread?
Another reading for ra (what else) is tra (his).
CB Antya-khaa 3.059
TEXT 59
yadi bala mdhavendra-di mahbhga
thro kariyche ikh-stra-tyga
You may say that great personalities like Mdhavendra Pur have also given up their ikhs
and brhmaa threads.
CB Antya-khaa 3.060
TEXT 60
tathpiha tomra sannysa karibra
e samaye ke-mate haibe adhikra
Still You are not yet ready to accept sannysa.
CB Antya-khaa 3.061
TEXT 61
se saba mahnta ea tribhga-vayase
grmya-rasa bhujiy se karil sannyse
All those great souls relished material enjoyment and took sannysa after three-fourths of
their life had passed.
The phrase grmya-rasa bhujiy means after relishing material enjoyment.
CB Antya-khaa 3.062
TEXT 62
yauvana-pravea mtra sakale tomra
ke-mate v haiba sannyse adhikra
You have just entered the prime of Your life, so how can You be qualified to take sannysa?
CB Antya-khaa 3.063
TEXT 63
paramrthe sannyse ki kariba tomre
yei bhakti haiyche tomra arre
What is the use of accepting sannysa when You have already developed such devotional
sentiments?
CB Antya-khaa 3.064
TEXT 64
yogndrdi-sabera ye durlabha prasda
tabe kene kariyche e-mata pramda
This devotional service is rarely attained by even the best of the yogis, so why have You
made such a mistake?
CB Antya-khaa 3.065
TEXT 65
uni' bhakti-yoga srvabhaumera vacana
baa sukh hail gauracandra nryaa
After hearing Srvabhauma's glorification of devotional service, Lord Gauracandra became

greatly pleased.
CB Antya-khaa 3.066
TEXT 66
prabhu bale,una srvabhauma mahaya
`sannys' mre nhi jniha nicaya
The Lord said, Listen, Srvabhauma Mahaya! Do not consider Me a sannys.

CB Antya-khaa 3.067
TEXT 67
kera virahe mui vikipta haiy
bhira hailuikh-stra muiy
I left home and shaved My head because I was disturbed by feelings of separation from
Ka.
CB Antya-khaa 3.068
TEXT 68
`sannys' kariy jna cha mora prati
kp kara, yena mora ke haya mati
Forget that I am a sannys and bestow your mercy on Me so that My mind becomes fixed
on Ka.
Gaurasundara said, Don't think that because I wear the dress of a sannys I am a Myvd
sannys. I have given up the ikh and brhmaa thread, which are the assets of a brhmaa,
because I was suffering out of separation from Ka. Please do not consider Me a Myvd
sannys. Always bestow your mercy on Me so that My propensity to serve Ka
progressively increases and so that I may attain love of Ka.
CB Antya-khaa 3.069
TEXT 69
prabhu hai nija-dse mohe hena mate
e myya dse prabhu jnibe ke-mate
When the Supreme Lord bewilders His own servants in this way, how will His servants
understand Him?
Although Gaurasundara is the controller of my, He deceptively took instructions from

Srvabhauma, who was under the control of my.
CB Antya-khaa 3.070
TEXT 70
yadi tiho nhi jnyena panre
tabe kra akti che jnite thre
Who has the power to know the Lord if He does not reveal Himself?
The word tiho refers to the Lord.
CB Antya-khaa 3.071
TEXT 71
n jniy sevake yateka kath kaya
thteo varera mahprta haya
The Lord is greatly pleased with whatever His servant speaks, even if that servant lacks
proper knowledge.
CB Antya-khaa 3.072
TEXT 72
sarva-kla bhtya-sage prabhu kr kare
sevkera nimitta pane avatare
The Lord always enjoys pastimes with His servants. He incarnates for the sake of His servants.
nyam tm pravacanena labhyo
na medhas na bahunrutena
yam evaia vute tena labhyas
tasyaia tm vivute tanu svm
The Supreme Lord is not obtained by expert explanations, by vast intelligence, or even by
much hearing. He is obtained only by one whom He Himself chooses. To such a person, He
manifests His own form.
See also rmad Bhgavatam (10.63.27 and 10.38.13).
TEXT 73-74
ye-mate sevake bhaje kera carae
ka sei mate dse bhajena pane
ei tna svabhva ye-r-bhakta-vatsala
ih tne nivrite kra che bala
As the devotee worships the lotus feet of Ka, Ka reciprocates with that servant in a
similar way. The nature of the Supreme Lord is that He is affectionate to His devotees. Who
has the power to change that nature?
Lord Ka's eternal raya-vigrahas, or manifestations of the Lord of whom one must take
shelter, and their separated parts and parcels worship Him in one of the five varieties of rasas.
Ka accepts their service according to how they serve Him. Since the Myvds, who are
devoid of rasa, and the materialistic karmis cannot understand the Supreme Lord, they are
misguided as if seated on a machine.
In the Bhagavad-gt (4.11) the Lord declares:
ye yath m prapadyante ts tathaiva bhajmy aham
mama vartmnuvartante manuy prtha sarvaa
As all surrender unto Me, I reward them accordingly. Everyone follows My path in all
respects, O son of Pth. In the rmad Bhgavatam (10.38.22) it is stated:
na tasya kacid dayita suhttamo
na cpriyo dveya upekya eva v
tathpi bhaktn bhajate yath tath
sura-drumo yadvad uprito 'rtha-da
The Supreme Lord has no favorite and no dearmost friend, nor does He consider anyone
undesirable, despicable, or fit to be neglected. All the same, He lovingly reciprocates with His
devotees in whatever manner they worship Him, just as the trees of heaven fulfill the desires
of whoever approaches them.
CB Antya-khaa 3.075
TEXT 75
hse prabhu srvabhaume chiy chiyn

bujhena srvabhauma my-mugdha haiy
The Lord smiled as He looked at Srvabhauma, yet Srvabhauma could not understand the
Lord's words, for he was bewildered by the Lord's illusory energy.
chysu mtyu hasite ca my
tan-ruhev oadhi-jtaya ca
On His shadow was death, in His smile was the illusory energy, and on the hairs of His body
were all the drugs and herbs.
chandsy anantasya iro ganti
dar yama sneha-kal dvijni
hso janonmda-kar ca my
duranta-sargo yad-apga-moka
The most alluring illusory material energy is His smile. This great ocean of material creation
is but the casting of His glance over us.
CB Antya-khaa 3.076
TEXT 76
srvabhauma balena,rame baa tumi
stra-mate tumi vandya, upsaka mi
Srvabhauma said, You are senior to me by rama, so according to the scriptures You are
worshipable and I am to worship You.
Srvabhauma said, Although I am elder and learned, You are superior to me by rama.
Therefore You are worshipable to me. According to the scriptures, I am Your servant.
Therefore I am being offensive by accepting Your humility and submission.
CB Antya-khaa 3.077
TEXT 77
tumi ye mre stava kara, yukti naya

thte mra pche apardha haya
It is not proper that You offer prayers to me, for this will make me an offender.
CB Antya-khaa 3.078
TEXT 78
prabhu bale,cha more e sakala
mysarva-bhve tomra lainu mui chy
The Lord said, Give up all your deception. I have taken full shelter of you.
The word my means deception.
Gaurahari said, Do not deceive Me by speaking in this way, for I am under your shelter. By
performing such pastimes with His servant Srvabhauma, Mahprabhu did not allow him to
know His true identity. Rather He expressed a desire to hear from him an explanation on the
tmrma verse from the rmad Bhgavatam.
TEXT 79
CB Antya-khaa 3.079
hena mate prabhu bhtya-sage kare khelke
bujhite pre gaurasundarera ll
In this way the Lord performs pastimes with His servants. Who can understand the pastimes
of Gaurasundara?
CB Antya-khaa 3.080
TEXT 80
prabhu bale,mora eka che manoratha
tomra mukhete uniba bhgavata
The Lord said, I have one desire. I wish to hear rmad Bhgavatam from your mouth.
The word uniba means I will hear.
Another reading for manoratha (desire) is nivedana (request).

Another reading for uniba bhgavata (I will hear rmad Bhgavatam) is bhgavatera
ravaa (hearing of rmad Bhgavatam).
CB Antya-khaa 3.081
TEXT 81
yateka saaya citte chaye mra
tom'-bai ghucite hena nhi ra
Only you are able to remove whatever doubts I have.
CB Antya-khaa 3.082
TEXT 82
srvabhauma bale,tumi sakala vidyya
parama prava, mi jni sarvathya
Srvabhauma said, I know well that You are well-versed in all fields of knowledge.
CB Antya-khaa 3.083
TEXT 83
kon bhgavata-artha n jna' v tumi
tomre v kona-rpe prabodhiba mi
Is there any meaning of rmad Bhgavatam that You do not know? How, then, can I teach
You?
CB Antya-khaa 3.084
TEXT 84
tathpiha anyo'nye bhaktira vicra
karibeka,sujanera svabhva-vybhra
Still, it is the nature of pious persons to discuss devotional service among themselves.
The phrase anyo'nye means between one another.

mac-citt mad-gata-pr bodhayanta parasparam
kathayanta ca m nitya tuyanti ca ramanti ca
The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service,
and they derive great satisfaction and bliss from always enlightening one another and
conversing about Me. In the rmad Bhgavatam (11.3.30) it is stated:
parasparnukathana
pvana bhagavad-yaa
mitho ratir mithas tuir
nivttir mitha tmana
One should learn how to associate with the devotees of the Lord by gathering with them to
chant the glories of the Lord. This process is most purifying. As devotees thus develop their
loving friendship, they feel mutual happiness and satisfaction. And by thus encouraging one
another they are able to give up material sense gratification, which is the cause of all
suffering.
CB Antya-khaa 3.085
TEXT 85
bala dekhi sandeha tomra kon sthne
che? th yath-akti kariba vkhne
Tell me, what particular verse do You have some doubt about? I will try to explain it to the
best of my ability.
CB Antya-khaa 3.086
TEXT 86
tabe r-vaikuha-ntha at hsiy
balilena eka loka aa-khariy
The Lord of Vaikuha then smiled and recited one verse from the rmad Bhgavatam.
CB Antya-khaa 3.087
TEXT 87
tmrm ca munayo nirgranth apy urukrame
kurvanty ahaituk bhaktim ittham-bhta-guo hari
All different varieties of tmrmas [those who take pleasure in tm, or spirit self],
especially those established on the path of self-realization, though freed from all kinds of
material bondage, desire to render unalloyed devotional service unto the Personality of
Godhead. This means that the Lord possesses transcendental qualities and therefore can
attract everyone, including liberated souls.
CB Antya-khaa 3.088
TEXT 88
sarasvat-pati gauracandrera agrete
kpya lgil srvabhauma vkhnite
Then, in the presence of Gauracandra, the husband of Sarasvat, and by His mercy,
Srvabhauma began to explain this verse.
r Vgdev (Sarasvat, the goddess of speech) is mentioned in the Vjasaneya-sahit,

quoted in the Govinda-bhya (3.3.40), as follows: r ca te lakm ca patnyauO
Supreme Personality of Godhead, r and Lakm are Your wives.
sarasvat bhrat ca
yogena siddha-yogin
bhrat brahma-patn ca
viu-patn sarasvat
By the order of Lord Hari, Sarasvat dev accepted two forms. In one form she was Sarasvat,
the perfect mystic yogini, and in another form she was Bhrat. Bhrat became the wife of
Brahm, and Sarasvat became the wife of Viu.
CB Antya-khaa 3.089
TEXT 89
srvabhauma balena,lokrtha ei satya
ka-pade bhakti se sabra mla tattva

Srvabhauma said, The true meaning of this verse is that devotional service to the lotus feet
of Ka is the original truth.
The actual purport of the tmrma verse is that Ka, the object of worship, is the original
truth of all. Those persons who are completely liberated from all forms of material bondage
are qualified to achieve devotional service to Ka. The qualities of Ka are very powerful.
Those people who desire material enjoyment not related to Ka are conditioned souls
averse to the worship of Ka.
TEXT 90-91
sarva-kla paripra haya ye ye jana
antare bhire yra nhika bandhana
evam-vidha mukta saba kare ka-bhakti
hena ka-guera svabhva mah-akti
Those who are internally and externally always completely liberated from material bondage
render devotional service to Ka. Such is the powerful influence of Ka's qualities.
CB Antya-khaa 3.092
TEXT 92
hena ka-gua-nma mukta sabe gya
ithe andara yra, sei na yya
Liberated souls sing the glories of Ka's qualities and names, while those who disrespect
them are vanquished.
CB Antya-khaa 3.093
TEXT 93
ei mata nn mata paka toliy
vykhy kare srvabhauma via haiy
In this way Srvabhauma put forth various arguments as he explained the verse with full
concentration.
CB Antya-khaa 3.094
TEXT 94
trayodaa-prakra lokrtha vkhniyra
hilena ra akti nhika baliy
After explaining the verse in thirteen different ways, he stopped and said, I am unable to
speak further.
CB Antya-khaa 3.095
TEXT 95
at hsiy gauracandra prabhu kaya
yata vkhnil tumi, saba satya haya
Lord Gauracandra smiled and said, Whatever you explained is certainly true.
CB Antya-khaa 3.096
TEXT 96
ebe una mi kichu kariye vykhyna
bujha dekhi vicriyhaya ki prama
Now hear My explanations and decide whether they are authorized.
CB Antya-khaa 3.097
TEXT 97
takhane vismita srvabhauma mahaya
ro artha narera aktite kabhu naya!
Srvabhauma Mahaya became struck with wonder as he thought, Further explanations are
beyond the ability of a human being!
CB Antya-khaa 3.098
TEXT 98
panra artha prabhu pane vkhne

yh keha kona kalpe uddea n jne
The Lord then explained the meaning in His own ways, which no one at any time could
conceive.
Gaurasundara is directly Kacandra, therefore only He knows the actual purport of this
verse spoken by Ka. Gaurasundara began to personally explain this verse in many different
ways without touching the thirteen explanations given by Srvabhauma. No living entity
other than Ka could ever conceive of such explanations.
CB Antya-khaa 3.099
TEXT 99
vykhyuni' srvabhauma parama vismita
mane bhve ei kibvara vidita
Srvabhauma was astonished to hear the Lord's explanations and thought, Is He the
Supreme Lord?
TEXT 100-105
loka vykhy kare prabhu kariy hukra
tma-bhve haila-bhuja-avatra
prabhu bale,srvabhauma, ki tora vicra
sannyse mra nhi haya adhikra?
`sannys' ki mi hena tora citte laya?
tora lgi' eth mi hailu udaya
bahu janma mora preme tyajili jvana
ataeva tore mi dilu daraana
sakrtana rambhe mohra avatra
ananta-brahme mui vahi nhi ra
janma janma tumi mora uddha-prema-dsa

ataeva tore mui hailu praka
After explaining the verse, the Lord roared loudly and manifested His six-armed form. The
Lord said, O Srvabhauma, what do you think? Am I not qualified to take sannysa? Do you
think that I am a mere sannys? I came here for your sake. You have spent many lifetimes
trying to attain love for Me. Therefore I am revealing Myself to you. I have incarnated to
inaugurate the sakrtana movement. Throughout the innumerable universes I alone am
qualified. You are My purely devoted servant birth after birth, therefore I have revealed
Myself to you.
The word mohra means My.
Srvabhauma had said that since Gaurasundara was young, He was not qualified for sannysa.
In protest of this statement, r Gaurasundara displayed His six-armed form and said, I alone
am qualified. Since you performed severe austerities for many lifetimes in your eagerness to
see Me, I have come to you in Nlcala. Innumerable universes are within Me. You hankered
for My affection birth after birth.
CB Antya-khaa 3.106
TEXT 106
sdhu uddhrimu, dua vinimu saba
cint kichu nhi tora, paa mora stava
I will deliver the pious and annihilate the miscreants. Do not worry. Just offer prayers to
Me.
CB Antya-khaa 3.107
TEXT 107
aprva a-bhuja-mrtikoi srya-maya
dekhi' mrcch gel srvabhauma mahaya
That six-armed form of the Lord was most wonderful and as effulgent as millions of suns.
Srvabhauma lost consciousness on seeing that form.
CB Antya-khaa 3.108
TEXT 108
vila karena prabhu hukra garjana

nande a-bhuja gauracandra nryaa
The six-armed Lord Gauracandra then roared loudly in ecstasy.
CB Antya-khaa 3.109
TEXT 109
baa sukh prabhu srvabhaumere antare
ùha' bali' r-hasta dilena tna ire
The Lord was greatly pleased with Srvabhauma. He placed His lotus hand on Srvabhauma's
head and said, Get up.
In some editions the following verses are added after this verse.
sakha-cakra-gad-padma-r-hala-mala
ratna-mai-paripra r-aga ujjvala
rvatsa-kaustubha-hra vake obh kare
vma-kake ig-vetra mural jahare
The Lord held the conchshell, cakra, club, lotus, mallet, and plow in His six arms. His
effulgent body was decorated with jewels and precious stones. His chest was decorated with
the Kaustubha jewel and the mark of rvatsa. A stick and horn adorned the left of His waist,
and a flute was tucked in front.
CB Antya-khaa 3.110
TEXT 110
r-hasta-parae vipra pila cetana
tathpi nande jaa n sphure vacana
By the touch of the Lord's lotus hand, the brhmaa regained consciousness, yet he remained
speechless and stunned in ecstasy.
CB Antya-khaa 3.111
TEXT 111
karu-samudra prabhu r-gaurasundara

pda-padma dil tra hdaya-upara
Lord r Gaurasundara, the ocean of mercy, then placed His feet on Srvabhauma's chest.
On seeing the most effulgent six-armed form of the Supreme Lord, Srvabhauma lost
consciousness. r Gaurahari, who had assumed the six-armed form, then placed His lotus
feet on Srvabhauma's chest.
CB Antya-khaa 3.112
TEXT 112
pi' r-caraa srvabhauma mahaya
hail kevala parnanda-prema-maya
Having received the touch of the Lord's lotus feet, Srvabhauma Mahaya became completely
filled with transcendental ecstasy.
CB Antya-khaa 3.113
TEXT 113
dha kari' pda-padma dhari' premnande
ji se pinu citta-cora bali' knde
He tightly grabbed the Lord's lotus feet and cried in ecstasy while saying, Today I have
captured the thief who stole my heart.
CB Antya-khaa 3.114
TEXT 114
rta-nde srvabhauma karena rodana
dhariy aprva pda-padma ram-dhana
Srvabhauma cried pathetically as he held those wonderful lotus feet, which are the wealth of
Ram, the goddess of fortune.
CB Antya-khaa 3.115
TEXT 115
prabhu mora r-ka-caitanya pra-ntha

mui adhamere prabhu, kara di-pta
O Lord r Ka Caitanya, my life and soul, please glance mercifully on this fallen soul!
CB Antya-khaa 3.116
TEXT 116
tomre se mui ppikhimu dharma
n jniy tomra acintya uddha marma
I am so sinful that I dared to teach You religious principles. I did not understand Your pure,
inconceivable glories.
TEXT 117-118
hena ke v che prabhu, tomra myya
mah-yogevara-di moha nhi pya
se tumi ye mre mohibe kon akti
ebe deha' tomra carae prema-bhakti
O Lord, who does not become bewildered by Your illusory energy, which bewilders even the
best of the great yogis? So it is not at all astonishing that You have bewildered me. Now
please bestow on me loving devotional service at Your feet.
In the Kena Upaniad (1.5) it is stated:
yan manas na manute yenhur mano matam
tad eva brahma tva viddhi neda yad idam upsate
That which the mind cannot know, through which the mind is considered knownknow
that to be the Supreme, not what this world reveres. In the rmad Bhgavatam (1.1.1) it is
stated: muhyanti yat srayaBy Him even the great sages and demigods are placed into
illusion. Also see rmad Bhgavatam (1.3.37, 6.3.14-15, 7.5.13, 10.14.21, 9.4.56, 11.7.17,
and 11.29.40).
CB Antya-khaa 3.119
TEXT 119
jaya jaya r-ka-caitanya pra-ntha
jaya jaya ac puyavat-garbha-jta
All glories to r Ka Caitanya, the Lord of my life! All glories to You, who have taken
birth from the womb of the pious ac!
CB Antya-khaa 3.120
TEXT 120
jaya jaya r-ka-caitanya sarva-pra
jaya jaya veda-vipra-sdhu-dharma-tra
All glories to r Ka Caitanya, the life and soul of all! All glories to the protector of the
Vedas, brhmaas, saintly persons, and religious principles!
CB Antya-khaa 3.121
TEXT 121
jaya jaya vaikuhdi lokera vara
jaya jaya uddha-sattva-rpa nysi-vara
All glories to the Lord of the Vaikuha planets! All glories to the best of the sannyss,
whose form consists of pure goodness.
CB Antya-khaa 3.122
TEXT 122
parama subuddhi srvabhauma mahmati
loka pai' pai' puna puna kare stuti
The supremely intelligent, broad-minded Srvabhauma repeatedly offered obeisances and

recited various verses.
CB Antya-khaa 3.123
TEXT 123
kln naa bhakti-yoga nija yapr
dukartu ka-caitanya-nm
virbhtas tasya pdravinde
gha gha lyat citta-bhga
Let my consciousness, which is like a honeybee, take shelter of the lotus feet of the Supreme
Personality of Godhead, who has just now appeared as r Ka Caitanya Mahprabhu to
teach the ancient system of devotional service to Himself. This system had almost been lost
due to the influence of time.
TEXT 124-125
kla-vae bhakti lukiy dine dine
punar-bra nija bhakti-praka-krae
r-ka-caitanya-nma-prabhu avatra
tra pda-padme citta rahuka mra
When in the course of time devotional service became lost, the Lord incarnated as r Ka
Caitanya to again manifest His own devotional service. May my mind remain attached to His
lotus feet.
In the rmad Bhgavatam (11.14.3) the Supreme Lord has stated:
r-bhagavn uvca
klena na pralaye
vya veda-sajit
maydau brahmae prokt
dharmo yasy mad-tmaka
By the influence of time, the transcendental sound of Vedic knowledge was lost at the time
of annihilation. Therefore, when the subsequent creation took place, I spoke the Vedic
knowledge to Brahm because I Myself am the religious principles enunciated in the Vedas.
In this godless material world, devotional service remains manifested in proportion to one's
good fortune. If out of misfortune one is attached to the path of argument, then his service
propensity becomes mixed, or in some cases lost. To reveal that pure devotional service, r
Ka Caitanya incarnated in this world.
CB Antya-khaa 3.126
TEXT 126
vairgya-vidy-nija-bhakti-yoga-
ikrtham eka purua pura
r-ka-caitanya-arra-dhrkpm
budhir yas tam aha prapadye
Let me take shelter of the Supreme Personality of Godhead, r Ka, who has descended in
the form of Lord Caitanya Mahprabhu to teach us real knowledge, His devotional service,
and detachment from whatever does not foster Ka consciousness. He has descended
because He is an ocean of transcendental mercy. Let me surrender unto His lotus feet.
CB Antya-khaa 3.127
TEXT 127
vairgya sahita nija bhakti bujhite
ye prabhu kpya avatra pthivte
The Lord has incarnated in this world to reveal His own devotional service along with
renunciation.
To establish the insignificance of false renunciation, the need for proper renunciation, the
uselessness of material enjoyment, the uselessness of dry renunciation, and the need for
knowledge based on service, the eternal Personality of Godhead mercifully incarnated in this
material world. In this way, Srvabhauma composed one hundred verses, such as the verse
beginning kln naa [verse 123].
CB Antya-khaa 3.128
TEXT 128
r-ka-caitanya tanupurua pura
tribhuvane nhi yra adhika samna
The form of r Ka Caitanya is the original Personality of Godhead. There is no one

greater than or equal to Him within the three worlds.
CB Antya-khaa 3.129
TEXT 129
hena kp-sindhura caraa-gua-nma
sphuruk mra hdayete avirma
Let the qualities, names, and lotus feet of such an ocean of mercy constantly manifest within
my heart.
Another reading for gua-nma (qualities and names) is gua-dhma (reservoir of

qualities).
CB Antya-khaa 3.130
TEXT 130
ei mata srvabhauma ata loka kari'
stuti kare caitanyera pda-padma dhari'
In this way Srvabhauma composed one hundred verses as he glorified Lord Caitanya while
holding His lotus feet.
CB Antya-khaa 3.131
TEXT 131
patita trite se tomra avatra
mui-patitere prabhu, karaha uddhra
You have incarnated to deliver the fallen souls. Therefore, O Lord, please deliver this fallen
soul.
CB Antya-khaa 3.132
TEXT 132
band kariycha more aea bandhane
vidy, dhane, kuletom jnimu kemane
You have entangled me in unlimited bondage. How can I understand You when I am
absorbed in knowledge, wealth, and high birth?
Mundane knowledge, perishable wealth, and high birth are the causes of various bondage.
Being entangled by these, human beings cannot realize the eternal Absolute Truth. Being
bereft of r Gauraka's darana, pseudo devotees and persons averse to devotional service
cannot realize the importance of the Lord's service. That is why, according to the
consideration of the verse beginning janmaivarya-ruta-rbhir [janmaivarya-ruta-rbhir
edhamna-mada pumn, naivrhaty abhidhtu vai tvm akicana-gocaram, My Lord,
Your Lordship can easily be approached, but only by those who are materially exhausted.
One who is on the path of [material] progress, trying to improve himself with respectable
parentage, great opulence, high education and bodily beauty, cannot approach You with
sincere feeling.], such people become rebellious against r Hari, Guru, and Vaiava rather
than engage in chanting the names of the Supreme Lord. Their such inevitable degradation is
due to mistakenly accepting the untruth as truth.
CB Antya-khaa 3.133
TEXT 133
ebe ei kp kara, sarva-jva-ntha
ahar-nia citta mora rahuka tom'ta
O Lord of all living entities, please now bestow Your mercy on me so that my mind may
remain fixed on You day and night.
CB Antya-khaa 3.134
TEXT 134
acintya agamya prabhu, tomra vihra
tumi n jn'le jnibre akti kra
O Lord, Your pastimes are inconceivable and unfathomable. No one can know them unless
You give one the power.
CB Antya-khaa 3.135
TEXT 135
panei dru-brahma-rpe nlcale
vasiy chaha bhojanera kuthale
As Lord Jaganntha, the Absolute Truth appearing in wood, You reside in Nlcala and relish
palatable foodstuffs.
On the pretext of eating palatable foodstuffs, the Absolute Truth resides in Nlcala in the
form of a Deity to distribute His remnants to His devotees.
CB Antya-khaa 3.136
TEXT 136
pana prasda kara, pane bhojana
pane pan dekhi' karaha krandana
You now eat Your own remnants and cry when You see Your own form.
CB Antya-khaa 3.137
TEXT 137
pane pan dekhi' hao mah-matta
eteke ke bujhe prabhu, tomra mahattva
You become intoxicated on seeing Your own form. Therefore, O Lord, who can understand
Your glories?
CB Antya-khaa 3.138
TEXT 138
pane se panre jna tumi mtra
ra jne ye jana tomra kp-ptra
Only You know Yourself. And only a person who is favored by You can also know You.
r Hari, Guru, Vaiava alone can know r Hari, Guru, Vaiava. Other people cannot
recognize them, because they are not Hari, Guru, or Vaiava. Even the demigods are baffled
in ascertaining the Absolute Truth.
CB Antya-khaa 3.139
TEXT 139
mui chra tomre v jnimu kemane
yte moha mne aja-bhava-deva-gae

I am so insignificant! How can I know You when even the demigods headed by Brahm and
iva are frustrated in their attempts to know You?
CB Antya-khaa 3.140
TEXT 140
ei mata aneka kariy kkurvda
stuti kare srvabhauma piy prasda
Having received the Lord's mercy, Srvabhauma offered prayers with great humility in this
way.
The word kkurvda means pathetic appeal or humble words.
CB Antya-khaa 3.141
TEXT 141
uniya-bhuja gauracandra nryaa
hsi' srvabhauma-prati balil vacana
After hearing his prayers, the six-armed Lord Gauracandra smiled and spoke to Srvabhauma
as follows.
CB Antya-khaa 3.142
TEXT 142
una srvabhauma, tumi mra prada
eteke dekhil tumi e saba sampada
Listen, Srvabhauma, you are My associate, hence you were able to see My opulences.
CB Antya-khaa 3.143
TEXT 143
tomra nimitte mora eth gamana
aneka kariy cha mora rdhana
I have come here for your sake, for you have worshiped Me profusely.
CB Antya-khaa 3.144
TEXT 144
bhaktira mahim tumi yateka kahili
hte mre baa santoa karil
I have become greatly pleased on hearing your explanations on devotional service.
CB Antya-khaa 3.145
TEXT 145
yateka kahil tumisaba satya kath
tomra mukhete kene sibe anyath
Whatever you have said is the truth. How can anything else come from your mouth?
TEXT 146-147
ata loka kari' tumi ye kaile stavana
ye jana karibe ihravaa-pahana
mte thra bhakti haibe nicaya
`srvabhauma-ataka' ye hena krti raya
Anyone who hears or recites the hundred verses you composed will certainly attain
devotional service to Me. These verses will be renowned as Srvabhauma-ataka.
Another reading for ye hena krti raya (will be renowned as) is bali loke yena kaya (people
will call them).
CB Antya-khaa 3.148
TEXT 148
ye kichu dekhil tumi praka mra
sagopa karib pche jne keha ra
Do not tell anyone about the form I have manifested before you. Keep this to yourself.
TEXT 149-150
yateka divasa mui thko pthivte
tvat niedha kainu khre kahite
mra dvitya dehanitynanda-candra
bhakti kari' seviha thra pada-dvandva
I order you to not disclose this as long as I remain in this world. Nitynanda is My second
body. Serve His lotus feet with devotion.
r Gaurasundara said, As long as I am present in this world, you should not inform anyone
of this incident. Mahprabhu also instructed Srvabhauma to accept r Nitynanda Prabhu
as the Supreme Personality of Godhead.
CB Antya-khaa 3.151
TEXT 151
parama nigha tiho mra vacane
mi yre jni sei se jne tne
I declare that He is very grave and deep. One can know Him only when I reveal Him.
The word tne means Him.
Another reading for mra vacane (I declare) is keho nhi jne (no one knows Him).
CB Antya-khaa 3.152
TEXT 152
ei saba tattva srvabhauma kahiyra
hilena pane aivarya samvariy
After revealing this truth to Srvabhauma, the Lord concealed His opulence.
CB Antya-khaa 3.153
TEXT 153
cini' nija prabhu srvabhauma mahaya
bhya ra nhi, haila parnanda-maya

When Srvabhauma Mahaya recognized his Lord, he lost consciousness and became filled
with transcendental happiness.
CB Antya-khaa 3.154
TEXT 154
ye unaye e saba caitanya-gua-grma
se yya sasra tari' r-caitanya-dhma
One who hears these characteristics of Lord Caitanya will cross the ocean of material
existence and attain Lord Caitanya's abode.
CB Antya-khaa 3.155
TEXT 155
parama nigha e sakala ka-kathi
hra ravae ka pi ye sarvath
These topics of Ka are most confidential. By hearing them, one certainly attains Ka.
CB Antya-khaa 3.156
TEXT 156
hena mate kari' srvabhaumere uddhra
nlcale kare prabhu krtana-vihra
After delivering Srvabhauma in this way, the Lord began to enjoy krtana pastimes in
Nlcala.
CB Antya-khaa 3.157
TEXT 157
niravadhi ntya-gta-nanda-vee
rtri-dina n jnena ka-prema-rase
By constantly chanting and dancing in ecstasy, the Lord was so absorbed in the mellows of
love for Ka that He did not know whether it was day or night.
CB Antya-khaa 3.158
TEXT 158
nlcala-vs yata aprva dekhiy
sarva-loka `hari' bale kiykiy
When the residents of Nlcala saw those wonderful pastimes, they also began to chant the
names of Hari.
CB Antya-khaa 3.159
TEXT 159
ei ta' `sacala jaganntha' loke bale
hena nhi ye prabhure dekhiy n bhole
They would say, Here is the moving Jaganntha. There was no one who was not bewildered
on seeing the Lord.
Lord Jaganntha, the Absolute Person appearing in wood, is stationary. Lord Gaurasundara is
a moving Jaganntha. By directly seeing the Supreme Lord, everyone forgets about the
material enjoyment of this mortal world.
CB Antya-khaa 3.160
TEXT 160
ye pathe yyena cali' r-gaurasundara
sei dike hari-dhvani uni nirantara
On whatever road r Gaurasundara walked, people would constantly chant the name of Hari.
CB Antya-khaa 3.161
TEXT 161
yekhne paaye prabhura caraa-yugala
se sthnera dhli lua karaye sakala
Wherever the Lord would place His feet, people would plunder the dust from that place.
CB Antya-khaa 3.162
TEXT 162
dhli lui' pya mtra ye sukti-jana
thra nanda ati akathya kathana
Only pious people were able to plunder that dust. Their ecstasy is beyond description.
Another reading for lui' (plunder) is gui (particles).
CB Antya-khaa 3.163
TEXT 163
kib se r-vigrahera saundarya anupma
dekhitei sarva citta hare avirma
How sweet was the Lord's matchless form! Just by seeing Him, the hearts of everyone became
captivated.
The word anupma means matchless or incomparable.
Another reading for kib se r-vigrahera saundarya anupma (How sweet was the Lord's
matchless form!) is ki obhr-vigrahera saundarynupma, which means the same.
CB Antya-khaa 3.164
TEXT 164
niravadhi r-nanda-dhrr-nayane
`hare ka' nma-mtra uni r-vadane
Tears of ecstatic love constantly flowed from His lotus eyes as He chanted the Hare Ka
mah-mantra with His lotus mouth.
In his r Caitanyaka (5), rpda Rpa Gosvm has stated:
hare kety uccai sphurita-rasano nma-gaan-
kta-granthi-re-subhaga-kai-strojjvala-kara
ri Caitanya Mahprabhu chants the Hare Ka mah-mantra in a loud voice. The holy
name dances on His tongue as He counts the number of recitations with His effulgent hand.
CB Antya-khaa 3.165
TEXT 165
candana-mlya paripra kalevara
matta-siha jini' gati manthara sundara
His entire body was decorated with sandalwood paste and flower garlands, and His sweet
slow gait was like that of an intoxicated lion.
In the Mahbhrata (Dna-dharma 149) it is stated: suvara-varo hemgo varga

candangadIn His early pastimes He appears as a householder with a golden
complexion. His limbs are beautiful, and His body, smeared with the pulp of sandalwood,
seems like molten gold.
CB Antya-khaa 3.166
TEXT 166
pathe caliteo varera bhya ni
bhakti-rase viharena caitanya-gosi
Lord Caitanya had no external consciousness even when He was walking on the road,
because He was merged in the mellows of devotional service.
CB Antya-khaa 3.167
TEXT 167
katho dina vilambe paramnanda pur
siy milil trtha-paryaana kari'
After a few days Paramnanda Pur returned after completing his pilgrimage.
CB Antya-khaa 3.168
TEXT 168
dre prabhudekhiy paramnanda-pursam
bhrame uhil prabhu gaurga r-hari
On seeing Paramnanda Pur from a distance, Lord Gaurga stood up with respect.
CB Antya-khaa 3.169
TEXT 169
priya bhakta dekhi' prabhu parama-harie
stuti kari' ntya kare mah-prema-rase
The Lord was greatly pleased to see His dear devotee. He offered respects to him and began to
dance in ecstatic love.
CB Antya-khaa 3.170
TEXT 170
bhu tuli' balite lgil hari hari
dekhilma nayane paramnanda-pur
The Lord raised His arms and exclaimed, Hari! Hari! Now I have seen Paramnanda Pur.
CB Antya-khaa 3.171
TEXT 171
ji dhanya locana, saphala dhanya janma
saphala mra ji haila sarva dharma
Today My eyes and My life have become successful. Today all My religious activities have
become fruitful.
In this regard one should see rmad Bhgavatam (10.84.9-10 and 10.84.21). In r Hari-
bhakti-sudhodaya (13.2) it is stated:
ako phala tvda-darana hi
tano phala tvda-gtra-saga
jihv-phala tvda-krtana hi
su-durlabh bhgavat hi loke
My dear Vaiava, seeing a person like you is the perfection of one's eyesight, touching your
lotus feet is the perfection of the sense of touch, and glorifying your good qualities is the
tongue's real activity, for in the material world it is very difficult to find a pure devotee of the
Lord. In the Caitanya-caritmta (Madhya 20.60) Caitanya Mahprabhu has declared:
tom dekhi, tom spari, gi tomra gua
sarvendriya-phala,ei stra-nirpaa
By seeing you, by touching you, and by glorifying your transcendental qualities, one can
perfect the purpose of all sense activity. This is the verdict of the revealed scriptures.
CB Antya-khaa 3.172
TEXT 172
prabhu bale,ji mora saphala sannysa
ji mdhavendra more hail praka
The Lord then said, Today My acceptance of sannysa has born fruit, for r Mdhavendra
Pur has manifested before Me.
After seeing r Paramnanda Pur, who was an intimate disciple of r Mdhavendra Pur,
thoughts of Mdhavendra Pur were awakened in r Gaurasundara.
CB Antya-khaa 3.173
TEXT 173
eta bali' priya-bhakta lai' prabhu kole
sicilena aga tna padma-netra-jale
After speaking these words, the Lord embraced His dear devotee and soaked his body with
tears from His lotus eyes.
The word sicilena means soaked.
CB Antya-khaa 3.174
TEXT 174
pur o prabhura candra r-mukha dekhiy
nande chena tma-vismta haiy
Paramnanda Pur also became ecstatic and forgot himself upon seeing the Lord's moonlike
face.
CB Antya-khaa 3.175
TEXT 175
kata-kae anyo'nye karena parama

paramnanda-pur-caitanyera prema-dhma
They continually offered respects to each other for some time. Paramnanda Pur was the
abode of Lord Caitanya's love.
CB Antya-khaa 3.176
TEXT 176
parama santoa prabhu thre piyr
khilena nija sage prada kariy
The Lord was greatly pleased to receive Paramnanda Pur, and He kept him as one of His
associates.
CB Antya-khaa 3.177
TEXT 177
nija prabhu piy paramnanda-purra
hil nande pda-padma sev kari'
Having attained his Lord, Paramnanda Pur stayed there and served His lotus feet in ecstasy.
CB Antya-khaa 3.178
TEXT 178
mdhava-purra priya-iya mahaya
r-paramnanda-purprema-rasa-maya
r Paramnanda Pur was a dear disciple of r Mdhavendra Pur and was filled with the
CB Antya-khaa 3.179
TEXT 179
dmodara-svarpa milil kata dine
rtri-dine yhra vihra prabhu-sane
After a few days Svarpa Dmodara also joined the Lord there and enjoyed pastimes with the
Lord day and night.
CB Antya-khaa 3.180
TEXT 180
dmodara-svarpa sagta-rasa-maya
yra dhvani unile prabhura ntya haya
Svarpa Dmodara was expert in the art of music. On hearing his voice, the Lord would
begin dancing.
CB Antya-khaa 3.181
TEXT 181
dmodara-svarpa paramnanda-pur
ea-khaa ei dui sage adhikr
Svarpa Dmodara and Paramnanda Pur were two of the principal associates in the Lord's
final pastimes.
r Puruottama Bhacrya, who later became known as Svarpa Dmodara, and r

Paramnanda Pur, who was a disciple of r Mdhavendra Pur, attained the constant
association of r Gaurasundara. They became principal associates of the Lord because
Mahprabhu stayed with them day and night and heard songs in glorification of r Rdh-
Govinda from the mouth of Svarpa Dmodara.
CB Antya-khaa 3.182
TEXT 182
ei mate nlcale ye ye bhakta-gaa
alpe alpe si' hail sabra milana
In this way various devotees gradually joined the Lord in Nlcala.
CB Antya-khaa 3.183
TEXT 183
ye ye pradera janma utkale hail
thr o alpe alpe siy milil
All the Lord's associates who had taken birth in Orissa also gradually joined the Lord.
CB Antya-khaa 3.184
TEXT 184
milil pradyumna mirapremera arra
paramnanda, rmnandadui mahdhra
Pradyumna Mira, who body was filled with love of God, as well as Paramnanda and
Rmnanda, two most sober personalities, all joined the Lord.
CB Antya-khaa 3.185
TEXT 185
dmodara paita, r-akara paita
kata dine siy hail upanta
Dmodara Paita and r akara Paita also came there within a few days.
CB Antya-khaa 3.186
TEXT 186
r-pradyumna brahmacrnsihera dsa
yhra arre nsihera paraka
r Pradyumna Brahmacr was a servant of Lord Nsihadeva. Lord Nsiha manifested in

his body.
CB Antya-khaa 3.187
TEXT 187
`krtane vihare narasiha nys-rpe'
jniy rahil si' prabhura sampe
When he understood that Nsihadeva was enjoying krtana pastimes in the form of a
sannys, he came and joined the Lord.
CB Antya-khaa 3.188
TEXT 188
bhagavn crya il mahaya

ravae o yre nhi parae viaya
The great personality Bhagavn crya, who would never hear of material enjoyment, also
came there.
r Bhagavn crya would never hear any topics concerning sense gratification. He would
hear only topics related to Lord Ka's names, forms, and qualities.
CB Antya-khaa 3.189
TEXT 189
ei-mata yateka sevaka yath chilsa
bei prabhura prve siy milil
In this way the servants of the Lord came from various places and joined the Lord.
CB Antya-khaa 3.190
TEXT 190
prabhu dekhi' sabra haila dukha-na
sabe kare prabhu-sage krtana-vilsa
When they saw the Lord, their distress was vanquished. They all participated in the Lord's
krtana pastimes.
CB Antya-khaa 3.191
TEXT 191
sannysra rpe vaikuhera adhipati
krtana karena sarva bhaktera sahati
The Lord of Vaikuha, in the form of a sannys, thus performed krtana in the association of
all the devotees.
CB Antya-khaa 3.192
TEXT 192
caitanyera rase nitynanda mahdhra
parama uddmaeka sthne nahe sthira

The most sober Nitynanda relished the mellows of Lord Caitanya's love. He was supremely
independent and could not remain steady in one place.
The word uddma means fully independent.
CB Antya-khaa 3.193
TEXT 193
jaganntha dekhiy yayena dharibre
paihri-gae keha rkhite n pre
As He tried to grab hold of Lord Jaganntha, the temple guards were unable to stop Him.
The phrase paihri-gae (derived from a corrupted form of the Sanskrit word pratihr)
means doorkeepers or those who punish persons who commit sev-apardha to Lord
Jaganntha.
CB Antya-khaa 3.194
TEXT 194
eka-dina uhiy suvara sihsane
balarma dhariy karil ligane
One day He climbed onto the golden sihsana and embraced Balarma.
CB Antya-khaa 3.195
TEXT 195
uhitei paihr dharile hte
dharite pail giy hta pca-ste
As He climbed up, a temple guard caught hold of His hand but was suddenly thrown back
five to seven feet.
CB Antya-khaa 3.196
TEXT 196
nitynanda prabhu balarmera galra
ml lai' parilena gale panra

Nitynanda Prabhu took the garland from Balarma's neck and put it around His own neck.
CB Antya-khaa 3.197
TEXT 197
ml pari' calilena gajendra-gamane
paihr uhiy cintaye mane mane
After putting the garland on, Nitynanda walked away like the King of elephants. The temple
guard got up and thought as follows.
CB Antya-khaa 3.198
TEXT 198
ei avadhtera manuya-akti nahe
balarma-spare ki anyera deha rahe
This avadhta's strength is not that of a human being, for how else could one survive after
touching Balarma?
The word avadhta means sannys.
CB Antya-khaa 3.199
TEXT 199
matta-hast dhari' mui pro rkhibre
mui dharile o ki manuya yite pre
I can control a mad elephant, so how could a human being escape my grip?
CB Antya-khaa 3.200
TEXT 200
hena mui hasta dha kariy dhari
luta-prya hai' giy koth v pailu
Although I caught tightly hold of His hand, I was thrown back like a blade of grass.
CB Antya-khaa 3.201
TEXT 201
e mata cinte paihr mahaya
nitynanda dekhilei karena vinaya
The respectable temple guard thought in this way. When He saw Nitynanda later, he felt
humbled.
CB Antya-khaa 3.202
TEXT 202
nitynanda-svarpa svabhva blya-bhve
ligana karena parama anurge
Yet Nitynanda Svarpa, whose natural characteristic was like that of a child, embraced that
guard with affection.
CB Antya-khaa 3.203
TEXT 203
tabe kata-dine gauracandra lakmpati
samudra-klete si' karil vasati
Some days after that Gauracandra, the husband of Lakm, took up residence on the shore of
the ocean.
CB Antya-khaa 3.204
TEXT 204
sindhu-tre sthna ati ramya manohara
dekhiy santoa baa r-gaurasundara
r Gaurasundara was greatly pleased to see that most enchanting spot on the shore of the
ocean.
CB Antya-khaa 3.205
TEXT 205
candravat rtri, vahe dakia-pavana

vaisena samudra-kle r-acnandana
As the moon shone and the wind blew from the south, r acnandana sat down on the shore
of the ocean.
The word candravat means filled with the rays of the moon or illuminated by the rays of
the moon.
CB Antya-khaa 3.206
TEXT 206
sarva aga r-mastaka obhita candane
niravadhi `hare-ka' bole r-vadane
The forehead and entire body of the Lord was adorned with sandalwood pulp. He always
chanted the Hare Ka mah-mantra with His lotus mouth.
CB Antya-khaa 3.207
TEXT 207
mlya prita vakaati manohara
catur-dike veiy chaye anucara
His chest was beautifully adorned with flower garlands, and He was surrounded on all sides
by His devotees.
CB Antya-khaa 3.208
TEXT 208
samudrera taraga niya obhe ati
hsi' di kare prabhu taragera prati
The waves of the ocean looked most attractive at night. The Lord smiled as He looked at
those waves.
CB Antya-khaa 3.209
TEXT 209
gag-yamunra yata bhgyera udaya

ebe th pilena sindhu mahaya
Now the personified ocean attained the same good fortune that the Ganges and the Yamun
had attained.
Gagdev became fortunate during the Lord's Navadvpa pastimes. Yamundev attained the
same good fortune during the Lord's Vndvana pastimes. The personified ocean attained the
same good fortune as that attained by these two goddesses when r Gaurasundara resided on
the shore of the ocean.
CB Antya-khaa 3.210
TEXT 210
hena mate sindhu-tre vaikuha-vara
vasati karena lai' sarva anucara
In this way the Lord of Vaikuha resided on the shore of the ocean along with His associates.
CB Antya-khaa 3.211
TEXT 211
sarva-rtri sindhu-tre parama-virale
krtana karena prabhu mah-kuthale
The Lord joyfully performed krtana throughout the night on the most secluded shore of the
ocean.
CB Antya-khaa 3.212
TEXT 212
tava-paita prabhu nija-prema-rase
karena tava bhakta-gaa sukhe bhse
The Lord, who was expert in dancing wildly, danced wildly in the mellows of His own
ecstatic love, and the devotees floated in an ocean of happiness.
The word tava means dancing or vigorous dancing.
tan-mrdha-ratna-nikara-sparti-tmra-
pdmbujo 'khila-kaldi-gurur nanarta
Thus Lord r Ka, the original master of all fine arts, began to dance, His lotus feet deeply
reddened by the touch of the numerous jewels upon the serpent's heads.
CB Antya-khaa 3.213
TEXT 213
romahara, aru, kampa, hukra, garjana
sveda, bahuvidha-vara haya kae kaa
At every moment the Lord displayed various symptoms of ecstatic love like hairs standing on
end, crying, shivering, thundering, bellowing, perspiring, and changing color.
CB Antya-khaa 3.214
TEXT 214
yata bhakti-vikrasakala ekebre
paripra haya si' prabhura arre
All the ecstatic symptoms of devotional service simultaneously and fully manifest in the
Lord's body.
CB Antya-khaa 3.215
TEXT 215
yata bhakti-vikrasabei murtimanta
sabei vara-kalmahjnavanta
All the ecstatic symptoms of devotional service manifested in their personified forms. They
were all fully cognizant portions of the Lord's plenary portions.
The various characteristics of devotional service assumed their respective, fully cognizant
forms and began to expand the Lord's service. In the material world the word vikra indicates
a state of distaste or abomination, but in reference to the devotional service of the Lord the
vikras of devotional service are not disrespectable. The concept of nondevotional vikras, or
the concept of vivarta, is condemnable according to Vednta. The vikras of devotional
service are most wonderful and transcendental.
CB Antya-khaa 3.216
TEXT 216
pane vara nce vaiava-vee
jni' sabe niravadhi thke prabhu-pe
The Lord danced in the mood of a Vaiava. Realizing this, all the personified ecstatic
symptoms of devotional service constantly remained at His side.
CB Antya-khaa 3.217
TEXT 217
ataeva tilrddha viccheda prema-sane
nhika r-gaurasundarera kona kae
Therefore r Gaurasundara was never separated for even a moment from feelings of ecstatic
love.
CB Antya-khaa 3.218
TEXT 218
yata akti at llya kare prabhu
seha ra anye sambhvan nahe kabhu
Even a small potency exhibited by the Lord in His pastimes could never be exhibited by
anyone else.
CB Antya-khaa 3.219
TEXT 219
ihte se tna akti asambhvya naya
sarva vede varera ei tattva kaya
That is why His potencies are unfathomable. This is the verdict of all the Vedas.
All varieties of contradictory potencies are present in the Supreme Lord, because He never
lacks any potency. This is the opinion of all Vedic literatures regarding the Absolute Truth.
In the vetvatara Upaniad (6.8) it is stated:
parsya aktir vividhaiva ryate

svbhvik jna-bala-kriy ca
The Supreme Lord has multipotencies, which act so perfectly that all consciousness,
strength, and activity are being directed solely by His will.
In the vetvatara Upaniad (1.3) it is stated:
te dhyna-yognugata apayan
devtma-akti sva-guair nighm
Those who meditate on the Supreme Personality of Godhead can see His confidential, divine
power (cit-akti). In the rmad Bhgavatam (10.39.55) it is stated:
riy puy gir knty
krty tuyelayorjay
vidyayvidyay akty
myay ca nievitam
Also in attendance were the Lord's principal internal potenciesr, Pui, Gr, Knti, Krti,
Tui, Il, and rj as were His material potencies Vidy, Avidy, and My, and His internal
pleasure potency, akti.
CB Antya-khaa 3.220
TEXT 220
ye prema-prake prabhu caitanya gosi
th' bai ananta brahme ra ni
The love of God that Lord Caitanya manifested cannot be manifested by anyone else within
the innumerable universes.
There is nothing significant in the innumerable universes other than r Caitanyadeva's

manifestation of ecstatic love of God. All objects within the universe are meant to assist in
that manifestation of ecstatic love.
CB Antya-khaa 3.221
TEXT 221
eteke ye r-caitanya prabhura upam

th'-bai ra dite nhi kabhu sm
Therefore one can never compare Lord Caitanya with anyone other than the Lord Himself.
CB Antya-khaa 3.222
TEXT 222
sabe yre ubha-di karena pane
se thna akti dare, tra tattva jne
Anyone who receives His merciful glance is empowered by Him and can understand Him in
truth.
CB Antya-khaa 3.223
TEXT 223
ataeva sarva-bhve vara-araa
laile se bhakti haya, khaaye bandhana
Therefore by taking complete shelter of the Supreme Lord, one attains devotional service and
is freed from all entanglement.
By taking shelter of the Supreme Lord, living entities become completely liberated from the
entanglement of material enjoyment.
sarva-dharmn parityajya mm ekaaraa vraja
aha tv sarva-ppebhyo mokayiymi muca
Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all
sinful reactions. Do not fear. See also rmad Bhgavatam (2.7.42).
TEXT 224-225
ye prabhure aja-bhava-di a-gae
pra haiy o niravadhi bhve mane
hena prabhu pane sakala bhakta-sage

ntya kare panra prema-yoga-rage
The same Lord whom controllers of the universe like Brahm and iva constantly meditate on
was now absorbed in ecstatic love and personally dancing in the association of His devotees.
CB Antya-khaa 3.226
TEXT 226
se saba bhaktera pye mora namaskra
gauracandra sage yra krtana-vihra
I offer my obeisances at the feet of all those devotees with whom Gauracandra enjoyed His
krtana pastimes.
CB Antya-khaa 3.227
TEXT 227
hena mate sindhu-tre r-gaurasundara
sarva-rtri ntya kare ati manohara
In this way r Gaurasundara enchantingly danced throughout the night on the shore of the
ocean.
CB Antya-khaa 3.228
TEXT 228
niravadhi gaddhara thkena sahati
prabhu-gaddharera viccheda nhi kati
Gaddhara constantly remained with the Lord. There was never any separation between
Gaddhara and the Lord.
The word kati means even a little or ever.
CB Antya-khaa 3.229
TEXT 229
ki bhojane, ki ayane, kib paryaane
gaddhara prabhure sevena anukae

Gaddhara always served the Lord even while he was eating, sleeping, or moving about.
CB Antya-khaa 3.230
TEXT 230
gaddhara sammukhe paena bhgavata
uni' prabhu hena prema-rase mahmatta
When Gaddhara recited rmad Bhgavatam before the Lord, the Lord would become
intoxicated by the mellows of ecstatic love.
CB Antya-khaa 3.231
TEXT 231
gaddhara-vkye mtra prabhu sukh haya
bhrame gaddhara-sage vaiava-laya
The Lord was pleased with whatever Gaddhara would say, and He would take Gaddhara
along on visits to the residences of the Vaiavas.
r Gaddhara Paita Gosvm would always remain with Mahprabhu, and he would please
Gaurasundara by chanting and dancing throughout the night on the shore of the ocean. r
Gaddhara Paita Prabhu would never live separate from the Lord. While eating, sleeping,
or wandering around, Gaddhara Paita Prabhu always served the Lord. It was Gaddhara
Paita who constantly recited rmad Bhgavatam before Mahprabhu. r Gaurasundara
would visit the residences of the Vaiavas with Gaddhara Paita Prabhu.
CB Antya-khaa 3.232
TEXT 232
eka-dina prabhu pur-gosira mahe
vasilena giy tna parama nikae
One day the Lord went to r Paramnanda Pur's monastery and sat down next to him.
CB Antya-khaa 3.233
TEXT 233
paramnanda purre prabhura baa prta

prve yena r-ka-arjuna dui mita
The Lord had great affection for Paramnanda Pur, just like that found between the two
close friends Ka and Arjuna.
CB Antya-khaa 3.234
TEXT 234
ka-kath paraspara rahasya-prasage
niravadhi pur-sage thke prabhu rage
The Lord would always enjoy passing His time discussing topics of Ka with Paramnanda
Pur.
CB Antya-khaa 3.235
TEXT 235
pur gosira kpe bhla nahe jala
antarym prabhu th jnila sakala
Being the indwelling Supersoul, the Lord understood that the water in Pur Gosvm's well
was not good.
The well of Paramnanda Pur is a little west of Lord Jaganntha's temple. rmad
Bhaktivinoda hkura has discovered the location of this well. It is right next to the police
station.
CB Antya-khaa 3.236
TEXT 236
pur gosire prabhu puchil pani
kpe jala ke-mata haila kaha uni
The Lord asked Pur Gosvm, How is the water in your well?
CB Antya-khaa 3.237
TEXT 237
pur bale,seha baa abhgiy kpa

jala haila yena ghora kardamera rpa
Paramnanda Pur replied, This well is very unfortunate, for its water is always completely
muddy.
CB Antya-khaa 3.238
TEXT 238
uni' prabhu hya hya karite lgil
prabhu bale,jaganntha kpaa hail
On hearing this, the Lord said, Alas, Jaganntha has become miserly.
CB Antya-khaa 3.239
TEXT 239
purra kpera jala paraibe ye
sarva ppa thkile o taribeka se
Anyone who touches the water from Paramnanda Pur's well will be delivered, even if he is
most sinful.
CB Antya-khaa 3.240
TEXT 240
ataeva jaganntha-devera myya
naa jala hailayena keha nhi khya
Therefore, by the potency of Lord Jaganntha, the water has become so bad that no one can
drink it.
CB Antya-khaa 3.241
TEXT 241
eta bali' mahprabhu pane uhiltuliy
r-bhuja dui kahite lgil
After speaking these words, Mahprabhu stood up, raised His arms, and began to speak as
follows.
CB Antya-khaa 3.242
TEXT 242
jaganntha mahprabhu, ei mora vara
gag praveuka ei kpera bhitara
O Lord Jaganntha, give Me the benediction that the Ganges may enter into this well.
CB Antya-khaa 3.243
TEXT 243
bhogavat gag ye chena ptlete
tre j kara ei kpe praveite
Please order the Bhogavati Gag, which flows in Ptlaloka, to enter this well.
CB Antya-khaa 3.244
TEXT 244
sarva bhakta-gaa r-mukhera vkya uni'
ucca kari' balite lgil hari-dhvani
When all the devotees heard these words from the Lord's lotus mouth, they began to loudly
chant the name of Hari.
CB Antya-khaa 3.245
TEXT 245
tabe kata-kae prabhu vsya calil
bhakta-gaa sabe giyayana karil
After a while the Lord departed for His residence, and the devotees went to take rest.
CB Antya-khaa 3.246
TEXT 246
sei-kae gagdevj kari' ire
pra hai' praveil kpera bhitare

Then, accepting the Lord's order on her head, Gagdev entered that well.
CB Antya-khaa 3.247
TEXT 247
prabhte uhiy sabe dekhena adbhuta
parama-nirmala-jale paripra kpa
In the morning everyone saw that wonderParamnanda Pur's well had become filled with
crystal-clear water.
CB Antya-khaa 3.248
TEXT 248
carya dekhiy `hari' bale bhakta-gaa
pur gosi hail nande acetana
On seeing this wonder, the devotees chanted the name of Hari, and Pur Gosvm lost
consciousness in ecstasy.
CB Antya-khaa 3.249
TEXT 249
gagra vijaya sabe bujhiy kpete
kpa pradakia sabe lgil karite
When everyone realized that the Ganges had entered the well, they began to circumambulate
it.
The word viyaya means arrival.
CB Antya-khaa 3.250
TEXT 250
mahprabhu uniy il sei kae
jala dekhi' parama-nanda-yukta mane
As soon as Mahprabhu heard the news, He came there. He was greatly pleased to see the
clear water.
TEXT 251-252
prabhu bale,unaha sakala bhakta-gaa
e kpera jale ye karibe snna pna
satya satya haiba tra gag-snna-phala
ka-bhakti haiba tra parama nirmala
The Lord said, Listen, devotees, anyone who takes bath in the water of this well will
certainly attain the result of bathing in the Ganges; he will obtain pure devotional service to
Ka.
CB Antya-khaa 3.253
TEXT 253
sarva bhakta-gaa r-mukhera vkya uni'
ucca kari' balite lgil hari-dhvani
When all the devotees heard these words from the lotus mouth of the Lord, they began to
loudly chant the name of Hari.
CB Antya-khaa 3.254
TEXT 254
pur gosira kpe sei divya jale
snna pna kare prabhu mah-kuthale
The Lord would joyfully take bath and drink that divine water from Pur Gosvm's well.
CB Antya-khaa 3.255
TEXT 255
prabhu bale,mi ye chiye pthivte
jniha kevala pur gosira prte
The Lord said, Know for certain that I live in this world simply because of Pur Gosvm's
affection.
CB Antya-khaa 3.256
TEXT 256
pur gosira minhika anyath
pur vecile o mi viki sarvath
I belong to Pur Gosvm. There is no doubt about this. If he likes he can even sell Me.
CB Antya-khaa 3.257
TEXT 257
sakt ye dekhe pur gosire mtra
seha haibeka r-kera prema-ptra
Anyone who sees Pur Gosvm even once will become qualified to attain love for Ka.
The word sakt means one time.
CB Antya-khaa 3.258
TEXT 258
purra mahim tabe kahiy sabre
kpa dhanya kari' prabhu calil vsre
After glorifying Paramnanda Pur and sanctifying his well, the Lord returned to His
residence.
CB Antya-khaa 3.259
TEXT 259
vara se jne bhakta-mahim b'te
hena prabhu n bhaje ktaghna kona mate
Only the Supreme Lord knows how to increase the glories of His devotees. Therefore only an
ungrateful person fails to worship Him.
See rmad Bhgavatam (3.4.17 and 10.48.26).
CB Antya-khaa 3.260
TEXT 260
bhakta-rak lgi' prabhu kare avatra
niravadhi bhakta-sage karena vihra
The Lord incarnates to protect His devotees. He always enjoys pastimes with His devotees.
See rmad Bhgavatam (10.14.20 and 3.2.15-16).
CB Antya-khaa 3.261
TEXT 261
akartavya kare nija sevaka rkhite
tra sk vli vadhe sugrva-nimitte
For the sake of His devotees, the Lord performs activities that may be considered improper.
An example of this is the killing of Vli on the request of Sugrva.
The word akartavya means that which is considered improper in this material world.
Another reading of this verse is:
bhakti-vtsalya prabhura ke pare kahite
akartavya kare prabhu sevaka rkhite
Who can describe the Lord's affection for His devotees? For the sake of His devotees, the
Lord performs activities that may be considered improper.
CB Antya-khaa 3.262
TEXT 262
sevakera dsya prabhu kare nijnande
ajaya caitanya-siha jine bhakta-vnde
The Lord serves His servants in His own ecstasy. The devotees conquer the unconquerable,
lionlike Lord Caitanya.
CB Antya-khaa 3.263
TEXT 263
bhakta-gaa-sage prabhu samudrera tre
sarva vaikuhdi-ntha krtane vihare
The Lord of the Vaikuhas and all other planets enjoyed His krtana pastimes with the
devotees on the shore of the ocean.
CB Antya-khaa 3.264
TEXT 264
vs karilena prabhu samudrera tre
viharena prabhu bhakti-nanda-sgare
The Lord made His residence on the shore of the ocean and enjoyed the ecstatic ocean of
devotional service.
CB Antya-khaa 3.265
TEXT 265
ei avatre sindhu ktrtha haite
ataeva lakm janmilena th haite
Since the ocean attained perfection during this incarnation of the Lord, therefore Lakm
appeared from its waters.
Since rman Mahprabhu was to come in the future to the shore of the ocean in Nlcala,
Lakmdev took birth as the daughter of the ocean.
CB Antya-khaa 3.266
TEXT 266
nlcala-vsra ye kichu ppa haya
ataeva sindhu-snne saba yya kaya
The sins committed by the residents of Nlcala are therefore nullified simply by taking bath
in the ocean.
CB Antya-khaa 3.267
TEXT 267
ataeva gagdev vegavat haiy
sei bhgye sindhu-mjhe milil siy
Therefore, because of the ocean's good fortune, Gagdev swiftly flows to merge with its
waters.
CB Antya-khaa 3.268
TEXT 268
hena mate sindhu-tre r-ka-caitanya
vaisena sakala mate sindhu kari' dhanya
In this way r Ka Caitanya made the ocean glorious by residing on its shore.
CB Antya-khaa 3.269
TEXT 269
ye samaye vara il nlcale
takhane pratparudra nhika utkale
When the Lord came to Nlcala, Mahrja Pratparudra was not present in Orissa.
CB Antya-khaa 3.270
TEXT 270
yuddha-rase giychena vijayanagare
ataeva prabhu na dekhil sei bre
He had gone to Vijaya-nagara on a military campaign. Therefore he did not see the Lord at
that time.
When Mahprabhu arrived in Nlcala, Mahrja Pratparudra was not present there. He had
gone south to fight in Vijaya-nagara.
CB Antya-khaa 3.271
TEXT 271
hkura thkiy kata-dina nlcale
puna gaua-dee ilena kuthale

After spending some days in Nlcala, the Lord returned in jubilation to Gaua-dea.
CB Antya-khaa 3.271
TEXT 272
gag-prati mah-anurga biy
ati ghra gaua-dee il caliy
Feeling increased attachment for the Ganges, the Lord quickly returned to Gaua-dea.
CB Antya-khaa 3.273
TEXT 273
srvabhauma-bhrt vidy-vcaspati nma
nta-dnta-dharmala mahbhgyavn
Srvabhauma had a brother named Vidy-vcaspati, who was peaceful, forgiving, pious, and
most fortunate.
Vidy-vcaspati was the son of Paita Virada, a resident of Vidynagara, and he was the
brother of r Vsudeva Srvabhauma. Mahprabhu spent a few days in his house in
Vidynagara.
CB Antya-khaa 3.274
TEXT 274
sarva-priada-sage r-gaurasundara
cambite si' uttaril tra ghara
The Lord suddenly came to Vidynagara with a full party and stayed there in the house of
Vidy-vcaspati.
CB Antya-khaa 3.275
TEXT 275
vaikuha-nyaka ghe atithi piy
pailena vcaspati daavat haiy

Receiving the Lord of Vaikuha as his guest, Vidy-vcaspati offered obeisances, falling flat
before the Lord.
CB Antya-khaa 3.276
TEXT 276
hena se nanda haila viprera arre
ki vidhi kariba th kichui n sphure
That brhmaa was so happy that he did not know what to do.
CB Antya-khaa 3.277
TEXT 277
prabhu o thre karilena ligana
prabhu bale,una kichu mra vacana
The Lord embraced him and said, Listen to My words.
CB Antya-khaa 3.278
TEXT 278
citta mora haiyche mathur yite
katho dina gag-snna karimu ethte
I have developed a desire to go to Mathur. I will stay here a few days and take bath in the
Ganges.
CB Antya-khaa 3.279
TEXT 279
nibhte mre ekathni dib sthna
yena katho dina mui karo gag-snna
Give Me a private room so that I can stay here and bathe in the Ganges.
CB Antya-khaa 3.280
TEXT 280
tabe ee more mathurya cli
byadi more cha ih avaya karib
Then you can make arrangements so that can go to Mathur. If you have affection for Me,
then you must do this for Me.
CB Antya-khaa 3.281
TEXT 281
uniy prabhura vkya vidy-vcaspati
lgilena kahite haiy namra-mati
On hearing the Lord's words, Vidy-vcaspati humbly replied.
CB Antya-khaa 3.282
TEXT 282
vipra bale,bhgya saba vaera mra
yathya caraa-dhli ila tomra
The brhmaa said, It is the good fortune of my entire family that the dust from Your lotus
feet has blessed our house.
CB Antya-khaa 3.283
TEXT 283
mora ghara-dvra yatasakala tomra
sukhe thka tumi keha n jniba ra
My house and everything in it belong to You. You remain here peacefully. No one will
disturb You.
CB Antya-khaa 3.284
TEXT 284
uni' tra vkya prabhu santoa hail
tna bhgye kata-dina tathi rahil
The Lord was satisfied with his words. He then blessed him by staying there a few days.
CB Antya-khaa 3.285
TEXT 285
sryera udaya ki kakhana gopya haya
sarva-loka unileka prabhura vijaya
Can the rising sun ever be hidden? Everyone came to know of the Lord's arrival.
CB Antya-khaa 3.286
TEXT 286
navadvpa-di sarva-dike haila dhvani
vcaspati-ghare il nysi-cmai
News spread throughout the area of Navadvpa that the crest jewel of sannyss had arrived in
the house of Vidy-vcaspati.
CB Antya-khaa 3.287
TEXT 287
uniy lokera haila cittera ullsa
saarre yena haila vaikuhete vsa
The hearts of the people became so joyful that it appeared they were living in Vaikuha in
their present bodies.
CB Antya-khaa 3.288
TEXT 288
nande sakala loka bale `hari hari'
str-putra-deha-geha sakala psari
Everyone chanted the names of Hari in ecstasy, and they forgot their wives, children, bodies,
and houses.
The word geha means house.
CB Antya-khaa 3.289
TEXT 289
anyo'nye sarva loke kare kolhala
cala dekhi giy tna caraa-yugala
People said to each other, Let us go and see His lotus feet.
CB Antya-khaa 3.290
TEXT 290
eta bali' sarva-loka parama-ullse
gu pchu guru-loka nhika sambhe
Speaking in this way, everyone went in great joy without even informing their elders.
CB Antya-khaa 3.291
TEXT 291
ananta arbuda loka bali' `hari hari'
calilena dekhibre gaurga r-hari
Unlimited millions of people chanted the names of Hari as they went to see Lord Gaurga.
CB Antya-khaa 3.292
TEXT 292
patha nhi pya keha lokera gahane
vana-la bhgi' yya prabhura darane
The crowd was so thick that it was difficult to see the road, so people broke through the
forest on their way to see the Lord.
The phrase lokera gahane means a dense crowd.
CB Antya-khaa 3.293
TEXT 293
una una re bhi, caitanya-khyna
ye-rpe karil prabhu sarva-jva-tra
O brothers, just hear the topics of how Lord Caitanya delivered all the living entities.
CB Antya-khaa 3.294
TEXT 294
vana-la-kaaka bhgiy loka dhya
tathpi nande keha dukha nhi pya
Although people cut through the thorny forest, they felt such ecstasy that they did not feel
any distress.
CB Antya-khaa 3.295
TEXT 295
lokera gahane yata araya chila
kaeke sakala divya patha-maya haila
The dense crowds soon filled the entire forest with many excellent paths.
CB Antya-khaa 3.296
TEXT 296
saba-dike loka saba `hari' bali' yya
hena raga kare prabhu r-gaurga rya
People chanted the name of Hari in all directions. Such are the pastimes of Lord Gaurga!
CB Antya-khaa 3.297
TEXT 297
keha bale,mui tna dhariy caraa
mgimu-ye-mate mora khaaye bandhana
Someone said, I will grab hold of His lotus feet and beg for His mercy so that I may freed
from all bondage.
CB Antya-khaa 3.298
TEXT 298
keha bale,mui tne dekhile nayane

tabei sakala pa, mgimu v kene
Someone else said, If I just see Him I will have everything. Why should I ask for anything?
CB Antya-khaa 3.299
TEXT 299
keha bale,mui tna n jno mahimyata
nind kariycho, tra nhi sm
Another said, I did not know His glories, so I blasphemed Him without limit.
CB Antya-khaa 3.300
TEXT 300
ebe tna pda-padma dhariy hdaye
mgimu ki-rpe mora se ppa ghucaye
Now I will hold His lotus feet to my chest and beg Him to rescue me from those sins.
CB Antya-khaa 3.301
TEXT 301
keha bale,mora putra parama juyra
more ei vara yena n khelya ra
Someone else said, My son is a habitual gambler. I will ask for the benediction that he may
not gamble anymore.
CB Antya-khaa 3.302
TEXT 302
keha bale,ei mora vara kya-mane
tra pda-padma yena n cho kakhane
Someone said, My heartfelt request is that I may never give up His lotus feet.
CB Antya-khaa 3.303
TEXT 303
keha bale,dhanya dhanya mora ei vara
kabhu yena n psaro gaurga-sundara
Someone else said, I will ask for the most glorious benediction that I may never forget Lord
Gaurasundara.
CB Antya-khaa 3.304
TEXT 304
ei mata baliy nande sarva-jana
caliy yyena sabe, parnanda mana
Everyone felt transcendental ecstasy as they walked along speaking in this way.
CB Antya-khaa 3.305
TEXT 305
kaeke ila saba loka khey-ghe
kheyri karite pra paila sakae
They soon came to the boat gha, and the boatmen fell into anxiety over how to ferry
everyone across the river.
CB Antya-khaa 3.306
TEXT 306
sahasra sahasra loka eka n'ye cae
baa baa nauk sei-kae bhgi' pae
Thousands of people climbed into each boat, so even the large boats broke apart.
CB Antya-khaa 3.307
TEXT 307
nn-dike loka kheyrire vastra diy
pra hai' yya sabe nandita haiy
People joyfully crossed the river at various points by paying their fares with even clothing.
CB Antya-khaa 3.308
TEXT 308
nauk ye n pya, tr nn buddhi kare
ghaa buke diy keha gagya stre
Those who could not find space in a boat swam across the river by floating on top of
overturned pots.
CB Antya-khaa 3.309
TEXT 309
keha v kalra gcha bndhi' kare bhel
keha keha striy yya kari' khel
Some made boats by tying banana trees together, and some playfully swam across the river.
CB Antya-khaa 3.310
TEXT 310
catur-dike sarva-loka kare hari-dhvani
brahma bhedaye yena hena mata uni
People in all directions chanted the name of Hari, and the sound vibration penetrated the
entire universe.
CB Antya-khaa 3.311
TEXT 311
satvare sil vcaspati mahaya
karilena aneka naukra samuccaya
When Vidy-vcaspati suddenly arrived, he gathered many boats to transport the people.
The word samuccaya means gathered.
CB Antya-khaa 3.312
TEXT 312
naukra apek ra keha nhi kare
nn mate pra haya ye ye-mate pre
But the people would not wait for the boats and somehow or other crossed the river.
CB Antya-khaa 3.313
TEXT 313
hena karea mana r-caitanya-deve
eho ki vara-vine anyeri sambhave?
Such was the attraction of Lord r Caitanya. Is such attraction possible for anyone other than
the Supreme Lord?
CB Antya-khaa 3.314
TEXT 314
hena mate gag pra hai' sarva-jana
sabei dharena vcaspatira caraa
In this way everyone crossed the Ganges and grabbed hold of Vidy-vcaspati's feet.
CB Antya-khaa 3.315
TEXT 315
parama sukti tumi mahbhgyavn
yra ghare il caitanya bhagavn
You are most pious and fortunate, for Lord Caitanya has come to your house.
CB Antya-khaa 3.316
TEXT 316
eteke tomra bhgya ke balite pre
ekhane nistra kara m'-sabkre
Therefore who can estimate your good fortune? Now please deliver us.
CB Antya-khaa 3.317
TEXT 317
bhava-kpe patita ppiha mi-saba
eka grmenjnila tna anubhava
We are sinful and have fallen in the well of material existence. Even though we lived in the
same village, we did not understand His glories.
CB Antya-khaa 3.318
TEXT 318
ekhane dekho tna caraa-yugala
tabe mi pp saba haiba saphala
Now please show us His lotus feet, then the lives of us sinners will be successful.
CB Antya-khaa 3.319
TEXT 319
dekhiy lokera rti vidy-vcaspati
santoe rodana kare vipra mahmati
On hearing the people's pathetic appeals, Vidy-vcaspati, the magnanimous brhmaa, cried
out of affection.
CB Antya-khaa 3.320
TEXT 320
sab' lai' ilena pana mandire
laka koi loka mah-hari-dhvani kare
As he led everyone to his house, millions of people began to chant the name of Hari.
CB Antya-khaa 3.321
TEXT 321
hari-dhvani mtra uni sabra vadane
ra vkya keha nhi bole nhi une

The name of Hari was the only sound that came from everyone's mouth. They neither spoke
nor heard anything else.
CB Antya-khaa 3.322
TEXT 322
karu-sgara prabhu r-gaurasundara
sab' uddhrite haiychena gocara
Lord r Gaurasundara is an ocean of mercy, and He advented to deliver everyone.
CB Antya-khaa 3.323
TEXT 323
hari-dhvani uni' prabhu parama-santoe
hailena bhira lokera bhgyavae
When the Lord heard the vibration of the name of Hari, He was greatly pleased. Feeling
obliged by the people's good fortune, He came out of the house.
CB Antya-khaa 3.324
TEXT 324
ki se r-vigrahera saundarya manohara
se rpera upamsei se kalevara
How sweetly enchanting was the Lord's form! His form can be compared only with His own
form.
CB Antya-khaa 3.325
TEXT 325
sarvadya prasanna r-mukha vilakaa
nanda-dhrya pra dui r-nayana
His lotus face was always pleasing, and tears of love flowed from His lotus eyes.
CB Antya-khaa 3.326
TEXT 326
bhakta-gae lepiyche r-age candana
mlya prita vaka, gajendra-gamana
The devotees had smeared sandalwood paste on the Lord's body. His chest was adorned with
flower garlands, and He walked like the king of elephants.
CB Antya-khaa 3.327
TEXT 327
jnu-lambita dui r-bhuja tuliy
`hari' bali' siha-nda karena garjiy
The Lord raised His two long arms and roared like a lion as He chanted the name of Hari.
CB Antya-khaa 3.328
TEXT 328
dekhiy prabhure catur-dike sarva-loke
`hari' bali' ntya sabe karena kautuke
When people in all the directions saw the Lord, they joyfully danced and also chanted the
name of Hari.
CB Antya-khaa 3.329
TEXT 329
daavat hai' sabe pae bhmi-tale
nande haiy magna `hari hari' bale
They offered obeisances by falling flat on the ground, and they became absorbed in ecstasy as
they chanted the name of Hari.
CB Antya-khaa 3.330
TEXT 330
dui bhu tuli' sarva-loka stuti kare
uddhraha prabhu, m'-saba ppihere
Everyone raised their two arms and prayed, O Lord, please deliver all of us sinners.
CB Antya-khaa 3.331
TEXT 331
at hsiy prabhu sarva-loka-prati
rvda karena kete hau mati
The Lord slightly smiled as He looked at everyone and blessed them with the words, May
your minds be fixed on Ka.
CB Antya-khaa 3.332
TEXT 332
bala ka bhaja ka una ka nma
ka hau sabra jvana dhana-pra
Chant the name of Ka, worship Ka, and hear the names of Ka. May Ka become
your life, wealth, and soul.
CB Antya-khaa 3.333
TEXT 333
sarva-loke `hari' bale uni' rvda
puna puna sabei karena kkurvda
On hearing the Lord's benediction, everyone chanted the name of Hari. They then repeatedly
appealed to the Lord with humility.
CB Antya-khaa 3.334
TEXT 334
jagat-uddhra lgi' tumi gha-rpe
avatra hailac-garbhe navadvpe
You have appeared in a covered form from the womb of ac in Navadvpa to deliver the
entire world.
CB Antya-khaa 3.335
TEXT 335
mi-saba ppiha tomre n ciniy
andha-kpe paila pan' khiy
Yet we were so sinful that we could not recognize You. We thus fell in the dark well and
ruined ourselves.
CB Antya-khaa 3.336
TEXT 336
karu-sgara tumi parahitakr
kp kara ra yena tom' n psari
You are an ocean of mercy and the benefactor of all. Please be merciful on us so that we may
not forget You.
CB Antya-khaa 3.337
TEXT 337
ei mate sarva-dike loke stuti kare
hena raga karyena gaurga-sundare
In this way people offered prayers from all directions. Such are the pastimes of Lord
Gaurga!
CB Antya-khaa 3.338
TEXT 338
manuye haila paripra sarva-grma
nagara-catvara-prntare o nhi sthna
The entire village became filled with people. There was not a single vacant place either in the
street, in the village, or in the outskirts.
CB Antya-khaa 3.339
TEXT 339
dekhite sabra puna punarti be
sahasra sahasra loka eka-vke cae

As their eagerness to see the Lord increased more and more, thousands of people climbed
each of the trees.
CB Antya-khaa 3.340
TEXT 340
ghera upare v kata loka cae
vara-cchya ghara bhgiy n pae
Many people climbed on top of the houses, but by the will of the Lord, none of the houses
were broken.
CB Antya-khaa 3.341
TEXT 341
dekhi' mtra sarva loka r-candra-vadana
`hari' bali' siha-nda kare ghane ghana
As soon as the people saw the moonlike face of the Lord, they repeatedly roared like lions
and chanted the name of Hari.
CB Antya-khaa 3.342
TEXT 342
nn-dik thki' loka ise sadya
r-mukha dekhiy keha ghare nhi yya
People continually came from various directions, and after seeing the Lord's lotus face, no
one returned home.
CB Antya-khaa 3.343
TEXT 343
nn raga jne prabhu gaurga-sundara
lukiy gel prabhu kuliy-nagara
Lord Gaurasundara was expert in various sporting activities. He slipped away unnoticed and
departed for Kuliy.
CB Antya-khaa 3.344
TEXT 344
nitynanda-di jana kata sage laiy
calilena vcaspatire o n kahiy
He took a few associates headed by Nitynanda and left without informing even Vcaspati.
CB Antya-khaa 3.345
TEXT 345
kuliyya ilena vaikuha-vara
tath sarva-loka haila parama ktara
As the Lord of Vaikuha traveled to Kuliy, the people in Vidynagara became afflicted with
feelings of separation.
CB Antya-khaa 3.346
TEXT 346
catur-dike vcaspati lgil chite
koth gel prabhu, nhi pyena dekhite
Vcaspati began to look around for the Lord, but he was unable to find Him.
CB Antya-khaa 3.347
TEXT 347
vicra kariy vipra prabhu n dekhiy
kndite lgilrddha-vadana kariy
When the brhmaa gave up looking for the Lord, he began to cry loudly as he looked
towards the sky.
CB Antya-khaa 3.348
TEXT 348
`virale chena prabhu bra bhitare'

ei jna haiyche sabra antare
Everyone else thought that the Lord had gone into hiding inside the house.
CB Antya-khaa 3.349
TEXT 349
bhira hayena prabhu hari-nma uni'
ataeva sabe bole mah-hari-dhvani
They thought the Lord came outside only when He heard the name of Hari, so they all began
to loudly chant the name of Hari.
CB Antya-khaa 3.350
TEXT 350
koi koi loke hena hari-dhvani kare
svarga-martya-ptldi sarva-loka pre
Millions of people chanted the name of Hari so loudly that the sound vibration filled the
three planetary systems of Svarga, Martya, and Ptla.
CB Antya-khaa 3.351
TEXT 351
kata-kae vcaspati haiy bhire
prabhura vttnta si' kahil sabre
After some time Vcaspati came out of his house and informed everyone about the Lord's
departure.
CB Antya-khaa 3.352
TEXT 352
kata rtri kon dike hena nhi jni
m'-ppihere vaci' gel nysi-mai
I do not know what time during the night or in what direction, but the crest jewel of
sannyss has deceived us sinners and departed.
CB Antya-khaa 3.353
TEXT 353
satya kahi bhi saba, tom'-sab'-sthne
n jni caitanya giychena kon grme
O brothers, I tell you the truth. I do not know where Lord Caitanya has gone.
CB Antya-khaa 3.354
TEXT 354
yata mate vcaspati kahena lokere
pratta khro nhi janmaye antare
In whatever way Vcaspati tried to explain, the people did not have trust in his words.
CB Antya-khaa 3.355
TEXT 355
`lokera gahana dekhi' chena virale'
ei jne sabi chena kuthale
In their ecstasy the people knew that the Lord had gone to a secluded place away from the
crowds.
CB Antya-khaa 3.356
TEXT 356
keha keha sdhe vcaspatire virale
mre dekho mi kevala ekale
Some of them privately requested Vcaspati, I am alone. Please let me see the Lord.
CB Antya-khaa 3.357
TEXT 357
sarva-loka dhare vcaspatira carae
eka-bra mtra tre dekhimu nayane

The people caught hold of Vcaspati's feet and said, We want to see Him just once.
CB Antya-khaa 3.358
TEXT 358
tabe sabe ghare yi nandita haiy
ei vkya prabhu-sthne jnib giy
Then we will return home in happiness. Please put this request before the Lord.
CB Antya-khaa 3.359
TEXT 359
kabhu nhi laghibena tomra vacana
ye-mate mar pp pi daraana
The Lord will not refuse your request. Please help us sinners get His darana in this way.
CB Antya-khaa 3.360
TEXT 360
yata mate vcaspati prabodhiy kaya
khra cittete ra pratyaya n haya
In whatever way Vcaspati tried to solace them, they did not have trust in his words.
CB Antya-khaa 3.361
TEXT 361
kathokae sarva loka dekh n piy
vcaspatire o bole mukhara haiy
When after waiting some time the people could still not see the Lord, they began to speak
harshly about Vcaspati.
CB Antya-khaa 3.362
TEXT 362
ghare lukiy vcaspati nysi-mai

m'-sab' bhena kahiy mithy v
Vcaspati has hidden the crest jewel of sannyss in his house, and he is trying to deceive us
with some lies.
From Vidy-vcaspati's house the Lord secretly went to Kuliy, which is a short distance from
Vidy-vcaspati's house and which is situated on the other side of the Ganges in present day
Navadvpa. But the people, being eager to see Mahprabhu, did not believe Vcaspati's words
and considered him miserly.
CB Antya-khaa 3.363
TEXT 363
mar tarile v uhra kon dukha
panei tari' mtra ei kon sukha
What is the difficulty for him if we are delivered? What kind of happiness is it to be
delivered alone?
CB Antya-khaa 3.364
TEXT 364
keha bale,sujanera ei dharma haya
sabra uddhra kare haiy sadaya
Someone said, It is the duty of pious people to compassionately deliver everyone.
CB Antya-khaa 3.365
TEXT 365
`panra bhla hau' ye-te-jana dekhe
sujana pan' chiyo para rkhe
Only ordinary people desire their own benefit, while a pious person sacrifices his life to
deliver others.
CB Antya-khaa 3.366
TEXT 366
keha bale,vybhreo mia-dravya ni'
ek upabhoga kaile apardha gai'
Someone else said, Even in ordinary dealings it is an offense to buy sweets and enjoy them
alone.
CB Antya-khaa 3.367
TEXT 367
eta mia tribhuvane ati anupma
ekevara ih ki karite che pna
The Lord's sweetness is incomparable within the three worlds. Should one relish such
sweetness alone?
CB Antya-khaa 3.368
TEXT 368
keha bale,vipra kichu kapaa-hdaya
para upakre tata nahena sadaya
Another person said, This brhmaa is somewhat deceitful. He does not have the
compassion to help others.
CB Antya-khaa 3.369
TEXT 369
eke vcaspati dukh prabhura virahe
ro sarva loke o durjaya-v kahe
Vcaspati was already unhappy because of separation from the Lord, and then people began
to speak harsh words against him.
The phrase durjaya-v means unbearable words.
CB Antya-khaa 3.370
TEXT 370
dui mate dukh vipra parama udra

n jnena kon mate haya pratkra
That magnanimous brhmaa was distressed in two ways, so he did not know what to do.
CB Antya-khaa 3.371
TEXT 371
henai samaye eka siy brhmaa
vcaspati-kara-mle kahil vacana
At that time a brhmaa came and whispered something in Vcaspati's ear.
CB Antya-khaa 3.372
TEXT 372
caitanya-gosi gel kuliy-nagara
ebe ye yuyya th karaha satvara
Lord Caitanya has gone to the village of Kuliy. Now you quickly do whatever is necessary.
The phrase ye yuyya means whatever is considered reasonable.
CB Antya-khaa 3.373
TEXT 373
uni' mtra vcaspati parama-santoe
brhmaere ligana dilena harie
As soon as Vcaspati heard this news, he became greatly pleased and joyfully embraced that
brhmaa.
CB Antya-khaa 3.374
TEXT 374
tata-kae ilena sarva-loka yathsa
brei si' kahilena gopya-kath
He immediately went before the people and informed them of the confidential news.
CB Antya-khaa 3.375
TEXT 375
tomar sakala loka tattva n jniy
doa m' `mi thuiychi lukiy'
Without knowing the actual truth you have all accused me of hiding the Lord.
CB Antya-khaa 3.376
TEXT 376
ebe unila prabhu kuliy-nagare
chena, siy kahilena dvijavare
Now I have come to know that the Lord is in Kuliy. This best of the brhmaas has come
and told me.
CB Antya-khaa 3.377
TEXT 377
sabe cala, yadi satya haya e vacana
tabe se mre sabe baliha brhmaa
Let us all go. If this information is correct, you should accept me as a brhmaa.
CB Antya-khaa 3.378
TEXT 378
sarva-loka `hari' bali' vcaspati-sage
sei kae sabe calilena mahrage
In great joy everyone chanted the name of Hari and immediately departed with Vcaspati.
CB Antya-khaa 3.379
TEXT 379
kuliy-nagare ilena nysi-mai
sei kae sarva-dike haila mahdhvani

Immediately the news spread in all directions: The crest jewel of sannyss has gone to
Kuliy.
CB Antya-khaa 3.380
TEXT 380
sabe gag-madhye nadyya kuliyya
uni' mtra sarva-loka mahnande dhya
Only the Ganges lay between Nadia and Kuliy. Hearing the news, everyone rushed towards
Kuliy in great ecstasy.
Only the Ganges separated ancient Navadvpa from Kuliy. To reach Kuliy from r
Mypur, one has to cross the Ganges once, and to reach Vidy-vcaspati's house from Kuliy
one has to again cross the Ganges. Because to go to Vidynagara from r Mypur there was
only one path through dense forest. Rather than cross the Ganges two times, one could reach
Vcaspati's house by another road that passed by Virada's dam.
In the Caitanya-bhgavata (CB Antya-khaa 5.709) it is stated: gagra opra kabhu yyena
kuliyNitynanda sometimes visited Kuliy on the other side of the Ganges.
CB Antya-khaa 3.381
TEXT 381
vcaspati-grmete yateka loka chila
tra koi koi gue sakala bila
The number of people coming from Vcaspati's village multiplied millions of times by the
time they reached Kuliy.
CB Antya-khaa 3.382
TEXT 382
kuliyra karaa n yya kathana
th varibre akta sahasra-vadana
It is not possible for anyone other than the thousand-headed Ananta to describe the huge
crowds that were attracted to Kuliy.
CB Antya-khaa 3.383
TEXT 383
laka laka loka v il koth haite
n jni kateka pra haya kata mate
No one knew where the hundreds of thousands of people came from or how they all crossed
the river.
CB Antya-khaa 3.384
TEXT 384
kata vubaye nauk gagra bhitare
tathpi sabei tare, janeka n mare
Although many boats sunk in the Ganges, everyone got across. Not even a single person
drown.
CB Antya-khaa 3.385
TEXT 385
naukubilei mtra gag haya sthala
hena caitanyera anugraha icch-bala
Whenever a boat would begin to sink in the Ganges, it would be found that a sand bar was
right below it. Such was Lord Caitanya's merciful will.
CB Antya-khaa 3.386
TEXT 386
ye prabhura nma-gua sakt ye gya
se sasra-abdhi tare vatsa-pada-prya
A person who even once glorifies the names and qualities of the Supreme Lord crosses over
the material ocean as if it were the water contained in the hoofprint of a calf.
The phrase vatsa-pada refers to the small impression created by the hoof of a calf.
See rmad Bhgavatam (1.8.36, 4.22.40, 10.2.30, and 10.14.58).
The word abdhi means ocean or sea.

CB Antya-khaa 3.387
TEXT 387
hena prabhu skte dekhite ye ise
tr gag taribeka vicitra v kise
Therefore what is the wonder that persons who were going to directly see that Lord would
cross the Ganges?
CB Antya-khaa 3.388
TEXT 388
laka laka loka bhse jhnavra jale
sabe pra hayena parama-kuthale
Hundreds of thousands of people joyfully crossed the Ganges by floating in those waters.
CB Antya-khaa 3.389
TEXT 389
gagya haiy pra pan'-pani
kol-kuli kariy karena hari-dhvani
After easily crossing the Ganges, people embraced one another and chanted the name of Hari.
CB Antya-khaa 3.390
TEXT 390
keyrira kata v haila uprjana
kata ha-bjra vasya kata jana
The boatmen earned abundant wealth, and a number of people set up shops.
CB Antya-khaa 3.391
TEXT 391
catur-dike yra yei icch sei kine
hena nhi jni ih kare kon jane

People in the four directions purchased whatever they desired. No one could understand who
was arranging all this.
CB Antya-khaa 3.392
TEXT 392
kaekera madhye grma-nagara-prstara
paripra haila, sthala nhi avasara
Within a short time the entire village, including the streets and the outskirts, became so filled
with people that there was no empty space.
CB Antya-khaa 3.393
TEXT 393
ananta arbuda loka kare hari-dhvani
bhira n haya, gupte che nysi-mai
Unlimited millions of people chanted the name of Hari, yet the crest jewel of sannyss stayed
hidden and did not come out.
CB Antya-khaa 3.394
TEXT 394
kaeke il mahaya vcaspati
tiho nhi pyena prabhura koth sthiti
After a while Vcaspati Mahaya arrived there, yet he was also unable to find out where the
Lord was.
CB Antya-khaa 3.395
TEXT 395
kata-kae tathi vcaspati ekevara
ki' nil prabhu gaurga-sundara
After a while, Lord Gaurasundara summoned Vcaspati to come alone to see Him.
The word tathi means there or at that place.

CB Antya-khaa 3.396
TEXT 396
dekhi' mtra prabhuviradera nandana
daavat haiy pail sei kaa
As soon as the son of Virada saw the Lord, he offered Him his full obeisances.
CB Antya-khaa 3.397
TEXT 397
caitanyera avatra variy variy
loka pae puna puna praata haiy
He repeatedly offered obeisances and recited various verses describing the incarnation of Lord
Caitanya.
CB Antya-khaa 3.398
TEXT 398
sasra-uddhra-lgi' ye caitanya-rpe
trilena yateka patita bhava-kpe
In the form of Lord Caitanya You have delivered the entire universe by rescuing the fallen
souls from the deep well of material existence.
CB Antya-khaa 3.399
TEXT 399
se gaurasundara-kp samudrera prya
janma janma citte mora vasuka sadya
May Gaurasundara, whose mercy is unlimited like the ocean, kindly remain seated in my
heart birth after birth.
CB Antya-khaa 3.400
TEXT 400
sasra-sgare magna jagat dekhiy

niravadhi vare prema kp-yukta haiy
On seeing everyone in the entire world drowning in the ocean of material existence, You
mercifully blessed them with a constant shower of ecstatic love.
CB Antya-khaa 3.401
TEXT 401
hena ye atula kp-maya gaura-dhma
sphuruka mra hdayete avirma
May Gaurga, the abode of incomparable mercy, always manifest within my heart.
CB Antya-khaa 3.402
TEXT 402
ei mate loka pai' kare vipra stuti
puna puna daavat haya vcaspati
In this way the brhmaa Vcaspati prayed to the Lord by reciting various verses and offered
Him repeated obeisances.
CB Antya-khaa 3.403
TEXT 403
virada-carae mra namaskra
srvabhauma vcaspati nandana yhra
I offer my humble obeisances at the feet of Virada, who had Srvabhauma and Vcaspati as
his sons.
CB Antya-khaa 3.404
TEXT 404
vcaspati dekhi' prabhu r-gaurasundara
kp-di karibre balil uttara
Lord Gaurasundara acknowledged Vcaspati with His merciful glance.
CB Antya-khaa 3.405
TEXT 405
diy kara-jui' bale vcaspati
mora eka nivedana una mahmati
Vcaspati then stood up with his hands folded and said, O magnanimous Lord, please listen
to my request.
CB Antya-khaa 3.406
TEXT 406
svacchanda paramnanda tumi mahaya
sarva karma tomra pana icch-maya
You are fully independent and always filled with ecstasy. All of Your activities are performed
according to Your own sweet will.
The word svacchanda means independent or by one's own will.
asypi deva vapuo mad-anugrahasya
svecch-mayasya na tu bhta-mayasya ko 'pi
My dear Lord, You have appeared in this transcendental body of Yours to show mercy on me
and to fulfill the desires of Your pure devotees. In the rmad Bhgavatam (10.14.32) it is
stated:
aho bhgyam aho bhgya nanda-gopa-vrajaukasm
yan-mitra paramnanda pra brahma santanam
How greatly fortunate are Nanda Mahrja, the cowherd men, and all the other inhabitants
of Vrajabhmi! There is no limit to their good fortune, because the Absolute Truth, the
source of transcendental bliss, the eternal Supreme Brahman, has become their friend.
CB Antya-khaa 3.407
TEXT 407
pana icchya thka, calaha pane
pane jnha, tei loke tom' jne

You stay at one place or move to another according to Your own sweet will. Only when You
reveal Yourself can one know You.
The word tei means therefore.
CB Antya-khaa 3.408
TEXT 408
eteke tomra karma tumi se prama
vidhi v niedha ke tomre diba na
Therefore You alone know Your activities. Who can subject You to rules or regulations?
The word na means someone else or another person.
CB Antya-khaa 3.409
TEXT 409
sabe tom' sarva loka tattva n jniy
doena antare more `krra' ye baliy
People do not know the actual truth about You, so they accuse me of being cruel.
CB Antya-khaa 3.410
TEXT 410
tomre pana ghare mui lukiythui
ycho loke bale tattva n janiy
In ignorance they claim that I hid You in my house.
CB Antya-khaa 3.411
TEXT 411
tumi prabhu, tilrdheka bhira haile
tabe more `brhmaa' kariy loke bale
Therefore, O Lord, if You come out for just a moment, then people will accept me as a
brhmaa.
Brhmaas are truthful. When those who came to see Mahprabhu at the house of Vcaspati
could not see Him, they assumed that Vcaspati was a liar. Therefore they went to Kuliy and
requested Mahprabhu to come out of Chakai Caopdhyya's house. Then only would
they believe that Vcaspati was a truthful person, for then it would be proved that the Lord
was not in Vidy-vcaspati's house.
CB Antya-khaa 3.412
TEXT 412
hsite lgil prabhu brhmaa-vacane
tra icch pliy calil sei kae
After hearing that brhmaa's request, the Lord smiled and immediately went outside to
fulfill his request.
CB Antya-khaa 3.413
TEXT 413
yei-mtra mahprabhu bhira hail
dekhi' sabe nanda-sgare magna hail
As soon as Mahprabhu went outside, everyone became merged in an ocean of ecstasy.
CB Antya-khaa 3.414
TEXT 414
catur-dike loka daavat hai' pae
yra yena mata sphure, sei stuti pae
People offered full obeisances from all directions. Everyone offered prayers according to their
realization.
CB Antya-khaa 3.415
TEXT 415
ananta arbuda loka hari-dhvani kare
bhsila sakala loka nanda-sgare
Unlimited millions of people chanted the name of Hari and floated in an ocean of ecstasy.
CB Antya-khaa 3.416
TEXT 416
sahasra sahasra krtanya-sampradya
sthne sthne sabei paramnande gya
There were thousands and thousands of krtana groups, and they all sang in transcendental
ecstasy.
CB Antya-khaa 3.417
TEXT 417
ahar-nia parnanda ka-nma-dhvani
sakala bhuvana pra kail nysi-mai
In this way the crest jewel of sannyss day and night filled the entire world with the
transcendental sound vibration of Ka's holy names.
TEXT 418-419
brahmaloka-ivaloka-di yata loka
ye sukhera ka-lee sabei aoka
yogndra munndra matta ye sukhera lee
pthivte ka prakil nysi-vee
Even a particle of the happiness distributed in this world by Ka in the dress of a sannys
freed the inhabitants of planets headed by Brahmaloka and ivaloka from all distress and
intoxicated even the best of the yogis and sages.
The word nysi refers to a sannys.
TEXT 420-421
hena sarva-akti-samanvita bhagavn
ye ppiha my-vae bale aprama

tra janma-karma-vidy-brahmaya-cra
saba mithy, sei ppocya sabkra
The birth, activities, education, and brahminical behavior of a sinful person who under the
control of my denies the existence of the Supreme Lord, who is full of all potencies, are
useless. Such a sinful person is condemned by all.
A person who does not accept Gaurasundara as the all-powerful Supreme Lord is sinful. My
binds such a person with eight ropes and does not allow him to understand Gaurasundara's
supremacy. The birth, activities, education, and behavior of a brhmaa who does not accept
Mahprabhu as the Supreme Lord are all useless. Such a person becomes known as a
condemned, sinful liar.
CB Antya-khaa 3.422
TEXT 422
bhaja bhaja re bhi, caitanya-carae
avidy-bandhana khae yhra ravae
O brothers, just worship the lotus feet of Lord Caitanya! By hearing His topics one is freed
from the bondage of ignorance.
CB Antya-khaa 3.423
TEXT 423
yhra smarae sarva-tpa-vimocana
bhaja bhaja hena nysi-maira caraa
Just worship the lotus feet of that crest jewel among sannyss. By remembering Him one is
liberated from all material miseries.
CB Antya-khaa 3.424
TEXT 424
ei mata catur-dike dekhi' sakrtana
nande bhsena prabhu lai' bhakta-gaa
As the Lord and His devotees saw everyone engaged in congregational chanting, they floated
in an ocean of ecstasy.
CB Antya-khaa 3.425
TEXT 425
nanda-dhrya pra r-gaurasundara
yena catur-dike vahe jhnavra jala
The tears of ecstatic love that flowed from the eyes of r Gaurasundara resembled the Ganges
flowing in the four directions.
CB Antya-khaa 3.426
TEXT 426
bhya nhi parnanda-sukhe panra
sakrtana-nanda-vihvala-avatra
The Lord lost external consciousness in transcendental ecstasy. He was the incarnation of the
overwhelming ecstasy of sakrtana.
CB Antya-khaa 3.427
TEXT 427
yei sampradya prabhu dekhena sammukhe
thtei ntya kare parnanda-sukhe
The Lord jubilantly danced in the midst of whichever krtana party came before Him.
CB Antya-khaa 3.428
TEXT 428
thr ktrtha hena mne panre
hena mate raga kare r-gaurasundare
The members of those krtana parties considered themselves most fortunate. Such are the
pastimes of r Gaurasundara.
CB Antya-khaa 3.429
TEXT 429
vihvalera agragaya nitynanda-rya

kakhano dhariy tre pane ncya
Lord Nitynanda was the foremost of those who were overwhelmed with ecstasy. Sometimes
He would grab the Lord and induce Him to dance.
High-class persons in Orissa are called vihvaliy. Nitynanda Prabhu was intoxicated with
love for Ka and the foremost among those who were vihvala, or overwhelmed.
CB Antya-khaa 3.430
TEXT 430
pane kakhana ntya kare tra sage
pane vihvala panra prema-rage
Sometimes He danced with the Lord. He remained overwhelmed in His own ecstatic love.
CB Antya-khaa 3.431
TEXT 431
ntya kare mahprabhu kari' siha-nda
se nda ravae khae sakala vida
Mahprabhu roared like a lion as He danced. The lamentation of those who heard that
vibration was totally destroyed.
CB Antya-khaa 3.432
TEXT 432
yra rase matta-vastra n jne akara
hena prabhu nce sarva lokera bhitara
akara becomes intoxicated and forgets his cloth while relishing the mellows of ecstatic love
for that Lord who was now dancing amongst the common people.
CB Antya-khaa 3.433
TEXT 433
ananta brahma haya yra akti-vae
se prabhu ncaye pthivte prema-rase

Innumerable universes are maintained by the potency of that Lord who was now dancing in
this world in the mellows of ecstatic love.
CB Antya-khaa 3.434
TEXT 434
ye prabhu dekhite sarva deve kmya kare
se prabhu ncaye sarva-gaera gocare
All the demigods desire to see that Lord who was now dancing before the eyes of one and all.
CB Antya-khaa 3.435
TEXT 435
ei mata sarva-loka mahnande bhse
sasra tarila caitanyera parake
In this way everyone floated in an ocean of ecstasy. The entire world was delivered by
appearance of Lord Caitanya.
CB Antya-khaa 3.436
TEXT 436
yateka ise loka daa dik haite
sabei siy dekhe prabhure ncite
People came from the ten directions to see the Lord dance.
CB Antya-khaa 3.437
TEXT 437
bhya nhi prabhuravihvala prema-rase
dekhi' sarva-loka sukha-sindhu-mjhe bhse
Being overwhelmed with ecstatic love, the Lord lost external consciousness. On seeing this,
everyone floated in an ocean of happiness.
CB Antya-khaa 3.438
TEXT 438
kuliyra prake yateka pp chila
uttama madhyama ncasabe pra haila
All the sinners of Kuliythe slightly sinful, the moderately sinful, and the greatly sinfulwere
delivered.
Various classes of sinful people lived in Kuliy, which was situated across the Ganges from
r Mypur. All three types of sinnersthe slightly sinful, the moderately sinful, and the
greatly sinfulwere freed from their offenses by the Lord's mercy.
CB Antya-khaa 3.439
TEXT 439
kuliy-grmete caitanyera paraka
ihra ravae sarva-karma-bandha-na
One who hears about the Lord's manifestation in Kuliy is freed from the bondage of all
fruitive activity.
TEXT 440-441
sakala jvere prabhu daraana
diysukha-maya-citta-vtti sabra kariy
tabe saba pana prada-gaa laiy
vasilena mahprabhu bhya prakiy
After giving darana to everyone and filling their hearts with happiness, Mahprabhu sat
down with His associates and returned to external consciousness.
CB Antya-khaa 3.442
TEXT 442
henai samaye eka siy brhmaa
dha kari' dharilena prabhura caraa
At that time one brhmaa came there and firmly grabbed the Lord's feet.
CB Antya-khaa 3.443
TEXT 443
dvija bale,prabhu, mora eka nivedana
che, th kahi yadi kae deha' mana
That brhmaa said, O Lord, I have one request. I will tell You what it is if You will hear me
with attention for one moment.
CB Antya-khaa 3.444
TEXT 444
bhaktira prabhva mui pp n jniy
vaiava karinu nind pan' khiy
I am so sinful that I did not know the glories of devotional service, so I degraded myself by
blaspheming the Vaiavas.
CB Antya-khaa 3.445
TEXT 445
`kali-yuge kisera vaiava, ki krtana'
ei mata aneka nindinu anukaa
I would always make blasphemous statements like, `Who can be a Vaiava in Kali-yuga,
and what is this krtana?'
People afflicted by argument in Kali-yuga cannot become Vaiavas, because there is no

possibility for them to engage in chanting the glories of the Lord. Therefore true Vaiavism
and performance of krtana are not possible in Kali-yugasinners would always make such
blasphemous statements.
CB Antya-khaa 3.446
TEXT 446
ebe prabhu, sei ppa-karma saarite
anukaa citta mora dahe sarva-mate

O Lord, when I now remember those sinful activities my heart constantly burns with
repentance.
The word saarite when I think or when I remember.
CB Antya-khaa 3.447
TEXT 447
sasra-uddhra-siha tomra pratpa
bala mora ki-rpe khaaye sei ppa
To deliver the entire world, You are as powerful as a lion. Please tell me how to nullify those
sins.
CB Antya-khaa 3.448
TEXT 448
uni' prabhu akaitava viprera vacana
hsiy upya kahe r-acnandana
On hearing the sincere words of that brhmaa, r acnandana smiled and gave him the
remedy.
The word akaitava means without duplicity or simple.
CB Antya-khaa 3.449
TEXT 449
una dvija, via kari ye mukhe bhakaa
sei mukhe kari yabe amta-grahaa
Listen, O brhmaa, one who has taken poison must drink nectar with the same mouth.
CB Antya-khaa 3.450
TEXT 450
via haya jra, deha hayata amara
amta-prabhve, ebe una se uttara

Then the effect of the poison will be neutralized, and by the influence of the nectar his body
will become immortal. Now I will explain the meaning of this.
CB Antya-khaa 3.451
TEXT 451
n jniy tumi yata karil nindana
se kevala via tumi karil bhojana
All the blasphemous statements that you spoke in ignorance are just like taking poison.
CB Antya-khaa 3.452
TEXT 452
parama amta ebe ka-gua-nma
niravadhi sei mukhe kara' tumi pna
Now you must constantly drink the supreme nectar of chanting the names and qualities of
Ka with the same mouth.
yat-krtana yat-smaraa yad-kaa
yad-vandana yac-chravaa yad-arhaam
lokasya sadyo vidhunoti kalmaa
tasmai subhadra-ravase namo nama
Let me offer my respectful obeisances unto the all-auspicious Lord r Ka, about whom
glorification, remembrances, audience, prayers, hearing, and worship can at once cleanse the
effects of all sins of the performer. In the rmad Bhgavatam (1.18.4) it is stated:
nottamaloka-vrtn juat tat-kathmtam
syt sambhramo 'nta-kle 'pi smarat tat-padmbujam
This was so because those who have dedicated their lives to the transcendental topics of the
Personality of Godhead, of whom the Vedic hymns sing, and who are constantly engaged in
remembering the lotus feet of the Lord, do not run the risk of having misconceptions even at
the last moment of their lives. In the rmad Bhgavatam (3.6.37) it is stated:
eknta-lbha vacaso nu pus
suloka-mauler gua-vdam hu
rute ca vidvadbhir upkty
kath-sudhym upasamprayogam
The highest perfectional gain of humanity is to engage in discussions of the activities and
glories of the Pious Actor. Such activities are so nicely arranged in writing by the greatly
learned sages that the actual purpose of the ear is served just by being near them.
CB Antya-khaa 3.453
TEXT 453
ye mukhe karil tumi vaiava-nindana
sei mukhe kara' tumi vaiava-vandana
By the same mouth with which you blasphemed the Vaiavas you should glorify the
Vaiavas.
If an offender blasphemes Vaiavas, he can attain auspiciousness if he glorifies the Vaiavas

while repenting and admitting his offenses. Similarly, if by taking poison one's body becomes
wasted by the effects of that poison, the body can again become healthy by drinking remedial
nectar. The sin born of blaspheming Vaiavas, which is not nullified by millions of
atonements, can be destroyed at once by glorifying Vaiavas, if one does not blaspheme
Vaiavas again.
CB Antya-khaa 3.454
TEXT 454
sab' haite bhaktera mahim biy
sagta kavitva vipra kara' tumi giy
O brhmaa, go and compose songs and poetry describing the supremacy of the devotees'
glories.
tat kathyat mah-bhga yadi ka-kathrayam
athavsya padmbhoja- makaranda-lih satm

Please describe all these incidents if they relate to the topics of Lord Ka. The devotees of
the Lord are accustomed to licking up the honey available from the lotus feet of the Lord. In
the rmad Bhgavatam (6.17.40) it is stated:
mhtmya viu-bhaktn
rutv bandhd vimucyate
If one hears the glories of Citraketu from a pure devotee, he is freed from the conditional life
of material existence.
CB Antya-khaa 3.455
TEXT 455
ka-yaa-parnanda-amte tomra
nind-via yata saba kariba sahra
The glories of Ka are full of transcendental nectar, and they neutralize the poisonous
effects of blasphemy.
TEXT 456-458
ei satya kahi, tom'-sabre kevala
n jniy nind yeb karila sakala
ra yadi nindya-karma kabhu n care
nirantara viu-vaiavera stuti kare
e sakala ppa guche ei se upya
koi pryacite o anyath nhi yya
I am telling you the truth. Those who unknowingly blaspheme Viu or the Vaiavas can
be delivered from all sinful reactions if they always glorify Viu and the Vaiavas and never
again engage in blasphemy. Even millions of atonements cannot deliver them.
CB Antya-khaa 3.459
TEXT 459
cala dvija, kara' giy bhaktera varana

tabe se tomra saba-ppa-vimocana
O brhmaa, go and describe the glories of the devotees and all your sinful reactions will be
destroyed.
CB Antya-khaa 3.460
TEXT 460
sakala vaiava r-mukhera vkya uni'
nande karaye jaya jaya hari-dhvani
On hearing these words from the Lord's lotus mouth, all the Vaiavas jubilantly chanted,
Jaya, all glories to Lord Hari!
CB Antya-khaa 3.461
TEXT 461
nind-ptakera ei pryacitta sra
kahilena r-gaurasundara avatra
r Gaurasundara thus revealed the essence of all atonements for sinful people who engage in
blasphemy.
CB Antya-khaa 3.462
TEXT 462
ei j ye n mne, ninde sdhu-jana
dukha-sindhu-mjhe bhse sei ppi-gaa
Those sinful people who do not accept this instruction and blaspheme saintly persons float in
an ocean of misery.
CB Antya-khaa 3.463
TEXT 463
caitanyera j ye mnaye veda-sra
sukhe sei jana haya bhava-sindhu-pra

Those persons who accept the instructions of Lord Caitanya as the essence of the Vedas
happily cross the ocean of material existence.
Those sinful persons who accept r Caitanyadeva as the Absolute Truth and follow His
instructions by begging forgiveness from the Vaiavas for their offenses are able to cross the
ocean of material existence, keep faith in the words of r Caitanya, and attain their own
welfare.
CB Antya-khaa 3.464
TEXT 464
viprere karite prabhu tattva-upadea
kaeke paita devnandera pravea
As the Lord was instructing the brhmaa in spiritual knowledge, Devnanda Paita arrived
there.
TEXT 465-466
gha-vse yakhana chil gauracandra
takhane yateka karilena parnanda
prema-maya devnanda paitera mane
nahila vivsa, n dekhila te krae
When Gauracandra was enacting His ecstatic pastimes as a householder, Devnanda Paita
did not have faith in Him. He was therefore unable to understand the Lord.
CB Antya-khaa 3.467
TEXT 467
dekhibra yogyat chaye puna tna
tabe kene n dekhil, ka se prama
Although he had the qualification to see the Lord, only Ka knows why he was unable.
CB Antya-khaa 3.468
TEXT 468
sannysa kariy yadi hkura calil
tna bhgye vakrevara siy milil
When the Lord left home and took sannysa, Devnanda Paita had the good fortune of
meeting Vakrevara Paita.
CB Antya-khaa 3.469
TEXT 469
vakrevara paita-caitanya-priya-ptra
brahma pavitra yra smaraei mtra
Vakrevara Paita was a dear associate of Lord Caitanya. Simply by remembering him, the
entire universe becomes sanctified.
CB Antya-khaa 3.470
TEXT 470
niravadhi ka-prema-viraha vihvala
yra ntye devsura-mohita sakala
He was always overwhelmed with ecstatic feelings of separation from Ka. Even the
demigods and demons were amazed by his dancing.
TEXT 471-472
aru, kampa, sveda, hsya, pulaka, hukra
vaivarya-nanda-mrcch-di ye vikra
caitanya-kpya mtra ntye praveile
sakale siy vakrevara-dehe mile
Whenever Vakrevara Paita began to dance, by the mercy of Lord Caitanya all the ecstatic
transformations of love like tears, shivering, perspiration, laughing, hairs standing on end,
roaring, and becoming pale appeared in his body.
CB Antya-khaa 3.473
TEXT 473
vakrevara paitera uddma vikra
sakala kahite akti chaye khra
Who has the power to describe Vakrevara Paita's unlimited transformations of ecstatic
love?
CB Antya-khaa 3.474
TEXT 474
daive devnanda paitera bhakti-vae
rahilena thra rame prema-rase
By the arrangement of providence and being bound by Devnanda Paita's affection,

Vakrevara Paita stayed for some time in Devnanda's rama and enjoyed the mellows of
ecstatic love.
TEXT 475-476
dekhiy thra tejapuja kalevara
tribhuvane atulita viu-bhakti-dhara
devnanda paita parama sukh mane
akaitave prema-bhve karena sevane
Seeing Vakrevara Paita's effulgent body and his devotional service to Viu, which was
incomparable within the three worlds, Devnanda Paita became greatly pleased and
sincerely served him with affectionate love.
CB Antya-khaa 3.477
TEXT 477
vakrevara paita ncena yata-kaa
vetra-haste pane bulena tata-kaa
As long as Vakrevara Paita danced, Devnanda Paita would guard him with a stick in
hand.
The word bulena means walked around.
CB Antya-khaa 3.478
TEXT 478
pane karena saba loka eka bhite
paile pane dhari' rkhena kolete
He would personally keep people away from Vakrevara, and when Vakrevara was about to
fall unconscious, Devnanda would catch him in his arms.
CB Antya-khaa 3.479
TEXT 479
thra agera dhl baa bhakti-mane
panra sarva age karena lepane
He would affectionately clean the dust from Vakrevara Paita's body and smear that dust all
over his own body.
CB Antya-khaa 3.480
TEXT 480
tra sage thki', tna dekhiy praka
takhane janmila prabhu caitanye vivsa
While Vakrevara Paita stayed with Devnanda Paita, Devnanda observed his glories
and thus developed faith in Lord Caitanya.
CB Antya-khaa 3.481
TEXT 481
vaiava-sevra phala kahe ye pure
tra sk ei sabe dekha vidymne
The fruits of serving Vaiavas described in the Puras were directly seen in this incident.
As a result of serving a Vaiava, Devnanda Paita of Kuliy developed faith in the lotus
feet of Mahprabhu. Vakrevara Paita's stay in the house of Devnanda became the cause of
Devnanda's auspiciousness. Although this Devnanda Paita took to the path of smrta
religious principles, he was greatly learned and self-controlled. He did not recite any
literature other than rmad Bhgavatam. He was fixed in the Supreme Lord, and he was not
controlled by his senses. But he had a lack of faith in r Gaurasundara. By the mercy of r
Vakrevara, his sinful mentality was removed and he became faithful to the Supreme Lord.
CB Antya-khaa 3.482
TEXT 482
janma dhrmika udsna jnavn
bhgavata-adhypan vin nhi na
From his birth he was religious-minded, detached, and learned. He did not teach any
literature other than rmad Bhgavatam.
CB Antya-khaa 3.483
TEXT 483
anta, dnta, jitendriya, nirlobha viaya
prya ra kateka v gua tne haya
He was peaceful, self-controlled, sense-controlled, free from greed, and endowed with many
other good qualities.
CB Antya-khaa 3.484
TEXT 484
tathpiha gauracandre nahila vivsa
vakrevara prasde se kubuddhi-vina
Yet he had no faith in Gauracandra. That sinful mentality was destroyed by the mercy of
Vakrevara Paita.
CB Antya-khaa 3.485
TEXT 485
`ka-sev haiteo vaiava-sev baa'
bhgavata-di saba stre kaila daha

The service of Vaiavas is superior to the service of Ka. All scriptures headed by the
rmad Bhgavatam confirm this.
The rmad Bhgavatam has firmly established that devotion to a Vaiava servant of Ka is
superior to devotion to Ka.
See rmad Bhgavatam (11.2.5, 11.11.47-48, and 11.19.21). In the Padma Pura it is stated:
rdhann sarve vior rdhana param
tasmt paratara devi tadyn samarcanam
Of all types of worship, worship of Lord Viu is best, and better than the worship of Lord
Viu is the worship of His devotee, the Vaiava. It is also stated:
sarvatra vaiav pjy svarge martye rastale
devatn manuy tathaiva yaka-rakanm
The Vaiavas are worshipable in the heavenly planets, in the earthly planets, and in the
hellish planets. They are superior to the demigods, human beings, Yakas, and Rakas.
CB Antya-khaa 3.486
TEXT 486
siddhir bhavati v neti saayo 'cyuta-sevinm
nisaayas tu tad-bhakta- paricary-rattmanm
There may be a doubt whether the servants of the Supreme Personality of Godhead will
attain perfection, but there is absolutely no doubt that those who are attached to serving the
Lord's devotees will attain perfection.
See Itihsa-samuccaya and Govinda-bhya (3.3.51).
CB Antya-khaa 3.487
TEXT 487
eteke vaiava-sev parama upya
bhakta-sev haite se sabi ka pya
Therefore service to the Vaiavas is the best means of deliverance. Everyone can attain Ka
by serving the devotees.
The word eteke means for this reason or that is why.
Many people may not attain any fruits by serving Ka, but by serving the devotees of Ka
attainment of Ka is guaranteed. If one serves the lotus feet of anyone who serves the lotus
feet of r Vakrevara Paita, he will certainly become qualified to attain love for Ka.
Since Ka resides in the body of Vakrevara, whenever Vakrevara dances, Ka happily
dances along with him. Wherever Vakrevara resides is more sanctified than all holy places; it
is Vaikuha.
CB Antya-khaa 3.488
TEXT 488
vakrevara paitera sagera prabhve
gauracandra dekhite calil anurge
By the influence of Vakrevara Paita's association, Devnanda developed an intense desire

to see Gauracandra.
CB Antya-khaa 3.489
TEXT 489
vasiy chena gauracandra bhagavn
devnanda paita hail vidyamna
As Lord Gauracandra was sitting, Devnanda Paita came before the Lord.
CB Antya-khaa 3.490
TEXT 490
daavat devnanda paita kariy
rahilena eka bhite sakocita haiy
After offering his humble obeisances, Devnanda Paita stood hesitantly in the corner.
CB Antya-khaa 3.491
TEXT 491
prabhu o thne dekhi' santo
ita hailvirala haiy tne laiy vasil

The Lord, however, was pleased to see him and had him sit down next to Him.
CB Antya-khaa 3.492
TEXT 492
prve tna yata kichu chila apardha
sakala kamiy prabhu karil prasda
The Lord excused all of Devnanda's previous offenses and bestowed His mercy on him.
CB Antya-khaa 3.493
TEXT 493
prabhu bale,tumi ye sevil vakrevara
ataeva hail tumi mra gocara
The Lord said, You are able to see Me because you served Vakrevara Paita.
CB Antya-khaa 3.494
TEXT 494
vakrevara paita-prabhura pra-akti
sei ka pya ye thre kare bhakti
Vakrevara Paita possesses the full potencies of the Supreme Lord. Anyone who serves
him attains Ka.
CB Antya-khaa 3.495
TEXT 495
vakrevara-hdaye kera nija-ghara
ka ntya karena ncite vakrevara
Ka personally resides in the heart of Vakrevara Paita. When Vakrevara dances, Ka

dances.
CB Antya-khaa 3.496
TEXT 496
ye-te-sthne yadi vakrevara-saga haya
sei sthna sarva-trtha r-vaikuha-maya
Any place that is associated with Vakrevara Paita is equal to all the holy places and is as
good as Vaikuha.
CB Antya-khaa 3.497
TEXT 497
uni' vipra-devnanda prabhura vacana
yoa-haste lgilena karite stavana
When the brhmaa Devnanda Paita heard the Lord's words, he folded his hands and
began to offer prayers.
CB Antya-khaa 3.498
TEXT 498
jagat uddhra lgi' tumi kp-maya
navadvpa-mjhe si' hail udaya
You are most merciful. You have appeared in Navadvpa to deliver the people of the entire
universe.
CB Antya-khaa 3.499
TEXT 499
mui pp daiva-doe tom' n jnilu
tomra paramnande vacita hailu
I could not recognize You because I am sinful and unfortunate. I was therefore deprived of
the opportunity to relish transcendental happiness in Your association.
CB Antya-khaa 3.500
TEXT 500
sarva-bhta-kplut tomra svabhva
ei mgo `tomte hauka anurga'

You are by nature compassionate to all living entities. I beg that I may have attachment for
You.
CB Antya-khaa 3.501
TEXT 501
eka nivedana prabhu tomra carae
ki kari upya prabhu, balaha pane
O Lord, I have one request at Your lotus feet. Please instruct me.
CB Antya-khaa 3.502
TEXT 502
mui asarvaja-sarvajera grantha laiy
bhgavata paa pane aja haiy
I am an ignorant person yet I teach rmad Bhgavatam, which is a book meant for the most
intelligent persons.
Sarvaja Viusvm has accepted rmad Bhgavatam as the commentary on Vednta.

Devnanda Paita said, It is true that I am proud of teaching rmad Bhgavatam, which is
a book meant for the most intelligent persons, but I am ignorant and less intelligent. Please
therefore instruct me. How should I recite rmad Bhgavatam?
CB Antya-khaa 3.503
TEXT 503
kib vkhnimu, paimu v kemane
ih more j prabhu, karaha pane
How should I explain it, and what should I teach? O Lord, kindly instruct me.
CB Antya-khaa 3.504
TEXT 504
uni' tna vkya gauracandra bhagavn
kahite lgil bhgavatera prama

On hearing Devnanda's words, Lord Gauracandra began to quote evidence from rmad
Bhgavatam.
CB Antya-khaa 3.505
TEXT 505
una vipra, bhgavate ei vkhnib
`bhakti' vin ra kichu mukhe n nib
Listen, O brhmaa, while teaching rmad Bhgavatam you should not explain anything
other than devotional service.
See rmad Bhgavatam (2.7.51-52).
CB Antya-khaa 3.506
TEXT 506
di-madhya-antye bhgavate ei kaya
viu-bhakti nitya-siddha akaya avyaya
In the beginning, middle, and end of rmad Bhgavatam devotional service to Viu is
described as eternally perfect, inexhaustible, and infallible.
CB Antya-khaa 3.507
TEXT 507
anante brahme sabe satya viu-bhakti
mahpralaye o yra thke pra-akti
Devotional service to Viu is the only truth throughout the innumerable universes. It
remains fully potent even during the universal devastation.
See rmad Bhgavatam (2.9.4-18 and 3.25.38). In the g Veda (1.22.20) it is stated: o tad
vio parama pada sad payanti srayaThose who are spiritually advanced simply
look to the lotus feet of Viu. In the Viu Pura it is stated: na cyavanti yato bhakti
mahati pralaye satiEven during the universal devastation, devotional service is not lost.
CB Antya-khaa 3.508
TEXT 508
moka diy bhakti gopya kare nryae
hena bhakti n jni kera kp vine
Nryaa awards liberation but hides devotional service. One cannot attain devotional
service without Ka's mercy.
In answer to Devnanda's questions, rman Mahprabhu said, Devotional service is the sum
and substance of rmad Bhgavatam. That devotional service is eternally perfect, devoid of
deterioration, and is not lost even during the universal devastation. By awarding material
enjoyment and liberation, the Supreme Lord keeps devotional service hidden from the living
entities. Without the mercy of the Supreme Lord there is no possibility of attaining
devotional service.
CB Antya-khaa 3.509
TEXT 509
bhgavata-stre se bhaktira tattva kahe
tei bhgavata-sama kona stra nahe
Because rmad Bhgavatam glorifies devotional service, there is no literature equal to it.
The word tei means therefore.
Since rmad Bhgavatam describes the glories of devotional service, there is no literature in
the entire world equal to rmad Bhgavatam.
See rmad Bhgavatam (12.13.14-15 and 1.7.7).
TEXT 510-511
yena rpa matsya-krma-di avatra
virbhva-tirobhva yena t'-sabra
ei mata bhgavata kro kta naya
virbhva tirobhva panei haya

As the various incarnations of the Lord headed by Matsya and Krma appear and disappear,
the rmad Bhgavatam, which is not composed by man, appears and disappears by its own
sweet will.
See rmad Bhgavatam (11.14.3 and 1.3.43). In the Bhad-rayaka Upaniad (2.4.10) it is
stated:
are 'sya mahato bhtasya nivasitam etad yad g-vedo yajur-veda sma-vedo 'tharvgirasa
itihsa pura vidy upaniadalok strnynuvykhynnyasyai vaitni sarvi
nivasitni
The g Veda, Yajur Veda, Sma Veda, and Atharva Veda, the Itihsas, or histories, the
Puras, the Upaniads, the lokas, or mantras chanted by the brhmaas, the stras, or
accumulations of Vedic statements, as well as vidy, transcendental knowledge, and the
explanations of the stras and mantras are all emanations from the breathing of the great
Personality of Godhead.
CB Antya-khaa 3.512
TEXT 512
bhakti-yoge bhgavata vysera jihvya
sphrti se haila mtra kera kpya
Simply by the mercy of Ka and the devotion of Vysadeva, rmad Bhgavatam

manifested from the tongue of Vysa.
rmad Bhgavatam is an eternal literature. Even when it is lost in the course of time, by the
Lord's mercy it again appears on the tongue and from the writing of r Vysa. This literature
is incomprehensible to those mortal beings who are punished by Yamarja.
CB Antya-khaa 3.513
TEXT 513
varera tattva yena bujhane n yya
ei mata bhgavatasarva stre gya
The rmad Bhgavatam is as incomprehensible as the science of the Supreme Lord. This is
the statement of all scriptures.
CB Antya-khaa 3.514
TEXT 514
`bhgavata bujhi' hena yra che jna
sei n jnaye bhgavatera prama
One who thinks, Ì understand rmad Bhgavatam,' does not know the glories of rmad
Bhgavatam.
One who is qualified for rmad Bhgavatam knows that rmad Bhgavatam is certainly the
crest jewel of all scriptures. If even foolish people take shelter of rmad Bhgavatam, rmad
Bhgavatam manifests in their hearts.
CB Antya-khaa 3.515
TEXT 515
aja hai' bhgavate ye laya araa
bhgavata-artha tra haya daraana
If a foolish person takes shelter of rmad Bhgavatam, the purport of rmad Bhgavatam is
revealed to him.
CB Antya-khaa 3.516
TEXT 516
prema-maya bhgavatar-kera aga
thte kahena yata gopya ka-raga
The rmad Bhgavatam is filled with ecstatic love. It is the body of Lord Ka. All
confidential pastimes of Ka are described in it.
rmad Bhgavatam, which is filled with ecstatic love, is known as a form of r Ka.
CB Antya-khaa 3.517
TEXT 517
veda-stra pura kahiy vedavysa

tathpi cittera nhi pyena praka
After compiling the Vedic literatures and the Puras, Vedavysa did not feel satisfied.
The word praka means enlivened.
CB Antya-khaa 3.518
TEXT 518
yakhane r-bhgavata jihvya sphurila
tata-kae citta-vtti prasanna haila
But as soon as rmad Bhgavatam manifested on his tongue, his heart was filled with joy.
bhakti-yogena manasi samyak praihite 'male
apayat purua pra my ca tad-aprayam
yay sammohito jva tmna tri-gutmakam
paro 'pi manute 'nartha tat-kta cbhipadyate
anarthopaama skd bhakti-yogam adhokaje
lokasyjnato vidv cakre stvata-sahitm
yasy vai ryamy ke parama-prue
bhaktir utpadyate pusa oka-moha-bhaypah
Thus he fixed his mind, perfectly engaging it by linking it in devotional service [bhakti-
yoga] without any tinge of materialism, and thus he saw the Absolute Personality of Godhead
along with His external energy, which was under full control. Due to this external energy, the
living entity, although transcendental to the three modes of material nature, thinks of himself
as a material product and thus undergoes the reactions of material miseries. The material
miseries of the living entity, which are superfluous to him, can be directly mitigated by the
linking process of devotional service. But the mass of people does not know this, and
therefore the learned Vysadeva compiled this Vedic literature, which is in relation to the
Supreme Truth. Simply by giving aural reception to this Vedic literature, the feeling for
loving devotional service to Lord Ka, the Supreme Personality of Godhead, sprouts up at
once to extinguish the fire of lamentation, illusion, and fearfulness.
rmad Bhgavatam is not a literature intended for Myvds and karmis. There is nothing
other than devotional service in the rmad Bhgavatam. If one understands this, one can
attain transcendental peace at heart.
CB Antya-khaa 3.519
TEXT 519
hena grantha pai' keha sakae paila
una akapae dvija, tomre kahila
O brhmaa, listen sincerely. I tell you that some people even become perplexed after
reading such a literature.
CB Antya-khaa 3.520
TEXT 520
di-madhya-avasne tumi bhgavate
bhakti-yoga mtra vkhanio sarva-mate
You should explain devotional service in the beginning, middle, and end of rmad
Bhgavatam.
CB Antya-khaa 3.521
TEXT 521
tabe ra tomra nahiba apardha
sei-kae citta-vttye pib prasda
Then you will no longer commit any offense, and you will immediately become joyful at
heart.
The word prasda means joy or happiness.
CB Antya-khaa 3.522
TEXT 522
sakala strei mtra `ka-bhakti' kaya

viee r-bhgavataka-rasa-maya
All the scriptures glorify devotional service to Ka. rmad Bhgavatam is especially filled
with the mellows of devotional service to Ka.
In the Hari-vaa (Bhaviyat-parva 132.95) it is stated:
vede rmyae caiva pure bhrate
tath dv ante ca madhye ca hari sarvatra gyate
In the Vedic literature, including the Rmyaa, Puras, and Mahbhrata, from the very
beginning (dau) to the end (ante ca), as well as within the middle (madhye ca), only Hari,
the Supreme Personality of Godhead, is explained. See also rmad Bhgavatam (1.1.3).
CB Antya-khaa 3.523
TEXT 523
cala tumi yha adhypan kara giy
ka-bhakti-amta sabre bujhiy
Go and teach rmad Bhgavatam by explaining the nectarean devotional service of Ka.
CB Antya-khaa 3.524
TEXT 524
devnanda paita prabhura vkya uni'
daavat hailena bhgya hena mni'
After hearing the Lord's instructions, Devnanda Paita offered his full obeisances and
considered himself fortunate.
CB Antya-khaa 3.525
TEXT 525
prabhura caraa kya-mane kari' dhyna
calilena vipra kari' vistara prama
After offering the Lord repeated obeisances, he meditated on the lotus feet of the Lord with
full concentration as he departed.
CB Antya-khaa 3.526
TEXT 526
sabrei ei bhgavatera khyna
kahilena r-gaurasundara bhagavn
In this way Lord Gaurasundara revealed the glories of rmad Bhgavatam to everyone.
CB Antya-khaa 3.527
TEXT 527
bhakti-yoga mtra bhgavatera vykhyna
di-madhya-antye kabhu n bujhye na
Devotional service is the only topic described in the rmad Bhgavatam. Nothing else is
explained in the beginning, middle, or end.
CB Antya-khaa 3.528
TEXT 528
n vkhne bhakti, bhgavata ye paya
vyartha vkya vyaya kare, apardha pya
One who teaches rmad Bhgavatam but does not explain devotional service speaks uselessly
and commits offense.
If nondevotees recite rmad Bhgavatam, their words are useless. Moreover, they are
drowned in an ocean of offenses. This inauspiciousness results from their disrespect to
devotional service.
CB Antya-khaa 3.529
TEXT 529
mrtimanta bhgavatabhakti-rasa mtra
ih bujhe ye haya kera priya-ptra

rmad Bhgavatam is the direct form of the mellows of devotional service. One who
understands this becomes dear to Ka.
TEXT 530-531
bhgavata-pustaka thkaye yra ghare
kona amagala nhi yya tathkre
bhgavata pjile kera pj haya
bhgavata-pahana-ravaa bhakti-maya
No inauspiciousness can enter a house wherein rmad Bhgavatam is kept. By worshiping

rmad Bhgavatam, Ka is worshiped. The reading and hearing of rmad Bhgavatam
awards one devotional service.
Those who keep rmad Bhgavatam, which is worshiped by the devotees, in their house do
not face any inauspiciousness. Simply by worshiping rmad Bhgavatam, Ka is
worshiped. Simply by hearing and reading rmad Bhgavatam, one attains devotional service
and executes the worship of Ka.
In the conversation between Ka and Arjuna in the Skanda Pura it is stated:
yatra yatra bhaved vipra stra bhgavata kalau
tatra tatra harir yti tridaai saha nrada
tatra sarvani trthani nad nada sarsi ca
yatra bhgavatastra tihate muni-sattama
tatra sarvani trthani sarve yajsu
dakiyatra bhgavatastra pjita tihate ghe
O brhmaa Nrada, wherever in Kali-yuga the scripture Bhgavatam is present, there Lord
Hari will go along with the thirteen principal demigods. Wherever the scripture Bhgavatam
is present, all the sacred places, rivers, and lakes are present. In that home where the
scripture Bhgavatam is worshiped, all sacred places and sacrifices performed with ample
charity are present.
CB Antya-khaa 3.532
TEXT 532
dui sthne bhgavata-nma uni-mtra
grantha-bhgavata, ra ka-kp-ptra
There are two types of Bhgavatas, namely the book Bhgavata and the person who has
attained the mercy of Ka.
There are two types of Bhgavatas, namely the book Bhgavata and the devotee Bhgavata.
One who faithfully recites rmad Bhgavatam is certainly a devotee Bhgavata.
In the Caitanya-caritmta (di 1.99) it is stated:
eka bhgavata baabhgavata-stra
ra bhgavatabhakta bhakti-rasa-ptra
One of the Bhgavatas is the great scripture rmad Bhgavatam, and the other is the pure
devotee absorbed in the mellows of loving devotion.
CB Antya-khaa 3.533
TEXT 533
nity pje pae une che bhgavata
satya satya seha haibeka sei mata
It is true that one who regularly worships, hears, reads, or sees rmad Bhgavatam will also
become a Bhgavata.
CB Antya-khaa 3.534
TEXT 534
hena bhgavata kona dukti paiy
nitynanda nind kare tattva n jniy
Yet even after reading this rmad Bhgavatam some sinful people blaspheme Nitynanda,
without knowing His glories.
If out of misfortune a reciter of rmad Bhgavatam blasphemes Nitynanda, he accumulates

sin rather than recites rmad Bhgavatam. r Nitynanda certainly always sings the glories
of rmad Bhgavatam with His thousand tongues and mouths.
CB Antya-khaa 3.535
TEXT 535
bhgavata-rasanitynanda mrtimanta
ih jne ye haya parama bhgyavanta
Lord Nitynanda is the personification of the devotional mellows of rmad Bhgavatam. One
who knows this becomes most fortunate.
CB Antya-khaa 3.536
TEXT 536
niravadhi nitynanda sahasra-vadane
bhgavata-artha se gyena anukae
Nitynanda constantly sings the purport of rmad Bhgavatam with His thousand mouths.
CB Antya-khaa 3.537
TEXT 537
panei nitynanda ananta yadyapi
tathpi o pra nhi pyena adypi
Although Nitynanda is Himself Ananta ea, He nevertheless could not yet fully describe the
glories of rmad Bhgavatam.
CB Antya-khaa 3.538
TEXT 538
hena bhgavata yena anantero pra
ihte kahila saba bhakti-rasa sra
rmad Bhgavatam is so glorious that it is beyond the grasp of even Ananta. It describes the
essence of all the mellows of devotional service.
CB Antya-khaa 3.539
TEXT 539
devnanda paitera lakye sabkre

bhgavata-artha bujhilena vare
Through His instructions to Devnanda Paita, the Lord revealed the glories of rmad
Bhgavatam to everyone.
CB Antya-khaa 3.540
TEXT 540
ei mata ye yata ise jijsite
sabrei pratikra karena su-rte
In this way those who approached the Lord were given suitable answers to their inquiries.
CB Antya-khaa 3.541
TEXT 541
kuliy-grmete si' r-ka-caitanya
hena nhi, yre prabhu n karil dhanya
After coming to Kuliy, the Lord did not neglect anyone, but made everyone glorious.
r Caitanyadeva made all the inhabitants of Kuliy glorious by forgiving their offenses. That
is why the present-day city of Navadvpa, which is situated across the Ganges from Mypur,
is still know as apardha-bhajanera pa, or the place where offenses are excused. But those
who live in Kuliy and commit offenses at the feet of pure devotees by becoming hostile to
the original Mypur never attain auspiciousness.
CB Antya-khaa 3.542
TEXT 542
sarva loka sukh hail prabhure dekhiy
puna puna dekhe sabe nayana bhariy
Everyone became happy on seeing the Lord. They all continually gazed on Him to the full
satisfaction of their eyes.
CB Antya-khaa 3.543
TEXT 543
manoratha pra kari' dekhe sarva loka

nande bhsaye psariy dukha-oka
Their hearts became fully satisfied as they looked at the Lord. They forgot all distress and
lamentation and floated in ecstasy.
CB Antya-khaa 3.544
TEXT 544
e saba vilsa ye unaye hara-mane
r-caitanya-saga pya sei saba-jane
Those who happily hear these pastimes attain the association of Lord Caitanya.
CB Antya-khaa 3.545
TEXT 545
yath tath janmukasabra reha haya
ka-yaa unile kakhano manda naya
One who hears the glories of Ka is never unfortunate; he is the best of all persons,
regardless of what kind of birth he took.
After having taken birth in any caste or at any place, if one faithfully hears the glories of
Ka, he will never meet with inauspiciousness.
CB Antya-khaa 3.546
TEXT 546

khaa, Chapter Three, entitled Mahprabhu's Deliverance of Sarvabhauma, Exhibition of
His Six-armed Form, and Journey to Bengal.
CBP 4: Descriptions of r Acyutnanda's Pastimes and the Worship of r Mdhavendra

Chapter Four: Descriptions of r Acyutnanda's Pastimes and the Worship of r
Mdhavendra
This chapter describes Mahprabhu's journey with His devotees towards Mathur, His stay
for a few days during the journey at Rmakeli, the infidel King of Bengal Hussain Shah's
deduction after hearing about Mahprabhu's opulences that Mahprabhu was the Supreme
Lord, the Lord's return journey towards the south from Rmakeli rather than continuing on
towards Mathur, the Lord's arrival at the house of Advaita in ntipura on His way to
Nlcala, the child Acyutnanda's firm faith in Lord Caitanya, Mother ac's arrival at the
house of Advaita, ac's full satisfaction while offering foodstuffs to Mahprabhu, r Murri
Gupta's recitation of prayers to Lord Rmacandra before Mahprabhu, the Lord's questioning
a leper who committed an offense at the feet of rvsa about the cause of his leprosy, the
Lord's display of anger at him and His arrangement for forgiving the offense of that leper by
having him beg forgiveness from rvsa, and r Advaita Acarya's engaging Mahaprabhu and
His associates in a grand sakrtana festival for the worship of r Mdhavendra Pur.
After removing the offenses of the offenders in Kuliy, the place where offenses are
eliminated, and after delivering the living entities there, Mahprabhu with a group of
devotees departed for Mathur down the road by the side of the Ganges. The Lord went to
the village of Rmakeli, situated on the bank of the Ganges near Gaua, with the desire to
spend four or five days at a solitary place there. But after news of Mahprabhu's arrival in
Rmakeli quickly spread everywhere, His loud roaring, krtana, crying, and His appeal to
everyone to chant the holy name of Hari attracted the attention of even the infidels. When the
local constable related the topics of this wonderful sannys to the King, even that infidel
King Hussain Shah considered that Mahprabhu was the Supreme Lord. Still, fearing that it
was not impossible that the King's mind might change through the conspiracy of wicked
people, some devotees secretly sent a messenger to the Lord requesting Him to leave
Rmakeli. When a brhmaa informed the Lord's associates about this, their hearts filled with
anxiety. The Lord, who is the Supersoul of everyone, then instilled fearlessness in them by
personally revealing His own omnipotence and His supremacy that is unknown even to the
Vedas, and He promised that He would distribute the holy name to everyone in this age
except the offenders at the feet of Vaiavas. Mahprabhu also predicted that His name would
be spread to every town and village throughout the world. Changing His plan to go to
Mathur, Mahprabhu started walking south from Rmakeli and eventually reached the
house of Advaita in ntipura. In this connection the author relates an incident to show the
difference between the extraordinary attachment for Lord Caitanya of r Acyutnanda the
son of r Advaita and the behavior of Advaita's other so-called sons, who are averse to Lord
Caitanya. One day an exalted sannys came to r Advaita's house and inquired from Him
about how Keava Bhrat was related to Caitanya. According to worldly etiquette r Advaita
crya said that Keava Bhrat was the spiritual master of Caitanya. On hearing this reply,
the five-year-old naked Acyutnanda smilingly yet in an angry mood asked his father what
kind of conclusion was it that the Supreme Personality of Godhead Lord Caitanya, the
spiritual master of all, has a spiritual master? After hearing this conclusive statement from His
five-year-old son Acyutnanda, r Advaita crya said that Acyuta was actually the father
and He was the son. Acyutnanda has appeared in this world as His son to teach the actual
truth. When after speaking in this way Advaita begged forgiveness from His son,
Acyutnanda became embarrassed and bent his head down. And on seeing the proper
exchange of etiquette between a perfect father and a perfect son, the sannys became stunned
and then happily left that place while chanting the holy name of Hari. In this regard hkura
Vndvana describes the glories of r Acyutnanda, who is fixed at the lotus feet of r
Caitanya, and the position of r Advaita's other so-called sons, who are fit to be punished by
Yamarja. When r Advaita crya was thus overwhelmed by the behavior of r
Acyutnanda, r Gaurasundara arrived there with His associates. rman Mahprabhu
bestowed special mercy on Acyutnanda and stayed at the house of Advaita to enjoy His
sakrtana pastimes. Advaita crya then sent a palanquin and some men to Navadvpa to
bring mother ac, who was afflicted with separation from the Lord and who was nondifferent
from Mother Yaod, to ntipura. Immediately after hearing about the Lord's arrival, when
mother ac along with Gagdsa Paita, Murri Gupta, and other devotees came to
ntipura, Mahprabhu circumambulated her and offered prayers to her by addressing her as
Devak, Yaod, Devahti, Pni, Kaualy, and Aditi. The devotees glorified the wonderful
extent of mother ac's devotional service and praised the glories of the name i. Advaita
crya took permission from the Lord for mother ac to personally cook and feed Him. After
Mother ac cooked various types of vegetables and as many as twenty varieties of the Lord's
favorite ka (spinach) and offered them to the Lord, Mahprabhu relished those foodstuffs
with great satisfaction while praising mother ac's wonderful cooking and the stimulation for
varieties of service awakened by those various kas, which are dear to Ka.
The nectarean remnants of Mahprabhu were plundered and relished by the devotees. Then
r Murri Gupta recited prayers in glorification to Lord Rmacandra before Mahprabhu and
His associates. Placing His lotus feet on Murri's head, Mahprabhu awarded him the
benediction that he would remain the eternal servant of Rma. When a leper approached
Mahprabhu and related to Him topics of his pathetic condition, Mahprabhu became very
angry, and after declaring that the leper was untouchable and unworthy of being spoken to,
Mahprabhu asked him to leave that place. He further pointed out that if he were unable to
tolerate at present the pains of leprosy, then how would he tolerate the pains of suffering for
unlimited future births in the hell known as Kumbhipka? His present pathetic condition was
the result of his committing offense at the feet of rvsa. In this regard Mahprabhu glorified
the unparalleled position of the Vaiavas by describing how worship of Vaiavas was
superior to worship of Ka and how offense to the Vaiavas was more grave than offense
at the feet of Ka. When the offending leper repented for his offensive act and surrendered
at the lotus feet of the Lord, the Lord revealed to him that the only means for getting freedom
from offense to a Vaiava was to sincerely beg forgiveness at the feet of the Vaisnava whom
one had offended. When the leper then begged rvsa for forgiveness, by rvsa's mercy he
became free from offense. At the outset of describing r Mdhavendra Pur's appearance
festival the author describes in brief the glories of r Mdhavendra Pur and how he met r
Advaita Prabhu. While Mahprabhu and His associates stayed at the house of Advaita, the
appearance festival of r Mdhavendra Pur arrived. r Advaita crya Prabhu along with
Mahprabhu and the devotees celebrated the occasion with a huge sakrtana festival. In this
regard the author describes the ecstatic condition of Mahprabhu, r Nitynanda Prabhu, r
Advaita Prabhu, and other devotees during the celebration of the festival, the cooking
arrangements made by the Vaiavas' wives under the direction of mother ac, Mahprabhu's
ecstasy in the krtana, His revelation of Advaita's glories and the method for worshiping
Ka's dear devotee Lord iva, Mahprabhu and the devotee's krtana during the festival
honoring Mdhavendra Pur, the Lord's pastime of honoring prasda, and topics such as the
Lord's offering flower garlands and sandalwood pulp to the devotees headed by r
Nitynanda.
CB Antya-khaa 4.001
TEXT 1
jaya jaya kp-sindhu jaya gauracandra
jaya jaya sakala-magala-pada-dvandva
All glories to Gauracandra, the ocean of mercy! All glories to His all-auspicious lotus feet!
CB Antya-khaa 4.002
TEXT 2
jaya jaya r-ka-caitanya nysi-rja
jaya jaya caitanyera bhakata-samja
All glories to r Ka Caitanya, the best of sannyss! All glories to all the devotees of Lord
Caitanya!
CB Antya-khaa 4.003
TEXT 3
hena mate prabhu sarva jva uddhriy

mathurya calilena bhakta-goh laiy
After delivering all living entities in this way, the Lord departed for Mathur along with His
devotees.
The phrase bhakta-goh means the devotees.
CB Antya-khaa 4.004
TEXT 4
gag-tre-tre prabhu lailena patha
snna-pne pura gagra manoratha
The Lord took the path along the side of the Ganges and fulfilled her desire by bathing in and
drinking her waters.
CB Antya-khaa 4.005
TEXT 5
gauera nikae gag-tre eka grma
brhmaa-samja-tra `rmakeli' nma
There is one village on the bank of the Ganges near the capitol of Gaua named Rmakeli.
The inhabitants of that village were all brhmaas.
r Rmakeli is situated eight and a half miles south of English Bazaar, near the present city of
Maldah. Within this village there is a concrete-paved area, and in the middle of this there is a
large tamla tree with two kadamba trees on each side of it. The two kadamba trees on the
right side are referred to as r Advaita Prabhu, the middle tamla tree is referred to as r
Gaurasundara, and the two kadamba trees on the left side are referred to as r Nitynanda
Prabhu. It is said that rman Mahprabhu first met rla Rpa and rla Santana Gosvm
Prabhus in the dead of night under this tree. Sitting in this place, rman Mahprabhu
instructed r Santana to join Him. Next to the kadamba trees there is a small temple
wherein r Madana-mohanadeva is worshiped. The Deity of r Madana-mohanadeva was
established by r Rpa and Santana. There are four sets of Deities within this temple. One
of those sets is r Baladeva and Revat. The names of the Deities, from left, are (1) Vraja-
mohana (with Rdh), (2) Revat-ramaa (with Revat), and (3) Madana-mohana and (4)
Gopntha (both with Rdh). There are also lagrma-ils in the temple. In the midst of
the Deities there are two Deities of r Gaurasundara, one of r Advaita Prabhu, and one of
r Nitynanda Prabhu. There are one hundred twenty-five bighs of land (about forty-two
acres) allotted to the service of the Deities. From the public a sum of one hundred twenty-
two rupees was collected, out of which eighty rupees was given to the government.
North of the r Madana-mohana temple is r Santana-kua. Around that place are eight
other kuas headed by Rdh-kua, yma-kua, Lalit-kua, and Vikh-kua. A
little distance from here is a large lake named r Rpa-sgara, which was established by r
Rpa Gosvm. This Rpa-sgara is situated between the r Madana-mohana temple and the
court of Hussain Shah. The bathing ghas of Rpa-sgara are covered with marble. On one of
those marble slabs it is written: This Rpa-sgara-gha of r Rmakeli was built in 1268 of
the Bengali era from the donations of the mercantile communities of the Maldah district of
Bengal. The water covers ten bighs (about three and a half acres), and with the banks it
covers 20 bighs (about six and a half acres).
About a quarter of a mile south of r Rmakeli is a large hall that is named Bra-duyr,
because it has twelve doors. Up to 1801, during the time of Krent Sahib, the pillars of this
hall were covered with gold. This hall is known by people as the court of Hussain Shah. It is
said that Dabira Khsa had his office in this court. There are four gateways situated on the
four sides of this hall. It is said that the King used to enjoy hoy, or fresh air, at the Hoysa-
khna-gha. It is further said that when r Santana escaped from prison by giving seven
thousand gold coins to the Yavana guard, he crossed the Ganges that night, came to this
place, and began to cry out, r Gaurga! r Gaurga!At that time a crocodile came there
and circumambulated r Santana seven times. r Santana then sat on the back of that
crocodile and crossed the Ganges. r Gagdev presently flows about a half mile from the
r Madana-mohana temple. Apart from these, many glories of Hussain Shah Bdasha are
still present there. There is a dakhala-daraoyj (the main entrance), a parikh (the moat),
and a phiroja khn (the oldest ruina tall tower from which one could see the entire city of
ancient Gaua). There are also ruins of the treasury, the library, and the Loana Mosque
(which is one of the finest examples of architectural work). Before Moslem rule, this place
was the capital of Lakmaa Sena known as Lakmavat. Its ruins can still be seen here.
The capital of the Sena dynasty situated in the Maldah district was the capital of Gaua. The
Ganges presently flows some distance from this place. The village of Rmakeli is situated a
short distance from the capital of Gaua. Both r Santana and r Rpa Gosvm used to live
in this village of Rmakeli.
CB Antya-khaa 4.006
TEXT 6
dina-cri-pca prabhu sei puya-sthne
siy rahil yena keha nhi jne

The Lord came to that holy place and stayed there for four or five days without the
knowledge of others.
CB Antya-khaa 4.007
TEXT 7
sryera udaya ki kakhana gopya haya?
sarva loka unilena caitanya-vijaya
How is it possible to hide the sun? Everyone soon heard about Lord Caitanya's arrival.
CB Antya-khaa 4.008
TEXT 8
sarva loka dekhite ise hara-mane
str-blaka-vddha-di sajjana-durjjane
Everyonewomen, children, old people, pious persons, and sinnersjoyfully came to see
the Lord.
CB Antya-khaa 4.009
TEXT 9
niravadhi prabhura vea-maya aga
prema-bhakti vin ra nhi kona raga
The Lord was fully absorbed in ecstasy. He did not relish anything other than loving
devotional service.
CB Antya-khaa 4.010
TEXT 10
hukra, garjana, kampa, pulaka, krandana
nirantara cha paaye ghane ghana
He roared, cried out, trembled, and shed tears. The hairs of His body stood on end, and He
repeatedly fell to the ground with great force.
CB Antya-khaa 4.011
TEXT 11
niravadhi bhakta-gaa karena krtana
tilrdheko anya karma nhi kona kaa
All the devotees continuously performed krtana. They did not do anything else for even a
moment.
CB Antya-khaa 4.012
TEXT 12
hena se krandana prabhu karena kiy
loke une kroekera pathete thkiy
The Lord cried so loudly that people two miles away could hear Him.
CB Antya-khaa 4.013
TEXT 13
yadyapiha bhakti-rase aja sarva loka
tathpiha prabhu dekhi' sabra santoa
Although the people were ignorant about the mellows of devotional service, they were all
pleased to see the Lord.
Since people made advancement on the paths of material desires, karma, jna, yoga, vows,
and austerities, they were ignorant about the devotional service of the Lord. Even such
ignorant people became pleased upon seeing r Mahprabhu.
CB Antya-khaa 4.014
TEXT 14
dre thki' sarva-loka daavat kari'
sabe meli' ucca kari' bale `hari hari'
People offered their obeisances from a distance and loudly chanted together the name of Hari.
CB Antya-khaa 4.015
TEXT 15
uni' mtra prabhu `hari-nma' loka-mukhe
viee ullsa be premnanda-sukhe
As the Lord heard the name of Hari from the mouths of the people, the happiness He relished
in ecstatic love increased.
CB Antya-khaa 4.016
TEXT 16
`bola bola bola' prabhu bale bhu tuli'
viee bolena sabe haye kuthal
The Lord raised His arms and exclaimed, Chant! Chant! Chant! And the people responded
with great enthusiasm.
CB Antya-khaa 4.017
TEXT 17
hena se nanda prakena gaura-rya
yavane o bale `hari' anyera ki dya
Lord Gaurga manifested such ecstasy that what to speak of others, even the Yavanas
CB Antya-khaa 4.018
TEXT 18
yavane o dre thki' kare namaskra
hena gauracandrera kruya-avatra
Even the Yavanas offered obeisances from a distance. Such is the merciful incarnation of Lord
Gauracandra!
CB Antya-khaa 4.019
TEXT 19
tilrdheko prabhura nhika anya karma
nirantara laoyyena sakrtana-dharma

The Lord had no engagement other than inducing everyone to participate in the sakrtana
movement.
CB Antya-khaa 4.020
TEXT 20
catur-dika haite loka ise dekhite
dekhiy khro citta n laya yite
People came from the four directions to see the Lord. After seeing Him, they did not feel like
leaving.
CB Antya-khaa 4.021
TEXT 21
sabe meli' nande karena hari-dhvani
nirantara catur-dike ra nhi uni
They all joyfully chanted the name of Hari. No other sound could be heard in the four
directions.
CB Antya-khaa 4.022
TEXT 22
nikae yavana-rjaparama durbra
tathpiha citte bhaya n janme khra
Although the most cruel Yavana king lived nearby, no one was afraid of him.
The Yavana king's Bra-duyr was near Rmakeli. The Yavana kings ruled from the capital of
the Sena dynasty. Ordinary people knew that those kings would naturally attack the Vedic
religion, so they were full of anxiety. But by the mercy of Gaurasundara, His devotees were
not afraid of loudly chanting the name of Hari.
CB Antya-khaa 4.023
TEXT 23
nirbhaya haiy sarva-loke bale `hari'
dukha-oka-gha-karma sakala psari'

People forgot their distress, lamentation, and household duties as they fearlessly chanted the
name of Hari.
CB Antya-khaa 4.024
TEXT 24
kotoyla giy kahileka rja-sthne
eka nyssiyche rmakeli-grme
The local constable went and informed the King, A sannys has come to the village of
Rmakeli.
CB Antya-khaa 4.025
TEXT 25
niravadhi karaye bhtera sakrtana
n jni thra sthne mile kata jana
That sannys is performing some kind of ghastly sakrtana. I do not know how many
people have joined Him.
CB Antya-khaa 4.026
TEXT 26
rj bale,kaha kaha sannys kemana
ki khya, ki nma, kaiche dehera gahana
The King said, Tell me something about the sannys. What does He eat, what is His name,
and what does He look like?
CB Antya-khaa 4.027
TEXT 27
kotoyla bale,una unaha gosi
e-mata adbhuta kabhu dekhi uni ni
The constable replied, Listen, O lord, I have never heard of or seen such a personality.
CB Antya-khaa 4.028
TEXT 28
sannysra arrera saundarya dekhite
kmadeva-sama hena n pri balite
That sannys's body is so beautiful it cannot be compared with that of even Cupid.
CB Antya-khaa 4.029
TEXT 29
jiniy kanaka-knti, praka arra
jnu-lambita bhuja, nbhi sugabhra
His effulgence defeats the effulgence of gold. His body is large, His arms reach to His knees,
and His navel is deep.
CB Antya-khaa 4.030
TEXT 30
siha-grva, gaja-skandha, kamala-nayna
koi-candra se mukhera n kari samna
His neck is like that of a lion, His shoulders are like those of an elephant, and His eyes
resemble lotus flowers. His face cannot be compared with millions of moons.
CB Antya-khaa 4.031
TEXT 31
suraga adhara, mukt jiniy daana
kma-arsana yena bhru-bhagi-pattana
His lips are reddish, His teeth defeat the beauty of pearls, and His eyebrows are like Cupid's
bow.
The word suraga means reddish.
The phrase bhru-bhagi-pattana is explained as follows: The word bhagi means picture.
His two eyebrows (bhru-dvaya) were shaped like a bow, and His nose resembled an arrow
placed on that bow. This is the way the Lord's eyebrows were portrayed.
CB Antya-khaa 4.032
TEXT 32
sundara supna vake lepita-candana
mah-kai-tae obhe arua-vasana
His beautiful broad chest is smeared with sandalwood pulp, and His waist is adorned with
saffron cloth.
CB Antya-khaa 4.033
TEXT 33
arua kamala yena caraa-yugala
daa nakha yena daa tarpaa nirmala
His two feet are like reddish lotus flowers, and His ten toenails are like ten shiny mirrors.
CB Antya-khaa 4.034
TEXT 34
kona v rjyera kona rjra nandana
jna pi' nys hai' karaye bhramaa
He looks like a king's son who has attained spiritual knowledge and is now wandering about
as a sannys.
TEXT 35
CB Antya-khaa 4.035
navanta haite o komala sarva aga
thte adbhuta una chera raga
His bodily limbs are softer than butter, yet hear about the wonder when He falls forcefully to
the ground.
CB Antya-khaa 4.036
TEXT 36
eka-dae paena cha ata ata

pa bhgaye tabu aga nahe kata
Within a half hour He falls to the ground hundreds of times so forcefully that even a stone
would be broken, but there is not a single mark on His body.
CB Antya-khaa 4.037
TEXT 37
nirantara sannysra rddha romval
panasera prya age pulaka-maal
The hairs of that sannys's body always stand on end, and He then resembles a jackfruit.
The word panasa means jackfruit.
CB Antya-khaa 4.038
TEXT 38
kae kae sannysra hena kampa haya
sahasra jane o dharibre akti naya
That sannys frequently shivers in such a way that even a thousand people cannot hold Him
still.
CB Antya-khaa 4.039
TEXT 39
dui locanera jala adbhuta dekhite
kata nad vahe hena n pri kahite
The tears that flow from His eyes are wonderful to see. I cannot describe how many streams
are flowing from His eyes.
CB Antya-khaa 4.036
TEXT 40
kakhana v sannysra hena hsya haya
aa aa dui prahare o ka naya
Sometimes that sannys continues laughing loudly for six hours without stop.
The phrase ka naya means no end to the loud laughter.
CB Antya-khaa 4.041
TEXT 41
kakhana mrcchita haya uniy krtana
sabe bhaya pya, kichu n thke cetana
Sometimes He loses consciousness while listening to the krtana. Everyone then becomes
afraid because He shows no sign of life.
CB Antya-khaa 4.042
TEXT 42
bhu tuli' nirantara bale hari-nma
bhojana, ayana ra nhi kichu kma
He raises His arms and constantly chants the name of Hari. He does nothing else even while
eating and sleeping.
CB Antya-khaa 4.043
TEXT 43
catur-dike thki' loka ise dekhite
khra n laya citta gharete yite
People come from the four directions to see Him, and after seeing Him, no one desires to
return home.
CB Antya-khaa 4.044
TEXT 44
kata dekhiychi mi nys yog jne-
mata adbhuta kabhu nhi dekhi uni
I have seen many sannyss, yogis, and jns, but I have never before seen or heard of
anyone like Him.
CB Antya-khaa 4.045
TEXT 45
kahila ei mahrja, tom'-sthne
dea dhanya haila e purua-gamane
O Mahrja, I can tell you that by the arrival of this personality the whole kingdom has
become glorious.
CB Antya-khaa 4.046
TEXT 46
n khya, n laya kro, n kare sambha
sabe niravadhi eka krtana-vilsa
He does not eat, accept charity, or talk with others. His only engagement is to always relish
krtana.
CB Antya-khaa 4.047
TEXT 47
yadyapi yavana-rj parama durbra
kathuni' citte baa haila camatkra
Although the Yavana king was most ruthless, he was struck with wonder on hearing this
description.
CB Antya-khaa 4.048
TEXT 48
keava-khnere rjkiy niyji
jsaye rj baa vismita haiy
The King then summoned Keava Khn and inquired from him in great wonder.
CB Antya-khaa 4.049
TEXT 49
kahata keava-khna, ki mata tomra
`r-ka-caitanya' `bali' nma bala yra

Tell me, Keava Khn, what is your opinion about the person named r Ka Caitanya?
CB Antya-khaa 4.050
TEXT 50
ke-mata thra kath, ke-mata manuya
ke-mata gosi tiho, kahib avaya
Tell me, what does He preach, what kind of person is He, and what kind of sannys is He?
The word tiho means He.
CB Antya-khaa 4.051
TEXT 51
catur-dike thki' loka thre dekhite
ki nimitte isekahib bhla-mate
Also tell me clearly why people come from the four directions to see Him.
CB Antya-khaa 4.052
TEXT 52
uniy keava khnaparama sajjana
bhaya pi' lukiy kahena kathana
When the most pious Keava Khn heard these questions, he became worried and spoke in a
way to suppress the truth.
CB Antya-khaa 4.053
TEXT 53
ke bale `gosi'?eka bhikuka sannysde
ntar garba-vkera talavs
Who says He is a Gosi? He is just a mendicant sannys. He is a poor fellow from another
country who lives under trees.
CB Antya-khaa 4.054
TEXT 54
rj bale,garba n bala kabhu tne
mahdoa haya ihunile ravae
The King said, Don't ever call Him poor, for it is a great offense to hear such a description.
CB Antya-khaa 4.055
TEXT 55
hindu yre bale `ka', `khodya' yavane
se-i tiho, nicaya jniha sarva-jane
Know for certain that He is the same personality whom the Hindus address as Ka and the
Yavanas address as Khod.
CB Antya-khaa 4.056
TEXT 56
panra rjye se mra j rahe
tra jire kari' sarva-dee vahe
My order is carried out only in my kingdom, but His order is respectfully carried out in all
places.
CB Antya-khaa 4.057
TEXT 57
ei nija rjyei mre kata jane
manda karibre lgiyche mane mane
Even some persons in my own kingdom have begun conspiring to harm me.
TEXT 58
thre sakala dee kya-vkya-mane
vara nahile vin-arthe bhaje kene?
But the people of all places respect Him with their body, mind, and speech. Why would they
worship Him if He were not God?
TEXT 59-60
chaya msa ji mi jvik n dile
nn yukti karibeka sevaka-sakale
panra khi' loka thne sevite
che, th keha nhi pya bhla-mate
If I do not provide salaries to my servants for six months, they will conspire against me in
various ways. Yet these people maintain themselves and still desire to serve Him, even though
they do not get a proper opportunity.
When the Yavana king developed a doubt about Mahprabhu, he summoned one of his
servants named Keava Khn and asked him about the Lord. In reply, Keava said,
Mahprabhu is a very poor foreigner. Hussain Shah then said, If I stop paying my servants
for six months, they will not remain loyal to me. But in this case I can see that on the order of
Mahprabhu, His servants exhibit enthusiasm to serve Him without salary. They follow His
orders while arranging their own food and shelter. My order is followed only in my kingdom,
but even though He is a foreigner His order is being followed in my country.
CB Antya-khaa 4.061
TEXT 61
ataeva tiho satya jniha `vara'
`garba' kariytne n bala uttara
Therefore know for certain that He is the Supreme Lord. Do not call Him `poor.'
CB Antya-khaa 4.062
TEXT 62
rj bale,ei mui balilu sabre
keha yadi upadrava karaye thre
The King then said, I order that no one should disturb Him in any way.
CB Antya-khaa 4.063
TEXT 63
yekhane thna icch, thkuna sekhne
panra stra-mata karuna vidhne
Let Him stay wherever He desires, and let Him preach the teachings of His scriptures in
whatever way He wants.
CB Antya-khaa 4.064
TEXT 64
sarva-loka lai' sukhe karuna krtana
virale thkuna, kib yena laya mana
Let Him peacefully perform krtana with His followers, and let Him stay in a solitary place or
anywhere else He likes.
CB Antya-khaa 4.065
TEXT 65
kji v kola kib hau kona jana
kichu balilei tra laimu jvana
If anyone attempts to oppose Him, I will take his life, whether he is a Kazi or a constable.
CB Antya-khaa 4.066
TEXT 66
ei j kari' rj gel abhyantara
hena raga kare prabhu r-gaurasundara
After the King issued this order, he went inside his palace. Such are the pastimes of r
Gaurasundara.
CB Antya-khaa 4.067
TEXT 67
ye husena sha sarva uiyra dee
deva-mrti bhgileka deula-viee

This same Hussain Shah broke deities and temples throughout Orissa.
The word deula means temple.
CB Antya-khaa 4.068
TEXT 68
hena yavane o mnileka gauracandra
tathpiha ebe n mnaye yata andha
Even such a Yavana respected Gauracandra, yet nowadays many blind persons do not.
CB Antya-khaa 4.069
TEXT 69
mth muiy sannysra vea dhare
caitanyera gua uni' poaye antare
Some people shave their heads and don the dress of sannyss, but their hearts burn when
they hear the glories of Lord Caitanya.
People who renounce the entire world and accept the dress of Myvd sannyss cannot
become free of envy, because their hearts are full of hatred for hearing the transcendental
qualities of r Caitanyadeva. Although Myvd sannyss proudly consider themselves the
gurus of Hindu society, they are at heart averse to Mahprabhu. But even though the Yavana
king belonged to a different religion, he accepted the qualities of Mahprabhu, and in spite of
knowing that Mahprabhu belonged to another community he ordered that no one from his
own community should oppose or become envious of Mahprabhu. Even though many
envious pseudo-religionists see the magnanimity and faith in Mahprabhu possessed by the
King, who belonged to an opposing religion and who was superior to the envious so-called-
Hindu Myvds, they nevertheless oppose Mahprabhu.
TEXT 70-72
yra yae ananta-brahma paripra
yra yae avidy-samha kare cra
yra yae ea-ram-aja-bhava-matta

yra yaa gya cri vede kari' tattva
hena r-caitanya-yae yra asantoa
sarva-gua thkile o tra sarva-doa
A person may be full of all good qualities, but if he is unhappy to hear Lord Caitanya's
glories, which are spread throughout innumerable universes, which destroy all ignorance,
which intoxicate ea, Lakm, Brahm, and iva, and which are sung by the four Vedas, then
such a person's qualities are nothing but faults.
CB Antya-khaa 4.073
TEXT 73
sarva-gua-hna yadi caitanya-carae
smaraa karile yya vaikuha-bhuvane
But if a person who has no good qualities remembers the lotus feet of Lord Caitanya, then he
attains the abode of Vaikuha.
CB Antya-khaa 4.074
TEXT 74
una re bhi una ea-khaa-llye-
rpe khelil ka sakrtana-khel
O brothers, just hear the Antya-khaa pastimes, which include the sakrtana pastimes
performed by Ka.
CB Antya-khaa 4.075
TEXT 75
uniy rjra mukhe susatya vacana
tua hailena yata susajjana-gaa
After hearing the truthful words of the King, all the pious persons became pleased.
CB Antya-khaa 4.076
TEXT 76
sabe meli' eka sthne vasiy nibhte
lgilena yuktivda-mantra karite
They all gathered in a solitary place and considered the situation.
CB Antya-khaa 4.077
TEXT 77
svabhvei rj mah-kla-yavana
mahtamo-gua-vddhi haya ghane ghana
The Yavana king is by nature like death personified, for he cultivates the mode of ignorance.
CB Antya-khaa 4.078
TEXT 78
ora-dee koi koi pratim, prsda
bhgileka, kata kata karila pramda
He broke millions of deities and temples in Orissa and created great havoc there.
The phrase ora-dee means in Orissa.
CB Antya-khaa 4.079
TEXT 79
daive si' sattva-gua upajila mane
tei bhla kahileka m'-sab'-sthne
By the arrangement of providence he has now developed the mode of goodness. Therefore
he has spoken nicely to us.
CB Antya-khaa 4.080
TEXT 80
ra kona ptra si' kumantra dile
ra bra kubuddhi siy pche mile

But if someone approaches him and gives him some bad advice, he will again become
wicked-minded.
CB Antya-khaa 4.081
TEXT 81
jni kadcit bale `kemana gosi
na' giy dekhibre chi ei hi'
What if he says, `What kind of sannys is He? Bring Him here, I want to see.'
CB Antya-khaa 4.082
TEXT 82
ataeva gosire phi kahiy
`rjra nikaa-grme ki krya rahiy'
Let us therefore send someone to the Lord with the message, `What is the use of staying in a
place near the King?'
CB Antya-khaa 4.083
TEXT 83
ei yukti kari' sabe eka subrhmaa
phiy sagope dilena tata-kaa
After planning in this way, they at once secretly sent a pious brhmaa to meet the Lord.
CB Antya-khaa 4.084
TEXT 84
nijnande mahprabhu matta sarva-kaa
prema-rase niravadhi hukra garjana
Mahprabhu, however, was continually intoxicated in His own ecstasy. He constantly roared
loudly in the mellows of ecstatic love.
CB Antya-khaa 4.085
TEXT 85
laka-koi loka mili' kare hari-dhvani
nande ncaye mjhe prabhu nysi-mai
Millions of people chanted the name of Hari as the crest jewel of sannyss joyfully danced.
CB Antya-khaa 4.086
TEXT 86
anya kath anya krya nhi kona kaa
ahar-nia bolena bolyena sakrtana
The Lord did not speak or do anything for even a moment other than chant and induce
others to chant in sakrtana day and night.
CB Antya-khaa 4.087
TEXT 87
dekhiy vismita baa hail brhmaa
kath kahibre avasara nhi kaa
The brhmaa became struck with wonder when he could not find even a moment to speak
with the Lord.
CB Antya-khaa 4.088
TEXT 88
anya-jana-sahita kathra kon dya?
nija-priadei sambh nhi pya
What to speak of conversing with others, the Lord did not even converse with His own
associates.
Many intimate associates of Mahprabhu would not find an opportunity to converse with
Him. r Gaurasundara spent His days and nights constantly performing krtana Himself and
encouraging others to perform krtana. Therefore outside persons would not get an
opportunity to give Him advice.
TEXT 89-90
kib dib, kib rtre, kib nija-para
kib jala, kib sthala, ki grma-prntara
kichu nhi jne prabhu nija-bhakti-rase
ahar-nia nija-prema-sindhu-mjhe bhse
The Lord was unaware whether it was day or night, whether one was an insider or an
outsider, whether He was on land or in water, or whether He was in the village or outside the
village. He simply floated day and night in the ocean of His own ecstatic love.
CB Antya-khaa 4.091
TEXT 91
prabhu-sage kath kahibre nhi kaa
bhakta-varga-sthne kath kahila brhmaa
Being unable to find any opportunity to speak to the Lord, the brhmaa gave his message to
the devotees.
CB Antya-khaa 4.092
TEXT 92
dvija bale,tumi-saba gosira gaa!
samaya pile ei kahio kathana
The brhmaa said, You are all associates of the Lord. When you find time, please give Him
this message.
CB Antya-khaa 4.093
TEXT 93
`rjra nikaa-grme ki krya rahiy'
ei kath sabe philena kahiy
I have been sent by concerned persons to ask the Lord, `What is the use of staying in a place
near the King?'
If a sannys lives in a capital city and becomes entangled by the inhabitants' affection, then
under the influence of mental speculation and other's bad counsel the King's mind may turn
hostile and he may begin to cause trouble. Therefore everyone decided that it was desirable
for Gaurasundara to go elsewhere.
CB Antya-khaa 4.094
TEXT 94
kahi' ei kath dvija gel nija-sthne
prabhure kariy koi-daa-parame
After delivering the message and offering millions of obeisances to the Lord, the brhmaa
returned to his home.
CB Antya-khaa 4.095
TEXT 95
kathuni' varera priada-gae
sabe cint-yukta hailena mane mane
When the Lord's associates heard that message, they became somewhat worried.
CB Antya-khaa 4.096
TEXT 96
varera sthne se kahete nhi kaa
bhya nhi prakena r-acnandana
Yet they also could not find a moment to speak to the Lord, because r acnandana did not
manifest external consciousness.
CB Antya-khaa 4.097
TEXT 97
`bola bola hari-bola hari-bola' bali'
ei mtra bale prabhu dui bhu tuli'
The Lord raised His two arms and would say only, Chant! Chant! Chant the name of Hari!
Chant the name of Hari!
CB Antya-khaa 4.098
TEXT 98
catur-dike mahnande koi koi loka
tli diy `hari' bale parama kautuka
In the four directions, millions of people clapped their hands and joyfully chanted the names
of Hari.
CB Antya-khaa 4.099
TEXT 99
yra sevakera nma karile smaraa
sarva-vighna dra haya, khaaye bandhana
Simply by remembering the names of His servants, all obstacles are vanquished and all
entanglement is broken.
CB Antya-khaa 4.100
TEXT 100
yhra aktite jva bala kari' cale
para-brahma nitya-uddha' yre vede bale
The living entities survive simply by His potencies. The Vedas glorify Him as the eternally
pure Supreme Brahman.
In the rmad Bhgavatam (7.8.7) it is stated: sa vai bala balin cparemHe is not
only your strength or mine, but the only strength for everyone.
CB Antya-khaa 4.101
TEXT 101
yhra myya jva psari' pan
baddha hai' piyche sasra-vsan
The living entities have forgotten who they are. They have become conditioned and have
developed material desires simply by the influence of His illusory energy.

ka bhuli' sei jva andi-bahirmukha
ataeva my tre deya sasra-dukha
Forgetting Ka, the living entity has been attracted by the external feature from time
immemorial. Therefore the illusory energy [my] gives him all kinds of misery in his
material existence.
CB Antya-khaa 4.102
TEXT 102
se-prabhu pane sarva-jva uddhrite
avatariyche bhakti-rase pthivte
That Lord personally appeared in this world to relish the mellows of devotional service and to
deliver all living entities.
CB Antya-khaa 4.103
TEXT 103
kon v thane rj, kre tra bhaya?
`yama-kla-di yra bhtya vede kaya'
What can a king do to Him, and who can instill fear in Him? The Vedas declare that even
Yamarja and Time are His servants.
In the rutis it is stated:
yad-bhayd vati vto 'ya sryas tapati yad-bhayt
dahaty agnir varatndro mtyu carati pacama
Out of fear of Him the wind blows. Out of fear of Him the sun shines. Out of fear of Him fire
burns and Indra gives rain. Out of fear of Him death wanders about taking its toll. In the
rmad Bhgavatam (9.4.54) it is stated: sarve vaya yan-niyama prapannAll of us
surrender to His supreme direction. In the rmad Bhgavatam (7.8.7) it is stated:
brahmdayo yena vaa pratEveryone, including Lord Brahm, is controlled by the
strength of the Supreme Personality of Godhead.
CB Antya-khaa 4.104
TEXT 104
svacchande karena sab' lai' sakrtana
sarva-loka-cmai r-ac-nandana
Out of His own sweet will r acnandana, the crest jewel of all living entities, continued to
perform sakrtana with everyone.
CB Antya-khaa 4.105
TEXT 105
chuka thna bhaya, thne dekhite
yateka ise loka catur-dika haite
What to speak of the Lord, even those who came from the four directions to see Him became
fearless.
CB Antya-khaa 4.106
TEXT 106
thri keho bhaya n kare rjre
hena se nanda diychena sabkre
No one had any fear of the King. Such was the ecstasy bestowed on everyone by the Lord.
TEXT 107-108
yadyapiha sarva-loka parama ajna
tathpiha dekhiy caitanya bhagavn
hena se nanda janme lokera arre
`yama' kari' bhaya nhi, ki dya rjre?
Although the people were all completely uneducated, after seeing Lord Caitanya they
experienced such happiness that they were not afraid of Yamarja, and what to speak of the
King?
CB Antya-khaa 4.109
TEXT 109
nirantara sarva-loka kare hari-dhvani
kra mukhe ra kona abda nhi uni
They all constantly chanted the name of Hari. Indeed, no other sound could be heard coming
from their mouths.
CB Antya-khaa 4.110
TEXT 110
hena mate mahprabhu vaikuha-vara
sakrtana kare sarva-lokera bhitara
In this way Mahprabhu, the Lord of Vaikuha, performed sakrtana in the midst of the
general populace.
CB Antya-khaa 4.111
TEXT 111
mane kichu cint pilena bhakta-gaa
jnilena antarymr-ac-nandana
As the Supersoul in everyone's heart, r acnandana realized that His devotees were a little
worried.
CB Antya-khaa 4.112
TEXT 112
at hsiy kichu bhya prakiy
lgil kahite prabhu my ghuciy
The Lord smiled as He somewhat returned to external consciousness and began speaking to
remove their doubts.
The word my means doubt, suspicion, or anxiety.
CB Antya-khaa 4.113
TEXT 113
prabhu bale,tumi-saba bhaya po mane

rj m' dekhibre nibe ki krae?
The Lord said, You are all afraid. But why would the King want to see Me?
CB Antya-khaa 4.114
TEXT 114
m' che hena jana mi o t' ca
sab' m' che hena kotho n pa
I will meet anyone who desires to meet Me, but I have not found that everyone wants to see
Me.
CB Antya-khaa 4.115
TEXT 115
tomar ihte kene bhaya po mane?
rj m' che mi yiba pane
So why are you afraid? If the King wants to see Me, I will go see him.
CB Antya-khaa 4.116
TEXT 116
rj v mre kene baliba chite?
ki akti rjra e-v bola uccrite?
How can the King say he wants to see Me? What power does the King have to say such
things?
CB Antya-khaa 4.117
TEXT 117
mi yadi bali se rjra mukhete
tabe se balibe rj mre chite
The King will say that he wants to see Me only if I inspire him to do so.
CB Antya-khaa 4.118
TEXT 118
m' dekhibre akti kon v thra?
vede anveiy dekh n pya mra
Otherwise what power does he have to see Me? Even the Vedas cannot see Me after intense
search.
The Supreme Lord is the ultimate goal of all Vedic literatures. Even the personified Vedas
cannot attain My darana after intense search. Therefore no one can see Me by their own
strength unless I personally empower them. The Absolute Truth is Adhokaja, or beyond the
jurisdiction of sense perception. If for any reason the King becomes suspicious, he may order
that I be brought before him. There is no need to be afraid of this. A person wants or desires
Me only if I want him. Only a person who accepts the worship of Hari as his goal of life will
desire Me, others will not.
CB Antya-khaa 4.119
TEXT 119
devari rjari siddha pura bhrate
m' anveaye, keha n pya dekhite
The saintly demigods, the saintly kings, the perfected beings, the Puras, and the
Mahbhrata cannot see Me even after intense search.
CB Antya-khaa 4.120
TEXT 120
sakrtana-rambhe mohra avatra
uddhra karimu sarva patita sasra
I have incarnated to inaugurate the sakrtana movement. I will deliver all the fallen souls of
this world.
CB Antya-khaa 4.121
TEXT 121
ye daitya yavane more kabhu nhi mne
e-yuge thr kndibeka mora nme

In this age the demons and Yavanas who have no faith in Me will also cry while chanting My
names.
Sinful people take birth in lower species of life and become envious of the Supreme Lord, but
by the advent of r Caitanyadeva all fallen souls are delivered. They express eagerness to see
r Caitanya.
TEXT 122-123
yateka aspa dua yavana cala
str-dra-di yata adhama rkhla
hena bhakti-yoga dimu e-yuge sabre
sura muni siddha ye nimitta kmya kare
In this age I will distribute devotional service that is desired by the demigods, sages, and
perfected beings to everyone, including the untouchables, miscreants, Yavanas, dog-eaters,
women, dras, and other fallen souls belonging to the lower castes.
TEXT 124-125
vidy-dhana-kula-jna-tapasyra made
ye mora bhaktera sthne kare apardhe
sei-saba jana ha'be e-yuge vacita
sabe tr n mnibe mra carita
But people who are intoxicated by education, wealth, high birth, knowledge, and austerity
and who as a result commit offenses at the feet of My devotees will be cheated in this age, for
they will not accept My glories.
Although many of the demigods and perfect sages are renowned for their pure character,
they lack devotion for Me, but with a desire to attain auspiciousness, they pray for My mercy.
Those who are proud of their education, wealth, high birth, knowledge, and austerity and
who commit offenses at the feet of devotees with no affinity for the material world are
cheated by Me. They can never understand My true identity.
CB Antya-khaa 4.126
TEXT 126
pthiv-parynta yata che dea-grma
sarvatra sacra haibeka mora nma
In every town and village of the world, the chanting of My name will be heard.
My names will be broadcast in all the villages and cities of the world. Even though persons
averse to the Supreme Lord have never heard of the forms, qualities, and activities of the
Supreme Lord, the holy names of the Lord will be preached in all the villages of the world.
CB Antya-khaa 4.127
TEXT 127
pthivte siy miha ih ca
khoje hena jana more kotho na pa
This is the reason I have advented in this world. But I have not found anyone who is
searching for Me.
My desire is that people should search for Me, but no one searches for Me. Therefore it is
unbelievable that the Yavana king will forcibly take Me to his court.
CB Antya-khaa 4.128
TEXT 128
rj more koth chibeka dekhibre?
e kath sakala mithy-kahila sabre
Why will the King want to see Me? I can tell all of you that such rumors are all false.
CB Antya-khaa 4.129
TEXT 129
bhya prakil prabhu eteka kahiy
bhakta saba santoita hailuniy
After speaking these words to the devotees, the Lord manifested external consciousness and
the devotees all became satisfied.
CB Antya-khaa 4.130
TEXT 130
ei mata prabhu kata-dina sei grme
nirbhaye chena nija-krtana-vidhne
In this way the Lord passed a few more days fearlessly enjoying sakrtana pastimes in that
village.
CB Antya-khaa 4.131
TEXT 131
varera icch bujhibra akti kra?
n gelena mathur, phiril ra bra
Who has the power to understand the will of the Lord? He did not go to Mathur but
returned back.
CB Antya-khaa 4.132
TEXT 132
bhakta-saba-sthne kahilena ei kath
mi caliba nlcala-candra yath
He said to all the devotees, I will go to see Nlcala-candra.
CB Antya-khaa 4.133
TEXT 133
eta bali' svatantra paramnanda-rya
calil dakia-mukhe krtana-llya
After speaking these words, the supremely independent blissful Lord proceeded south while
enjoying krtana.
CB Antya-khaa 4.134
TEXT 134
nijnande rahiy rahiy gag-tre

kata-dine ilena advaita-mandire
After walking on the bank of the Ganges in His own ecstasy for a few days, the Lord arrived
at the house of Advaita.
CB Antya-khaa 4.135
TEXT 135
putrera mahim dekhi' advaita crya
via haiy che chi' sarva krya
Advaita crya had became overwhelmed on seeing the glories of His son and had given up
all activities.
CB Antya-khaa 4.136
TEXT 136
henai samaye gauracandra bhagavn
advaitera ghe si' hail adhihna
At that time Lord Gauracandra arrived at the house of Advaita.
CB Antya-khaa 4.137
TEXT 137
ye nimitta advaita via putra-sage
se baa adbhuta kath, kahi una rage
The reason Advaita became overwhelmed in His son's association is most wonderful. Listen
happily to that narration.
CB Antya-khaa 4.138
TEXT 138
yogya putra advaiterasei se ucita
`r-acyutnanda' nmajagata-vidita
Advaita had one son named r Acyutnanda, who was a qualified son. He was renowned
throughout the world.
CB Antya-khaa 4.139
TEXT 139
daive eka-dina eka uttama sannys
advaita-crya-sthne mililena si'
By the arrangement of providence, one day an exalted sannys came to the house of Advaita
crya.
CB Antya-khaa 4.140
TEXT 140
advaita dekhiy nys sakoce rahila
advaita nysre namaskari' vasila
On seeing Advaita, the sannys hesitantly stood there. Advaita offered respects to the
sannys and had him sit down.
CB Antya-khaa 4.141
TEXT 141
advaita balena,bhik karaha gosi!
sannys balena,bhik deha' yh ci
Advaita said, O Gosi, kindly take your meal here. The sannys replied, Give me the
alms that I desire.
CB Antya-khaa 4.142
TEXT 142
kichu mora jijs chaye tom'-sthne
mora sei bhikth kahib pane
I have a simple question I wish to ask You. Your answer is all I request.
CB Antya-khaa 4.143
TEXT 143
crya balena,ge karaha bhojana

ee jijsra tabe haibe kathana
Advaita crya said, First take your meal, then you may inquire from Me.
CB Antya-khaa 4.144
TEXT 144
nys bale,ge che jijsya mra
crya balena,bala ye icch tomra
The sannysthen said, I will ask my question first. Advaita crya replied, As you wish.
CB Antya-khaa 4.145
TEXT 145
sannys balena,ei keava bhrat
caitanyera ke hayena, kaha mora prati
The sannys said, Tell me, how is Keava Bhrat related to Caitanya?
CB Antya-khaa 4.146
TEXT 146
mane mane cintena advaita mahaya
vyavahra, paramrthadui paka haya
Advaita Mahaya thought, There are two relationshipsworldly and spiritual.
CB Antya-khaa 4.147
TEXT 147
yadyapiha varera pit-mt ni
tathpiha `devaknandana' kari' gi
Although the Supreme Lord has no father or mother, He is glorified as the son of Devak.
CB Antya-khaa 4.148
TEXT 148
paramrtheguru se thra keha ni
tathpi ye kare prabhu, th sabe gi
From the spiritual point of view He has no spiritual master. Yet whatever He does is glorified
by everyone.
CB Antya-khaa 4.149
TEXT 149
prathamei paramrtha ki krya kahiy?
vyavahra kahiyi yi prabodhiy
So why should I first speak about the spiritual aspect? Let Me first satisfy him by explaining
their worldly relationship.
Advaita Prabhu understood from the question of the sannys that he wanted to know
something about Caitanyadeva's sannysa guru. After thinking about what answer He should
give, Advaita Prabhu told him that by worldly standards Keava Bhrat was r Caitanya's
sannysa guru.
CB Antya-khaa 4.150
TEXT 150
eta bhvi' balil advaita mahaya
keava-bhrat caitanyera guru haya
After thinking in this way, Advaita Mahaya told the sannys, Keava Bhrat is Caitanya's
guru.
CB Antya-khaa 4.151
TEXT 151
dekhitechaguru tna keava bhrat
ra kene tabe jijsaha m'-prati?
You already know that Keava Bhrat is His guru, so why are you asking Me?
CB Antya-khaa 4.152
TEXT 152
ei mtra advaita balite sei-kae
dhiy acyutnanda il sei sthne
As Advaita was still speaking, Acyutnanda came running to that place.
CB Antya-khaa 4.153
TEXT 153
paca-vara vayasamadhura digambara
khel kheli' sarva aga dhlya dhusara
He was only five years old and stood there naked, his entire body covered with dust from
childhood play.
CB Antya-khaa 4.154
TEXT 154
abhinna krttika yena sarvga sundara
sarvaja parama bhakta sarva-akti-dhara
His body was as attractive as that of Krtikeya. He had full knowledge, he was a great devotee,
and he possessed all potencies.
CB Antya-khaa 4.155
TEXT 155
`caitanyera guru che' vacana uniy
krodhvee kahe kichu hsiy hsiy
When he heard Lord Caitanya had a spiritual master, he became very angry yet smiled as he
spoke.
CB Antya-khaa 4.156
TEXT 156
ki balil bpa! bala dekhi ra bra
`caitanyera guru che' vicra tomra

O father, what did You say? Could You repeat that? Do You think Lord Caitanya has a
spiritual master?
CB Antya-khaa 4.157
TEXT 157
kon v shase tumi e-mata vacana
jihvya nil, ih n bujhi kraa
How do You dare say such a thing? I don't understand the reason.
When the five-year-old child, r Acyutnanda, heard r Advaita Prabhu say that Keava
Bhrat was r Caitanyadeva's spiritual master, he became very angry and said, This is Kali-
yuga. Otherwise how can one say that Keava Bhrat is r Caitanyadeva's spiritual master?
The attempt to belittle the Supreme Lord with a tongue suitable for persons of Kali-yuga is
indicative of r Advaita Prabhu's audacity. Did Advaita Prabhu make such a statement under
the influence of the Lord's illusory energy, which bewilders even demigods like Brahm and
iva? Only living entities conditioned by my can speak such absurd statements.
CB Antya-khaa 4.158
TEXT 158
tomra jihvya yadi e-mata ila
hena bujhiekhane se kali-kla haila
Since such words came from Your mouth, I can understand that the age of Kali has arrived.
TEXT 159-160
athav caitanya-my parama dustara
yhte pyena moha brahmdi akara
bujhilma-viu-my haila tomre
keb caitanyera my taribre pre?
Otherwise Lord Caitanya's most difficult to overcome illusory energy, which bewilders even
personalities like Brahm and akara has bewildered You. Who can overcome the illusion of
Lord Caitanya?
CB Antya-khaa 4.161
TEXT 161
`caitanyera guru che' balil yakhane
my-vaa vin ih kahil kemane?
When You say, `Lord Caitanya has a spiritual master,' it means that You are influenced by
my. Otherwise how could You say such things?
CB Antya-khaa 4.162
TEXT 162
ananta brahma sei caitanya-icchya
saba caitanyera loma-kpete miya
By the supreme will of Lord Caitanya innumerable universes enter the hair pores of His
body.
CB Antya-khaa 4.163
TEXT 163
jala-kr-paryaa caitanya-gosi
viharena tma-kra-ra dui ni
It is Lord Caitanya who enjoys His own pastimes in the water.
By His own sweet will r Gaurasundara enjoys pastimes in the Causal Ocean as
Krabdhiy Purua, who is the controller of all living entities; in the Garbhodaka Ocean
as Garbhoday Purua, who is the soul of Hirayagarbha, the sum total of all living entities;
and in the Milk Ocean as Kroday Purua, who is the Supersoul of the individual living
entities.
CB Antya-khaa 4.164
TEXT 164
yata dekha mahmunimah abhimna
uddea n thke kro, koth kra nma

It has been seen that great sages who were proud of their position did not know who they
were or what was their status.
TEXT 165-166
puna sei caitanyera acintya-icchya
nbhi-padma haite brahm hayena llya
haiyo n thke dekhite kichu akti
avaee karena eknta-bhve bhakti
By the inconceivable desire of Lord Caitanya, Brahm appears from the lotus flower that
sprouts from His navel. Yet after his appearance, he had no power to see anything until he
engaged in unalloyed devotional service to the Lord.
See rmad Bhgavatam, Second Canto, Chapter Nine.
CB Antya-khaa 4.167
TEXT 167
tabe bhakti-vae tua haiy thne
tattva-upadea prabhu kahena pane
When the Lord was satisfied by his devotional service, He personally imparted in Brahm
knowledge of the Absolute Truth.
CB Antya-khaa 4.168
TEXT 168
tabe sei brahm prabhu-j kari' ire
si kari' sei jna kahena sabre
Accepting the Lord's instructions on his head, Brahm then began to create. He thereafter
imparted that spiritual knowledge to others.
CB Antya-khaa 4.169
TEXT 169
sei jna sanakdi pi' brahm haite
pracra karena tabe kpya jagate
The four Kumras headed by Sanaka received that knowledge from Brahm and then
mercifully distributed that knowledge to the world.
CB Antya-khaa 4.170
TEXT 170
yh haite haya si' jnera pracra
tna guru ke-mate bolaha che ra
How then can You say that He who is the source of that knowledge has a guru?
CB Antya-khaa 4.171
TEXT 171
bpa tumi,tom' haite ikhiba koth
ik-guru hai' kena bolaha anyath
You are my father and instructing spiritual master, so how can You speak something other
than the actual truth?
r Acyutnanda said, You are my father and my instructing spiritual master. I am supposed
to learn the truth from You. So how can You say that r Caitanya, the Lord and shelter of all
living entities, has a guru? The Supreme Lord is the spiritual master of everyone; no one is
His guru.
CB Antya-khaa 4.172
TEXT 172
eta bali' r-acyutnanda mauna hail
uniy advaita parnande praveil
After speaking these words, r Acyutnanda became silent and Advaita Prabhu became filled
with ecstasy.
CB Antya-khaa 4.173
TEXT 173
`bpa' `bpa' bali' dhari' karilena kole
sicilena acyutera aga prema-jale
Advaita exclaimed, My dear son, as He embraced Acyuta and soaked his body with tears of
love.
CB Antya-khaa 4.174
TEXT 174
tumi se janaka bpa, mui se tanaya
ikhite putra-rpe haile udaya
You are My father and I am your son. You have appeared as My son to teach Me.
CB Antya-khaa 4.175
TEXT 175
apardha karilu kamaha bpa, more
ra n balimu, ei kahilu tomre
I have committed an offense. Forgive Me, My dear son. I assure you, I will not say that
again.
CB Antya-khaa 4.176
TEXT 176
tma-stuti uni' r-acyuta mahaya
lajjya rahil prabhu mth n tolaya
When r Acyuta Mahaya heard Advaita glorify him, he felt embarrassed and hung his head
down.
CB Antya-khaa 4.177
TEXT 177
uniy sannys r-acyuta-vacana
daavat haiy pail sei-kaa
After the sannys heard Acyuta's statements, he immediately offered obeisances to him.
CB Antya-khaa 4.178
TEXT 178
sannys balena,yogya advaita-nandana
yena pit, tena putraacintya-kathana
The sannys said, This is a qualified son of Advaita. Like father, like son. Their conversation
is truly amazing.
The sannys said, In the same way r Advaita Prabhu is great, His son is also greatly
learned. By the advice of His son, the father rectified His own statement. This type of father
and son are very rare in this world. This child was able to speak such elevated topics because
he is empowered by the Supreme Lord.
CB Antya-khaa 4.179
TEXT 179
ei ta' vara-akti vahi anya naya
blakera mukhe ki e-mata kath haya?
He must be empowered by the Supreme Lord, otherwise how could a child speak such
things?
CB Antya-khaa 4.180
TEXT 180
ubha lagne ila advaita dekhite
adbhuta mahim dekhila nayanete
I must have come to see Advaita at an auspicious moment. That is why I could see this
wonderful incident.
CB Antya-khaa 4.181
TEXT 181
putrera sahita advaitere namaskari'
pra hai' nys cale bale,`hari hari'

After offering obeisances to Advaita and His son, the sannys departed while chanting the
name of Hari.
CB Antya-khaa 4.182
TEXT 182
ihre se bali yogya advaita-nandana
ye caitanya-pda-padme eknta-araa
As result of this incident, Acyuta is called the qualified son of Advaita. He is completely
surrendered to the feet of Lord Caitanya.
CB Antya-khaa 4.183
TEXT 183
advaitere bhaje, gauracandre kare hel
putra hau advaitera tabu tiha gel
If one worships Advaita but neglects Gauracandra, he is doomed, even if he is the son of
Advaita.
Because of the misfortune of this world a few of Advaita Prabhu's unqualified sons displayed
respect (?) for their father, yet they had no activity other than displaying disrespect for r
Gaurasundara. Only foolish ignorant people respect those unqualified sons as sons of
Advaita. Those unqualified sons of Advaita who were averse to the service of Hari brought
about their own destruction by openly identifying themselves as sons of Advaita.
CB Antya-khaa 4.184
TEXT 184
putrera mahim dekhi' advaita-crya
putra kole kari' knde chi' sarva krya
On seeing the glories of His son, Advaita crya stopped all other activities, embraced him,
and cried.
CB Antya-khaa 4.185
TEXT 185
putrera agera dhl panra age
lepena advaita ati parnanda-rage
Advaita then smeared the dust from His son's body on His own body in great ecstasy.
CB Antya-khaa 4.186
TEXT 186
caitanyera prada janmil mora ghare
eta bali' nce prabhu tli diy kare
He clapped His hands and danced as He declared, Lord Caitanya's associate has taken birth
in My house!
CB Antya-khaa 4.187
TEXT 187
putra kole kari' nce advaita gosi
tribhuvane yhra bhaktira sm ni
Advaita Gosi, whose devotional service is unrivaled within the three worlds, then began to
dance with His son in His arms.
CB Antya-khaa 4.188
TEXT 188
putrera mahim dekhi' advaita vihvala
hena kle upasanna sarva sumagala
While Advaita became overwhelmed on seeing His son's glories, all auspicious signs
manifested in His house.
CB Antya-khaa 4.189
TEXT 189
saprade r-gaurasundara sei-kae
si' virbhva hail advaita-bhavane
At that moment r Gaurasundara and His associates arrived at Advaita's house.

CB Antya-khaa 4.190
TEXT 190
pra-ntha ia-deve advaita dekhiy
pailena pthivte daavat haiy
When Advaita saw the worshipable Lord of His life, He fell to the ground offering obeisances.
CB Antya-khaa 4.191
TEXT 191
`hari' bali' r-advaita karena hukra
premnande deha psaril panra
r Advaita cried out the name of Hari and in ecstatic love forgot about His own body.
CB Antya-khaa 4.192
TEXT 192
jaya-jayakra dhvani kare nr-gae
uhila paramnanda advaita-bhavane
The ladies made auspicious sounds, and Advaita's entire house became filled with ecstasy.
CB Antya-khaa 4.193
TEXT 193
prabhu o karil advaitere nija-kole
sicilena aga tra premnanda-jale
The Lord reciprocated by embracing Advaita and then soaked Advaita's body with tears of
ecstatic love.
TEXT 194
CB Antya-khaa 4.194
pda-padma vake kari' crya gosi
rodana karena ati bhya kichu ni

crya Gosi lost all external consciousness as He held the Lord's lotus feet to His chest and
began to cry profusely.
CB Antya-khaa 4.195
TEXT 195
catur-dike bhakta-gaa karena krandana
ki adbhuta prema, sneha, n yya varana
The devotees on all sides began to cry. The exhibition of such wonderful love and affection is
beyond description.
CB Antya-khaa 4.196
TEXT 196
sthira hai' kaeke advaita mahaya
vasite sana dil kariy vinaya
After a short time Advaita Mahaya became pacified. He then humbly offered the Lord a
sitting place.
CB Antya-khaa 4.197
TEXT 197
vasilena mahprabhu uttama sane
catur-dike obh kare priada-gae
As Mahprabhu sat down on that fine sitting place, His associates surrounded Him on all
sides.
CB Antya-khaa 4.198
TEXT 198
nitynande advaite haila kolkuli
duh dekhi' antarete dohe kuthal
Nitynanda and Advaita embraced. They both became jubilant on seeing each other.
CB Antya-khaa 4.199
TEXT 199
cryere namaskarilena bhakta-gaa
crya sabre kail prema-ligana
All the devotees offered obeisances to Advaita crya, who in turn affectionately embraced
them all.
CB Antya-khaa 4.200
TEXT 200
ye nanda upajila advaitera ghare
vedavysa vin th varite ke pre?
No one other than Vedavysa is able to describe the ecstasy that manifested in Advaita's
house.
CB Antya-khaa 4.201
TEXT 201
kaeke acyutnanda-advaita-kumra
prabhura carae si' hail namaskra
Shortly thereafter, Advaita's son Acyutnanda came and offered obeisances at the Lord's lotus
feet.
CB Antya-khaa 4.202
TEXT 202
acyutere kole kari' r-gaurasundara
prema-jale dhuilena tra kalevara
r Gaurasundara embraced Acyuta and soaked his body with tears of love.
CB Antya-khaa 4.203
TEXT 203
acyutere prabhu n chena vaka haite
acyuta pravia hail prabhura dehete

The Lord would not release Acyuta from His chest, and Acyuta appeared to merge in the
Lord's body.
CB Antya-khaa 4.204
TEXT 204
acyutere kp dekhi' sarva bhakta-gaa
preme sabe lgilena karite krandana
On seeing the Lord's mercy on Acyuta, all the devotees began to cry with love.
CB Antya-khaa 4.205
TEXT 205
yata caitanyera priya priada-gaa
acyutera priya nahe, hena nhi jana
There was not a single beloved associate of Lord Caitanya who did not have affection for
Acyuta.
CB Antya-khaa 4.206
TEXT 206
nitynanda-svarpera prera samna
gaddhara-paitera iyera pradhna
Nitynanda considered him as equal to His own life, and he was the principal disciple of
Gaddhara Paita.
CB Antya-khaa 4.207
TEXT 207
ihre se bali yogya advaita-nandana
yena pit tena putra, ucita milana
Therefore Acyuta is called the qualified son of Advaita. They were an exemplary combination
of father and son.
CB Antya-khaa 4.208
TEXT 208
ei-mata r-advaita gora sahite
nande ubil prabhu piy skte
In this way r Advaita and His family merged in ecstasy as they received the Lord in their
home.
The phrase prabhu piy means having received Mahprabhu.
CB Antya-khaa 4.209
TEXT 209
r-caitanya kata-dina advaita-icchya
rahil advaite-ghare krtana-llya
By the desire of Advaita, Lord Caitanya stayed and enjoyed krtana pastimes for few days in
Advaita's house.
CB Antya-khaa 4.210
TEXT 210
pra-ntha ghe pi' crya gosi
n jne nande chena kon hi
Having received the Lord of His life in His house, crya Gosi was in such ecstasy that did
not know where He was.
CB Antya-khaa 4.211
TEXT 211
kichu sthira haiy advaita mahmati
i-sthne loka philghra-gati
After becoming somewhat pacified, the most magnanimous Advaita quickly sent some
persons to mother ac.
The word i refers to a respectable lady or a mother. In this case it refers to r acmt.
CB Antya-khaa 4.212
TEXT 212
dol lai' navadvpe il satvare
ire vttnta kahe calibra tare
They quickly went to Navadvpa with a palanquin and delivered the message that mother ac
should come.
CB Antya-khaa 4.213
TEXT 213
prema-rasa-samudre ubiy che i
ki balena, ki unena, bhya kichu ni
Mother ac was drown in an ocean of ecstatic love. She had no external consciousness, so
she did not know what she said or what she heard.
CB Antya-khaa 4.214
TEXT 214
sammukhe yhre i dekhena, thre
jijsena,mathurra kath kaha more
She asked whoever she saw before her, Tell me something about Mathur.
CB Antya-khaa 4.215
TEXT 215
rma-ka ke-mata chena mathurya
pp kasa ke-mata v kare vyvasya
How are Ka and Balarma doing in Mathur? What is that sinful Kasa doing now?
CB Antya-khaa 4.216
TEXT 216
cora akrrera kath kaha jna' ke
rma-ka mora curi kari' nila se

Tell me what you know about that thief Akrra, who stole away my Ka and Balarma.
CB Antya-khaa 4.217
TEXT 217
unila pp kasa mari' gela hena
mathurra rj ki haila ugrasena
I heard that the sinful Kasa is dead. Has Ugrasena become the King of Mathur?
CB Antya-khaa 4.218
TEXT 218
rma ka, baliy kakhana ke i
jha gbh doha' dugdha vecibre yi
Sometimes mother ac would call out, Rma! Ka! Come quickly and milk the cows. I
must go sell the milk.
The word jha means quickly, soon, or without delay.
CB Antya-khaa 4.219
TEXT 219
hte bi kariy kakhana i dhya
dhara dhara sabe, ei nan-cor yya
Sometimes mother ac would run with a stick in her hand, saying, Catch Him! Catch Him!
There goes that butter thief!
The word bi means stick or pole.
CB Antya-khaa 4.220
TEXT 220
koth palib ji eimu bndhiy
eta bali' dhya i via haiy
Where will You flee? I will bind You today. Speaking in this way, she ran around absorbed
in ecstasy.
CB Antya-khaa 4.221
TEXT 221
kakhana khre kahe sammukhe dekhiy
cala yi yamunya snna kari' giy
Sometimes when she saw someone nearby she would say, Let us go bathe in the Yamun.
CB Antya-khaa 4.222
TEXT 222
kakhana ye ucca kari' karena krandana
hdaya dravaye th karite ravaa
Sometimes she would cry so loudly that the heart of anyone who heard would melt.
CB Antya-khaa 4.223
TEXT 223
avicchinna dhr dui nayanete jhare
se kku uniy kha pa vidare
Tears constantly flowed from her eyes. The sound of her pathetic crying melted even wood
and stone
The word kku means pathetic words or choked voice.
CB Antya-khaa 4.224
TEXT 224
kakhana v dhyne ka skt ye kari'
aa aa hase i pan' psari
Sometimes in meditation she would see Ka, and she would forget herself and laugh loudly.
CB Antya-khaa 4.225
TEXT 225
hena se adbhuta hsya nanda parama

dui-prahare o kabhu nahe upaama
Her wonderful and blissful laughter would sometimes continue for six hours.
CB Antya-khaa 4.226
TEXT 226
kakhana v i haya nande mrcchita
prahare o dhtu nhi thke kadcita
Sometimes mother ac would lose consciousness in ecstasy and would show no sign of life
for up to three hours.
The word dhtu means consciousness or knowledge.
CB Antya-khaa 4.227
TEXT 227
kakhana v hena kampa upaje siy
pthivte keho yena tole chiy
Sometimes she would tremble in such a way that it appeared as if someone had picked her up
and thrown her to the ground.
CB Antya-khaa 4.228
TEXT 228
ira ye kvea ki tra upam i
bai anye ra nhi tra sm
ac's ecstatic love for Ka had no comparison. She alone exhibited such boundless love.
CB Antya-khaa 4.229
TEXT 229
gauracandra r-vigrahe yata ka-bhakti
ire o prabhu diychena sei akti
Gauracandra endowed mother ac with the same potency of devotional service to Ka that
is found in Him.
CB Antya-khaa 4.230
TEXT 230
ataeva ira ye bhaktira vikra
th varibeka sabahena akti kra
Therefore who has the power to describe the transformations of mother ac's ecstatic love?
CB Antya-khaa 4.231
TEXT 231
hena mate premnanda samudra-tarage
bhsena divasa nii i mahrage
In this way mother ac joyfully floated day and night in the waves of the ocean of ecstatic
love.
CB Antya-khaa 4.232
TEXT 232
kadcita ira ye kichu bhya haya
sei viu-pj lgi'jniha nicaya
Know for certain that whatever external consciousness mother ac sometimes exhibited was
only for the purpose of worshiping Viu.
In separation from r Gaura, r acmt spent her entire day absorbed in the pastimes of
Ka. The transcendental activities of r Yaod captured the heart of rac. If mother ac
ever exhibited external consciousness, it was only for the purpose of worshiping the Supreme
Lord.
CB Antya-khaa 4.233
TEXT 233
kera prasage i chena vasiy
henai samaye ubha-vrt haila giy
Mother ac was sitting fully absorbed in Ka consciousness. At that time he received the
auspicious news.
CB Antya-khaa 4.234
TEXT 234
ntipure ilena r-gaurasundara
cala i, jha giy dekhaha satvara
r Gaurasundara has arrived in ntipura. Come quickly and see Him.
CB Antya-khaa 4.235
TEXT 235
vrtuni' santoita hailena i
thra avadhi ra kahibre ni
Hearing this news, mother ac became pleased beyond description.
CB Antya-khaa 4.236
TEXT 236
vrtuni' prabhura yateka bhakta-gaa
sabei hail ati premnanda-mana
When this news spread among the devotees, their minds became filled with transcendental
bliss.
CB Antya-khaa 4.237
TEXT 237
gagdsa paita prabhura priya-ptra
i lai' calilena sei kaa-mtra
Gagdsa Paita, the dear associate of the Lord, immediately departed with mother ac.
CB Antya-khaa 4.238
TEXT 238
r-murri gupta-di yata bhakta-gaa
sabei ira sage karil gamana

r Murri Gupta and the other devotees all accompanied mother ac.
CB Antya-khaa 4.239
TEXT 239
satvare ilac-i ntipure
vrtunilena prabhu r-gaurasundare
Mother ac quickly came to ntipura, and r Gaurasundara was informed.
CB Antya-khaa 4.240
TEXT 240
r-gaurasundara prabhu ire dekhiy
satvare pail dre daavata haiy
As soon as r Gaurasundara saw His mother, He immediately offered her obeisances from a
distance.
CB Antya-khaa 4.241
TEXT 241
puna puna pradakia haiy haiy
daavata haya loka paiy paiy
He repeatedly circumambulated her and recited verses as He offered obeisances.
CB Antya-khaa 4.242
TEXT 242
tumi viva-janan kevala bhakti
maytomre se gutta sattva-rpa kahi
You are the mother of the universe and the personification of devotional service. You are the
form of pure goodness, beyond the modes of material nature.
CB Antya-khaa 4.243
TEXT 243
tumi yadi ubha-di kara' jva-prati
tabe se jvera haya ke rati-mati
If you glance mercifully on the living entities, their minds will develop attachment for Ka.
CB Antya-khaa 4.244
TEXT 244
tumi se kevala mrtimat viu-bhakti
yh haite saba haya, tumi sei akti
You are the personification of devotional service to Viu. You are the potency from which
everything emanates.
CB Antya-khaa 4.245
TEXT 245
tumi gag devak yaod devahti
tumi pni anasy kaualy aditi
You are Gag, you are Devak, you are Yaod, and you are Devahti. You are Pni,
Anasy, Kaualy, and you are Aditi.
r Gaurasundara glorified acdev by addressing her as Yaod, Devak, Gag, Devahti the
mother of Kapila, Pni, Anasy the mother of Dattatreya, Kaualy, and Aditi.
CB Antya-khaa 4.246
TEXT 246
yata dekhi saba tom' haite se udaya
playit tumi se, tomte lna haya
Everything that we see has emanated from you. You are the maintainer, and everything
ultimately merges in you.
CB Antya-khaa 4.247
TEXT 247
tomra prabhva balibra akti kra

sabra hdaye pra vasati tomra
Who has the power to describe your glories? You reside in the heart of everyone.
CB Antya-khaa 4.248
TEXT 248
loka-vandhe ei mata kariy stavana
daavat haya prabhu dharma-santana
The Lord, who establishes religious principles, offered obeisances and recited verses in this
way.
CB Antya-khaa 4.249
TEXT 249
ka bai eki pit-mt-guru-bhakti
karibre dharaye e-mata kra akti
Who other than Ka has the potency to display such devotion to a father, mother, or
superior?
CB Antya-khaa 4.250
TEXT 250
nandru-dhr vahe sakala agete
loka pai' namaskra haya bahumate
As the Lord repeatedly recited verses and offered obeisances, tears of love bathed His entire
body.
CB Antya-khaa 4.251
TEXT 251
i dekhi' mtra r-gaurga-vadana
parnande jaa hailena sei kaa
As soon as mother ac saw the face of Lord Gaurga, she became stunned with
transcendental ecstasy.
CB Antya-khaa 4.252
TEXT 252
rahiyche i yena ktrima-putali
stuti kare vaikuha-vara kuthal
Mother ac stood there like a wooden doll as the Lord of Vaikuha respectfully offered her
prayers.
CB Antya-khaa 4.253
TEXT 253
prabhu bale,ka-bhakti ye kichu mra
kevala eknta saba prasde tomra
The Lord said, Whatever devotion to Ka I have is simply by your mercy.
CB Antya-khaa 4.254
TEXT 254
koi-dsa-dsero ye sambandhe tomra
sei jana pra haite vallabha mra
If the servant of the servant of the servant a million times removed is related to you, he is
more dear to Me than My own life.
Considering the relationship of the Supreme Lord's innumerable servants and maidservants
with His mother, r Gaurasundara said, Because of that relationship, they are extremely
dear to Me.
CB Antya-khaa 4.255
TEXT 255
br-eka ye jana tom' karibe smaraa
tra kabhu nahibeka sasra-bandhana
If a person remembers you even once, he will never be entangled in material bondage.
CB Antya-khaa 4.256
TEXT 256
sakala pavitra kare ye gag tulas
tro hayena dhanya tomre parai'
Gag and tulas are known to purify everything. But even they are purified by your touch.
CB Antya-khaa 4.257
TEXT 257
tumi yata kariycha mra plana
mra aktiye th nahiba odhana
I have no ability to repay you for the affection you displayed while maintaining Me.
CB Antya-khaa 4.258
TEXT 258
dae dae yata sneha karile mre
tomra sd-guya se thra pratikre
Therefore let your own good qualities be your compensation for the affection you displayed
for Me at every hour.
CB Antya-khaa 4.259
TEXT 259
ei mata stuti prabhu karena santoe
uniy vaiava-gaa mahnande bhse
As the Lord offered prayers with great satisfaction in this way, all the Vaiavas floated in
ecstasy.
CB Antya-khaa 4.260
TEXT 260
i jne avatra prabhu nryaa
yakhane ye icch tna kahena temana

Mother ac knew that her son was Lord Nryaa, who had appeared on earth, and that He
would speak whatever He desired.
TEXT 261
CB Antya-khaa 4.261
kato-kae i balilena ei mtra
tomra vacana bujhe keb che ptra
After a few moments mother ac simply said, Who is capable of understanding Your words?
CB Antya-khaa 4.262
TEXT 262
pra-hna-jana yena sindhu-mjhe bhse
srote yahi laye, tahi calaye avae
The conditioned souls are like dead bodies helplessly tossed about in the waves of the ocean.
CB Antya-khaa 4.263
TEXT 263
ei mata sarva-jva sasra-sgare
tomra myya ye karya tahi kare
All living entities in the ocean of material existence are forced in this way to act under the
dictation of Your illusory energy.
CB Antya-khaa 4.264
TEXT 264
sabe bpa bali ei tomre uttara
bhla haya ye-mate se tomra gocara
My dear son, I can only say that You alone know what is good for everyone.
TEXT 265
CB Antya-khaa 4.265
stuti, pradakia kib kara namaskra
mui ta' y bujhi kichu ye icch tomra
I understand that You do as You like, whether You circumambulate, offer prayers, or offer
obeisances.
CB Antya-khaa 4.266
TEXT 266
uniy ira vkya sarva bhgavate
mah-jaya-jaya-dhvani lgil karite
After hearing mother ac's words, all the Lord's devotees began to chant, Jaya! Jaya!
CB Antya-khaa 4.267
TEXT 267
ira bhaktira sm ke balite pre
gauracandra avatra yhra udare
Gauracandra appeared from the womb of mother ac, therefore who can describe the extent
of her devotional service?
CB Antya-khaa 4.268
TEXT 268
prkta-abde o ye v balibeka ì'
ì' abda-prabhve thra dukha ni
Even if one utters the word i as a mundane word, by the influence of the word i one will be
freed from all suffering.
If the respectable acdev, the mother of Gaura, is addressed in the uncultured language as
i, all one's miseries will be destroyed.
CB Antya-khaa 4.269
TEXT 269
prabhu dekhi' santoe prita hail i
bhakta-gaa nande khrao bhya ni
Mother ac became fully satisfied on seeing the Lord, and the devotees lost external
consciousness in ecstasy.
CB Antya-khaa 4.270
TEXT 270
ekhne ye haila nanda-samuccaya
manuyera aktite ki th kah haya
Human beings have no power to describe the happiness that was experienced there.
CB Antya-khaa 4.271
TEXT 271
nitynanda mahmatta ira santoe
parnanda-sindhu-mjhe bhsena harie
When the greatly intoxicated Nitynanda saw how happy mother ac was, He joyfully
floated in an ocean of transcendental ecstasy.
CB Antya-khaa 4.272
TEXT 272
devakra stuti pai' crya gosi
ire karena daavatanta ni
crya Gosi recited prayers glorifying Devak while offering unlimited obeisances to
mother ac.
TEXT 273-274
haridsa, murri, rgarbha, nryaa
jagada-gopntha-di bhakta-gaa
ira santoe sabe hena se hail

parnande yehena sabei miil
Devotees headed by Haridsa, Murri, rgarbha, Nryaa, Jagada, and Gopntha became
so happy on seeing mother ac's satisfaction that they appeared to merge in transcendental
ecstasy.
CB Antya-khaa 4.275
TEXT 275
e saba nanda pae, une yei jana
avaya milaye tre ka-prema-dhana
Anyone who reads or hears these ecstatic pastimes will certainly attain the wealth of ecstatic
love for Ka.
CB Antya-khaa 4.276
TEXT 276
`prabhure dibena bhik i bhgyavat'
prabhu-sthne advaita lail anumati
Advaita then took permission from the Lord for the fortunate mother ac to cook for Him.
CB Antya-khaa 4.277
TEXT 277
santoe calil i karite randhana
prema-yoge cinti' `gauracandra-nryaa'
As mother ac went to cook in great satisfaction, with love she thought, Gauracandra is
Lord Nryaa Himself.
CB Antya-khaa 4.278
TEXT 278
kateka prakre i karil randhana
nma nhi jni hena rndhil vyajana

Mother ac cooked such a variety of vegetable preparations that I do not know the names of
them all.
CB Antya-khaa 4.279
TEXT 279
i jneprabhura santoa baa ke
viati prakra ka rndhila eteke
Mother ac knew that the Lord was very fond of ka (spinach), so she cooked twenty
different varieties.
CB Antya-khaa 4.280
TEXT 280
ekeka vyajanaprakra daa-bie
rndhilena i ati cittera santoe
To her full satisfaction mother ac cooked each vegetable in ten to twenty different ways.
CB Antya-khaa 4.281
TEXT 281
aea prakre tabe randhana kariy
bhojanera sthne pare thuilena laiy
After cooking numerous preparations, she took them to the dining room.
TEXT 282
CB Antya-khaa 4.282
r-anna-vyajana saba upaskra kari'
sabra upare dila tulas-majar
She put the rice and the vegetables on the plates and then placed tulas majars on top.
The phrase upaskra kari' means properly serving (on the plate).
CB Antya-khaa 4.283
TEXT 283
catur-dike sri kari' r-anna-vyajana
madhye ptilena ati uttama sana
She placed rice and vegetable preparations in rows on all sides, and then she placed a fine seat
in the middle.
CB Antya-khaa 4.284
TEXT 284
ilena mahprabhu karite bhojana
sahati laiy saba priada-gaa
Mahprabhu then came with His associates to eat.
CB Antya-khaa 4.285
TEXT 285
dekhi' prabhu r-anna-vyajanera upaskra
daavat haiy karil namaskra
When the Lord saw the arrangement of rice and vegetable preparations, He offered His full
obeisances.
CB Antya-khaa 4.286
TEXT 286
prabhu bale,e annera thkuka bhojana
e anna dekhile haya bandha-vimocana
The Lord said, What to speak of eating this rice, one is freed from material bondage just by
seeing it.
r acdev cooked twenty varieties of ka and ten to twenty different preparations from
each vegetable, and after placing tulas majars on top she offered everything to Viu.
When Gaurasundara saw this offering, He offered obeisances and said, What to speak of
eating these food preparations, anyone who sees them will be freed from the bondage
resulting from enjoying this material world. Anyone who smells the divine fragrance of this
rice will become inclined to the service of Ka.
CB Antya-khaa 4.287
TEXT 287
ki randhanaih ta' kahile kichu naya
e annera gandhe o kete bhakti haya
I am unable to describe such cooking. Even by smelling this rice one develops devotion to
Ka.
CB Antya-khaa 4.288
TEXT 288
bujhilma ka lai' saba parivra
e anna kariychena pane svkra
I think Ka and His associates have personally tasted this rice.
CB Antya-khaa 4.289
TEXT 289
eta bali' prabhu anna-pradakia kari'
bhojane vasilr-gaurga-narahari
After speaking these words, Lord Gaurga circumambulated the rice and sat down to eat.
CB Antya-khaa 4.290
TEXT 290
prabhura jya saba priada-gaa
vasilena catur-dike dekhite bhojana
On the order of the Lord, all of His associates sat down on all sides to watch the Lord eat.
CB Antya-khaa 4.291
TEXT 291
bhojana karena vaikuhera adhipati
nayana bhariy dekhe i bhgyavat
As the Lord of Vaikuha began eating, the fortunate mother ac watched to the full
satisfaction of her eyes.
CB Antya-khaa 4.292
TEXT 292
pratyeke pratyeke prabhu sakala vyajana
mah modiy ntha karena bhojana
The Lord relished each vegetable preparation with great satisfaction.
CB Antya-khaa 4.293
TEXT 293
sab' haite bhgyavantar-ka-vyajana
puna puna yh prabhu karena grahaa
Yet of all the preparations, the ka preparations were most glorious, for the Lord repeatedly
ate them.
CB Antya-khaa 4.294
TEXT 294
kete dekhiy baa prabhura dara
hsena prabhura yata saba anucara
On seeing the Lord's fondness for ka, all of His devotees smiled.
CB Antya-khaa 4.295
TEXT 295
kera mahim prabhu sabre kahiy
bhojana karena prabhu at hsiy
The Lord smiled and glorified the ka preparations as He ate.

CB Antya-khaa 4.296
TEXT 296
prabhu bale,ei ye àcyut' nme ka
ihra bhojane haya ke anurga
The Lord said, This ka is known as acyut. By eating this, one develops attachment for
Ka.
Acyut is a type of ka. As the Lord ate, He glorified the various qualities of the various kas
and their relationships to Ka.
CB Antya-khaa 4.297
TEXT 297
`paala' `vstuka' `kla' kera bhojane
janma janma viharaye vaiavera sane
By eating paala, vstuka, and kla kas, one enjoys the Vaiavas' association birth after
birth.
CB Antya-khaa 4.298
TEXT 298
`slic' `helec' ka bhakaa karile
rogya thkaye tre ka-bhakti mile
By eating slic and helecka, one remains free from disease and attains the devotional
service of Ka.
CB Antya-khaa 4.299
TEXT 299
ei mata kera mahim kahi' kahi'
bhojana karena prabhu pulakita hai'
The Lord's hairs stood on end as He narrated in this way the glories of the various kas while
eating.
CB Antya-khaa 4.300
TEXT 300
yateka nanda haila e dina bhojane
sabe ih jne prabhu sahasra-vadane
Only the thousand-headed Ananta knows the happiness that the Lord enjoyed while eating
that day.
CB Antya-khaa 4.301
TEXT 301
ei yaa sahasra-jihvya nirantara
gyena ananta dideva mahdhara
The original Lord Ananta, who supports the universe, constantly glorifies these pastimes with
His thousands of tongues.
CB Antya-khaa 4.302
TEXT 302
sei prabhu kali-yugeavadhta rya
stra mtra likhi mi thna jya
That same Lord has appeared in Kali-yuga as the avadhta, Nitynanda Prabhu. On His order
I am writing only a summary of these pastimes.
CB Antya-khaa 4.303
TEXT 303
vedavysa-di kari' yata muni-gaa
ei saba yaa sabe karena varana
The sages headed by Vedavysa elaborately describe these glorious pastimes.
CB Antya-khaa 4.304
TEXT 304
e yaera yadi kare ravaa-pahana

tabe se jvera khae avidy-bandhana
If a living entity hears or reads about these glorious pastimes, he is freed from the bondage of
ignorance.
CB Antya-khaa 4.305
TEXT 305
hena-rage mahprabhu kariy bhojana
vasilena giy prabhu kari' camana
After finishing His pastime of eating, Mahprabhu washed His hands and sat down.
CB Antya-khaa 4.306
TEXT 306
camana kari' mtra vara vasil
bhakta-gaa avaee luite lgil
As soon as the Lord washed His hands, the devotees began to plunder His remnants.
CB Antya-khaa 4.307
TEXT 307
keha bale,brhmaera ihte ki dya
udra mi, mre se ucchia yuyya
Someone said, What right does a brhmaa have to eat these remnants? I am a dra, so I
am qualified to eat them.
CB Antya-khaa 4.308
TEXT 308
ra keha bale,mi nahi re brhmaa
e thki' lai' keha kare palyana
Someone else said, I am not a brhmaa, and another person grabbed some remnants and
ran away.
CB Antya-khaa 4.309
TEXT 309
keha bale,drera ucchia yogya nahe
`haya' `naya' vicriy bujhastre kahe
Someone said, dras are not qualified to eat remnants. You should try to understand
whether this is right or wrong according to the scriptures.
CB Antya-khaa 4.310
TEXT 310
keha bale,mi avaea nhi ci
udhu ptakhn-mtra mi lai' yi
Another person said, I do not want any remnants, I will simply take the empty plate and go.
CB Antya-khaa 4.311
TEXT 311
keha bale,mi pta pheli sarva kla
tomar ye lao se kevala hkurla
Someone else said, I have always thrown out the empty plates, but now out of arrogance you
are taking my duty.
CB Antya-khaa 4.312
TEXT 312
ei mata kautuke capala bhakta-gaa
vara-adharmta karena bhojana
In this way the restless devotees eagerly honored the Lord's nectarean remnants.
All classes of devotees honored the Lord's remnants. Those who identified themselves as
dras said that they alone had the right to honor the Lord's remnants. Someone secretly
grabbed some remnants and ran away. Another said that dras are never qualified to eat the
Lord's remnants; only brhmaas are qualified. Someone else said that it was his duty to
throw out the plates, so he alone had the right to take the Lord's plate.
CB Antya-khaa 4.313
TEXT 313
ira randhanavarera avaea
kra v ihte lobha n janme viea
Who would not hanker for remnants of the food that was cooked by mother ac and tasted
by the Lord?
CB Antya-khaa 4.314
TEXT 314
parnande bhojana kariy bhakta-gaa
prabhura sammukhe sabe karil gamana
After they blissfully finished eating, the devotees all went before the Lord.
CB Antya-khaa 4.315
TEXT 315
vasiy chena prabhu r-gaurasundara
catur-dike vasilena sarva anucara
All of Lord Gaurasundara's associates came and sat down around Him.
CB Antya-khaa 4.316
TEXT 316
murri guptere prabhu sammukhe dekhiy
balilena tre kichu at hsiy
When the Lord saw Murri Gupta before Him, He smiled and spoke to him.
CB Antya-khaa 4.317
TEXT 317
paa gupta, rghavendra variycha tumi
aa-loka kariycha, uniychi mi

O Gupta, I have heard that you composed eight verses describing Rghavendra. Please recite
them.
CB Antya-khaa 4.318
TEXT 318
varera j gupta-mrri uniy
paite lgilloka bhvvia haiy
Being ordered by the Lord, Murri Gupta became absorbed in ecstasy as he began to recite
those verses.
CB Antya-khaa 4.319
TEXT 319
agre dhanurdhara-vara kanakojjvalgo
jyehnusevana-rato varabhaya
ekhydhmavaralakmaa-nma yasya
rma jagat-traya-guru satata bhajmi
I constantly worship Lord Rmacandra, the guru of the three worlds. Before Him stands r
Lakmaa, who is the best of the archers, whose bodily complexion is like molten gold, who
is engaged in the service of His elder brother, who is wonderfully decorated, and who is the
form of Ananta ea.
CB Antya-khaa 4.320
TEXT 320
hatv khara-triirasau sagaau kabandha
r-daakna namadaam
eva ktv sgrva-maitram akarod vinihatya
akrarma jagat-traya-guru satata bhajmi
I constantly worship Lord Rmacandra, the guru of the three worlds, who destroyed Khara,
Triira, Kambandha, and their followers, who rid the Daakraya Forest of the demon
Daa, and who killed Vli and made friends with Sugrva.
CB Antya-khaa 4.321
TEXT 321
ei mata aa loka murri pail
prabhura jya vykhy karite lgil
In this way Murri Gupta recited eight verses, and on the order of the Lord he then explained
them.
The other six verses of r Rmaka, as found in the Second Prakrama, Seventh Sarga, of the
r Caitanya-carita-mahkvya, are as follows:
rjat-kira-mai-ddhiti-dpitam
udyad-bhaspati-kavi-pratime vahanta
dve kuale 'ka-rahitendu-samna-vaktra
Although His face is like a spotless moon, it is further brightened by a shining crown of
jewels. His earrings resemble Jupiter and Venus rising in the evening sky. I forever worship
this Lord, r Rma, guru of the three worlds.
udyad-vibhkara-marci-vibodhitbja-
netra su-bimba-daana-cchada-cru-nsam
ubhru-rami-parinirjjita-cru-hsa
When He awakens and opens His lotus eyes, their luster resembles the early rays of the
rising sun. His teeth are encircled by His charming lips, which are red like the bimba fruit.
His nose is shapely and graceful, and upon seeing the beams of His beautiful smile, the moon
with its white rays accepts defeat. I forever worship this Lord, r Rma, guru of the three
worlds.
ta kambu-kaham ajam ambuja-tulya-rpa
muktval-kanaka-hra-dhta vibhntam
vidyud-balka-gaa-sayutam ambu-da v
The throat of the unborn Lord is like a three-ringed conchshell, and His form is as soft as the
lotus. He wears a shining necklace of pearls set in gold, and thus He resembles a water-laden
cloud accompanied by flashes of lightning and a flock of cranes. Such is r Rma, guru of the
three worlds, whom I perpetually adore.
uttna-hasta-tala-sastha-sahasra-patra
paca-cchaddhika-ata pravargulbhi
kurvvaty ata-kanaka-dyuti yasya stpr
ve 'sti ta raghu-vara satata bhajmi
In Her upraised hand Stdev holds a thousand-petaled lotus flower, and Her five graceful
fingers make it appear that the flower's hundreds of petals are covered by another five petals.
I forever worship Rma, best of the Raghu dynasty, by whose side forever remains this St,
whose radiance is like molten gold.
yo rghavendra-kula-sindhu-sudhu-rpo
mrca-rkasa-subhu-mukhn nihatya
yaja raraka kuiknvaya-puya-ri
He who was like the moon shining nectar on the ocean of the Raghu dynasty slew the
foremost among the man-eating demons, Mrca and Subhu, and thus protected the sacrifice
performed by the sage Vivmitra for the welfare of His ancestors. I worship this Lord, r
Rma, guru of the three worlds.
bhaktv pinkam akaroj janaktma jy
vaivhikotsava-vidhi pathi bhrgavendram
jitv pitur mudam uvha kakutstha-varya
After breaking iva's bow, He married St, daughter of Mahrja Janaka. Then on the path
home He defeated the mighty Paraurma, best of Bhgu's line, bringing pleasure to Mahrja
Daaratha, His father. I forever worship this Lord, r Rma, the foremost descendant of
Kakutstha and guru of the three worlds.
CB Antya-khaa 4.322
TEXT 322
durv-dala-ymalakodaa-dk-guru
bhakta-gaa-prati vchtta kalpa-taru
His complexion is dark like durv grass, and He is the supreme teacher of the art of archery.
He is like a desire tree for fulfilling the desires of His devotees.
The phrase kodaa-dk-guru refers to a teacher of dhanur-vidy, the art of archery.
CB Antya-khaa 4.323
TEXT 323
hsya-mukhe ratna-maya-rja-sihsane
vasiy chena r-jnakdev vme
He is smiling as He sits on the royal throne decorated with jewels with r Jnakdev on His
left.
CB Antya-khaa 4.324
TEXT 324
agre mah-dhanur-dhara anuja lakmaa
kanakera prya jyoti kanaka-bhaa
In front of Him is His younger brother, the great archer Lakmaa, whose complexion is as
effulgent as gold and who is decorated with golden ornaments.
CB Antya-khaa 4.325
TEXT 325
pane anuja hai' r-ananta-dhma
jyehera sevya rata `r-lakmaa' nma
Appearing as the Lord's younger brother, r Lakmaa, who is the origin of Lord Ananta,
engages in the service of His elder brother.
CB Antya-khaa 4.326
TEXT 326
sarva-mah-guru hena r-raghunandana
janma janma bhajo mui thra caraa
Birth after birth I worship the lotus feet of r Raghunandana, who is the supreme teacher of
everyone.
CB Antya-khaa 4.327
TEXT 327
bharata atrughna dui cmara hulya
sammukhe kapndra-gaa puya-krti gya
His two brothers Bharata and atrughna fan Him with cmaras, as the leaders of the
monkeys sing His auspicious glories before Him.
CB Antya-khaa 4.328
TEXT 328
ye prabhu karil guha-calere mita
janma janma ga yena thra carita
May I birth after birth sing the glories of that Lord who made friends with the cala Guha.
CB Antya-khaa 4.329
TEXT 329
guru-jire dhari' chi' nija-rjya
vana bhramilena karibre sura-krya
He left His kingdom on the order of His guru. He then wandered in the forest to perform
some pleasing work for the demigods.
CB Antya-khaa 4.330
TEXT 330
vli mri' sugrvere rjya bhra diy
mitra-pada dil tre karu kariy

The Lord killed Vli and entrusted the kingdom to Sugrva. Out of compassion, He made
friends with Sugrva.
CB Antya-khaa 4.331
TEXT 331
ye prabhu karil ahalyra vimocana
bhajo hena tribhuvana gurura caraa
I worship the lotus feet of the master of the three worlds, who delivered Ahaly.
CB Antya-khaa 4.332
TEXT 332
dustara-taraga-sindhuat llya
kapi-dvre ye bndhila lakmaa-sahya
With the help of Lakmaa and the monkeys, the Lord effortlessly created a bridge over the
insurmountable ocean.
CB Antya-khaa 4.333
TEXT 333
indrdira ajaya rvaa-vaa-gae
ye prabhu mrila bhajo thra carae
I worship the lotus feet of that Lord who killed Rvaa and his family members, whom even
Indra could not defeat.
CB Antya-khaa 4.334
TEXT 334
yhra kpya vibhaa dharma-para
icch nhi tathpi hail lakevara
By His mercy the religious-minded Vibhaa became the King of Lak, even though he did
not want to.
CB Antya-khaa 4.335
TEXT 335
yavane o yra krti raddh kari' une
bhajo hena rghavendra prabhura carae
I worship the lotus feet of Rghavendra, whose glories are faithfully heard by even the
Yavanas.
CB Antya-khaa 4.336
TEXT 336
dua kaya lgi' nirantara dhanurdhara
putrera samna praj-plane tatpara
He always carried a bow and arrows to annihilate the miscreants, and He enthusiastically
maintained His subjects as if they were His sons.
CB Antya-khaa 4.337
TEXT 337
yhra kpya saba ayodhy-niv
ssa-arre hailena r-vaikuha-vs
By His mercy all the inhabitants of Ayodhy went to Vaikuha in their same bodies.
CB Antya-khaa 4.338
TEXT 338
yra nma-rase mahevara digambara
ram yra pda-padma seve nirantara
Mahevara forgets his clothes while absorbed in the mellows of His name, and Lakm
constantly engages in the service of His lotus feet.
CB Antya-khaa 4.339
TEXT 339
`para brahma jaganntha' vede yre gya
bhajo hena sarva-guru rghavendra-pya

I worship the lotus feet of Rghavendra, the master of all, who the Vedas glorify as the
Supreme Brahman and Lord of the universe.
CB Antya-khaa 4.340
TEXT 340
ei mata aa loka panra kta
pail murri rma-mahim-amta
In this way Murri Gupta explained the eight verses that he had composed describing the
nectarean glories of Rma.
CB Antya-khaa 4.341
TEXT 341
uni' tua hai' tabe r-gaurasundara
After hearing his prayers, r Gaurasundara was pleased and placed His lotus feet on Murri's
head.
CB Antya-khaa 4.342
TEXT 342
una gupta, ei tumi mra prasde
janma janma rma-dsa hao nirvirodhe
Listen, Gupta, by My mercy you will be the servant of Rma without disturbance birth after
birth.
In the Caitanya-carita, Second Prakrama, Seventh Sarga, and in the Bhakti-ratnkara, Twelfth
Wave, it is stated:
itha niamya raghu-nandana-rja-siha-
lokaka sa bhagavn caraa murre
vaidyasya mrddhni vinidhya lilekha bhle
tva rma-dsa iti bho bhava mat-prasdt

After hearing these eight verses composed by the physician Murri describing r Rma, lion
among kings and delight of the Raghu dynasty, the Supreme Lord Gaurahari placed His feet
on the physician's head, wrote the words `Rma Dsa' on his forehead, and proclaimed, Ò
Murri, by My mercy, be forever r Rma's servant.'
CB Antya-khaa 4.343
TEXT 343
kaeko ye karibeka tomra raya
seha rma-padmbuja pibe nicaya
If a person takes shelter of you for even a moment, he will certainly attain the lotus feet of
Rma.
CB Antya-khaa 4.344
TEXT 344
murri guptere caitanyera vara uni'
sabei karena mah-jaya-jaya-dhvani
When everyone heard the benediction Lord Caitanya gave to Murri Gupta, they all
exclaimed, Jaya! Jaya!
CB Antya-khaa 4.345
TEXT 345
ei mata kautuke chena gaura-siha
catur-dike obhe saba caraera bhga
In this way the lionlike Gaura enjoyed His pastimes surrounded by His servants, who were
like bumblebees at the lotus feet of the Lord.
CB Antya-khaa 4.346
TEXT 346
henai samaye kuha-rog eka jana
prabhura sammukhe si' dila daraana
At that time one leper came and stood before the Lord.
CB Antya-khaa 4.347
TEXT 347
daavata haiy paila rta-nde
dui bhu tuli' mah-rti kari' knde
He fell flat before the Lord, raised his two arms, and cried pathetically.
CB Antya-khaa 4.348
TEXT 348
sasra-uddhra lgi' tumi kp-maya
pthivra mjhe si' hail udaya
He said, O merciful Lord, You have appeared in this world to deliver the living entities.
CB Antya-khaa 4.349
TEXT 349
para-dukha dekhi' tumi svabhve ktara
etheke ilu mui tomra gocara
You are by nature unhappy to see the distress of others. Therefore I have come before You.
CB Antya-khaa 4.350
TEXT 350
kuha-roge pita, jvlya mui mari
balaha upya more kona mate tari
I am suffering from leprosy and my body is burning. Please tell me how I may be relieved.
CB Antya-khaa 4.351
TEXT 351
uni' mahprabhu kuha-rogra vacana
balite lgil krodhe kariy tarjana

When Mahprabhu heard the leper's words, He began to chastise him in an angry mood.
CB Antya-khaa 4.352
TEXT 352
ghuca ghuca mah-ppi, vidyamna haite
tore dekhile o ppa janmaye lokete
Get out of here, you great sinner! Leave My sight! Just by seeing you, one incurs sin.
The phrase ghuca ghuca means get lost, get lost.
CB Antya-khaa 4.353
TEXT 353
parama-dhrmika yadi dekhe tora mukha
se divase thra avaya haya dukha
If even a most pious person sees your face, he will certainly meet with distress that day.
CB Antya-khaa 4.354
TEXT 354
vaiava-nindaka tui pp durcra
ih haite dukha tora kata che ra
You are the most sinful, wretched, blasphemer of Vaiavas. There is much more misery
awaiting you.
CB Antya-khaa 4.355
TEXT 355
ei jvl sahite n pra' dua-mati
ke-mate karib kumbhpkete vasati
O wicked-minded one, you are unable to tolerate this burning pain, so how will tolerate the
suffering in Kumbhpka?
CB Antya-khaa 4.356
TEXT 356
ye `vaiava' nme haya sasra pavitra
brahmdi gyena ye vaiava-caritra
The entire world is purified by chanting the name of a Vaiava. Personalities headed by
Brahm glorify the characteristics of such Vaiavas.
CB Antya-khaa 4.357
TEXT 357
ye vaiava bhajile acintya ka pi
se vaiava-pj haite baa ra ni
There is nothing superior to the worship of the Vaiavas, for by worshiping such Vaiavas
one attains the inconceivable Lord Ka.
CB Antya-khaa 4.358
TEXT 358
èa-ram-aja-bhava nija-deha haite
vaiava kera priya' kahe bhgavate
In the rmad Bhgavatam, Ka declares that a Vaiava is more dear to Him than ea,
Lakm, Brahm, iva, and His own body.
CB Antya-khaa 4.359
TEXT 359
na tath me priyatama tma-yonir na akarana
ca sakarao na rr naivtm ca yath bhavn
O Uddhava, neither My son Brahm nor My form as akara nor My brother Sakaraa nor
My wife Lakm is as dear to Me as you or a devotee. What's more, even My own self is not as
dear.
CB Antya-khaa 4.360
TEXT 360
hena vaiavera nind kare yei jana
se-i pya dukhajanma-jvana-maraa
Therefore anyone who blasphemes such a Vaiava suffers miseries in birth, life, and death.
CB Antya-khaa 4.361
TEXT 361
vidy-kula-tapa saba viphala thra
vaiava nindaye ye ye pp durcra
The education, high birth, and austerities of a sinful, wretched person who blasphemes
Vaiavas are all useless.
CB Antya-khaa 4.362
TEXT 362
pj o thra ka n kare grahaa
vaiavera nind kare ye ppiha jana
Ka does not accept the worship of a sinful person who blasphemes Vaiavas.
CB Antya-khaa 4.363
TEXT 363
ye vaiava ncite pthiv dhanya haya
yra di-mtra daa-dike ppa kaya
When a Vaiava dances, the earth becomes glorious, and his glance counteracts sins in the
ten directions.
CB Antya-khaa 4.364
TEXT 364
ye vaiava-jana bhu tuliy ncite
svargero sakala vighna ghuce bhla-mate
When a Vaiava raises his arms and dances, the inauspiciousness in the heavenly planets is
totally vanquished.
See di-khaa, Chapter Two, verses 182-184.
CB Antya-khaa 4.365
TEXT 365
hena mahbhgavata rvsa-paita
tui pp nind kaili thra carita
rvsa Paita is such an exalted devotee, yet you are so sinful that you blasphemed him.
CB Antya-khaa 4.366
TEXT 366
eteke tohra kuha-jvl kon kja
mla st pacte chena dharmarja
Therefore this burning pain of leprosy is nothing compared to the punishment that you will
receive later from Yamarja.
CB Antya-khaa 4.367
TEXT 367
eteke mra dya-yogya naha tumi
tomra nikti karibre nri mi
You are not fit to be seen by Me, and I am unable to deliver you.
The Vaiavas are worshipable to all the demigods, worshipable to all human beings, and
totally worshipable to all. By blaspheming such Vaiavas, the blasphemer suffers the pains of
leprosy. Gaurasundara said, Burning pain and inconvenience resulting from leprosy are only
a token punishment for the blasphemer of the Vaiavas. Yamarja awards greater
punishment. Such a sinful person is never fit to be seen by anyone. The Supreme Lord never
delivers such atheistic offenders of Vaiavas from their sufferings.
CB Antya-khaa 4.368
TEXT 368
sei kuha-roguni' prabhura uttara
dante ta kari' bale haiy ktara

When that leper heard the Lord's reply, he took straw between his teeth and spoke with great
humility.
CB Antya-khaa 4.369
TEXT 369
kichu n jnilu mui pan' khiy
vaiavera nind kailu pramatta haiy
I did not know anything. Out of madness I ruined myself by blaspheming a Vaiava.
The leper said, Out of madness I have blasphemed a Vaiava without understanding his
glories. I have already suffered the punishment that was destined for my offense. You alone
know the atonement for my offense. In reply, the Lord said, This ordinary suffering is just
the beginning. Unlimited further suffering is given by Yamarja to the blasphemer of a
Vaiava. Yamarja awards eighty-four thousand varieties of punishment. An offense is
nullified only when the person who was offended forgives the offender just as a thorn is taken
out from where it entered by the help of another thorn.
CB Antya-khaa 4.370
TEXT 370
ataeva tra sti pilu ucita
ekhane vara tumi-cinta mora hita
Therefore I have received appropriate punishment. O Lord, now think about my welfare.
CB Antya-khaa 4.371
TEXT 371
sdhura svabhva-dharmadukhre uddhre
kta-apardhre o sdhu kp kare
It is the natural duty of a saintly person to deliver the distressed. Saintly persons display
mercy even on the offenders.
CB Antya-khaa 4.372
TEXT 372
eteke tomre mui lainu araa
tumi upekile uddhribe kon jana?
Therefore I take shelter of You. If You neglect me, who will deliver me?
CB Antya-khaa 4.373
TEXT 373
yhra ye pryacitta-saba tumi jt
pryacitta bala' moretumi sarva-pit
You know the proper atonement for everyone, and You are the father of all. Please therefore
tell me what is my atonement.
CB Antya-khaa 4.374
TEXT 374
vaiava-janera yena nindana kari
luucita thra ei sti ye pilu
I have already received suitable punishment for blaspheming a Vaiava.
CB Antya-khaa 4.375
TEXT 375
prabhu bale,vaiava nindaye yei jana
kuha-roga kon tra stiye likhana
The Lord said, Leprosy is insignificant compared to the other the* punishments for a person
who blasphemes a Vaiava.
CB Antya-khaa 4.376
TEXT 376
ptatasti kichu haiyche mtra
ra kata che yama-ytanra ptra
You have received only a temporary punishment. There is more to come, for you are fit to be
punished by Yamarja.
CB Antya-khaa 4.377
TEXT 377
cauri-sahasra yama-ytan pratyake
puna puna kari bhuje vaiava-nindake
The blasphemer of Vaiavas repeatedly suffers eighty-four thousand punishments awarded

by Yamarja.
CB Antya-khaa 4.378
TEXT 378
cala kuha-rogi, tumi rvsera sthne
satvare paaya giy thra carae
O leper, go quickly and take shelter at the feet of rvsa.
CB Antya-khaa 4.379
TEXT 379
tra hi tumi kariycha apardha
nikti tomra tiho karile prasda
Since you have committed an offense against him, you will be relieved when he forgives you.
CB Antya-khaa 4.380
TEXT 380
k phue yei mukhe, se-i mukhe yya
pye k phuile ki skandhe bhirya?
When a thorn enters the body, it must come out from the same place. If a thorn gets stuck in
the foot, can it be taken out of the shoulder?
CB Antya-khaa 4.381
TEXT 381
ei kahila tora nistra-upya

rvsa-paita kamile se dukha yya
I have told you the means for your deliverance. If rvsa Paita forgives you, you will be
relieved of your suffering.
CB Antya-khaa 4.382
TEXT 382
mah-uddha-buddhi tiho tra hi gele
kamibena saba tore, nistriba hele
His intelligence is most pure. If you approach him, he will easily forgive your offense and
deliver you.
CB Antya-khaa 4.383
TEXT 383
uniy prabhura ati susatya vacana
mah-jaya-jaya-dhvani kail bhakta-gaa
After hearing the Lord's most truthful statements, the devotees all chanted, Jaya! Jaya!
CB Antya-khaa 4.384
TEXT 384
sei kuha-roguni' prabhura vacana
daavata haiy calil tata-kaa
After hearing the Lord's instructions, that leper offered obeisances and immediately left.
CB Antya-khaa 4.385
TEXT 385
sei kuha-rog pi' rvsa-prasda
mukta haila-khaila sakala apardha
Thereafter that leper received the mercy of rvsa Paita. He was thus delivered from his
suffering as his offenses were destroyed.
CB Antya-khaa 4.386
TEXT 386
yateka anartha haya vaiava-nindya
pane kahil ei r-vaikuha-rya
The Lord of Vaikuha thus personally explained the havoc that is created by blaspheming a
Vaiava.
CB Antya-khaa 4.387
TEXT 387
tathpiha vaiavere ninde yei jana
tra st che r-caitanya-nryaa
If anyone still blasphemes a Vaiava, he will be punished by the Supreme Lord, r Caitanya.
CB Antya-khaa 4.388
TEXT 388
vaiave vaiave ye dekhaha glgli
paramrthe nahe, ithe ka kuthal
The quarrels between Vaiavas that one sees are not to be taken seriously, for they are
pastimes in relationship to Ka.
When foolish people see Vaiavas quarrel, they think that their quarreling is like that of the
nondevotees. But this is not the case. Rather, such quarreling increases their love for Ka.
The love for Ka that Rukmi and Satyabhm amass while competitively reproaching
each other is enhanced by such quarreling and competition. Therefore, by creating quarrels
and differences of opinion among Vaiavas, r Caitanyadeva has established the ideal of
quarrels in this world.
CB Antya-khaa 4.389
TEXT 389
satyabhm-rukmiye glgli yena
paramrthe eka tn, dekhi bhinna hena

Although Satyabhm and Rukmi abuse each other and appear as opponents, they have a
common spiritual goal.
CB Antya-khaa 4.390
TEXT 390
ei mata vaiave vaiave bhinna ni
bhinna karyena raga caitanya-gosi
Similarly, there are no differences between one Vaiava and another. Differences are created
by Lord Caitanya for His pastimes.
CB Antya-khaa 4.391
TEXT 391
ithe yei eka vaiavera paka haya
anya vaiavere ninde, se-i yya kaya
Therefore if one takes the side of one Vaiava and blasphemes another, he is doomed.
CB Antya-khaa 4.392
TEXT 392
eka haste varera sevaye kevala
ra haste dukha dile tra ki kuala?
If one serves the Supreme Lord with one hand and gives Him distress with the other hand,
then how can he be benefited?
If one serves the Supreme Lord with one hand and gives Him trouble with the other hand, he
can never achieve any auspiciousness. The Lord's devotees are like the limbs of Ka's body.
Therefore they never become averse to His service. r Hari, Guru, and Vaiava are equal in
the vision of one who sees all living entities as devotees of the Supreme Lord. Only such a
person is qualified to attain liberation from material existence.
CB Antya-khaa 4.393
TEXT 393
ei mata sarva bhakta-kera arra

ih bujhe, ye haya parama mahdhra
One who understands that all devotees are limbs of Ka's body is a most sober person.
CB Antya-khaa 4.394
TEXT 394
abheda-dite ka-vaiava bhaji
yye ka-caraa seve, se yya tariy
One who regards Ka and the Vaiavas as nondifferent while serving the lotus feet of
Ka is delivered from material existence.
CB Antya-khaa 4.395
TEXT 395
ye gya, ye une, e sakala puya-kath
vaiavpardha tra n janme sarvath
One who chants or hears these auspicious topics never commits offenses to the Vaiavas.
By considering that there are differences between the devotees of the Supreme Lord or that
the Supreme Lord is not being served by a devotee, one commits vaiava-apardha. But there
is no possibility of one committing an offense if he realizes that there are no differences
between Hari, Guru, and Vaiava. Such a person can never commit any vaiava-apardha.
CB Antya-khaa 4.396
TEXT 396
hena-mate r-gaurasundara ntipure
chena paramnande advaita-mandire
In this way r Gaurasundara enjoyed transcendental happiness as He resided in the house of

Advaita at ntipura.
CB Antya-khaa 4.397
TEXT 397
mdhava-purra rdhan puya-tithi

daiva-yoge upasanna haila si' tathi
By divine arrangement the auspicious appearance day of rla Mdhavendra Pur arrived.
rla Mdhavendra Pur's appearance day is mentioned in verse 441.
CB Antya-khaa 4.398
TEXT 398
mdhavendra-advaite yadyapi bheda ni
tathpi thna iya-crya-gosi
Although there is no difference between Mdhavendra and Advaita, crya Gosi was
Mdhavendra's disciple.
Although r Advaita Prabhu enacted the pastime of being a disciple of rla Mdhavendra
Pur, according to the principle of disciplic succession one should not see any difference
between them.
CB Antya-khaa 4.399
TEXT 399
mdhavendra-purra dehe r-gaurasundara
satya satya satya viharaye nirantara
It is a certain fact that r Gaurasundara constantly resided in the body of rla Mdhavendra
Pur.
To preach the glories of the Supreme Lord in this world, r Gaurasundara appeared within
rla Mdhavendra Pur and preached pure devotional service. rla Mdhavendra Pur was
always invested with the full potency of Supreme Lord. His incomparable service attitude is
beyond the description of human language.
CB Antya-khaa 4.400
TEXT 400
mdhavendra-purra akathya viu-bhakti
kera prasde sarva-kla pura-akti

Mdhavendra Pur's devotional service to Viu is indescribable. By Ka's mercy he was
always fully empowered.
CB Antya-khaa 4.401
TEXT 401
ye-mate advaita iya hailena tna
citta diyuna sei magala-khyna
Now hear attentively the auspicious narration of how Advaita became his disciple.
CB Antya-khaa 4.402
TEXT 402
ye samaye n chila caitanya-avatra
viu-bhakti-nya saba chila sasra
Before the advent of Lord Caitanya the entire world was devoid of devotional service to
Viu.
CB Antya-khaa 4.403
TEXT 403
takhane o mdhavendra caitanya-kpya
prema-sukha-sindhu-mjhe bhsena sadya
Yet by the mercy of Lord Caitanya, even at that time Mdhavendra always floated in an ocean
of ecstatic love.
CB Antya-khaa 4.404
TEXT 404
niravadhi dehe roma-hara, aru, kampa
hukra, garjana, mah-hsya, stambha, gharma
His body was always decorated with hairs standing on end, tears, shivering, roaring,
thundering, laughing, becoming stunned, and perspiration.
CB Antya-khaa 4.405
TEXT 405
niravadhi govindera dhyne nhi bhya
pane o n jnenaki karena krya
He was always so absorbed in meditation on Govinda that he did not know what he was
doing
CB Antya-khaa 4.406
TEXT 406
pathe cali' yite o pan'-pani
ncena parama-rage kari' hari-dhvani
Even while walking on the road he would dance in ecstasy and chant the name of Hari.
CB Antya-khaa 4.407
TEXT 407
kakhano v hena se nanda-mrcch haya
dui-tina-prahare o dehe bhya naya
Sometimes he would lose consciousness in ecstasy for six to nine hours.
CB Antya-khaa 4.408
TEXT 408
kakhano v virahe ye karena rodana
gag-dhr vahe yenaadbhuta-kathana
Sometimes while absorbed in feelings of separation he would shed tears like streams of the
Ganges. Such topics are certainly wonderful.
CB Antya-khaa 4.409
TEXT 409
kakhana hsena athi aa aa hsa
parnanda-rase kae haya dig-vsa

Sometimes he would laugh loudly, and sometimes in the mellows of ecstatic love he would
forget to dress.
CB Antya-khaa 4.410
TEXT 410
ei mata ka-sukhe mdhavendra sukhsabe
bhakti-nya loka dekhi' baa dukh
In this way Mdhavendra enjoyed the happiness of Ka consciousness, yet he was most
unhappy to see that the world was devoid of devotional service.
CB Antya-khaa 4.411
TEXT 411
tra hita cintite bhvena niti niti
ka prakaa hayena ei tra mati
He would daily think about people's welfare. His desire was that Ka would advent.
CB Antya-khaa 4.412
TEXT 412
ka-ytr, ahortri ka-sakrtana
ihra uddea nhi jne kona jana
No one knew anything about the festivals related to Ka or the all-night chanting of Ka's
names and glories.
CB Antya-khaa 4.413
TEXT 413
dharma karma' loka saba ei mtra jne
magala-cara gte kare jgarae
The only religious principle and pious activity that people knew was to sing the glories of
Magala-ca throughout the night.
CB Antya-khaa 4.414
TEXT 414
devat jnena sabe àh' `viahari'
thre sevena sabe mah-dambha kari'
The only deities they knew were ah and Viahari, the goddess of snakes. They worshiped
these deities with great pride.
CB Antya-khaa 4.415
TEXT 415
`dhana-vaa buka' kariy kmya mane
madya-mse dnava pjaye kona jane
Some people worshiped the demons with wine and meat for the purpose of increasing their
wealth and family.
CB Antya-khaa 4.416
TEXT 416
yogpla, bhogpla, mahplera gta
ihunibre sarva-loka nandita
Everyone was happy to hear the glories of the best of the yogis, the best of the sense enjoyers,
and the best of the rulers.
CB Antya-khaa 4.417
TEXT 417
ati baa sukti ye snnera samaya
`govinda-puarkka' nma uccraya
Only the most pious persons would recite the names of Puarkka and Govinda at the
time of taking bath.
TEXT 418-419
kre v `vaiava' bali, kib sakrtana

kene v kera ntya, kene v krandana
viu-my-vae loka kichui n jne
sakala jagat baddha mah-tamo-gue
By the influence of Viu's illusory energy, people did not know who was a Vaiava, what
was sakrtana, or what was dancing and crying for Ka. The entire world was entangled in
the mode of ignorance.
CB Antya-khaa 4.420
TEXT 420
loka dekhi' dukha bhve r-mdhava-pur
`hena nhi, tilrddha sambh yre kari'
r Mdhavendra Pur became distressed on seeing the condition of the people. He did not
find anyone fit to converse with.
CB Antya-khaa 4.421
TEXT 421
sannysra sane v karena sambhaa
seha panre mtra bale `nryaa'
When he tried to speak with a sannys, the sannys would claim to be Nryaa.
CB Antya-khaa 4.422
TEXT 422
e dukhe sannys-sage n kahena kathhena
sthna nhi, ka-bhakti uni yath
Because of this unhappy situation, he would not speak with sannyss. He could not find any
place where devotional service to Ka was discussed.
CB Antya-khaa 4.423
TEXT 423
`jn yog tapasv sannys' khyti yra

kra mukhe nhi dsya-mahim-pracra
Even those renowned as jns, yogis, ascetics, and sannyss never spoke about the glories of
service to the Lord.
People who were intoxicated by material life considered that by worshiping Magala-ca
and singing her glories they had attained the highest platform of religious principles and
pious activities. They took great pride in the service of Viahari and ah; in other words,
they considered their service as equal to the service of the Supreme Lord, and in this way they
propagated their learned stature. Some of them worshiped the demons and Daityas to
increase their wealth and family and to fulfill their material desires. Some of them glorified
their temporary fruitive activities by praising the activities of the best of the yogis, the best of
the sense enjoyers, and the best of the rulers. The most pious people chanted the names of
Puarkka and Govinda only at the time of taking bath. People intoxicated with material
life would never discuss the glorification of Ka, Vaiavas, or the purpose of Ka's
variegated pastimes. On seeing such abominable behavior of the materialistic people, r
Mdhavendra became particularly unhappy. Mdhavendra Pur did not even try to converse
with the best of sannyss who proudly claimed to be Nryaa. He merged in an ocean of
distress because he saw that the people of the entire world were devoid of devotional service.
Although he introduced the performance of congregationally glorifying Ka's pastimes with
the desire to deliver such people, they could not understand his intention. The so-called
jns, yogis, ascetics, and sannyss could not understand the glories of devotional service to
the Supreme Lord.
CB Antya-khaa 4.424
TEXT 424
yata adhyapaka saba tarka se vkhne
tr saba kera vigraha nhi mne
All the teachers simply taught dry argument. They did not accept that Ka has a form.
The best of the Sanskrit teachers were the crest jewels among dry speculators. They became
averse to Ka's service by considering that His form was ordinary. They tried to establish
through argument that devotional service to the Lord was useless.
CB Antya-khaa 4.425
TEXT 425
dekhite unite dukhr-mdhava-pur

mane mane cinte vane vsa giy kari'
On seeing and hearing such things, r Mdhavendra Pur became unhappy. He considered
going to reside in the forest.
CB Antya-khaa 4.426
TEXT 426
loka-madhye bhrami kene vaiava dekhite
kotho `vaiava' nma nuni jagate
Why am I looking for a Vaiava among ordinary people? In this world I have not even
heard the word `Vaiava.'
CB Antya-khaa 4.427
TEXT 427
ataeva e sakala loka-madhya haite
vane yi, yath loka n pi dekhite
Therefore I should leave these people and go to the forest so that I do not have to see them.
CB Antya-khaa 4.428
TEXT 428
eteke se vana bhla e saba haite
vane kath nahe avaiavera sahite
The forest is a better place to live, because I do not have to speak with nondevotees there.
When there is no public discussion of topics regarding the Supreme Lord, if I speak with
anyone, I hear only about the illusory energy of the Lord. So it is better for me to live in the
forest, where there are no ordinary people and no nondevotees. These considerations
prominently arose in the mind of r Mdhavendra Pur.
CB Antya-khaa 4.429
TEXT 429
ei mata manodukha bhvite cintite

vara-icchya dekh advaita-sahite
While He was unhappily contemplating in this way, by the will of the Supreme Lord he met
Advaita.
CB Antya-khaa 4.430
TEXT 430
viu-bhakti-ya dekhi' sakala-sasra
advaita crya dukha bhvena apra
Advaita crya was greatly unhappy to see the entire world devoid of devotional service to
Viu.
CB Antya-khaa 4.431
TEXT 431
tathpi advaita-siha kera kpya
dha kari' viu-bhakti vkhne sadya
Still, by the mercy of Ka, the lionlike Advaita always preached the devotional service of
Viu with firm determination.
While r Mdhavendra was feeling distress because of the absence of association with Ka's
devotees, r Advaita Prabhu, by the mercy of the Supreme Lord, began to forcefully preach
the devotional service of Viu.
CB Antya-khaa 4.432
TEXT 432
nirantara payena gt-bhgavata
bhakti vkhnena mtragranthera ye mata
He constantly taught Bhagavad-gt and rmad Bhgavatam. He taught that devotional

service was the purport of these two literatures.
Myvds averse to the Lord's service do not discuss rmad Bhgavatam, and they cannot
understand the purport of Bhagavad-gt. Therefore r Advaita Prabhu gave the karmis,
yogis, and Myvds an opportunity to hear explanations of Bhagavad-gt and rmad
Bhgavatam based on devotional service. Bhagavad-gt and rmad Bhgavatam never
recommend any path other than devotional service. Because people averse to the mellows of
devotional service do not understand this, they consider Bhagavad-gt and rmad
Bhgavatam as literatures averse to the principles of devotional service. Actually the only aim
of Bhagavad-gt and rmad Bhgavatam is to make all living entities inclined to Ka.
CB Antya-khaa 4.433
TEXT 433
henai samaye mdhavendra mahaya
advaitera ghe si' hail udaya
At that time Mdhavendra Mahaya arrived at the house of Advaita.
Mdhavendra Pur arrived at the house of Advaita Prabhu in ntipura when Advaita was
exhibiting enthusiasm for preaching.
CB Antya-khaa 4.434
TEXT 434
dekhiy advaita tna vaiava-lakaa
prama haiy pailena sei-kaa
As soon as Advaita saw the signs of a Vaiava in Mdhavendra, Advaita offered him
obeisances.
CB Antya-khaa 4.435
TEXT 435
mdhavendra-pur o advaita kari' kole
sicilena aga tna premnanda-jale
And Mdhavendra Pur embraced Advaita and soaked His body with tears of ecstatic love.
CB Antya-khaa 4.436
TEXT 436
anyo'nye ka-kath-rase dui-jana
panra deha kro n haya smaraa

They both became so absorbed in discussing topics of Ka consciousness between
themselves that they forgot about their bodies.
r Mdhavendra and r Advaita became so intoxicated by the mellows of discussing Ka's

topics that they forgot about their own bodies. The conditioned souls of this material world
are always absorbed in contrary topics. They are so intoxicated by the bodily concept of life
that they have no remembrance of Ka.
CB Antya-khaa 4.437
TEXT 437
mdhava-purra premaakathya kathana
megha-daraane mrcch haya sei kaa
The ecstatic love of Mdhava Pur is beyond description. He would lose consciousness upon
seeing a cloud.
The ecstatic love of r Mdhavendra is extraordinary. When ordinary people see a cloud,
they think it may rain, and nice crops will grow, and the earth will cool. But Mdhavendra
Pur saw the complexion of Ka within the cloud, and he became so absorbed in thoughts
of Ka that he became completely aloof from the propensity to enjoy this external world
and lost consciousness.
CB Antya-khaa 4.438
TEXT 438
`ka' nma unilei karena hukra
kaeke sahasra haya kera vikra
As soon as he heard the name of Ka, he would roar loudly. In one moment thousands of
transformations of ecstatic love for Ka would manifest in his body.
CB Antya-khaa 4.439
TEXT 439
dekhiy thra viu-bhaktira udaya
baa sukh hail advaita mahaya
Advaita Mahaya was most pleased to see the manifestation of devotional service to Viu in
Mdhavendra Pur.
CB Antya-khaa 4.440
TEXT 440
tra hi upadea karil grahaa
hena-mate mdhavendra-advaita-milana
Advaita then took instruction from him. This is how Mdhavendra and Advaita met.
The word hi means near or from.
On seeing the full manifestation of devotional service in r Mdhavendra Pur, r Advaita

Prabhu took mantra and instructions on worship from him. The desire that Advaita
nourished in His heart as a bud now had the opportunity to blossom. Many people think that
one should take mantra and instruction from a family guru and that there is no need to
consider whether that guru has devotion to Ka or not, or that they will attain
auspiciousness by artificially learning devotional service from those who deceive ordinary
people to attain fame by manifesting eight kinds of bodily transformations while clapping
their hands. Some time ago the practices of heating the body by binding a piece of garlic to
the throat and shedding tears by rubbing the eyes with hands smeared with chili powder were
accepted as limbs of devotional service by deceitful people, who thereby always remained
inert and artificially shed tears from their dry eyes. To deliver the unfortunate people whose
hearts were captured by the unauthorized practice of taking instructions from such deceitful
people, persons who take shelter at the feet of Advaita genuinely cultivate and aspire for r
Mdhavendra's transformations of ecstatic love, which are devoid of the desire for enjoying
wealth, women, and fame. r Gauya Maha does not encourage any form of duplicity.
Therefore the sincere servants of Gauya Maha are followers of r Mdhavendra Pur and
instructors for uprooting these cheating practices.
CB Antya-khaa 4.441
TEXT 441
mdhava-purra rdhanra divase
sarvasva nikepa kare advaita harie
Since then, Advaita joyfully celebrated Mdhavendra Pur's appearance day every year.
CB Antya-khaa 4.442
TEXT 442
daive sei puya-tithi siy milil

santoe advaita sajja karite lgil
By divine arrangement that auspicious day arrived, and Advaita happily began to make
arrangements for the occasion.
The word sajja means arrangements or preparations.
CB Antya-khaa 4.443
TEXT 443
r-gaurasundara saba-priada-sane
baa sukh hailena sei puya-dine
r Gaurasundara and His associates all felt great happiness on that auspicious day.
CB Antya-khaa 4.444
TEXT 444
sei tithi pjibre crya-gosi
yata sajja karilena, tra anta ni
There was no end to the arrangements made by crya Gosi to celebrate that occasion.
CB Antya-khaa 4.445
TEXT 445
nn dik haite sajja lgila site
hena nhi jni ke naye kon bhite
Ingredients flowed in from all directions. No one knew who brought them or where they
came from.
CB Antya-khaa 4.446
TEXT 446
mdhavendra-pur-prati prti sabkra
sabei lailena yath-yogya adhikra
Since everyone had love for Mdhavendra Pur, they all accepted appropriate responsibilities.
CB Antya-khaa 4.447
TEXT 447
i lailena yata randhanera bhra
i vei' sarva-vaiavera parivra
Mother ac took the responsibility of cooking, and the wives of the Vaiavas agreed to help
her.
CB Antya-khaa 4.448
TEXT 448
nitynanda-prabhu-vara santoa apra
vaiava pjite lailena adhikra
Nitynanda Prabhu was unlimitedly happy. He took the responsibility of worshiping the
Vaiavas.
CB Antya-khaa 4.449
TEXT 449
keha bale,mi saba ghaiba candana
keha bale,ml mi kariba granthana
Someone said, I will grind whatever sandalwood paste is required. Another said, I will
make flower garlands.
CB Antya-khaa 4.450
TEXT 450
keha bale,jala nibre mora bhra
keha bale,mora dya sthna-upaskra
Someone else said, I will bring the water. Another person said, My duty will be to clean
the place.
The word upaskra means to clean or to sweep.
CB Antya-khaa 4.451
TEXT 451
keha bale,mui yata vaiava-caraa
mora bhra sakala kariba praklana
Someone said, My responsibility will be to wash the feet of all the Vaiavas.
CB Antya-khaa 4.452
TEXT 452
keha bndhe patk, cndoy keha ne
keha bhrera dravya deya, keha ne
Someone prepared flags, someone put up the canopy, someone brought the ingredients to the
storeroom, and someone distributed them.
CB Antya-khaa 4.453
TEXT 453
kata jane lgil karite sakrtana
nande karena ntya ra kata jana
Some devotees began krtana, and some danced in ecstasy.
CB Antya-khaa 4.454
TEXT 454
ra kata jana `hari' balaye krtane
akha-ghan bjyena ro kata jane
Some of the devotees chanted the name of Hari in the krtana, while some blew conchshells
and some rang bells.
CB Antya-khaa 4.455
TEXT 455
kata jana kare tithi pjibra krya
keha v hail tithi-pjra crya

Some of them engaged in preparing the ingredients for worship, while someone took the role
as the head pjr.
CB Antya-khaa 4.456
TEXT 456
ei mata parnanda-rase bhakta-gaa
sabei karena krya yra yena mana
Being absorbed in the mellows of transcendental happiness, all the devotees engaged in
various activities according to their desires.
The various devotees began to display their skills in the worship of r Mdhavendra Pur
during the grand festival of Advaita and Gaura's meeting. If those who pass their days
relishing palatable foods and displaying laziness for the service of the Supreme Lord rather
than accepting the responsibility of serving during the present artificial festivals read this
portion of r Caitanya-bhgavata, they will understand that Gaurasundara, Nitynanda, and
Advaita Prabhu's festival is not meant for sense gratification like the ordinary festivals of the
karmis. r Gauya Maha does not encourage such non-Vaiava festivals. The grand
festivals of the Gauya Maha are always celebrated by enthusiastic devotees with life. But
ignorant persons say that festival organizers with life must save money for lifeless sacrifices to
be performed after their death. When those claiming to be Gauya Maha preachers desire to
enjoy accumulated wealth and begin endeavoring like karmis attached to material enjoyment,
they better start saving money now to satisfy that desire. The Gauya Maha devotees with
life are not accumulators of such lifeless wealth. They say that when preachers become
lifeless and entrust the responsibility of preaching to hired preachers, then if the hired
preachers accumulate excess wealth, they become enjoyers rather than servants. Therefore
they are not prepared to accept the karmis' and jns' ambitions, which lead one to hell.
CB Antya-khaa 4.457
TEXT 457
kho pio leha deha' ra hari-dhvani
ih bai catur-dige ra nhi uni
Nothing could be heard in the four directions other than the name of Hari and the
instructions to eat, drink, take, or give.
CB Antya-khaa 4.458
TEXT 458
akha, ghan, mdaga, mandir, karatla
sakrtana-sage dhvani bjaye vila
The sound of the sakrtana accompanied by conchshells, bells, mdagas, mandirs, and
kartlas was tumultuous.
CB Antya-khaa 4.459
TEXT 459
parnande khro nhika bhya-jna
advaita-bhavana haila r-vaikuha-dhma
In their transcendental ecstasy, no one displayed external consciousness. The house of

Advaita thus transformed into the abode of Vaikuha.
CB Antya-khaa 4.460
TEXT 460
pane r-gauracandra parama-santoe
sambhrera sajja dekhi' bulena harie
r Gauracandra personally wandered about checking the arrangements with great

satisfaction.
The phrase sambhrera sajja means the arrangement of ingredients.
CB Antya-khaa 4.461
TEXT 461
taula dekhaye prabhu ghara-dui-cri
parvata-prama dekhe kha sri sri
The Lord saw that there were two to four rooms filled with rice, and there were rows of wood
for burning stacked like mountains.
CB Antya-khaa 4.462
TEXT 462
ghara-pca dekhe ghaa randhanera sthl
ghara-dui-cri dekhe mudgera viyali
He saw five rooms filled with earthen pots for cooking, and He saw two to four rooms filled
with skinless mung dahl.
The phrase mudgera viyali refers to mung dahl without the skin.
CB Antya-khaa 4.463
TEXT 463
nn-vidha vastra dekhe ghara-pca-sta
ghara-daa-bra prabhu dekhe khol-pta
He saw five to seven rooms filled with various cloth, and ten to twelve rooms filled with leaf
plates and leaf cups.
CB Antya-khaa 4.464
TEXT 464
ghara-dui-cri prabhu dekhe cipiaka
sahasra sahasra kndi dekhe kadalaka
The Lord also saw two to four rooms filled with flat rice, and He saw thousands of banana
bunches.
CB Antya-khaa 4.465
TEXT 465
n jni kateka nrikela guy pna
koth haite siy haila vidyamna
No one knew from where so many coconuts, betel nuts, and betel leaves came.
CB Antya-khaa 4.466
TEXT 466
paola brtku thoa lu ka mna
kata ghara bhariychenhika prama

No one could estimate how many rooms were filled with paola, eggplant, banana stems,
potatoes, ka, and the upper portions of the arab plant.
CB Antya-khaa 4.467
TEXT 467
sahasra sahasra gha dekhe dadhi dugdha
kra iku-daa akurera sane mudga
He saw thousands of pitchers filled with milk and yogurt, and He saw condensed milk, sugar
candy, and sprouted mung.
CB Antya-khaa 4.468
TEXT 468
taila-lavaa-ghta-kalasa dekhe prabhu yata
sakala anantalikhibre pri kata
The Lord saw unlimited pots of oil, salt, and ghee. I am unable to describe everything.
CB Antya-khaa 4.469
TEXT 469
ati amnu dekhi' sakala sambhra
citte yena prabhura haila camatkra
On seeing those extraordinary arrangements, the Lord's heart was struck with wonder.
CB Antya-khaa 4.470
TEXT 470
prabhu bale,e sampatti manuyera naya
crya `mahea' hena mora citte laya
The Lord said, These opulences are not possible for an ordinary human being. I think
Advaita crya must be Mahea.
CB Antya-khaa 4.471
TEXT 471
manuyero eteka ki sampatti sambhave!
e sampatti sakale sambhave mahdeve
How can an ordinary human being possess such opulence? Only Mahdeva possesses such
opulence.
TEXT 472-475
bujhila-crya mahea-avatra
ei mata hsi' prabhu bale bra bra
chale advaitera tattva mahprabhu kaya
ye haya sukti se paramnande laya
tna vkye andara ansth yhra
tre r-advaita haya agni-avatra
yadyapi advaita koi-candra-sutala
tathpi caitanya-vimukhera klnala
I can understand that Advaita crya is an incarnation of Mahea. The Lord smiled as He
repeatedly spoke in this way. In this way Mahprabhu indirectly glorified the position of
Advaita. A pious person accepts this truth with great pleasure. Advaita is like the incarnation
of fire for anyone who is faithless and who disrespects the words of Mahprabhu. Although
Advaita is as cooling as millions of moons, He is like the fire of destruction for persons averse
to Lord Caitanya.
After seeing various opulences and the arrangement of foodstuffs at the house of r Advaita,
Gaurasundara became greatly pleased and encouraged Advaita Prabhu and future cryas
following in the footsteps of Advaita Prabhu to conduct festivals with great opulent like this.
But envious people engaged in service with great opulence desire to go to hell by considering
Him primarily concerned with opulence. The minimization of the crya's position because
of His external display of opulence in the course of His own cultivation of sweetness may be
considered proper in the eyes of impersonalists, but it is not approved by either
Gaurasundara or His devotees. The devotees of the Lord are like fire or Yama, the lord of
death, for those who are envious of the Lord and the devotees.
When the Gauya Maha conducted festivals, processions, and other opulent functions to
benefit the living entities, the sinful sahajiys initiated in the principle of enviousness
practiced by members of the Kuliyapa-sampradyas brought about their own
inauspiciousness by criticizing the activities of the servants in the Gauya Maha. Those
people, who were envious of Lord Caitanya, realized that the activities of the crya were like
fire that burns sinful reactions to ashes and cried out, O father, O mother, help!
TEXT 476-477
sakt ye jana bale ìva' hena nma
seha kona prasage n jne tattva tna
sei-kae sarva ppa haite uddha haya
vede stre bhgavate ei tattva kaya
Even if one does not know the glories of iva, simply by chanting his name once one will
immediately be purified of all sinful reactions. This is the verdict of the Vedic literatures and
the rmad Bhgavatam.
It is described in the Vedic literatures and in the rmad Bhgavatam that one who in spite of
not knowing iva's glories chants his name even once is by the influence of his name purified
of all sins. Simply by the mercy of either r Hari, Guru, or Vaiava the living entities can
become liberated from the sinful reactions that induce one to enjoy the material world. Those
who consider the spiritual master and riva separate from the Supreme Lord commit
offense. As soon as one becomes averse to Hari, he is swallowed by sin. The worship of r
Guru and Vaiava is more essential than the worship of the Supreme Lord. These topics are
confirmed by the Lord, who is known as bhakta-vatsala, He who is very affectionate to His
devotees.
CB Antya-khaa 4.478
TEXT 478
hena ìva' nma uni' yra dukha haya
sei jana amagala-samudre bhsaya
One who becomes unhappy on hearing the name of iva floats in an ocean of
inauspiciousness.
CB Antya-khaa 4.479
TEXT 479
yad dvy-akara nma girerita n
sakt prasagd agham u hanti tat
pavitra-krti tam alaghya-sana
bhavn aho dvei ivaivetara
My dear father, you are committing the greatest offense by envying Lord iva, whose very
name, consisting of two syllables, i and va, purifies one of all sinful activities. His order is
never neglected. Lord iva is always pure, and no one but you envies him. Alas, you are the
personification of inauspiciousness!
CB Antya-khaa 4.480
TEXT 480
r-vadane kacandra bolena pane
iva ye n pje, se v more pje kene?
Lord Kacandra has declared with His own mouth, Why would anyone who does not
worship iva worship Me?
CB Antya-khaa 4.481
TEXT 481
mora priya iva-prati andara yra
ke-mate v more bhakti haibe thra
How can a person who disrespects My dear iva attain My devotional service?
CB Antya-khaa 4.482
TEXT 482
katha v mayi bhakti sa labhat ppa-puruayo
madya para bhakta iva sampjayenna hi
How can a sinful person who is envious of the Vaiavas attain devotional service if he does
not respectfully worship My dear devotee iva?
CB Antya-khaa 4.483
TEXT 483
ataeva sarvdye r-ka pji' tabe
prte iva pji' pjibeka sarva-deve
Therefore one should first worship Lord Ka, then after worshiping Lord iva with love,
he should worship all the demigods.
CB Antya-khaa 4.484
TEXT 484
In the Skanda Pura it is stated:
prathama keava pj ktv deva mahevaram
pjany mahbhakty ye cnye santi devat
First one should worship r Ka, the Supreme Personality of Godhead and cause of all
causes, then one should worship Mahevara, the best of the demigods, thereafter one should
worship all the demigods with full devotion.
CB Antya-khaa 4.485
TEXT 485
hena ìva' advaitere bale sdhu-jane
seha r-caitanyacandra-igita-krae
Because of Lord Caitanya's indication, Advaita is accepted by saintly persons as that iva.
r Caitanyadeva has revealed that r Advaita Prabhu is viu-tattva as the updna-kraa

(ingredient cause of creation), or the pure Mahea-tattva. That is why the devotees accept r
Advaita Prabhu as equal to the Supreme Lord. The reason that unalloyed Vaiavas do not see
or associate with Rudra is because the acceptance of Rudra as the Supreme Lord independent
of the Supreme Lord is certainly an offense against the holy names. If one accepts iva as only
a gua-avatra and not as a devotee of the Supreme Lord, he commits a grave offense.
TEXT 486
CB Antya-khaa 4.486
ihte abudha-gaa mah-kali kare
advaitera my n bujhiy bhle mare
Ignorant people who disagree with this fact cannot understand Advaita's glories and are
therefore vanquished.
The word kali means argument or quarrel.
CB Antya-khaa 4.487
TEXT 487
nava nava vastra saba dekhe prabhu yata
sakala ananta-lekhibre pri kata
I am unable to describe the unlimited varieties of new cloth that the Lord saw.
CB Antya-khaa 4.488
TEXT 488
sambhra dekhiy prabhu mah-hara-mana
cryera praas karena anukaa
The Lord was greatly pleased to see the arrangements, and He continually praised Advaita
crya.
CB Antya-khaa 4.489
TEXT 489
eke eke dekhi' prabhu sakala sambhra
sakrtana-sthnete il punar-bra
After seeing every one of the arrangements, the Lord returned to where the sakrtana was
being performed.
CB Antya-khaa 4.490
TEXT 490
prabhu mtra ilena sakrtana-sthne
parnanda pilena sarva-bhakta-gae

As soon as the Lord came to the place of sakrtana, all the devotees there became filled with
ecstasy.
CB Antya-khaa 4.491
TEXT 491
n jni ke kon dike nce gya v'ya
n jni ke kon dike mahnande dhya
Who can describe the way that the devotees danced, sang, played instruments, and ran about
in ecstasy?
The word v'ya means played instruments.
CB Antya-khaa 4.492
TEXT 492
sabe kare jaya jaya mah-hari-dhvani
`bala bala hari bala' ra nhi uni
Everyone exclaimed, Jaya! Jaya! as they chanted the name of Hari. Nothing could be heard
other than, Chant! Chant! Hari bol!
CB Antya-khaa 4.493
TEXT 493
sarva-vaiavera aga candane bhita
sabra sundara vaka-mlya prita
The bodies of all the Vaiavas were decorated with sandalwood pulp, and their attractive
chests were adorned with flower garlands.
CB Antya-khaa 4.494
TEXT 494
sabei prabhura priadera pradhna
sabe ntya-gta kare prabhu-vidyamna

They were all intimate associates of the Lord. They danced and sang in the company of the
Lord.
CB Antya-khaa 4.495
TEXT 495
mahnande uhila r-hari-sakrtana
ye dhvani pavitra kare ananta-bhuvana
The sound vibration of the ecstatic congregational chanting of the glories of the Lord purified
the entire universe.
CB Antya-khaa 4.496
TEXT 496
nitynanda mah-malla prema-sukha-maya
blya-bhve ntya karilena atiaya
Nitynanda, who was like a wrestler and who was filled with the happiness of ecstatic love,
danced wildly in the mood of a child.
CB Antya-khaa 4.497
TEXT 497
vihvala haiy ati crya-gosi
yata ntya karilenatra anta ni
Advaita crya was overwhelmed with ecstasy as He danced without stop.
CB Antya-khaa 4.498
TEXT 498
ncilena aneka hkura haridsa
sabei ncena ati piy ullsa
hkura Haridsa danced in many different ways, as everyone else danced joyfully.
CB Antya-khaa 4.499
TEXT 499
mahprabhu r-gaurasundara sarva-ee
ntya karilena ati aea viee
Eventually r Gaurasundara Mahprabhu began dancing in unlimited ways.
CB Antya-khaa 4.500
TEXT 500
sarva-priada prabhu ge nciy
ee ntya karena pane sab' laiy
After first inducing all of His associates to dance, the Lord finally began dancing along with
everyone.
CB Antya-khaa 4.501
TEXT 501
maal kariy nce sarva bhakta-gaa
madhye nce mahprabhu r-acnandana
The devotees danced in groups, and Mahprabhu r acnandana danced in the middle.
CB Antya-khaa 4.502
TEXT 502
ei mata sarva dina nciy giy
vasilena mahprabhu sabre laiy
After dancing and singing throughout the day, Mahprabhu sat down with everyone.
Another reading for the first line is sabra krtana-rama antare jniyUnderstanding that
everyone was becoming fatigued from the krtana.
CB Antya-khaa 4.503
TEXT 503
tabe ee j mgi' advaita-crya
bhojanera karite lgil sarva-krya

Advaita crya then took permission from the Lord and went to make all the arrangements
for eating.
CB Antya-khaa 4.504
TEXT 504
vasilena mahprabhu karite bhojana
madhye prabhucatur-dike sarva bhakta-gaa
Mahprabhu sat down in the middle to eat, and all the devotees sat around Him.
CB Antya-khaa 4.505
TEXT 505
catur-dike bhakta-gaa yena trcaya
madhye koi-candra yena prabhura udaya
The Lord in the middle appeared as effulgent as millions of moons, and the devotees
surrounding Him resembled the stars.
CB Antya-khaa 4.506
TEXT 506
divya anna bahu-vidha piaka vyajana
mdhavendra-rdhan ira randhana
There were many varieties of divine rice, milk cakes, and vegetable preparations that mother
ac had cooked for the worship of Mdhavendra Pur.
CB Antya-khaa 4.507
TEXT 507
mdhava-purra kath kahiy kahi
ybhojana karena prabhu sarva-bhakta laiy
As the Lord ate with all the devotees, He continually narrated the glories of Mdhavendra
Pur.
CB Antya-khaa 4.508
TEXT 508
prabhu bale,mdhavendra-rdhan-tithi
bhakti haya govinde, bhojana kaile ithi
The Lord said, If one honors the prasda that has been offered during the appearance festival
of r Mdhavendra Pur, he will attain the devotional service of Govinda.
CB Antya-khaa 4.509
TEXT 509
ei mata rage prabhu kariy bhojana
vasilena giy prabhu kari' camana
After joyfully finishing His meal in this way, the Lord washed His hands and mouth and sat
down.
CB Antya-khaa 4.510
TEXT 510
tabe divya sugandhi candana divya-ml
prabhura sammukhe ni' advaita thuil
Advaita then brought fragrant sandalwood pulp and beautiful garlands before the Lord.
CB Antya-khaa 4.511
TEXT 511
tabe prabhu nitynanda-svarpera ge
dilena candana-ml mah-anurge
The Lord then first affectionately offered sandalwood pulp and a flower garland to
Nitynanda Svarpa.
CB Antya-khaa 4.512
TEXT 512
tabe prabhu sarva-vaiavere jane jane
r-haste candana-ml dilena pane

Thereafter the Lord personally offered sandalwood pulp and a flower garland to each and
every Vaiava.
CB Antya-khaa 4.513
TEXT 513
r-hastera prasda piy bhakta-gaa
sabra haila parnanda-maya mana
When the devotees received these items from the hands of the Lord, their hearts became filled
with ecstasy.
CB Antya-khaa 4.514
TEXT 514
ucca kari' sabei karena hari-dhvani
kib se nanda haila kahite n jni
I cannot describe how happy they all were as they then loudly chanted the name of Hari.
CB Antya-khaa 4.515
TEXT 515
advaitera ye nandaanta nhi tra
pane vaikuha-ntha gha-madhye yra
There was no end to Advaita's ecstasy, for the Lord of Vaikuha was personally present in
His house.
CB Antya-khaa 4.516
TEXT 516
e sakala raga prabhu karilena yata
manuyera akti ih varibeka kata
How can a human being have the power to describe all these pastimes of the Supreme Lord?
CB Antya-khaa 4.517
TEXT 517
ekodivasera yata caitanya-vihra
koi vatsare o keha nre varibra
Even in millions of years no one could describe the pastimes that Lord Caitanya performed in
one day.
nabha patanty tma-sama patattrias
tath sama viu-gati vipacita
As the birds fly in the sky as far as their capacity allows, so do the learned devotees describe
the Lord as far as their realization allows.
CB Antya-khaa 4.518
TEXT 518
pak yena kera anta nhi pya
yata-dra akti tata-dra ui' yya
A bird cannot reach the end of the sky, it only flies as far as it is able.
CB Antya-khaa 4.519
TEXT 519
ei-mata caitanya-yaera anta ni
tiho yata dena akti tata mtra gi
In the same way there is no end to Lord Caitanya's glories, one can describe them only as far
as one is able.
CB Antya-khaa 4.520
TEXT 520
kera putal yena kuhake ncya
ei-mata gauracandra more ye balya
Whatever I describe is only by the direction of r Gauracandra, just as a puppet dances only
by the direction of the puppeteer.
CB Antya-khaa 4.521
TEXT 521
e-saba kathra anukrama nhi jni
I do not know the proper sequence of Lord Caitanya's pastimes, yet I am somehow or other
trying to glorify Him.
The author does not have the ability to describe r Gaurasundara's pastimes in chronological
order. He did not describe the exact day and month of Mdhavendra Pur's appearance day.
He simply chanted and explained r Caitanya's glories under the influence of his heart's
emotions.
CB Antya-khaa 4.522
TEXT 522
sarva-vaiavera pye mora namaskra
Let me offer my respectful obeisances at the feet of the Vaiavas so that they may not
consider my offenses.
CB Antya-khaa 4.523
TEXT 523
e sakala puya-kath ye kare ravaa
avaya milaye tre ka-prema-dhana
Whoever hears these auspicious narrations will certainly attain the wealth of ecstatic love for
Ka.
CB Antya-khaa 4.524
TEXT 524


khaa, Chapter Four, entitled Descriptions of r Acyutnanda's Pastimes and the Worship
of r Mdhavendra.
CBP 5: The Pastimes of Nitynanda
Chapter Five: The Pastimes of Nitynanda
This chapter describes Mahprabhus journey from ntipura to rnivsas house in

Kumrahaa, the Lords meeting with ivnanda Sena and Vsudeva hkura, the
benediction awarded to rvsa, the Lords arrival at the house of r Rghava Paita in
Pnihi, His meeting with the devotees there, the Lords visit to Varhanagara and awarding
the designation Bhgavata crya to a particular devotee brhmaa Bhgavata reciter, the
Lords return to Nlcala, Pratparudras intense eagerness to meet Mahprabhu, the Kings
observation in a dream that Lord Jaganntha and Lord Gaurasundara are nondifferent, the
Kings meeting with the Lord in a flower garden and humble prayers to the Lord, the Lords
order to Nitynanda and His associates to go to Bengal and preach, r Nitynandas
preaching love of God in Bengal and His pastimes of delivering the fallen souls, and the
chapter ends with an introduction of r Nitynandas associates and the authors humble
presentation of himself as the last servant of r Nitynanda.
From Advaitas house in ntipura, r Gaurasundara went to the house of rvsa Paita in
Kumrahaa, and devotees such as ivnanda Sena and Vsudeva Datta hkura came there
to meet the Lord in rvsas house. At the meeting between Vsudeva Datta hkura and
Mahprabhu, Mahprabhu narrated the glories of Vsudeva Datta. rvsa Paita and his
brother Rmi were very dear to Mahprabhu on account of their unlimited services like
performing sakrtana, reciting rmad Bhgavatam, and performing dramas. One day
Mahprabhu asked rvsa Paita why he didnt endeavor at all to feed and cloth his
extensive family. How would he maintain their livelihood? In reply, rvsa Paita said that
he did not wish to go anywhere to earn money, for whatever was destined would certainly
happen. Then Mahprabhu said, rvsa, you should take sannysa.rvsa Paita replied,
I cannot do that. Mahprabhu said, Then how will you maintain your family
members?rvsa Paita clapped his hands and counted, One, two, three. Mahprabhu
asked him the meaning of this, and rvsa Paita said, If I do not get any food even after
fasting for three consecutive days, then I will tie a heavy pitcher to my neck and jump into
the Ganges. As soon as Mahprabhu heard rvsas words, He roared loudly and said, Even
if Lakm, the goddess of fortune, happens to beg, you will not be affected by poverty. Did
you forget My words in Bhagavad-gtthat anyone who thinks of Me without deviation
(anany cinta), I supply what they lack and preserve what they have? For someone who is
personally maintained by the supreme maintainer of the entire universe, what anxiety will he
have for food and cloth? I give you the benediction that even if you sit at home, all
ingredients for Kas service will automatically come to you. Mahprabhu then ordered
Rmi to continually serve his elder brother and exalted Vaiava rvsa.
From rvsas house, Mahprabhu went to Rghava Paitas house in Pnihi, where wany
devotees gathered to see the Lord. The Lord privately instructed Rghava Paita to see
Himself (r Gaurasundara) and Nitynanda as nondifferent, and He ordered Makaradhvaja
Kara to serve r Rghava Paita. Thereafter Mahprabhu went from Pnihi to a house in
Varhanagara belonging to a particular devotee brhmaa who was expert in reciting rmad
Bhgavatam. On hearing his recitation of rmad Bhgavatam, the Lord became especially
pleased and awarded him the designation Bhgavata crya.
In this way the Lord stayed in various devotees houses in each of the villages along the banks
of the Ganges in Bengal and performed krtana and dancing and fulfilled the desires of
everyone, then He again went to Nlcala and stayed at the house of K Mira. On hearing
that Mahprabhu had returned to Nlcala, King Pratparudra came to Pur from his capital of
Cuttack and displayed intense eagerness to see the Lord as he made special requests to
Srvabhauma Bhacrya and other devotees to arrange for him to meet the Lord. When the
devotees saw the Kings intense eagerness, they advised him to watch the Lords dancing from
a hidden place. But when the King saw saliva frothing from the Lords mouth, dust on the
Lords body, and other symptoms Mahprabhu displayed while dancing in transcendental
madness, he was unable to understand Mahprabhus transcendental ecstatic transformations
and after falling asleep with a doubtful mind he saw in a dream that the body of r
Jaganntha was also covered with saliva and dust. When the King tried to touch r
Jaganntha in the dream, Jaganntha cautioned him by saying, Your bodily limbs adorned
with sandalwood pulp mixed with musk are never fit to touch My body covered with saliva
and dust. At that moment King Pratparudra saw r Caitanyadeva sitting in the same place
where Jaganntha had been sitting and His body covered in the same way with saliva and
dust. As the King attempted to touch Him, r Gaurahari said to Pratparudra, Since you
have aversion for Me in your mind, why do you want to touch Me? As the King woke up, he
became extremely repentant and realized that r Gaurasundara was nondifferent from r
Jaganntha.
One day as Mahprabhu was sitting in a flower garden with His associates, King Pratparudra
came and offered obeisances to the Lord by falling flat like an uprooted banana tree and
symptoms of ecstatic love manifested in the body of the King. The King then began to speak
to the Lord with utmost humility. The Lord showered His merciful benediction on the King
and told him that He came to Nlcala only for the sake of Rya Rmnanda, Srvabhauma,
and Pratparudra. He also told the King that he should not reveal the actual identity of the
Lord, who was enacting the pastimes of a covered incarnation, for as long as the Lord was
present on this planet. The Lord then offered the garland He was wearing to the King and
gave him permission to leave.
One day in Nlcala, r Mahprabhu called Nitynanda to a solitary place, and while
discussing with Him about the preaching of pure devotional service in Bengal, the Lord sent
Nitynanda along with His associates to Bengal to fulfill His mission there. During their
journey to Bengal the eternally perfect Vraja associates of r Baladeva Nitynanda manifested
their self-evident sentiments of Vraja. r Nitynanda Prabhu went to the house of Rghava
Paita in Pnihi, where Nitynanda heard a krtana performed by the expert krtana leader
Mdhava Ghoa and became absorbed in wonderful ecstatic love. As r Nitynanda Prabhu
climbed on the throne of Lord Viu, the devotees headed by Rghava Paita performed the
Lords abhieka ceremony. When Nitynanda Prabhu ordered Rghava Paita to quickly
bring a garland of kadamba flowers, Rghava Paita saw that by the will of r Nitynanda
many kadamba flowers had blossomed out of season in the lime tree situated in his courtyard.
Rghava Paita prepared a garland from those kadamba flowers and offered it to
Nitynanda. Shortly thereafter, the ten directions were suddenly filled with the aroma of
damanaka (Artemisia indica) flowers, and Nitynanda explained that r Gaurasundara had
put on a garland of damanaka flowers and come from Nlcala to hear the krtana. Then
Nitynanda and His associates all manifested transformations of ecstatic love. r Nitynanda
stayed in Pnihi for three months and exhibited various pastimes of devotional service.
Lord Nitynanda Prabhu used to decorate His body with various ornaments. Along with His
associates, Nitynanda visited the houses of the devotees situated on both sides of the
Ganges. The children were showered with His mercy.
One day r Nitynanda went to the house of r Gaddhara dsa. In the course of this
narration there is a description of r Gaddhara Dsas eternal mood as a gop. r
Nitynanda took the Bla-gopla Deity from r Dsa Gaddhara Prabhus temple and
embraced put Him to His chest. When r Nitynanda heard r Mdhavnandas song
describing the dna-khaa-ll, the pastimes of taking taxes, symptoms of ecstatic love
manifested in His body. In Gaddhara dsas village lived one Kazi, who was very envious,
cruel, and opposed to krtana. One day while intoxicated by love of God, Dsa Gaddhara
Prabhu fearlessly went at night to the house of the Kazi while chanting the name of Hari and
said, Where is that fellow Kazi? He better chant the name of Ka quickly, or I will break
his head. When the Kazi came before Dsa Gaddhara and asked why he was coming to the
house of an atheist like him, Dsa Gaddhara replied, During the incarnation of r Caitanya
and Nitynanda everyone in the world has chanted the name of Ka, only you have
remained aloof. I have come to make you chant the name of Hari. The Kazi replied,
Gaddhara, you go home today, I will chant the name of Hari tomorrow. On hearing the
Kazi say the name Hari, Gaddhara said, Why tomorrow? You have already chanted the
name of Hari. At this point the author describes various wonderful symptoms of love of God
manifested by the associates of r Nitynanda. Thereafter Nitynanda with His associates
departed for Navadvpa to see mother ac, and on the way they stayed at Purandara Paitas
temple in Khaadaha. While describing at this point the most wonderful transformations of
loving devotional service manifested by r Caitanyas servant Murri Paita, the author then
refutes the sinful activities of the so-called servants of r Caitanya who independently
identify themselves with pride as followers of r Advaita. After spending a few days at
Khaadaha, r Nitynanda and His associates went to the village of Saptagrma and took
bath there at the Trive bathing gha on the banks of the Ganges. He stayed on the bank at
the Trive in the house of Uddhraa Datta, and He inspired the entire mercantile
community to worship Ka by preaching the holy names of Ka from door to door. Even
godless Yavanas took shelter at the lotus feet of r Nitynanda, the deliverer of the fallen
souls.
After some time r Nitynanda came to r Advaitas house in ntipura. r Advaita crya
offered prayers to Nitynanda Prabhu, and then the two spent the entire day in great ecstasy
discussing topics of Ka. From ntipura, r Nitynanda Prabhu went to Navadvpa and
went straight to rdhma Mypur to meet mother ac. r Nitynanda and His associates
enjoyed ecstatic krtana pastimes in Navadvpa and enacted pastimes of delivering the fallen
souls. In this connection the author describes an incident involving a dacoit of Navadvpa. In
Navadvpa there was a particular young brhmaa, who was the leader of the dacoits. That
leader of dacoits saw the opulent ornaments on the body of r Nitynanda and desired to
steal them. Thinking in this way, he began to travel with Nitynanda with a desire to steal His
ornaments. Realizing that r Nitynanda was living alone at the house of Hiraya Paita,
that leader of dacoits along with his fellow dacoits waited at night fully prepared in a solitary
place near the house of Hiraya Paita. They began to contemplate who would take which
ornament of Nitynanda. But by the will of r Nitynanda, the dacoits soon fell asleep. When
they woke early the next morning to the sound of the crows, they hastily hid their weapons at
some place and returned to their respective home while blaming each other. On the next
night the dacoits first worshiped goddess Ca with great pomp by offering her wine and
flesh, and after collecting various weapons and wearing kavacas, or protective amulets, they
surrounded the house of Nitynanda at the dead of night. But contrary to their expectations
they found innumerable, fully prepared, fierce-looking soldiers who were constantly chanting
the name of Hari were guarding the house of Nitynanda. They became greatly astonished to
see this and after making various arguments among themselves they concluded that there is
no hope of their success on that particular night and left. When on the third night the dacoits
entered into the residence of r Nitynanda, they immediately lost their sight and started
falling into filthy pits and thorny bushes. At that moment Lord Indra began to shower heavy
rain and storm there by making the lives of the dacoits miserable. After this incident the
leader of the dacoits had a change of heart, so he took shelter at the lotus feet of Nitynanda
and prayed for his own deliverance while offering prayers to Nitynanda. r Nitynanda
bestowed mercy on the leader of the dacoits by forbidding him to again engage in sinful
activities while misusing his independence. Moreover, r Nitynanda delivered other dacoits
through this leader of the dacoits. In this connection the author describes the glories of
Nitynandas mercy, His preaching of the holy names throughout Navadvpa, His frequent
visits to Kuly on the other side of the Ganges, the characteristics of r Nitynandas
associates, a brief introduction of some of Nitynandas associates, and himself as the last
servant of Nitynanda and the son of Nrya dev, a recipient of Caitanyas mercy.
CB Antya-khaa 5.001
TEXT 1
jaya jaya r-gaurasundara sarva-guru
jaya jaya bhakta-jana-vch-kalpa-taru
All glories to r Gaurasundara, the spiritual master of everyone! All glories to the Supreme
Lord, who like a desire tree fulfills the desires of His devotees!
The phrase sarva-guru is explained as follows: He is the spiritual master of all entities in the
spiritual world and in the material world. He is Ka Himself, the orginal Personality of
Godhead. The controllers of the material universe are involved with the three modes of
material nature, but He is the Lord of Vaikuha.
CB Antya-khaa 5.002
TEXT 2
jaya jaya nysi-mai r-vaikuha-ntha
jva-prati kara prabhu ubha-di-pta
All glories to the best of sannyss, the Lord of Vaikuha! O Lord, please glance mercifully
on the living entities.
CB Antya-khaa 5.003
TEXT 3
bhakta-goh-sahite gaurga jaya jaya
jaya jaya r-karu-sindhu day-maya

All glories to Gaurga, along with His devotees! All glories to the ocean of mercy, who is full
of compassion!
CB Antya-khaa 5.004
TEXT 4
ea-khaa kath bhi, una eka mane
r-gaurasundara viharilena yemane
O brothers, hear with attention the topics of Antya-khaa, wherein the pastimes of r
Gaurasundara are described.
CB Antya-khaa 5.001
TEXT 5
kata dina thki prabhu advaitera ghare
il kumrahaa-rvsa-mandire
After staying a few days at the house of Advaita, the Lord went to the house of rvsa Paita
in Kumrahaa.
The present name of Kumrahaa is Hlisahara. It is situated near the Kcarp station on
the East Bengal railway line. rvsa, r ivnanda Sena, r Vsudeva hkura, and other
devotees of Gaura lived at this place.
CB Antya-khaa 5.006
TEXT 6
ka-dhynnande vasi chena rvsa
cambite dhyna-phala sammukhe praka
rvsa was sitting in meditation on Ka when he suddenly saw the object of his meditation
present before him.
CB Antya-khaa 5.007
TEXT 7
nija-pra-ntha dekhi rvsa paita
daavat haiy pail pthivta

Seeing the Lord of his life, rvsa Paita fell to the ground offering obeisances.
CB Antya-khaa 5.008
TEXT 8
r-caraa vake kari paita-hkura
uccai-svare drgha-vse kndena pracura
Paita hkura held the Lords lotus feet to his chest and sighed deeply as he cried loudly.
CB Antya-khaa 5.009
TEXT 9
gaurga-sundara rvsere kari kole
Gaurasundara embraced rvsa and soaked his body with tears of ecstatic love.
CB Antya-khaa 5.010
TEXT 10
sukti rvsa-goh caitanya-prasde
sabe prabhu dekhi rddha-bhu kari knde
By the mercy of Lord Caitanya, everyone in rvsas household was most pious. They all
raised their arms and cried on seeing the Lord.
CB Antya-khaa 5.011
TEXT 11
vaikuha-nyaka ghe piyrvsa
hena nhi jnena ki janmila ullsa
On receiving the Lord of Vaikuha in his house, rvsas happiness knew no bounds.
CB Antya-khaa 5.012
TEXT 12
pane mthya kari uttama sana

dilena, vasil tathi kamala-locana
He brought a fine seat on his head and offered it to the lotus-eyed Lord, who sat down on it.
CB Antya-khaa 5.013
TEXT 13
catur-dike vasilena priada-gaa
sabei gyana ka-nma anukaa
All the Lords associates sat around Him and continuously chanted the names of Ka.
CB Antya-khaa 5.014
TEXT 14
jaya jaya kare ghe pati-vrat-gaa
haila nanda-maya rvsa-bhavana
The chaste ladies of the house vibrated auspicious sounds, and rvsas entire house became
filled with ecstasy.
CB Antya-khaa 5.015
TEXT 15
prabhu ilena mtra paitera ghara
vrt pi il crya-purandara
When crya Purandara heard that the Lord had arrived at rvsa Paitas house, he
immediately came there.
CB Antya-khaa 5.016
TEXT 16
thne dekhiy prabhu pit kari bale
premvee matta tne karilena kole
Upon seeing him, the Lord addressed him as father. Then, in ecstatic love, the Lord embraced
him.
CB Antya-khaa 5.017
TEXT 17
parama sukti se crya-purandara
prabhu dekhi knde ati hai asamvara
crya Purandara was most fortunate. He began to cry uncontrollably on seeing the Lord.
The word asamvara means impatient or uncontrolled.
CB Antya-khaa 5.018
TEXT 18
vsudeva datta ilena sei kae
ivnanda-sena-di pta-varga-sane
At that moment Vsudeva Datta and various other associates headed by ivnanda Sena
arrived there.
CB Antya-khaa 5.019
TEXT 19
prabhura parama priyavsudeva datta
thra kpya se jnena sarva tattva
Vsudeva Datta was most dear to the Lord. By the Lords mercy, he knew all conclusive
truths.
Descriptions of r Vsudeva Datta hkura are found in the Caitanya-caritmta, di-ll,

10.41-42, 12.57; Madhya-ll, 10.81, 11.87, 11.137-139, 11.141-142, 13.40, 14.98, 15.93,
15.158-179, 16.206; Antya-ll, 3.74, 4.108, 6.161, 7.47, 10.9, 121, and 140, and 12.98.
CB Antya-khaa 5.020
TEXT 20
jagatera hitakrvsudeva datta
sarva-bhte kplucaitanya-rase matta
Vsudeva Datta was the benefactor of the entire world. He was compassionate to all living
entities, and he was intoxicated by the mellows of love for Lord Caitanya.
Vsudeva hkura was the benefactor of everyone in this world, he was compassionate to all
living entities, and he was intoxicated by the topmost of the five rasas described by r Ka
Caitanya. Because he was a mah-bhgavata, he did not find faults in others, he was always
eager to benefit others, and he had unflinching love for r Hari, Guru, and Vaiava. In the
English language he would be called a Greater Altruist.
CB Antya-khaa 5.021
TEXT 21
gua-grh adoa-dara sab-prati
vare vaiave yathyogya rati-mati
He would see only the good qualities of others and did not find faults in anyone. He had
appropriate love and respect for the Supreme Lord and the Vaiavas.
CB Antya-khaa 5.022
TEXT 22
vsudeva datta dekhi r-gaurasundara
kole kari kndite lgil bahutara
When r Gaurasundara saw Vsudeva Datta, He embraced him and cried profusely.
CB Antya-khaa 5.023
TEXT 23
vsudeva datta dhari prabhura caraa
uccai-svare lgilena karite krandana
Vsudeva Datta grabbed the Lords lotus feet and began to cry loudly.
CB Antya-khaa 5.024
TEXT 24
vsudeva kndite ke che hena jana
uka kha-pdi karaye krandana
Who was not affected by the crying of Vsudeva? Even persons with hearts as hard as dry
wood or stone were moved to tears.
Even persons whose hearts were as hard as inanimate objects were unable to maintain their
composure when they saw Vsudeva cry.
CB Antya-khaa 5.025
TEXT 25
vsudeva dattera yateka gua-sm
vsudeva datta vahi nhika upam
Vsudeva Datta had such wonderful qualities that he could be compared only with himself.
CB Antya-khaa 5.026
TEXT 26
hena se prabhura prti dattera viaya
prabhu bale,mi vsudevera nicaya
The Lord had such love for Vsudeva Datta that He would say, I certainly belong to
Vsudeva.
CB Antya-khaa 5.027
TEXT 27
pane r-gauracandra bale bra bra
e arra vsudeva dattera mra
r Gaurasundara would repeatedly declare, This body of Mine belongs to Vsudeva Datta.
r Gaurasundara considered that He had been purchased by r Vsudeva hkura; in other

words, He considered Himself the property of Vsudeva.
CB Antya-khaa 5.028
TEXT 28
datta m yath vece, tathya viki
satya satya ihte anyath kichu ni
Vsudeva Datta may sell Me wherever he likes. This is a fact. No one should disbelieve this
statement.
CB Antya-khaa 5.029
TEXT 29
vsudeva dattera vtsa yra gya
lgiyche, tre ka rakibe sadya
One who is touched by air that has touched the body of Vsudeva Datta will always be
protected by Ka.
CB Antya-khaa 5.030
TEXT 30
satya mi kahiuna vaiava-maala!
e deha mravsudevera kevala
Listen, O Vaiavas, I tell you the truth! This body of Mine belongs to Vsudeva alone.
CB Antya-khaa 5.031
TEXT 31
vsudeva dattere prabhura kpuni
nande vaiava-gaa kare hari-dhvani
When the Vaiavas heard the Lords merciful statements about Vsudeva Datta, they joyfully
CB Antya-khaa 5.032
TEXT 32
bhakta bite gaurasundara se jne
yena kare bhakta, tena karena pane
Gaurasundara knows how to increase the glories of the devotees. As the devotees glorify the
Lord, the Lord glorifies the devotees.
CB Antya-khaa 5.033
TEXT 33
ei mata rage prabhu r-gaurasundara

kata dina rahilena rvsera ghara
In this way r Gaurasundara joyfully stayed a few days in the house of rvsa.
CB Antya-khaa 5.034
TEXT 34
rvsa-rmidui bhi gua gya
vihvala haiy nce vaikuhera rya
The two brothersrvsa and Rmiglorified the Lords qualities, and the Lord of
Vaikuha became overwhelmed with ecstasy as He danced.
CB Antya-khaa 5.035
TEXT 35
caitanyera ati priyarvsa, rmi
dui caitanyera deha, dvidh kichu ni
rvsa and Rmi were most dear to Lord Caitanya. There is no doubt that the two were as
good as Lord Caitanyas body.
TEXT 36-37
sakrtana-bhgavata-pha-vyavahre
vidaka-llya aea prakre
janmyena prabhura santoa rnivsa
yra ghe prabhura sarvdya paraka
rnivsa pleased the Lord in various ways by performing sakrtana, reciting rmad
Bhgavatam, and displaying proper etiquette. It was in his house that the Lord first revealed
Himself.
rvsa pleased r Gaurasundara in various ways by performing sakrtana, reciting rmad

Bhgavatam, and displaying proper etiquette filled with great affection and love devoid of awe
and veneration.
CB Antya-khaa 5.038
TEXT 38
eka-dina prabhu rnivsera sahita
vyavahra-kath kichu kahena nibhta
One day in a solitary place the Lord asked rvsa about his household affairs.
CB Antya-khaa 5.039
TEXT 39
prabhu bale,tumi dekhi kotho n yo
ke-mate v kulib, ke-mate kulo
The Lord asked, I see that you do not go anywhere. How then do you maintain your family,
and how will you maintain them?
CB Antya-khaa 5.040
TEXT 40
rvsa balena,prabhu kotho yite
n laya mra citta kahinu tomte
rvsa replied, O Lord, I tell You that I dont like to go anywhere.
CB Antya-khaa 5.041
TEXT 41
prabhu bale,parivra aneka tomra
nirbha ke-mate tabe haibe sabra?
The Lord then said, You have a large family. How will you maintain them all?
CB Antya-khaa 5.042
TEXT 42
rvsa balena,yra ade y thke
se-i haibeka, milibeka ye-te-pke
rvsa said, One will somehow or other receive whatever he is destined to receive.
CB Antya-khaa 5.043
TEXT 43
prabhu bale,tabe tumi karaha sannysa
th n priba muibalena rvsa
The Lord then said, Then you should take sannysa, and rvsa replied, I cannot do that.
CB Antya-khaa 5.044
TEXT 44
prabhu bale,sannysa grahaa n karib
bhik kariteo kro dvre n yaib
The Lord said, You will not take sannysa, and you will not go to anyones door to beg alms.
CB Antya-khaa 5.045
TEXT 45
ke-mate karib parivrera poaa
kichui n bujhi mui tomra vacana
How then will you maintain your family? I do not understand what you are saying.
CB Antya-khaa 5.046
TEXT 46
e-klete kotho n gele n ile
vaa mtra khreo siy n mile
Nowadays if one does not go out and bring anything, nothing will come.
The phrase vaa mtra means just a little or even the smallest portion.
CB Antya-khaa 5.047
TEXT 47
n milila yadi si tomra duyre

tabe tumi ki karib? balaha mre
Tell Me, if nothing comes to your door, what will you do?
CB Antya-khaa 5.048
TEXT 48
rvsa balena hte tina tli diy
eka, dui, tina ei kahilu bhgiy
rvsa clapped his hands three times and said, One, two, threethis is the secret.
CB Antya-khaa 5.049
TEXT 49
prabhu bale,eka dui tina ye kari
lki artha ihra bala kena tli dil?
The Lord said, What is the meaning of this one, two, three? Why did you clap?
TEXT 50-51
rvsa balena,ei dahna mra
tina upavse yadi n mile hra
tabe satya kahoghaa bndhiy galya
pravea karimu mui sarvath gagya
rvsa replied, This is my firm conviction. If I do not receive food for three days, then, I tell
You the truth, I will tie a pot to my neck and drown myself in the Ganges.
The word dahna means fixed determination.
CB Antya-khaa 5.052
TEXT 52
ei mtra rvsera uniy vacana
hukra kariy uhe acra nandana

As soon as the son of ac heard rvsas words, He roared loudly and stood up.
CB Antya-khaa 5.053
TEXT 53
prabhu bale,ki balili paita-rvsa!
tora ki annera janya haibe upsa!
The Lord said, What did you say, Paita rvsa! You will starve for want of food!
CB Antya-khaa 5.054
TEXT 54
yadi kadcit lakm o bhik kare
tathpiha dridrya nahiba tora ghare
Even if Lakm has to beg, your household will not be afflicted by poverty.
Even if Lakmdev, the source of unlimited potencies and all opulences, ever faces poverty,
the unalloyed topmost devotee rvsa Paita will never face poverty.
CB Antya-khaa 5.055
TEXT 55
pane ye gt-stre baliycho mui
tho ki rvsa, ebe psarile tui!
O rvsa, have you forgotten what I personally said in the Bhagavad-gt?
CB Antya-khaa 5.056
TEXT 56
anany cintayanto m
ye jan paryupsate
te nitybhiyuktn
yoga-kema vahmy aham

But those who always worship Me with exclusive devotion, meditating on My transcendental
formto them I carry what they lack, and I preserve what they have.
CB Antya-khaa 5.057
TEXT 57
ye-ye-jana cinte more ananya haiytre
bhik dea mui mthya vahiy
I personally carry on My head the needs of any person who thinks of Me without deviation.
CB Antya-khaa 5.058
TEXT 58
yei more cinte, nhi yya kro dvre
pane siy sarva-siddhi mile tre
All perfection will automatically come to one who thinks of Me but does not go to anyones
door.
CB Antya-khaa 5.059
TEXT 59
dharma-artha-kma-mokapane ise
tathpiha n cya n laya mora dse
Even though religiosity, economic development, sense gratification, and liberation

automatically come to My servants, they do not look at them or accept them.
slokya-sri-smpya- srpyaikatvam apy uta
dyamna na ghanti vin mat-sevana jan
A pure devotee does not accept any kind of liberationslokya, sri, smpya, srpya, or
ekatvaeven though they are offered by the Supreme Personality of Godhead.
CB Antya-khaa 5.060
TEXT 60
mora sudarana-cakre rkhe mora dsa
mahpralaye o yra nhika vina
My Sudarana cakra always protects My devotees. Even during the final dissolution they are
not destroyed.
CB Antya-khaa 5.061
TEXT 61
ye mohra dsere o karaye smaraa
thre o karo mui poaa-plana
I personally protect and maintain anyone who remembers even My servant.
I bestow mercy on anyone who remembers Me. I maintain and protect one who remembers
even My servant. The devotee of My devotee is most dear to Me.
CB Antya-khaa 5.062
TEXT 62
sevakera dsa se mohra priya baa
anyse se-i se mohre pya daha
The servant of My servant is most dear to Me. Such a person easily attains Me without a
doubt.
CB Antya-khaa 5.063
TEXT 63
kon cint mora sevakera bhakya kari
mui yra po cho sabra upari
How can My servant be in anxiety for food, when I am there to maintain him in all respects?
CB Antya-khaa 5.064
TEXT 64
sukhe rnivsa, tumi vasi thka ghare
pani sibe saba tomra duyre

O rnivsa, you just sit happily at home. Everything will come to your doorstep.
CB Antya-khaa 5.065
TEXT 65
advaitere tomre mra ei vara
jar-grasta nahibe dohra kalevara
My benediction to Advaita and you is that your bodies will never be affected by old age.
r Mahprabhu gave the benediction that old age would never affect the transcendental
bodies of rvsa and r Advaita Prabhu.
CB Antya-khaa 5.066
TEXT 66
rma-paitere ki r-gaurasundara
prabhu bale,una rma, mra uttara
r Gaurasundara then called Rma Paita and said, O Rma, listen to what I say.
CB Antya-khaa 5.067
TEXT 67
jyeha-bhi-rvsere tumi sarvathya
sevibe vara-buddhye mra jya
My order is that you must always serve your elder brother as if he were the Supreme Lord.
CB Antya-khaa 5.068
TEXT 68
pra-saha tumi mora, r-rma paita
rvsera sev n chib kadcita
O r Rma Paita, you are as dear to Me as My own life. You should never give up the
service of rvsa.
CB Antya-khaa 5.069
TEXT 69
uniy prabhura vkya rvsa r-rma
anta nhi nande, hail pra-kma
Hearing the Lords words, rvsa and r Rma became unlimitedly happy and their desires
were fulfilled.
CB Antya-khaa 5.070
TEXT 70
adypiha rvsere caitanya-kpya
dvre saba upasanna haiteche llya
By the mercy of Lord Caitanya, everything comes to the door of rvsa even today.
CB Antya-khaa 5.071
TEXT 71
ki kahiba rvsera udra caritra
tribhuvana haya yra smarae pavitra
How can I describe the magnanimous characteristics of rvsa? The three worlds become
purified simply by remembering him.
CB Antya-khaa 5.072
TEXT 72
satya sevilena caitanyere rnivsa
yra ghare caitanyera sakala vilsa
rnivsa truly served Lord Caitanya, for Lord Caitanya enacted His pastimes in his house.
CB Antya-khaa 5.073
TEXT 73
hena rage rvsa-mandire gaura-rya
rahilena kata dina rvsa-icchya

In this way, by the desire of rvsa, Lord Gaurga happily stayed in the house of rvsa for
a few days.
CB Antya-khaa 5.074
TEXT 74
hkura paita sarva gohra sahite
nande bhsena prabhu dekhite dekhite
Paita hkura and his family members all floated in an ocean of bliss as they constantly
saw the Lord.
CB Antya-khaa 5.075
TEXT 75
kata-dina thki prabhu rvsera ghare
tabe gel pnihrghava-mandire
After staying a few days at rvsas house, the Lord went to Rghavas house in Pnihi.
CB Antya-khaa 5.076
TEXT 76
ka-krye chena r-rghava-paita
sammukhe r-gauracandra hail vidita
While r Rghava Paita was engaged in the worship of Ka, r Gaurasundara came
there before him.
Many karmis think that pure devotees of the Supreme Lord also desire like themselves to
enjoy the fruits of their activities and engage as they do in activities for obtaining those fruits.
But the devotees of the Lord have no business other than engaging in activities for pleasing
Ka. Engaging in activities for the pleasure of Ka is called bhakti, or devotional service.
One who works under the conception that he is the doer of activities enjoys the fruits of his
work. But those activities performed by a Vaiava for the pleasure of Ka are devotional
service. Karma and bhakti are different from each other, and there is a large gap between
them.
CB Antya-khaa 5.077
TEXT 77
pra-ntha dekhiyr-rghava-paita
daavata haiy pail pthivta
When r Rghava Paita saw the Lord of his life, he fell to the ground and offered
obeisances.
CB Antya-khaa 5.078
TEXT 78
dha kari dhari ram-vallabha-caraa
nande rghavnanda karena krandana
Rghavnanda cried in ecstasy as he firmly grabbed the Lords lotus feet, which are cherished
by Ram, the goddess of fortune.
CB Antya-khaa 5.079
TEXT 79
prabhu o rghava-paitere kari kole
And the Lord then embraced Rghava Paita and soaked his body with tears of ecstatic love.
CB Antya-khaa 5.080
TEXT 80
hena se nanda haila rghava-arre
kon vidhi karibena, kichui n sphure
Rghavas body was filled with such ecstasy that he did not know what he should do.
CB Antya-khaa 5.081
TEXT 81
rghavera bhakti dekhi r-vaikuha-ntha
rghavere karilena ubha-di-pta

When the Lord of Vaikuha saw Rghavas display of devotion, He glanced mercifully on
Rghava.
CB Antya-khaa 5.082
TEXT 82
prabhu bale,rghavera laye siy
psarilu saba dukha rghava dekhiy
The Lord said, After coming to Rghavas house and seeing Rghava, I have forgotten all My
troubles.
CB Antya-khaa 5.083
TEXT 83
gagya majjana kaile ye santoa haya
sei sukha pila rghava-laya
I have obtained the same satisfaction at Rghavas house as one gets by taking bath in the
Ganges.
r Gaurasundara obtained the same satisfaction at Rghavas house as the freshness and
pleasure one attains by bathing in the Ganges.
CB Antya-khaa 5.084
TEXT 84
hsi bale prabhu,una rghava paita!
kera randhana giy karaha tvarita
The Lord smiled and said, Listen, Rghava Paita! Go and quickly cook for Ka.
CB Antya-khaa 5.085
TEXT 85
j pi r-rghava parama-santoe
calilena randana karite prema-rase

r Rghava was greatly pleased to receive the Lords order, and he became absorbed in the
mellows of ecstasy as he went to cook.
CB Antya-khaa 5.086
TEXT 86
citta-vtti yateka mnasa panra
sei mata pka vipra karil apra
Following the dictates of his heart, that brhmaa cooked unlimited varieties of foods.
CB Antya-khaa 5.087
TEXT 87
ilena mahprabhu karite bhojana
nitynanda-sage ra yata pta-gaa
Mahprabhu then came with Nitynanda and other associates to eat.
CB Antya-khaa 5.088
TEXT 88
bhojana karena gauracandra lakm-knta
sakala vyajana prabhu praase eknta
Gauracandra, the husband of Lakm, lavishly praised each of the vegetable preparations as
He ate.
CB Antya-khaa 5.089
TEXT 89
prabhu bale,rghavera ki sundara pka
e-mata kotho mi nhi khi ka
The Lord said, How wonderful is Rghavas cooking! I have never eaten ka like this
before.
CB Antya-khaa 5.090
TEXT 90
kete prabhura prta rghava jniy
rndhiy chena ka vividha niy
Rghava knew that the Lord was fond of ka, so he had cooked various kinds of ka.
CB Antya-khaa 5.091
TEXT 91
ei mata rage prabhu kariy bhojana
vasilena giy prabhu kari camana
After joyfully finishing His meal, the Lord washed His hands and mouth and sat down.
CB Antya-khaa 5.092
TEXT 92
rghava-mandire uni r-gaurasundara
gaddhara-dsa dhi il satvara
As soon as Gaddhara dsa heard that r Gaurasundara was at Rghavas house, he quickly
came there.
CB Antya-khaa 5.093
TEXT 93
prabhura parama priyagaddhara dsa
bhakti-sukhe pra yra vigraha-praka
Gaddhara dsa was extremely dear to the Lord. His body was filled with the happiness of
devotional service.
CB Antya-khaa 5.094
TEXT 94
prabhu o dekhiy gaddhara suktire
r-caraa tuliy dilena tna ire
When the Lord saw the fortunate Gaddhara, He placed His lotus feet on his head.
TEXT 95-96
purandara-paita paramevar-dsa
yhra vigrahe gauracandrera praka
satvare dhiy ilena sei-kae
prabhu dekhi prema-yoge knde dui jane
At that time Purandara Paita and Paramevar dsa, in whose Deity Gauracandra manifest
Himself, quickly came there. On seeing the Lord, they both cried in ecstasy.
rman Mahprabhu manifest in the Gaurga Deity worshiped by Paramevar dsa, who
lived in the village of Ta-apura. He began the worship of the Deity form of r
Gaurasundara.
CB Antya-khaa 5.097
TEXT 97
raghuntha vaidya ilena tata-kae
parama vaiava, anta nhi yara gue
Raghuntha Vaidya also came at that time. He was a great Vaiava with unlimited good
qualities.
CB Antya-khaa 5.098
TEXT 98
ei mata yath yata vaiava chil
sabei prabhura sthne siy milil
In this way Vaiavas came from wherever they were to meet the Lord.
CB Antya-khaa 5.099
TEXT 99
pih-grme haila parama nanda
pane skt yath prabhu gauracandra

The village of Pnihi became filled with ecstasy, for Lord Gauracandra was personally
present there.
CB Antya-khaa 5.100
TEXT 100
rghava paita-prati r-gaurasundara
nibhte karila kichu rahasya-uttara
r Gaurasundara spoke some confidential topics to Rghava Paita in a solitary place.
CB Antya-khaa 5.101
TEXT 101
rghava, tomre mi nija-gopya kai
mra dvitya nhi nitynanda-bai
O Rghava, I have something confidential to tell you. Nitynanda is nondifferent from Me.
CB Antya-khaa 5.102
TEXT 102
ei nitynanda yei karya mre
se-i kari mi, ei balila tomre
I tell you, I do whatever Nitynanda wants Me to do.
TEXT 103
CB Antya-khaa 5.103
mra sakala karma-nitynanda-dvre
akapae ei mi kahila tomre
I tell you frankly that all My activities are performed through Nitynanda.
CB Antya-khaa 5.104
TEXT 104
yei mi, se-i nitynandabheda ni

tomra gharei saba jnib ethi
There is no difference between Myself and Nitynanda. Everyone in your house will come to
know this.
CB Antya-khaa 5.105
TEXT 105
mah-yogevare yh pite durlabha
nitynanda haite th pib sulabha
From Nitynanda you will easily obtain that which is rarely attained by the best of the
mystic yogis.
CB Antya-khaa 5.106
TEXT 106
eteke haiy tumi mah-svadhna
nitynanda sevihayehena bhagavn
Therefore you should very carefully serve Nitynanda, knowing Him to be the Supreme Lord
Himself.
CB Antya-khaa 5.107
TEXT 107
makaradhvaja-kara-prati r-gaurga-candra
balilena,seviha tumi r-rghavnanda
r Gaurga then said to Makaradhvaja Kara, You should serve r Rghavnanda.
For a description of Makaradhvaja Kara see Caitanya-caritmta, di-ll, Chapter Ten, text
24. In the Gaura-gaoddea-dpik (141) it is stated: naa candramukha prg ya sa karo
makaradhvaja Candramukha, a famous dancer in Vndvana, appeared in Lord
Caitanyas pastimes as Makaradhvaja Kara.
CB Antya-khaa 5.108
TEXT 108
rghava-paita-prati ye prti tomra

se kevala sunicaya jniha mra
Know for certain that your love for Me will be shown by your love for Rghava Paita.
CB Antya-khaa 5.109
TEXT 109
hena-mate pnih-grma dhanya kari
chilena kata-dina r-gaurga-hari
In this way Lord Gaurga made the village of Pnihi glorious by staying there a few days.
CB Antya-khaa 5.110
TEXT 110
tabe prabhu ilena varha-nagare
mahbhgyavanta eka brhmaera ghare
Thereafter the Lord went to Varha-nagara and stayed in the house of one most fortunate
brhmaa.
The name of the brhmaa indicated in the phrase eka brhmaera ghare (in the house of
one brhmaa) is r Raghuntha Bhgavata crya. An elaborate description of him can be
found in the Anubhya commentary on Caitanya-caritmta, di-ll, Chapter Ten, text 113.
CB Antya-khaa 5.111
TEXT 111
sei vipra baa suikita bhgavate
prabhu dekhi bhgavata lgil paite
That brhmaa was expert in reciting rmad Bhgavatam, so on seeing the Lord he began to
recite rmad Bhgavatam.
CB Antya-khaa 5.112
TEXT 112
uniy thna bhakti-yogera pahana
via hail gauracandra nryaa

When Gauracandra Nryaa heard his recitation of verses glorifying devotional service, He
became absorbed in ecstasy.
CB Antya-khaa 5.113
TEXT 113
bala bala bale prabhu r-gaurga-rya
hukra garjana prabhu karaye sadya
Lord Gaurga repeatedly roared loudly, Read on! Read on!
CB Antya-khaa 5.114
TEXT 114
sei vipra pae parnande magna haiy
prabhu o karena ntya bhya psariy
As that brhmaa recited, he became absorbed in ecstasy, and the Lord lost external
consciousness as He danced.
CB Antya-khaa 5.115
TEXT 115
bhaktira mahim-loka unite unite
puna punacha paena pthivte
The Lord repeatedly fell with force to the ground as He heard those verses glorifying
devotional service.
CB Antya-khaa 5.116
TEXT 116
hena se karena prabhu premera praka
cha dekhite sarva-loke pya trsa
The Lord manifest wonderful ecstatic love and then frightened everyone as He fell forcefully
to the ground.
CB Antya-khaa 5.117
TEXT 117
ei mata rtri tina-prahara-avadhi
bhgavata uniy ncil gua-nidhi
In this way the Lord, who is an ocean of transcendental qualities, danced for nine hours that
night while hearing rmad Bhgavatam.
CB Antya-khaa 5.118
TEXT 118
bhya pi vasilena r-acnandana
santoe dvijere karilena ligana
Thereafter r acnandana regained external consciousness and happily embraced that

brhmaa.
CB Antya-khaa 5.119
TEXT 119
prabhu bale,bhgavata e-mata paite
kabhu nhi uni ra kharo mukhete
The Lord said, I have never heard such a nice explanation of rmad Bhgavatam from
anyone!
CB Antya-khaa 5.120
TEXT 120
eteke tomra nma bhgavatcrya
ih vin ra kona n kariha krya
I therefore designate you Bhgavata crya. Your only duty is to recite rmad Bhgavatam.
CB Antya-khaa 5.121
TEXT 121
vipra-prati prabhura padav yogya uni
sabe karilena mah-hari-hari-dhvani

When everyone heard the suitable designation that the Lord gave the brhmaa, they all
CB Antya-khaa 5.122
TEXT 122
ei mata prati-grme grme gag-tre
rahiy rahiy prabhu bhaktera mandire
In this way the Lord stayed in the houses of various devotees as He passed through all the
villages on the bank of the Ganges.
CB Antya-khaa 5.123
TEXT 123
sabra kariy manoratha pra kma
punailena prabhu nlcala-dhma
The Lord fulfilled everyones desires and then returned to Nlcala.
CB Antya-khaa 5.124
TEXT 124
gaua-dee punar-bra prabhura vihra
ih ye unaye tra dukha nahe ra
One who hears these pastimes of the Lords return to Bengal will never suffer any distress.
CB Antya-khaa 5.125
TEXT 125
sarva nlcala-dee upajila dhvani
punailena prabhu nysi-cmai
Throughout Nlcala the news spread: The crest jewel of sannyss has returned.
CB Antya-khaa 5.126
TEXT 126
mahnande sarva-loke jaya jaya bale
il sacala-jaganntha nlacale
In great ecstasy everyone exclaimed, Jaya! Jaya! The moving Jaganntha has come to
Nlcala.
CB Antya-khaa 5.127
TEXT 127
uni saba utkalera pariada-gaa
srvabhauma-di ilena sei kaa
When Srvabhauma and the other associates of the Lord in Utkala heard the news, they
immediately went to see the Lord.
CB Antya-khaa 5.128
TEXT 128
cira-dina prabhura virahe bhakta-gaa
nande prabhure dekhi karena krtana
The devotees had been afflicted for many days with feelings of separation from the Lord.
Now, on seeing the Lord, they joyfully began krtana.
CB Antya-khaa 5.129
TEXT 129
prabhu o sabre mah-preme kari kole
sicil sabra aga nayanera jale
The Lord embraced everyone with great affection and soaked them with tears from His eyes.
CB Antya-khaa 5.130
TEXT 130
rahilena k-mira-ghe kuthale
In this way r Gaurasundara joyfully resided in Nlcala at the house of K Mira.

CB Antya-khaa 5.131
TEXT 131
nirantara ntya-gta-nanda-vea
prakena gauracandra, dekhe sarva-dea
People from all provinces saw Gauracandra become overwhelmed with ecstasy while
constantly dancing and singing.
CB Antya-khaa 5.132
TEXT 132
kakhano ncena jagannthera sammukhe
tilrdheko bhya nhi premnanda-sukhe
Sometimes He would dance before Lord Jaganntha in such ecstatic love that He showed no
external consciousness.
CB Antya-khaa 5.133
TEXT 133
kakhana ncena k-mirera mandire
kakhana ncena mahprabhu sindhu-tre
Sometimes Mahprabhu danced at the house of K Mira, and sometimes He danced on the
shore of the ocean.
CB Antya-khaa 5.134
TEXT 134
e-mata nirantara premera vilsa
tilrdheko anya karma nhika praka
In this way He constantly manifested ecstatic pastimes. He did not engage in any other
activity for even a moment.
CB Antya-khaa 5.135
TEXT 135
pi-akha bjile uhena sei kaa
kapa khulile jaganntha-daraana
When the conchshell was blown in the temple and the doors opened, He was there to greet
Lord Jaganntha.
CB Antya-khaa 5.136
TEXT 136
jaganntha dekhite ye prakena prema
akathya adbhuta! gagdhr vahe yena
The ecstatic love He manifested while seeing Lord Jaganntha was wonderful and
indescribable. Tears flowed from His eyes like currents of the Ganges.
CB Antya-khaa 5.137
TEXT 137
dekhiy adbhuta saba utkalera loka
kro dehe ra nhi rahe dukha-oka
The people of Utkala were amazed to see this, and as a result they did not feel any distress or
lamentation.
CB Antya-khaa 5.138
TEXT 138
ye dike caitanya mahprabhu cali yya
sei dike sarva-loka hari hari gya
On whatever path Caitanya Mahprabhu traveled, everyone would begin to chant the name of
Hari.
CB Antya-khaa 5.139
TEXT 139
pratparudrera sthne haila gocara
nlcale ilena r-gaurasundara

Soon Pratparudra came to know: r Gaurasundara has come to Nlcala.
CB Antya-khaa 5.140
TEXT 140
sei kae uni mtra npati pratpa
kaaka chiy ilena jaganntha
As soon as he heard this news, King Pratparudra left Cuttack and came to Jaganntha Pur.
Pratparudra, who was a king in the Gag dynasty, lived in his capital of Cuttack during the
time of Mahprabhu. On hearing the news of Gaurasundaras arrival, he came from Cuttack
to Pur.
CB Antya-khaa 5.141
TEXT 141
prabhure dekhite se rjra baa prta
prabhu se n dena daraana kadcita
Although the King had a great desire to see the Lord, the Lord would not see him under any
circumstances.
CB Antya-khaa 5.142
TEXT 142
srvabhauma-di sab-sthne rj kahe
tathpi prabhure keha n jnya bhaye
Although the King requested Srvabhauma and others to arrange his meeting with the Lord,
they would not do so out of fear.
CB Antya-khaa 5.143
TEXT 143
rj bale,tumi-saba, yadi kara bhaya
agocare mre dekhha mahaya

The King said, If you are all afraid, then at least arrange that I may see Him without His
knowledge.
It is prohibited for a sannys to see and converse with a king or a woman. A person who
desires to fulfill his sense gratification by obtaining a kings favor desires to meet the king. To
establish the principles of proper etiquette, Mahprabhu neither saw or conversed with
women, who are objects of enjoyment, or the king, who is approached for obtaining favors.
That is why none of the devotees dared to take the King of Utkala to see Mahprabhu; they
were too afraid.
CB Antya-khaa 5.144
TEXT 144
dekhiy rjra rti sarva bhakta-gae
sabe meli ei yukti karilena mane
When the devotees all saw the Kings intense eagerness to see the Lord, they got together and
made this plan.
CB Antya-khaa 5.145
TEXT 145
ye-samaye prabhu ntya karena krtane
bhya-jna daive nhi thkaye takhane
When the Lord dances in krtana, by the arrangement of providence He loses external
consciousness.
CB Antya-khaa 5.146
TEXT 146
rj o parama bhaktasei avasare
dekhibena prabhure, thkiy agocare
The King is also a great devotee, so he can use that opportunity to see the Lord without the
Lords knowledge.
CB Antya-khaa 5.147
TEXT 147
ei yukti sabe kahilena rj-sthne
rj bale,ye-te-mate dekho mtra tne
After making this plan, they informed the King, who replied, Somehow or other I want to
see Him.
CB Antya-khaa 5.148
TEXT 148
daive eka-dina ntya karena vara
uni rj ekevara ilena satvara
One day, by the arrangement of providence, the King heard that the Lord was dancing and
quickly came there.
CB Antya-khaa 5.149
TEXT 149
e thki dekhe rj ntya kare prabhu
parama adbhuta!yh nhi dekhi kabhu
The King remained out of sight as he watched the Lord dance. He had never seen such a
wonder before!
The King stayed away from the sight of the Lord and concealed his identity as he watched
Gaurasundara dance.
CB Antya-khaa 5.150
TEXT 150
avicchinna kata dhr vahe r-nayane
kampa sveda pulaka vairvarya kae kae
Streams of tears incessantly flowed from the Lords eyes, and His body manifested shivering,
perspiring, hairs standing on end, and loss of color at every moment.
CB Antya-khaa 5.151
TEXT 151
hena se cha prabhu paena bhmite
hena nhi ye v trsa n pya dekhite
The Lord fell so forcefully to the ground that there was not a single person who was not
frightened.
CB Antya-khaa 5.152
TEXT 152
hena se karena prabhu hukra garjana
uniy pratparudra dharena ravaa
The Lord roared so loudly that King Pratparudra had to cover his ears.
CB Antya-khaa 5.153
TEXT 153
kakhana karena hena rodana virahe
rj dekhe r-nayane yena nad vahe
Sometimes the Lord cried so intensely in separation that the King saw streams of tears flow
from His eyes.
CB Antya-khaa 5.154
TEXT 154
ei mata kata haya ananta vikra
kata haya kata yya lekh nhi tra
In this way the unlimited transformations of love that appeared and disappeared cannot be
described.
TEXT 155
niravadhi dui mah-bhu-daa tuli
hari bala baliy ncena kuthal
The Lord raised His two powerful arms and joyfully danced as He chanted, Hari bol!
CB Antya-khaa 5.156
TEXT 156
ei mata ntya prabhu kari kata-kae
bhya prakiy vasilena sarva-gae
After dancing for some time in this way, the Lord manifested external consciousness and sat
down with His associates.
CB Antya-khaa 5.157
TEXT 157
rj o calil alakite sei-kae
dekhiy prabhura ntya parnanda-mane
The King then left unnoticed. His mind was filled with ecstasy from seeing the Lords
dancing.
CB Antya-khaa 5.158
TEXT 158
dekhiy adbhuta ntya adbhuta vikra
rjra manete haila santoa apra
The King was unlimitedly satisfied after seeing the Lords wonderful dancing and wonderful
transformations of love.
CB Antya-khaa 5.159
TEXT 159
sabe ekakhni mtra dharilena mane
seha tna anugraha haibra krae
But in his mind there arose one doubt, which later became the cause of his achieving the
Lords mercy.
CB Antya-khaa 5.160
TEXT 160
prabhura nayane yata divya dhr vaya

niravadhi ncite r-mukhe ll haya
When the Lord was continuously dancing, divine tears flowed from His eyes and saliva
flowed from His mouth.
CB Antya-khaa 5.161
TEXT 161
dhlya llya nsikra prema-dhre
sakala r-aga vypta krtana-vikre
In the ecstasy of krtana, the Lords entire body became covered with dust, saliva, and water
from His nose.
CB Antya-khaa 5.162
TEXT 162
e sakala ka-bhva n bujhi npati
at sandeha tna dharileka mati
The King was unable to understand those transformations of ecstatic love for Ka, so some
doubt arose in his mind.
CB Antya-khaa 5.163
TEXT 163
kro sthne ih rj n kari praka
parama santoe rj gel nija-vsa
The King did not reveal this to anyone but returned to his residence in great satisfaction.
CB Antya-khaa 5.164
TEXT 164
prabhure dekhiy rj mahsukh haiy
thkilena ghe giyayana kariy
The King was most happy to have seen the Lord. He returned home and went to sleep.
CB Antya-khaa 5.165
TEXT 165
pane r-jaganntha nysi-rpa dhari
nije sakrtana-kr kare avatari
Lord Jaganntha personally appeared in this world in the form of a sannys to propagate the
sakrtana movement.
CB Antya-khaa 5.166
TEXT 166
vara-myya rj marma nhi jne
sei prabhu jnite lgil pane
Yet by the influence of the Lords illusory energy, the King did not know this confidential
fact. Therefore the Lord revealed this truth to the King.
Although the offenses committed by Pratparudra resulting from his previous aversion to
Ka were destroyed upon seeing the Lord, since he depended on the strength of his sensual
knowledge, he could not understand that r Gaurasundara was Ka. Rather, he became
doubtful about r Caitanya, thinking that He was simply a devotee. His thoughts were
bewildered by Kas illusory energy. To display mercy on him, Lord Jaganntha appeared to
him in a dream. As a result, the King became repentant and begged forgiveness for his
offense.
CB Antya-khaa 5.167
TEXT 167
sukti pratparudra rtre svapna dekhe
svapne giychena jagannthera sammukhe
That night the fortunate Pratparudra saw Lord Jaganntha appear before him in a dream.
CB Antya-khaa 5.168
TEXT 168
rj dekhejaganntha-aga dhl-maya
dui r-nayane yena gag-dhr vaya

The King saw that the body of Jaganntha was covered with dust, and tears flowed from His
two eyes like streams from the Ganges.
CB Antya-khaa 5.169
TEXT 169
dui r-nsya jala pae nirantara
r-mukhera lla pae, tite kalevara
Water continuously flowed from His two nostrils, and His body became soaked with saliva
from His mouth.
CB Antya-khaa 5.170
TEXT 170
svapne rj mane cintee ki-rpa ll!
bujhite n pri jagannthera ki khel!
In that dream the King thought, What kind of pastime is this! I am unable to understand
what Jaganntha is doing!
CB Antya-khaa 5.171
TEXT 171
jagannthera caraa sparite rj yya
jaganntha bale,rj, e tan yuyya
The King went to touch Jagannthas feet, but Jaganntha said, O King, this is not proper.
CB Antya-khaa 5.172
TEXT 172
karpra, kastur, gandha, candana, kukume
lepita tomra aga sakala uttame
Your body is smeared with fragrant camphor, musk, sandalwood paste, and kukuma.
CB Antya-khaa 5.173
TEXT 173
mra arra dekhadhl-ll-maya
m paraite ki tomra yogya haya
And see My body, it is covered with dust and saliva. Is it proper for you to touch Me?
CB Antya-khaa 5.174
TEXT 174
mi ye ncite ji tumi giychi
lgh kaile mora age dekhi dhl-ll
When you went to see Me dancing today, you felt repugnant on seeing My body covered
with dust and saliva.
CB Antya-khaa 5.175
TEXT 175
sei dhl-ll dekha sarvge mra
tumi mahrj mahrjra kumra
Just see, My entire body is covered with that dust and saliva, and you are a king as well as
the son of a king.
CB Antya-khaa 5.176
TEXT 176
mre sparite ki tomra yogya haya?
eta bali bhtye chi hse day-maya
Am I fit to be touched by you? After speaking these words, the merciful Lord looked at His
servant and smiled.
CB Antya-khaa 5.177
TEXT 177
sei-kae dekhe rj sei sihsane
caitanya-gosi vasi chena pane

At that moment the King saw Lord Caitanya sitting on the throne where Jaganntha was
previously sitting.
CB Antya-khaa 5.178
TEXT 178
sei mata sakala r-aga dhl-maya
rjre balena hsie ta yogya naya
His entire body was covered with dust in the same way as before. He smiled at the King and
said, This is not proper.
CB Antya-khaa 5.179
TEXT 179
tumi ye mre gh kari gel mane
tabe tumi mre sparibe ki krae
Earlier today you felt aversion to Me and went home, so why would you touch Me now?
CB Antya-khaa 5.180
TEXT 180
ei mate pratpardrere kp kari
sihsane vasi hse gaurga-r-hari
After bestowing mercy on Pratparudra in this way, Lord Gaurga smiled as He sat on the
throne.
CB Antya-khaa 5.181
TEXT 181
rjra haila kata-kae jgaraa
caitanya piy rj karena krandana
Shortly thereafter, the King woke up and began to cry.
CB Antya-khaa 5.182
TEXT 182
mah-apardh mui pp durcra
n jnilu caitanyavara-avatra
I am a sinful, misbehaved, great offender. I did not know that Lord Caitanya was the
Supreme Lord.
CB Antya-khaa 5.183
TEXT 183
jvera v kon akti thne jnite
brahmdira moha haya yhra myte
What power does a living entity have to know Him? Even personalities like Brahm are
bewildered by His illusory energy.
CB Antya-khaa 5.184
TEXT 184
eteke kamaha prabhu, mora apardha
nija-dsa kari more karaha prasda
Therefore, O Lord, please forgive my offenses. Bestow mercy on me by accepting me as Your

servant.
CB Antya-khaa 5.185
TEXT 185
pane r-jagannthacaitanya-gosi
rj jnilena, ithe kichu bheda ni
The King thus realized that Lord Jaganntha and Lord Caitanya were nondifferent.
CB Antya-khaa 5.186
TEXT 186
viea utkah haila prabhure dekhite
tathpi n pre keha dekh karite
He developed intense eagerness to see the Lord, but no one was able to arrange a meeting.
CB Antya-khaa 5.187
TEXT 187
daive eka-dina prabhu pupera udyne
vasiy chena kata priada-sane
By the arrangement of providence, the Lord was one day sitting in a flower garden in the
company of His associates.
CB Antya-khaa 5.188
TEXT 188
ekk pratparudra giy sei sthne
drgha hai pailena prabhura carae
Pratparudra went there alone and fell flat at the lotus feet of the Lord.
CB Antya-khaa 5.189
TEXT 189
aru-kampa-pulake rjra anta ni
nande mrcchita hailena sei hi
Crying, shivering, and hairs standing on end continuously manifested on the body of the
King. He then lost consciousness at that place.
CB Antya-khaa 5.190
TEXT 190
viu-bhakti-cihna prabhu dekhiy rjra
uha bali r-hasta dilena age tra
When the Lord saw symptoms of devotional service to Viu on the body of the King, He
touched the Kings body with His lotus hand and said, Get up.
CB Antya-khaa 5.191
TEXT 191
r-hasta-parae rj pila cetana

prabhura caraa dhari karena krandana
By the touch of the Lords lotus hand, the King regained consciousness. He then caught hold
of the Lords lotus feet and began to cry.
CB Antya-khaa 5.192
TEXT 192
trhi trhi kp-sindhu sarva-jva-ntha!
mui-ptakre kara ubha-di-pta
Save me, save me, O ocean of mercy and Lord of all living entities! Please glance mercifully
on this sinful person.
CB Antya-khaa 5.193
TEXT 193
trhi trhi svatantra-vihri kp-sindhu!
trhi trhi r-ka-caitanya dna-bandhu!
Save me, O supremely independent ocean of mercy! Save me, r Ka Caitanya, the friend
of the poor!
CB Antya-khaa 5.194
TEXT 194
trhi trhi sarva-deva-vandya ram-knta!
trhi trhi bhakta-jana-vallabha eknta!
Save me, O beloved Lord of Lakm! You are worshiped by all the demigods. Save me, O You
who are most affectionate to the devotees!
CB Antya-khaa 5.195
TEXT 195
trhi trhi mahuddha-sattva-rpa-dhri!
trhi trhi sakrtana-lampaa murri!

Save me, O You who assumes a form of pure goodness! Save me, O Murri, O inaugurator of
the sakrtana movement!
CB Antya-khaa 5.196
TEXT 196
trhi trhi avijta-tattva-gua-nma!
trhi trhi parama-komala gua-dhma!
Save me, O You whose glories, qualities, and names are not known to all! Save me, O most
gentle Lord! Save me, O reservoir of all transcendental qualities!
CB Antya-khaa 5.197
TEXT 197
trhi trhi aja-bhava-vandya-r-caraa!
trhi trhi sannysa-dharmera vibhaa!
Save me, O Lord whose lotus feet are worshiped by Brahm and iva! Save me, O ornament
of the renounced order of life!
CB Antya-khaa 5.198
TEXT 198
trhi trhi r-gaurasundara mahprabhu!
ei kp kara ntha, n chib kabhu
Save me, Lord Gaurasundara Mahprabhu! Please bestow on me the mercy that You will
never leave me.
CB Antya-khaa 5.199
TEXT 199
uni prabhu pratparudrera kkuvda
tua hai prabhu tne karil prasda
On hearing Mahrja Pratparudras humble prayers, the Lord became pleased and bestowed
His mercy on him.
CB Antya-khaa 5.200
TEXT 200
prabhu bale,ka-bhakti hauka tomra
ka-krya vin tumi n karib ra
The Lord said, May you attain the devotional service of Ka. May you not engage in
anything other than the service of Ka.
After hearing Mahrja Pratparudras humble prayers, r Gaurasundara blessed him by

saying, May you attain devotional service to Ka. Since the living entities have no duty
other than the service of Ka, Mahprabhu blessed the King by telling him that service to
Ka is the main purpose of all activities and that all activities should be performed with the
aim of serving Ka.
CB Antya-khaa 5.201
TEXT 201
nirantara kara giy ka-sakrtana
tomra rakitviu-cakra-sudarana
Go and constantly engage in congregational glorification of Ka, and you will be protected
by Vius Sudarana cakra.
CB Antya-khaa 5.202
TEXT 202
tumi, srvabhauma, ra rmnanda-rya
tinera nimitta mui ilu ethya
I came here because of you, Srvabhauma, and Rmnanda Rya.
CB Antya-khaa 5.203
TEXT 203
sabe eka vkya mtra plib mra
more n karib tumi kotho pracra
Just do one favor for Me: Do not disclose My identity to anyone.

r Gaurasundara said to Mahrja Pratparudra, Do not tell anyone your present realization
about Me. If you do, I will leave this place and go away.
CB Antya-khaa 5.204
TEXT 204
ebe yadi mre pracra kara tumi
tabe eth chi satya caliba mi
If you disclose My identity to anyone, I will certainly leave this place and go elsewhere.
CB Antya-khaa 5.205
TEXT 205
eta bali pana galra ml diy
vidya dilena tne santoa haiy
After speaking these words, the Lord gave the King His own garland and sent him away in
satisfaction.
CB Antya-khaa 5.206
TEXT 206
calil pratpardra j kari ire
puna puna daavata kariy prabhure
After offering repeated obeisances to the Lord, Mahrja Pratparudra left with the Lords
order on his head.
CB Antya-khaa 5.207
TEXT 207
prabhu dekhi npati hail pra-kma
niravadhi karena caitanya-pada-dhyna
The Kings desire was fulfilled by seeing the Lord. After that he always meditated on the lotus
feet of Lord Caitanya.
CB Antya-khaa 5.208
TEXT 208
pratparudrera prabhu-sahita darana
ih ye unaye tre mile prema-dhana
One who hears the narration of Mahrja Pratparudras meeting with the Lord attains the
treasure of ecstatic love.
CB Antya-khaa 5.209
TEXT 209
rahilena krtana-vihra-kuthale
In this way r Gaurasundara enjoyed pastimes of krtana while residing in Nlcala.
CB Antya-khaa 5.210
TEXT 210
nlcale janmil yateka anucara
sabe cinilena nija prera vara
All the Lords associates who appeared in Nlcala gradually recognized the Lord of their life.
CB Antya-khaa 5.211
TEXT 211
r-pradyumna-mira ka-premera sgara
tma-pada yre dilr-gaurasundara
r Pradyumna Mira was an ocean of ecstatic love for Ka. r Gaurasundara personally
gave him shelter at His lotus feet.
CB Antya-khaa 5.212
TEXT 212
paramnanda-mahptra mahaya
yra tanu r-caitanya-bhakti-rasa-maya

The body of Paramnanda Mahptra Mahaya was filled with the mellows of devotional
service to Lord Caitanya.
CB Antya-khaa 5.213
TEXT 213
k-mira parama-vihvala ka-rase
pane rahil prabhu yhra vse
K Mira was greatly overwhelmed in the mellows of love for Ka. The Lord personally
stayed in his house.
CB Antya-khaa 5.214
TEXT 214
ei mata prabhu sarva bhtya kari sage
niravadhi goyena sakrtana-rage
In this way the Lord and all His servants constantly enjoyed pastimes of sakrtana.
CB Antya-khaa 5.215
TEXT 215
yata yata udsna r-caitanya-dsa
sabe karilena si nlcale vsa
All the renounced servants of Lord Caitanya gradually came and took up residence in
Nlcala.
Those who lived at home and served rman Mahprabhu were the Lords householder
devotees, and those who had the opportunity to live and constantly hear topics of the
Supreme Lord in the Lords holy abode after having severed household ties became
indifferent to their house and family members and went to reside in Nlcala with r
Caitanyadeva. That is why those who at present have the opportunity to retire from family
life live in a temple to constantly serve r Caitanyadeva.
CB Antya-khaa 5.216
TEXT 216
nitynanda-prabhuvaraparama uddma
sarva-nlcale bhrame mahjyotir-dhma
Nitynanda Prabhu was most independent and effulgent. He wandered all over Nlcala.
CB Antya-khaa 5.217
TEXT 217
niravadhi parnanda-rase unamatta
lakhite n pre kehaavijta-tattva
He was always intoxicated by the mellows of transcendental ecstasy. No one could

understand His incomprehensible glories.
CB Antya-khaa 5.218
TEXT 218
sadi japena nmar-ka-caitanya
svapne o nhika nitynanda-mukhe anya
He constantly chanted the name, r Ka Caitanya. Even in His dream He would not
speak anything else.
r Nitynanda Prabhu constantly chanted the name, r Ka Caitanya. Lord Ka

personally appeared as Lord Caitanya, and this form of Lord Caitanya is meant to revive the
spiritual consciousness of people who are averse to Ka by preaching the teachings of
Ka. Nitynanda Prabhu did not speak any word other than, r Caitanya, either while
awake or asleep.
CB Antya-khaa 5.219
TEXT 219
yena rmacandre lakmaera rati mati
sei mata nityera r-caitanye prti
Nitis love for Lord Caitanya was like the love and attachment Lakmaa had for
Rmacandra.
CB Antya-khaa 5.220
TEXT 220
nitynanda-prasde se sakala sasra
adypiha gya r-caitanya-avatra
By the mercy of Lord Nitynanda, the entire world is now singing the glories of Lord
Caitanya.
CB Antya-khaa 5.221
TEXT 221
hena-mate mahprabhu caitanya-niti
nlacale vasati karena dui bhi
In this way the two brothersCaitanya Mahprabhu and Nitilived at Nlcala.
CB Antya-khaa 5.222
TEXT 222
eka-dina r-gaurasundara narahari
nibhte vasil nitynanda sage kari
One day r Gaurasundara, the Supreme Lord in the form of a human being, sat down with
Nitynanda in a solitary place.
CB Antya-khaa 5.223
TEXT 223
prabhu bale,una nitynanda mahmati!
satvare calaha tumi navadvpa-prati
The Lord said, Listen, O magnanimous Nitynanda, go quickly to Navadvpa!
CB Antya-khaa 5.224
TEXT 224
pratij kariy chi mi nija-mukhe
mrkha nca daridra bhsba prema-sukhe

I have personally promised to inundate the fools, the fallen, and the poor in the happiness of
ecstatic love.
TEXT 225-226
tumi o thkil yadi muni-dharma kari
pana-uddma-bhva saba parihari
tabe mrkha nca yata patita sasra
bala dekhi ra ke v karibe uddhra?
If You also remain silent like a muni and renounce Your magnanimous nature, then tell Me
who will deliver the fools and the wretched souls who have fallen into material life?
CB Antya-khaa 5.227
TEXT 227
bhakti-rasa-dt tumi tumi samvarile
tabe avatra v ki nimitte karile?
You are the distributor of the mellows of devotional service. If You hide them, then what is
the use of Your incarnation in this world?
CB Antya-khaa 5.228
TEXT 228
eteke mra vkya yadi satya co
tabe avilambe tumi gaua-dee yo
Now if You wish to fulfill My promise, then You should go to Bengal without delay.
CB Antya-khaa 5.229
TEXT 229
mrkha nca patita dukhita yata jana
bhakti diy kara giy sabre mocana

Deliver the foolish, wretched, fallen, and distressed persons by giving them devotional
service.
r Gaurasundara ordered r Nitynanda Prabhu to go to Gaua-dea. All intelligent,

aristocratic, learned people of Gaua-dea accepted the religion preached by Gaurasundara.
But foolish, wretched, sinful people could not understand the topics of devotional service to
Ka preached by Gaurasundara. To benefit those foolish, wretched, fallen soulsto liberate
them from their nondevotional propensitiesr Gaurasundara sent r Nitynanda to
Gaua-dea. r Mahprabhu had personally promised that He would deliver all ignorant,
fallen people who are more or less useless. But since pseudo-devotee enjoyers of the fruits of
their karma who are attached to sense gratification as well as impersonal Myvds who
desire liberation are all included among the fools, wretched, and fallen, the most merciful
Lord, r Gaurasundara, sent r Nitynanda to uplift them. Since the Myvds extreme
arrogance and the ritualistic smrtas pride born of adeptness became impediments in their
attaining devotional service to the Supreme Lord, r Nitynanda Prabhu, who was unhappy
to see the distress of others, went to Gaua-dea to fulfill the internal desire of rman
Mahprabhu. Although the inhabitants of Bengal are still more or less polluted by faults like
sentimentality, the Rajasthanis and Gujaratis glorify them.
CB Antya-khaa 5.230
TEXT 230
j pi nitynanda-candra tata-kae
calilena gaua-dee lai nija-gae
Having received the Lords order, Nitynanda Candra immediately left for Gaua-dea with
His associates.
TEXT 231-233
rmadsa-gaddhara dsa mahaya
raghuntha-vaidya-ojh-bhakti-rasa-maya
kadsa paita, paramevar dsa
purandara-paitera parama ullsa
nitynanda-svarpera yata pta-gaa
nitynanda sage sabe karil gamana

Nitynanda Svarpa was accompanied by His intimate associates such as Rmadsa,
Gaddhara dsa Mahaya, Raghuntha Vaidya, who was filled with the mellows of
devotional service, Kadsa Paita, Paramevar dsa, and the most jubilant Purandara
Paita.
CB Antya-khaa 5.234
TEXT 234
pathe calitei nitynanda mahaya
sarva-priada ge kail prema-maya
As they began their journey, Lord Nitynanda first bestowed ecstatic love on all of His
associates.
CB Antya-khaa 5.235
TEXT 235
sabra haila tma-vismti atyanta
kra dehe kata bhva nhi tra anta
As a result, they completely forgot themselves. There was no end to the ecstatic symptoms
that manifest in their bodies.
CB Antya-khaa 5.236
TEXT 236
prathamei vaiavgragaya rmadsa
tna dehe hailena gopla-praka
The topmost Vaiava Rmadsa was the first to manifest the mood of a cowherd boy.
CB Antya-khaa 5.237
TEXT 237
madhya-pathe rmadsa tribhaga haiy
chil prahara-tina bhya psariy
Somewhere on the way Rmadsa forgot the external world and stood for nine hours in a
threefold-bending form.
CB Antya-khaa 5.238
TEXT 238
hail rdhik-bhvagaddhara dse
dadhi ke kinibe? bale aa aa hse
Gaddhara dsa became absorbed in the mood of Rdhik. He loudly laughed and said, Who
will buy yogurt?
Being absorbed in the mood of a gop, r Gaddhara dsa began to laugh loudly and ask,
Who will buy yogurt? Foolish people without understanding the true meaning of the word
bhva end up becoming sakhbheks [Sakhbheks are those who think of Krishna as an
object of sense gratification and dress their material male body up to look like one of
Krishnas girlfriends.], thinking that it refers to the external dress and ornaments. This type
of degradation of the living entities resulting from external knowledge is an impediment to
the devotional service of the Supreme Lord.
CB Antya-khaa 5.239
TEXT 239
raghuntha-vaidya-updhyya mahmati
hailena mrtimat ye-hena revat
The most magnanimous Raghuntha Vaidya Updhyya became fully absorbed in the mood
of Revat.
rmad Raghuntha Vaidya displayed the mood of Revat and began acting accordingly. Those
who discuss Jva Gosvms Durgama-sagamancommentary [on Bhakti-rasmta-sindhu]
know that sdhakas, who are preparing for perfection, and siddhas, who are already perfect,
never consider themselves equal to the raya-vigraha. But in the vision of others, they are
seen as bhagavad-raya-vigraha, or directly related to the Supreme Lord. Exhibition of
sentiments befitting the viaya-vigraha (the Supreme Lord) like r Rmadsa assuming a
threefold-bending form in the mood of a cowherd boy often misguide foolish people. That is
why the author has used the adjective, vaiavgragayathe topmost Vaiava, to
describe r Rmadsa and did not create misconceptions by describing him as Viu.
CB Antya-khaa 5.240
TEXT 240
kadsa paramevar-dsa dui-jana

gopla-bhve hai hai kare anukaa
Kadsa and Paramevar dsa would always raise a loud uproar in the mood of cowherd
boys.
Both Paramevar dsa and Kadsa were servants of r Nitynanda Prabhu. Therefore it
should be understood that the gopla-bhva mentioned herein refers to the mood found in
the twelve cowherd boys of Vraja and not as found in Gopla Ka. Bhva refers to the
internal mood, not to the external appearance. Therefore no one should accept the activities
of foolish people like the sakhbheks and gopla-bheks as limbs of devotional service.
Moreover, no one should fall into illusion by accepting the activities of the spiritual master as
ordinary mortal activities.
CB Antya-khaa 5.241
TEXT 241
purandara-paita gchete giy cae
muire agada bali lampha diy pae
Purandara Paita would climb a tree and jump from it, declaring, I am Agada.
CB Antya-khaa 5.242
TEXT 242
ei mata nitynandar-ananta-dhma
sabre dilena bhva parama-uddma
In this way Nitynanda, the origin of Ananta, aroused all of the devotees transcendental
sentiments.
CB Antya-khaa 5.243
TEXT 243
dae patha cale sabe kroa dui cri
yyena dakia-vme pan psari
Within a half hour they would cover four to eight miles. They did not know whether they
were going left or right.
CB Antya-khaa 5.244
TEXT 244
kata-kae patha jijsena loka-sthne
bala bhi, gag-tre yiba kemane
After some time they would ask some people, O brothers, tell us, how can we reach the
Ganges?
CB Antya-khaa 5.245
TEXT 245
loka bale,hya hya patha psari
ldui-praharera patha phiriy il
Those people would reply, Alas, you have taken the wrong path. You have come six hours
away from the proper path.
CB Antya-khaa 5.246
TEXT 246
loka-vkye phiriya yyena yath patha
puna patha chiy yyena sei mata
After hearing their words, they would return to the right path, but they would then go in the
wrong direction as before.
CB Antya-khaa 5.247
TEXT 247
puna patha jijs karaye loka-sthne
loka bale,patha rahe daa kroa vme
Again they would ask some people, who would reply, The proper path is twenty miles to the
left.
CB Antya-khaa 5.248
TEXT 248
puna hsi sabei calena patha yath

nija-deha n jnena, pathera k kath
They then laughed and went again towards the proper path. They were not even aware of
their own bodies, so what to speak of the road.
CB Antya-khaa 5.249
TEXT 249
yata deha-dharmakudh t bhaya dukha
khro nhikapi parnanda-sukha
They did not feel any bodily urges like hunger, thirst, fear, or distress, for they were all
relishing transcendental happiness.
CB Antya-khaa 5.250
TEXT 250
pathe yata ll karilena nitynanda
ke varibeke v jnesakali ananta
Who can know or describe all the pastimes that Nitynanda performed on the way? They
were all unlimited (or: Only Ananta can know and describe them).
CB Antya-khaa 5.251
TEXT 251
hena-mate nitynanda r-ananta-dhma
ilena gag-tre pnih-grma
In this way Nitynanda, the origin of Lord Ananta, came to the village of Pnihi on the
bank of the Ganges.
CB Antya-khaa 5.252
TEXT 252
rghava-paita-ghe sarvdye siyra
hilena sakala prada-gaa laiy
He first went to Rghava Paitas house, where He stayed along with all His associates.
CB Antya-khaa 5.253
TEXT 253
parama nanda hail rghava-paita
r-makaradhvaja-kara gohra sahita
Rghava Paita, r Makaradhvaja Kara, and their families became greatly pleased.
CB Antya-khaa 5.254
TEXT 254
hena-mate nitynanda pnih-grme
rahilena sakala-prada-gaa-sane
In this way Nitynanda stayed with His associates in the village of Pnihi.
CB Antya-khaa 5.255
TEXT 255
nirantara parnande karena hukra
vihvalat vin dehe bhya nhi ra
He would constantly roar loudly in ecstasy, and He was always overwhelmed with no sign of
external consciousness.
CB Antya-khaa 5.256
TEXT 256
ntya karibre icch haila antare
gyaka sakala si milil satvare
When He felt the desire to dance, all the singers quickly gathered around Him.
CB Antya-khaa 5.257
TEXT 257
sukti mdhava-ghoakrtane tatpara
hena krtany nhi pthiv-bhitara

The most pious Mdhava Ghoa was expert in performing krtana. There was no krtana
leader like him in the entire world.
r Mdhava, Vsudeva, and Govinda Ghoa were all expert in performing krtana. They were
not like ordinary mundane krtana leaders. Therefore they were addressed as the singers of
Vndvana. When ones mundane conceptions are completely destroyed, ones propensity for
serving Hari increases. Specifically, Mdhava, Vsudeva, and Govinda were personal
expansions of [Rdhr] the raya-vigraha of the madhura-rasa of Vraja.
CB Antya-khaa 5.258
TEXT 258
yhre kahenavndvanera gyana
nitynanda-svarpera mah-priyatama
He was known as the singer of Vndvana, and he was most dear to Nitynanda Svarpa.
CB Antya-khaa 5.259
TEXT 259
mdhava, govinda, vsudevatina bhi
gite lgil, nce vara-niti
Mdhava, Vsudeva, and Govinda were three brothers. When they began to sing, Lord
Nitynanda would dance.
CB Antya-khaa 5.260
TEXT 260
hena se ncena avadhta mahbala
pada-bhare pthiv karaye ala-mala
The most powerful avadhta would dance in such a way that the earth would sway under the
weight of His feet.
CB Antya-khaa 5.261
TEXT 261
niravadhi hari bali karaye hukra

cha dekhite loka pya camatkra
He would always chant the name of Hari and roar loudly. People would be struck with
wonder on seeing Him forcefully fall to the ground.
CB Antya-khaa 5.262
TEXT 262
yhre karena di ncite ncite
sei preme haliy paena pthivte
Anyone who received His glance as He was dancing would fall to the ground in ecstatic love.
CB Antya-khaa 5.263
TEXT 263
paripra prema-rasa-maya nitynanda
sasra trite karilena ubhrambha
Nitynanda, who was filled with the mellows of ecstatic love, now began His auspicious task
of delivering the entire world.
r Nitynanda began His auspicious task of delivering the people of this world by
distributing ecstatic love of God. He personally demonstrated how one can fully surrender in
the service of the Supreme Lord so that one can attain perfection in devotional service.
CB Antya-khaa 5.264
TEXT 264
yateka chila prema-bhaktira vikra
saba prakiy ntya karena apra
He manifested all the various transformations of loving devotional service as He danced

wonderfully.
CB Antya-khaa 5.265
TEXT 265
kata-kae vasilena khara upare

j haila abhieka karibra tare
After some time He sat down on the Deity throne and instructed the devotees to perform
abhieka.
CB Antya-khaa 5.266
TEXT 266
rghava-paita-di priada-gae
abhieka karite lgil sei-kae
Rghava Paita and the Lords other associates immediately began to perform abhieka.
CB Antya-khaa 5.267
TEXT 267
sahasra sahasra ghaa ni gag-jala
nn gandhe suvsita kariy sakala
They brought thousands of pots filled with Ganges water mixed with various scented oils.
CB Antya-khaa 5.268
TEXT 268
santoe sabei dena r-mastakopari
catur-dike sabei balena hari hari
Everyone happily poured water on His head as they all chanted the name of Hari in the four
directions.
CB Antya-khaa 5.269
TEXT 269
sabei paena abhieka-mantra-gta
parama santoe sabe haila pulakita
They all chanted the mantras and songs that were appropriate for abhieka, and everyones
hairs stood on end as they became filled with great satisfaction.
TEXT 270
CB Antya-khaa 5.270
abhieka kariy, ntana vasana
pariy, lepilena r-age candana
After completing the abhieka, they dressed Nitynanda in new cloth and smeared His body
with sandalwood pulp.
CB Antya-khaa 5.271
TEXT 271
divya vana-ml tya tulas-sahite
pna-vaka pra karilena nn-mate
They decorated His broad chest with garlands of forest flowers and tulas leaves.
CB Antya-khaa 5.272
TEXT 272
tabe divya-kha svare kariy bhita
sammukhe niy karilena upanta
Then they brought a opulent throne decorated with gold and placed it before Him.
CB Antya-khaa 5.273
TEXT 273
khaya vasil prabhuvara nitynanda
chatra dharilena ire r-rghavnanda
As Lord Nitynanda sat on the throne, r Rghavnanda held an umbrella over His head.
CB Antya-khaa 5.274
TEXT 274
jaya-dhvani karite lgil bhakta-gaa
catur-dike haila mah-nanda-vdana

All the devotees began to chant, Jaya! Jaya! Musical instruments produced ecstatic
vibrations in the four directions.
CB Antya-khaa 5.275
TEXT 275
trhi trhi sabei balena bhu tuli
kro bhya nahi, sabe mahkuthal
Everyone raised their arms and exclaimed, Save us! Save us! They were in such ecstasy that
they forgot themselves.
CB Antya-khaa 5.276
TEXT 276
svnubhvnande prabhu nitynanda-rya
prema-di-vi kari cri dike cya
In His own ecstatic mood, Lord Nitynanda Prabhu showered everyone in the four directions
with ecstatic love by His merciful glance.
CB Antya-khaa 5.277
TEXT 277
j karilena,una rghava-paita!
kadambera ml jha naha tvarita
He ordered, Listen, Rghava Paita! Quickly bring Me a garland of kadamba flowers.
CB Antya-khaa 5.278
TEXT 278
baa prta mra kadamba-pupa-prati
kadambera vane nitya mra vasati
I am very fond of kadamba flowers. In fact I always reside in a kadamba forest.
CB Antya-khaa 5.279
TEXT 279
kara-yoa kariy rghavnanda kahe
kadamba-pupera yoga e samaye nahe
With folded hands Rghavnanda said, This is not the season for kadamba flowers.
CB Antya-khaa 5.280
TEXT 280
prabhu bale,b giy cha bhla-mane
kadcita phuiy v thke kona-sthne
The Lord then said, Go home and look carefully. There may be some blooming somewhere.
CB Antya-khaa 5.281
TEXT 281
bra bhitare giy chena rghava
vismita hail dekhi mah-anubhava
Rghava went inside the house and was struck with wonder at what he saw.
CB Antya-khaa 5.282
TEXT 282
jambrera vke saba kadambera phula
phuiy chaye ati-parama-atula
He saw that the lime tree was filled with the most amazing blooming kadamba flowers.
The word jambra refers to a lime or citron tree.
CB Antya-khaa 5.283
TEXT 283
ki aprva vara se v ki aprva gandha
se pupa dekhile kaya yya sarva-bandha
How wonderful was the color and fragrance of those flowers! All ones material bondage was
destroyed by seeing those flowers.
CB Antya-khaa 5.284
TEXT 284
dekhiy kadamba-pupa rghava-paita
bhya dra gela, hail mah-haraita
When Rghava Paita saw those kadamba flowers, he lost external consciousness and
became filled with jubilation.
CB Antya-khaa 5.285
TEXT 285
pan samvari ml gthiy satvare
nilena nitynanda-prabhura gocare
He then checked his emotions and quickly prepared a garland, which he brought to
Nitynanda Prabhu.
By the order of r Nitynanda, Rghava Paita found kadamba flowers in the lime tree. He
prepared a garland with those flowers and offered it to Nitynanda Prabhu. At that time it
was impossible to find kadamba flowers. Kadamba flowers generally blossom in the
beginning of the rainy season during the month of ha (June-July). But it was not that
time. Although from the external point of view it was impossible to find kadamba flowers,
especially in a lime tree, it is never impossible in pastimes that are transcendental to material
nature. Those who are adorned with spiritual realization do not enter into the arguments of
this external world. A service-inclined heart checks a living entitys inclination for enjoying
this material world and helps him enter the kingdom of devotional service. In that state ones
ego does not remain confined to mundane relationships.
CB Antya-khaa 5.286
TEXT 286
kadambera ml dekhi nitynanda-rya
parama santoe ml dilena galya
When Lord Nitynanda saw the garland of kadamba flowers, He accepted it with great
satisfaction.
CB Antya-khaa 5.287
TEXT 287
kadamba-mlra gandhe sakala vaiava
vihvala hail dekhi mah-anubhava
All the Vaiavas became overwhelmed on seeing that wonderful incident and on smelling
the sweet fragrance of that kadamba garland.
CB Antya-khaa 5.288
TEXT 288
ra mah-carya haila kata-kae
aprva danra gandha pya sarva-jane
Shortly thereafter another most wonderful incident took place. Everyone smelled the
wonderful fragrance of damanaka flowers.
The word dan refers to damanaka flowers, or Artemisia indica.
CB Antya-khaa 5.289
TEXT 289
damanaka-pupera sugandhe mana hare
daa-dik vypta haila sakala mandire
The fragrance of damanaka flowers enchanted everyones mind. All ten directions were filled
with that fragrance.
CB Antya-khaa 5.290
TEXT 290
hsi nitynanda bale,re bhi saba!
bala dekhi ki gandhera po anubhava?
Nitynanda smiled and said, O brothers, tell Me, do you smell something?
CB Antya-khaa 5.291
TEXT 291
kara-yoa kari sabe lgil kahite

aprva danra gandha pi cri-bhite
Everyone folded their hands and said, We smell the wonderful fragrance of damanaka
flowers in the four directions.
CB Antya-khaa 5.292
TEXT 292
sabra vacana uni nitynanda-rya
kahite lgil gopya parama-kpya
On hearing their words, Lord Nitynanda mercifully revealed the secret behind this.
CB Antya-khaa 5.293
TEXT 293
prabhu bale,una sabe parama rahasya
tomar sakale ih jnib avaya
Nitynanda Prabhu said, Listen to this most confidential topic. All of you should understand
this.
CB Antya-khaa 5.294
TEXT 294
caitanya-gosi ji unite krtana
nlcala haite karilena gamana
Lord Caitanya came today from Nlcala to hear the krtana.
CB Antya-khaa 5.295
TEXT 295
sarvge pariy divya damanaka-ml
eka vke avalambana kariy rahil
His body was decorated with a divine garland of damanaka flowers, and He stayed here for a
while leaning against one tree.
CB Antya-khaa 5.296
TEXT 296
sei r-agera divya-damanaka-gandhe
catur-dike pra hai chaye nande
The four directions were filled with the divine fragrance of the damanaka flowers that were
decorating His body.
CB Antya-khaa 5.297
TEXT 297
tom-sabkra ntya-krtana dekhite
pane il prabhu nlcala haite
The Lord personally came from Nlcala to see you all dance and chant in krtana.
CB Antya-khaa 5.298
TEXT 298
eteke tomar sarva krya parihari
niravadhi ka go pan psari
Therefore you should give up all other engagements and absorb yourselves in the constant
glorification of Lord Ka.
CB Antya-khaa 5.299
TEXT 299
niravadhi r-ka-caitanyacandra-yae
sabra arra pra hau prema-rase
May all of you become filled with the mellows of ecstatic love by constantly glorifying r
Ka Caitanya Candra.
CB Antya-khaa 5.300
TEXT 300
eta kahi hari bali karaye hukra
sarv-dike prema-di karil vistra

After speaking these words, Nitynanda loudly chanted the name of Hari. He then cast His
love-filled glance in all the directions.
CB Antya-khaa 5.301
TEXT 301
nitynanda-svarpera prema-di-pte
sabra haila tma-vismti dehete
By the love-filled glance of Nitynanda Svarpa, they all forgot themselves.
By the love-filled glance of r Nitynanda Prabhu, they all forgot the external world and they
realized that r Gaurasundara had come from Nlcala and all directions were filled with the
sweet fragrance of damanaka flowers. In South India damanaka flowers are widely used
because of their fragrance. They look like the leaves of the tamarisk tree, but they are very
soft. Unless one forgets about the external world, there is no possibility of approaching the
beauty of transcendental service.
CB Antya-khaa 5.302
TEXT 302
una una re bhi, nitynanda-akti
ye-rpe dilena sarva-jagatere bhakti
O brothers, hear about the power of Nitynanda and how He distributed devotional service
throughout the entire world.
CB Antya-khaa 5.303
TEXT 303
ye bhakti gopik-gaera kahe bhgavate
nitynanda haite th pila jagate
The devotion of the gops described in rmad Bhgavatam was awarded to the people of the
world by Nitynanda.
CB Antya-khaa 5.304
TEXT 304
nitynanda vasiy chena sihsane
sammukhe karaye ntya priada-gae
As Nitynanda was sitting on the throne, all of His associates danced before Him.
CB Antya-khaa 5.305
TEXT 305
keha giy vkera upara-le cae
pte pte veya, tathpi nhi pae
Someone climbed out on the branch of a tree and walked on the leaves, yet he did not fall.
CB Antya-khaa 5.306
TEXT 306
keha keha prema-sukhe hukra kariy
vkera upare thki pae lampha diy
Someone roared loudly in ecstatic love and jumped down from the top of a tree.
CB Antya-khaa 5.307
TEXT 307
keha v hukra kare vka-mla dhari
upiy phele vka bali hari hari
Someone roared loudly as he grabbed the root of a tree and then uprooted it while chanting
the name of Hari.
CB Antya-khaa 5.308
TEXT 308
keha v guvka-vane yya raa diy
gcha-pca-sta-guy ekatra kariy
Someone ran into a betel nut forest, grabbed five or seven trees, and uprooted them together.
CB Antya-khaa 5.309
TEXT 309
hena se dehete janmiyche prema-bala
ta-prya upiy phelya sakala
His body was filled with such powerful ecstatic love that he uprooted those trees as if they
were blades of grass.
TEXT 310-312
aru, kampa, stambha, gharma, pulaka, hukra
svara-bhaga, vaivarya, garjana, sihasra
r-nanda-mrcch-di yata prema-bhva
bhgavate kahe yata ka-anurga
sabra arre pra haila sakala
hena nitynanda-svarpera prema-bala
Nitynanda Svarpas ecstatic love was so powerful that everyones body became filled with
the transformations of ecstatic love for Ka described in the rmad Bhgavatam such as
crying, shivering, being stunned, perspiring, hairs standing on end, shouting loudly, voice
choking, turning pale, thundering, roaring like a lion, and falling unconscious in ecstasy.
CB Antya-khaa 5.313
TEXT 313
ye-dike dekhena nitynanda mahaya
sei dike mah-prema-bhakti-vi haya
There was an intense shower of ecstatic devotional love in whatever direction Lord
Nitynanda cast His glance.
CB Antya-khaa 5.314
TEXT 314
yhre chena, se-i preme mrcch pya

vastra n samvare, bhme pai gai yya
Whoever He looked at lost consciousness in ecstatic love and rolled on the ground, forgetting
his cloth.
CB Antya-khaa 5.315
TEXT 315
nitynanda-svarpere dharibre dhya
hse nitynanda prabhu vasiy khaya
As someone tried to catch hold of Nitynanda Svarpas feet, Nitynanda Prabhu sat on the
throne and smiled.
TEXT 316-317
yata priada nitynandera pradhna
sabre haila sarva-akti-adhihna
sarva-jat vk-siddhi haila sabra
sabe hailena yena kandarpa-kra
All the principal associates of Nitynanda were fully empowered. They became omniscient
and whatever they spoke came true. Their features resembled those of Cupid.
The principal devotees of r Nitynanda became filled with various potencies and began to
display many wonderful feats. They were omniscient, which is rare among human beings,
their words came true, and their bodies manifest beautiful features.
CB Antya-khaa 5.318
TEXT 318
sabe yre paraa karena hasta
diyse-i haya vihvala sakala psariy
Anyone who was touched by their hands forgot everything and became overwhelmed with
ecstasy.
CB Antya-khaa 5.319
TEXT 319
ei-rpe pnih-grme tina msa
nitynanda prabhu kare bhaktira vilsa
In this way Nitynanda Prabhu relished devotional service for three months in the village of
Pnihi.
CB Antya-khaa 5.320
TEXT 320
tina-msa kro bhya nhika arre
deha-dharma tilrdheko kre nhi sphure
For three months no one manifest external consciousness. They did not feel even the slightest
urge of the body.
CB Antya-khaa 5.321
TEXT 321
tina-msa keha nhi karila hra
sabe prema-sukhe ntya bai nhi ra
None of them ate anything for three months. They did nothing other than dance in the
happiness of ecstatic love.
CB Antya-khaa 5.322
TEXT 322
pnih-grme yata haila prema-sukha
cri vede varibeka se saba kautuka
The happiness of ecstatic love that manifest in the village of Pnihi will be described in the
four Vedas.
CB Antya-khaa 5.323
TEXT 323
ekodae nitynanda karilena yata

th varibra akti che kra kata
Who has the ability to describe all the pastimes that Nitynanda performed in a half hour?
CB Antya-khaa 5.324
TEXT 324
kae kae pane karena ntya-raga
catur-dike lai saba priada-saga
Nitynanda passed every moment dancing in ecstasy in the midst of His associates.
CB Antya-khaa 5.325
TEXT 325
kakhana v pane vasiy vrsane
ncyena sakala bhakata jane jane
Sometimes He would sit in the vrsana posture and have the devotees dance one after
another before Him.
CB Antya-khaa 5.326
TEXT 326
eko sevakera ntye hena raga haya
catur-dike dekhi yena prema-vany-maya
The dancing of each devotee was so sublime that the four directions became filled with a
flood of ecstatic love.
CB Antya-khaa 5.327
TEXT 327
mahjhae pae yena kadalaka-vana
ei-mata prema-sukhe pae sarva-jana
In the happiness of ecstatic love, everyone would fall to the ground like banana trees falling
in a great storm.
CB Antya-khaa 5.328
TEXT 328
pane ye kahe mahprabhu nitynanda
sei-mata karilena sarva bhakta-vnda
All the devotees did whatever Lord Nitynanda asked them to do.
CB Antya-khaa 5.329
TEXT 329
niravadhi r-ka-caitanya-sakrtana
karyena, karena laiy bhakta-gaa
He would induce all the devotees to constantly perform sakrtana, as inaugurated by r

Ka Caitanya.
r Nitynanda Prabhu always engaged the devotees in hari-sakrtana, as inaugurated by r

Caitanya. Through the songs He sang He would reveal that r Gaurasundara was
nondifferent from Vrajendra-nandana.
CB Antya-khaa 5.330
TEXT 330
hena se lgil prema praka karite
se-i haya vihvala, ye ise dekhite
He began to manifest such ecstatic love that anyone who came to watch became
overwhelmed.
CB Antya-khaa 5.331
TEXT 331
ye sevaka yakhane ye icch kare mane
se-i si upasanna haya tata-kae
Whenever any servant desired something, he would immediately receive it.
CB Antya-khaa 5.332
TEXT 332
ei-mata parnanda prema-sukha-rase
kaa hena keha n jnila tina mse
In this way they were all so absorbed in the mellows of ecstatic love that those three months
seemed to them like only a moment.
CB Antya-khaa 5.333
TEXT 333
tabe nitynanda prabhuvara kata dine
alakra parite hail icch mane
After some days Nitynanda Prabhu desired to decorate Himself with some ornaments.
CB Antya-khaa 5.334
TEXT 334
icch mtra sarva-alakra sei kae
upasanna siy haila vidyamne
As soon as that desire awoke in Him, all varieties of ornaments appeared there.
TEXT 335-336
svara rajata marakata manohara
nn-vidha bahu-mlya kateka prastara
mai su-prabla paavsa mukt hra
sukti sakale diy kare namaskra
Pious people offered their obeisances and gave Nitynanda attractive ornaments made of
gold, silver, various precious stones like diamonds, emeralds, and corals, fine silk cloth, and
pearl necklaces.
CB Antya-khaa 5.337
TEXT 337
kata v nirmita kata kariy nirma

parilena alakrayena icch tna
He then decorated Himself with ornaments that had already been made and others that were
made according to His own desire.
CB Antya-khaa 5.338
TEXT 338
dui haste suvarera agada balaya
pua kari parilena tma-icch-maya
According to His own desire He decorated His two wrists and arms with gold bracelets and
armlets.
CB Antya-khaa 5.339
TEXT 339
suvara mudrik ratne kariy khicana
daa-r-agule obh kare vibhaa
He decorated His ten fingers with gold rings studded with jewels.
The word mudrik refers to rings made of gold and other metals from objects like mohara
(gold coins), rupees, and payas.
The word khicana means studded with or set with.
CB Antya-khaa 5.340
TEXT 340
kanha obh kare bahu-vidha divya hra
mai-mkt-prabldi-yata sarva-sra
He decorated His neck with many varieties of fine necklaces made of diamonds, pearls, and
corals.
CB Antya-khaa 5.341
TEXT 341
rudrka vilka dui suvara rajate

bndhiy paril kahe mahevara prte
For the pleasure of Mahevara, He wore a gold and silver necklace set with rudrka and
cats-eye gems.
CB Antya-khaa 5.342
TEXT 342
mukt-kas-suvara kariy suracana
dui ruti-mle obhe parama obhana
His two ears were beautified by gold earrings studded with pearls.
CB Antya-khaa 5.343
TEXT 343
pda-padme rajata-npura suobhana
tad-upari mala obhe jagata-mohana
His lotus feet were adorned with silver anklebells, with an enchanting band of silver above
them.
CB Antya-khaa 5.344
TEXT 344
ukla-paa-nla-ptabahuvidha vsa
aprva obhaye paridhnera vilsa
He was dressed in varieties of white, blue, and yellow silk cloth. In this way He looked
wonderfully attractive.
CB Antya-khaa 5.345
TEXT 345
mlat, mallik, yth, campakera ml
r-vake karaye obh ndolana-khel
Flower garlands of mlat, mallik, yth, and campaka swung to and fro on His attractive
chest.
CB Antya-khaa 5.346
TEXT 346
gorocan-sahita candana divya-gandhe
vicitra kariy lepiychena r-age
He smeared His body with fragrant sandalwood paste mixed with gorocan.
CB Antya-khaa 5.347
TEXT 347
r-mastake obhita vividha paavsa
tad upari nn-vara-mlyera vilsa
His head was decorated with varieties of silk cloth with varieties of flower garlands on top.
CB Antya-khaa 5.348
TEXT 348
prasanna r-mukhakoi aadhara jini
hsiy karena niravadhi hari-dhvani
His pleasing face defeated the beauty of millions of moons. He smiled as He constantly
CB Antya-khaa 5.349
TEXT 349
ye-dike chena dui-kamala-nayane
sei-dike prema-vare, bhse sarva-jane
In whatever direction His lotus eyes glanced, there was a shower of ecstatic love that
inundated everyone.
TEXT 350-351
rajatera prya lauha-daa suobhana

dui-dike kari tathi suvara-bandhana
niravadhi sei lauha-daa obhe kare
muala dharil yena prabhu haladhare
Just as Lord Haladhara held a club, Nitynanda always held in His hand a beautiful iron rod
that looked as if it were silver and that was bound on two sides with gold.
TEXT 352-353
priada saba dharilena alakra
agada, balaya, malla, npura, su-hra
ig, vetra, va, chda-dai, guj-
mlsabe dharilena goplera aa-kal
His associates decorated themselves with various ornaments like bracelets, bangles, leg bands,
anklebells, beautiful necklaces, buffalo horns, sticks, flutes, ropes, and garlands of guj
(small red-and-black seeds), for they were all expansions of the cowherd boys of Vraja.
CB Antya-khaa 5.354
TEXT 354
ei mata nitynanda svnubhva-rage
viharena sakala prada kari sage
In this way Nitynanda enjoyed His own ecstatic mood as He sported in the company of His
associates.
CB Antya-khaa 5.355
TEXT 355
tabe prabhu sarva-priada-gaa meli
bhakta-ghe ghe kare paryaana-keli
The Lord then took His associates to the houses of various devotees.
CB Antya-khaa 5.356
TEXT 356
jhnavra dui kle yata che grma
sarvatra bhramena nitynanda jyotir-dhma
The most effulgent Nitynanda visited each of the villages on both banks of the Ganges.
CB Antya-khaa 5.357
TEXT 357
daraana-mtra sarva-jva mugdha haya
nma-tattva duinitynanda-rasa-maya
All living entities became astonished when they saw Him. The most blissful Nitynanda is the
combined form of the holy name and form of the Supreme Lord.
Since r Nitynanda Prabhu decorated Himself with various valuable ornaments and
garments, foolish people saw that He was absorbed in the mood of opulence rather than in
the transcendental mood of Vraja. Ordinary poor people, who as a result of poverty
considered themselves destitute, did not commit offenses at the lotus feet of Avadhta r
Nitynanda while seeing His opulent manifestation of decorating Himself with various
ornaments; rather, since those ornaments were worn to attract the attention of people
bewildered by opulence, they became astonished and found in them sweetness and topics
related to the service of Ka.
r Nitynanda Prabhu is directly svaya-praka-tattva. The holy name of the Lord and the
Lord Himself combine together and manifest as svaya-praka Nitynanda, the reservoir of
transcendental happiness. r Nitynanda Prabhu and the name r Nitynanda are most
relishable transcendental objects. This was revealed to the living entities by the mercy of r
Nitynanda.
CB Antya-khaa 5.358
TEXT 358
pa o dekhilei mtra kare stuti
sarvasva dibre sei kae haya mati
Even the atheists who saw Him offered Him respects and considered offering everything to
Him.
Those who consider transcendental Viu and Vaiavas as equal to mundane objects or
ordinary persons are called pas, or atheists. Even such godless people would offer
respect to Nitynanda Prabhu when they saw Him. By seeing the Supreme Lord, their
mundane conceptions based on material enjoyment were vanquished. Therefore they ended
up surrendering everything to the Lord. Those who surrender everything to the Supreme
Lord do not see the external world as the object of their enjoyment, in other words, they
become liberated souls.
CB Antya-khaa 5.359
TEXT 359
nitynanda-svarpera arra madhura
sabrei kp-di karena pracura
The body of Nitynanda Svarpa was most enchanting. He glanced mercifully on everyone.
CB Antya-khaa 5.360
TEXT 360
ki bhojane ki ayane kib paryaane
kaeka n yya vyartha sakrtana vine
When He was eating, sleeping, or wandering about, He did not waste a moment without
sakrtana.
r Nitynanda Prabhu would always glorify the topics of r Gaurahari, even while eating,
sleeping, or traveling. He spoke only about topics or Ka, nothing else. His every activity
was accompanied by hari-krtana. Therefore, while describing r Ka Caitanyadevas
teachings in his commentary on the Seventh Canto of the rmad Bhgavatam and in the
Bhakti-sandarbha, r Jva Gosvm Prabhu has written about the activities of r Nitynanda
as follows: yadyapi any bhakti kalau kartavy tad krtankhya-bhakti-sayogenaiva
kartavyAlthough other processes of devotional service should be performed in Kali-yuga,
they must all be accompanied by the chanting of the holy names.
CB Antya-khaa 5.361
TEXT 361
yekhne karena ntya ka-sakrtana
tathya vihvala haya kata kata jana

Wherever He performed dancing and congregational glorification of Ka, many people
became overwhelmed with ecstatic love.
CB Antya-khaa 5.362
TEXT 362
ghasthera iu kona kichui n jne
thr o mah-mah-vka dhari ne
Even the householders children who did not know anything uprooted large trees.
CB Antya-khaa 5.363
TEXT 363
hukra kariy vka phele upiy
muire gopla bali veya dhiy
They roared loudly, uprooted trees, and ran around exclaiming, I am a cowherd boy.
CB Antya-khaa 5.364
TEXT 364
hena se smarthya eka isura arre
ata-jane miliy o dharite n pre
Each boy possessed such strength that even a hundred people were unable to control him.
CB Antya-khaa 5.365
TEXT 365
r-ka-caitanya jaya nitynanda bali
siha-nda kare iu hai kuthal
The children would joyfully roar like lions and call out, All glories to r Ka Caitanya and
Nitynanda!
CB Antya-khaa 5.366
TEXT 366
ei-mata nitynandablaka-jvana
vihvala karite lgilena iu-gaa
In this way Nitynanda, the life and soul of all children, overwhelmed those children with
ecstatic love.
CB Antya-khaa 5.367
TEXT 367
mseke o eka iu n kare hra
dekhite lokera citte lge camatkra
For one month those children did not eat anything. People became struck with wonder on
seeing this.
CB Antya-khaa 5.368
TEXT 368
hailena vihvala sakala bhakta-vnda
sabra rakaka hailena nitynanda
All the devotees became overwhelmed with ecstatic love, and Nitynanda became the
childrens sole protector.
CB Antya-khaa 5.369
TEXT 369
putra-prya kari prabhu sabre dhariy
karyena bhojana pane hasta diy
The Lord would feed the children with His own hand as if they were His children.
CB Antya-khaa 5.370
TEXT 370
kre o v bndhiy rkhena nija-pe
mrena bndhenatabu aa aa hse

He would sometimes bind one of them and keep him nearby. Although He beat them and
bound them, they would laugh loudly.
r Nitynanda Prabhu indiscriminately distributed His affection to the children. Sometimes

He would feed them, and sometimes He would display the pastime of tying them up to stop
their mischief. Everyone was satisfied by their behavior. The children accepted Him as
Baladeva and themselves as cowherd boys subordinate to personalities like rdma.
CB Antya-khaa 5.371
TEXT 371
eka-dina gaddhara-dsera mandire
ilena tne prti karibra tare
One day Nitynanda went to the house of Gaddhara dsa to bestow mercy on him.
CB Antya-khaa 5.372
TEXT 372
gop-bhve gaddhara-dsa mahaya
haiy chena ati parnanda-maya
Gaddhara dsa Mahaya was fully absorbed in ecstatic love in the mood of a gop.
CB Antya-khaa 5.373
TEXT 373
mastake kariy gag-jalera kalasa
niravadhi ke,ke kinibe go-rasa?
He held a pot of Ganges water on his head and continuously called out, Who wants to buy
milk?
CB Antya-khaa 5.374
TEXT 374
r-bla-gopla-mrti tna devlaya
chena parama-lvayera samuccaya

There was a most enchanting Deity of r Bla-gopla in his temple.
CB Antya-khaa 5.375
TEXT 375
dekhi bla-goplera mrti manohara
prte nitynanda lail vakera upara
When Nitynanda saw that enchanting Deity of Bla-gopla, He affectionately embraced the
Deity to His chest.
CB Antya-khaa 5.376
TEXT 376
ananta-hdaye dekhi r-bla-gopla
sarva-gae hari-dhvani karena vila
When everyone saw r Bla-gopla on the chest of Ananta, they began to loudly chant the
name of Hari.
CB Antya-khaa 5.377
TEXT 377
hukra kariy nitynanda-malla-rya
karite lgil ntya gopla-llya
The great wrestler Nitynanda roared loudly and began to dance in the mood of a cowherd
boy.
CB Antya-khaa 5.378
TEXT 378
dna-khaa gyena mdhavnanda ghoa
uni avadhta-siha parama santoa
Then Mdhavnanda Ghoa sang about the dna-ll, and the lionlike Avadhta became
greatly satisfied.
The phrase dna-khaa-gna refers to a song describing Kas dna-ll, or pastime of
charging tax, which is elaborately described in [Rpa Gosvms] Dna-keli-kaumud.
CB Antya-khaa 5.379
TEXT 379
bhgyavanta mdhavera hena kanha-dhvani
unite via haya avadhta-mai
The voice of the fortunate Mdhava was so sweet that the crest jewel of avadhtas became
absorbed in ecstasy.
CB Antya-khaa 5.380
TEXT 380
ei-rpa ll tna nija-prema-rage
sukti r-gaddhara dsa kari sage
In the happiness of His own ecstatic love, Nitynanda enjoyed such pastimes with the
fortunate r Gaddhara dsa.
CB Antya-khaa 5.381
TEXT 381
gop-bhve bhya nhi gaddhara dse
niravadhi panke gop hena vse
Gaddhara dsa had no external consciousness, for he was absorbed in the mood of a gop
and always considered himself to be a gop.
r Gaddhara dsa always remained absorbed in his constitutional position and did not
externally accept the dress of a sakh. He certainly was always absorbed in the mood of a
gop, but he did not display duplicity by wearing a gops dress.
CB Antya-khaa 5.382
TEXT 382
dna-khaa-lluni nitynanda-rya
ye ntya karena, th varana n yya

When Lord Nitynanda heard topics of the dna-ll, He danced in a way that is beyond
description.
CB Antya-khaa 5.383
TEXT 383
prema-bhakti-vikrera yata che nma
saba prakiy ntya kare anupma
He displayed all the transformations of ecstatic love as He danced incomparably.
There are eight types of sttvika-bhvas, or transcendental symptoms, and thirty-three kinds
of sacri-bhvas, or continuously existing ecstatic symptoms.
CB Antya-khaa 5.384
TEXT 384
vidyutera prya ntya gatira bhagi
mkib se adbhuta bhuja-clana-mahim
As He danced, the movement of His bodily limbs appeared like lightning. How wonderful was
the movement of His arms!
CB Antya-khaa 5.385
TEXT 385
ki v se nayana-bhag, ki sundara hsa
kib se adbhuta ira-kampana-vilsa
How wonderful was the movement of His eyes, how beautiful was His smile, and how
wonderful was the swaying of His head!
CB Antya-khaa 5.386
TEXT 386
ekatra kariy dui caraa sundara
kib yoe yoe lampha dena manohara
How wonderfully He jumped about, keeping His two beautiful feet together!
CB Antya-khaa 5.387
TEXT 387
ye-dike chena nitynanda prema-rase
sei-dike str-purue ka-rase bhse
The men and women in whatever direction Nitynanda cast His love-filled glance all floated
in the mellows of love for Ka.
CB Antya-khaa 5.388
TEXT 388
hena se karena kp-di atiaya
parnande deha-smti kra n thkaya
His glance was filled with such mercy that everyone forgot their own bodies in ecstasy.
CB Antya-khaa 5.389
TEXT 389
ye bhakti vchena yogndrdi-muni-gae
nitynanda-prasde se bhuje ye-te-jane
By Nitynandas mercy, anyone and everyone relished the devotion that the best of the yogis
and sages desire.
CB Antya-khaa 5.390
TEXT 390
hasti-sama jana n khile tina dina
calite n pre, deha haya ati ka
If a person as strong as an elephant does not eat for three days, he will not be able to walk
and his body will become weak.
If a human being as strong as an elephant fasts for three days, he loses the ability to walk and
his body becomes weak.
CB Antya-khaa 5.391
TEXT 391
eka-msa eka iu n kare hra
tathpiha siha-prya saba vyavahra
Although each of those children did not eat for one month, they behaved like lions.
CB Antya-khaa 5.392
TEXT 392
hena akti prakena nitynanda-rya
tathpi n bujhe keha caitanya-myya
Such was the potency that was manifest by Lord Nitynanda, yet by the influence of Lord
Caitanyas illusory energy, no one could understand.
CB Antya-khaa 5.393
TEXT 393
ei-mata kata-dina premnanda-rase
gaddhara dsera mandire prabhu vaise
In this way Nitynanda stayed a few days in the house of Gaddhara dsa, absorbed in the
CB Antya-khaa 5.394
TEXT 394
bhya nhi gaddhara dsera arre
niravadhi hari-bala balya sabre
Gaddhara dsa did not display external consciousness. He would always induce everyone to
chant, Hari bol!
CB Antya-khaa 5.395
TEXT 395
sei grme kjche parama durbra
krtanera prati dvea karaye apra

There was a most sinful Kazi living in that village. He strongly opposed the performance of
krtana.
In that village of Eiydaha there lived a most powerful Kazi who was greatly inimical to
religious principles and who strongly opposed the congregational glorification of Hari.
CB Antya-khaa 5.396
TEXT 396
parnande matta gaddhara mahaya
ni-bhge gel sei kjra laya
Gaddhara Mahaya was always intoxicated with transcendental ecstasy. One night he went
to the house of that Kazi.
CB Antya-khaa 5.397
TEXT 397
ye kjra bhaye loka palya antare
nirbhaye calil ni-bhge tra ghare
Although people generally ran away in fear of that Kazi, Gaddhara fearlessly went at night to
his house.
CB Antya-khaa 5.398
TEXT 398
niravadhi hari-dhvani karite karite
pravia hail giy kjra bte
Gaddhara continually chanted the name of Hari as he entered the Kazis house.
CB Antya-khaa 5.399
TEXT 399
dekhe mtra vasiy kjra sarva-gae
balibre kro kichu n ise vadane
The Kazis servants sat down speechless as they watched Gaddhara enter.
CB Antya-khaa 5.400
TEXT 400
gaddhara bale,re, kj be kothj
ha ka bala, nahe chio tora mth
Gaddhara said, Where is that fellow, Kazi? Quickly chant the name of Ka, or I will sever
your head.
The word jha means quickly, without delay, or soon.
CB Antya-khaa 5.401
TEXT 401
agni-hena krodhe kj hail bhira
gaddhara dsa dekhi mtra hail sthira
The Kazi was angry as fire as he came out of the room, but on seeing Gaddhara dsa, he
became pacified.
CB Antya-khaa 5.402
TEXT 402
kj bale,gaddhara, tumi kene eth?
gaddhara balena,chaye kichu kath
The Kazi said, Gaddhara, why are you here? Gaddhara replied, I have something to say.
CB Antya-khaa 5.403
TEXT 403
r-caitanya nitynanda prabhu avatari
jagatera mukhe balilhari hari
Lord Caitanya and Nitynanda Prabhu have incarnated in this world to induce everyone to
chant the name of Hari.
CB Antya-khaa 5.404
TEXT 404
sabe tumi mtra nhi bala hari-nma
th balite ila tom-sthna
You alone have not chanted the name of Hari, therefore I have come to your house to make
you chant.
CB Antya-khaa 5.405
TEXT 405
parama-magala hari-nma bala tumi
tomra sakala ppa uddhriba mi
Just chant the most auspicious name of Hari, and I will deliver you from all sinful reactions.
CB Antya-khaa 5.406
TEXT 406
yadyapiha kj mah-hisaka-carita
tathpi n bale kichu hail stambhita
Although the Kazi was most envious by nature, he was stunned and could not say anything.
CB Antya-khaa 5.407
TEXT 407
hsi bale kj,una dsa gaddhara!
kli baliba hari, ji yha ghara
The Kazi then smiled and said, Listen, Gaddhara dsa, you go home now. I will chant the
name of Hari tomorrow.
Although the Kazi was most envious and opposed to religious principles, he smiled on seeing
Gaddharas simplicity. While smiling, he said, By your request I will chant the name of Hari
tomorrow. For now, you go home. As a result, Gaddhara became especially happy to hear
the name of Hari issue from the mouth of the Kazi.
CB Antya-khaa 5.408
TEXT 408
hari-nma-mtra unilena tra mukhe
gaddhara-dsa pra hail prema-sukhe
As soon as Gaddhara dsa heard the name of Hari come from the Kazis mouth, he became
filled with ecstatic jubilation.
CB Antya-khaa 5.409
TEXT 409
gaddhara dsa bale,ra kli kene
ei ta balilhari pana-vadane
Gaddhara dsa then said, Why tomorrow? You just now uttered the name of Hari.
CB Antya-khaa 5.410
TEXT 410
ra tora amagala nhi kona kaa
yakhana karil hari-nmera grahaa
Since you have uttered the name of Hari, all your inauspiciousness has been immediately
vanquished.
CB Antya-khaa 5.411
TEXT 411
eta bali parama-unmde gaddhara
hte tli diy ntya kare bahutara
After speaking these words, Gaddhara clapped his hands and danced wildly intoxicated with
ecstasy.
CB Antya-khaa 5.412
TEXT 412
kata-kae ilena pana-mandire
nitynanda-adhihna yhra arre
After some time Gaddhara returned to his house. Nitynanda always resided in his body.
CB Antya-khaa 5.413
TEXT 413
hena-mata gaddhara dsera mahim
caitanya-prada-madhye yhra gaan
Such are the glories of Gaddhara dsa, who is counted among the associates of Lord
Caitanya.
TEXT 414-416
ye kjra vtsa n laya sdhu-jane
pilei mtra jti laya sei-kae
hena kj durbra dekhile jti laya
hena jane kp-di kail mahaya
hena jana psarila saba his-dharma
ihre se bali ka-veera karma
Saintly persons did not want to be touched by the air that touched the Kazi, for they felt that
such contact would make them lose their caste. Yet Gaddhara dsa Mahaya glanced
mercifully on that most sinful Kazi, who took away the caste of any Hindu he encountered.
When such a person gives up his envious nature, it is to be understood that this is the
potency of Ka consciousness.
The Kazi of Eiydaha was most sinful. Whenever he got the opportunity he would take
away the caste of those who did not respect him. r Gaddhara dsa destroyed the envious
nature of such classes of people. Therefore he displayed the potency of Ka consciousness.
CB Antya-khaa 5.417
TEXT 417
satya ka-bhva haya yhra arre
agni-sarpa vyghra tre laghite n pre
Fire, snakes, and tigers cannot harm a person who is truly absorbed in Ka consciousness.
Creatures like snakes and tigers do not harm persons intoxicated with ecstatic love for Ka,
and fire will not burn them.
TEXT 418-419
brahmdira abha ye saba ka-bhva
gop-gae vyakta ye sakala anurga
igite se saba bhva nitynanda-rya
dilena sakala priya-gaere kpya
Out of His causeless mercy Lord Nitynanda freely distributed to His dear associates the love
for Ka that is desired by personalities like Brahm and the attachment to Ka displayed
by the gops.
Demigods headed by Brahm cannot understand the gops cultivation of Ka

consciousness. But r Nitynanda Prabhu mercifully and freely gave His own servants the
gops attachment to Ka, which is rare for even personalities like Brahm.
CB Antya-khaa 5.420
TEXT 420
bhaja bhi, hena nitynandera caraa
yhra prasde pi caitanya-araa
O brothers, just worship the lotus feet of Nitynanda, by whose mercy one can attain the
shelter of Lord Caitanya.
CB Antya-khaa 5.421
TEXT 421
tabe nitynanda prabhuvara kata-dine
ac-i dekhibre icch haila mane
After some days Nitynanda Prabhu felt a desire to see mother ac.
CB Antya-khaa 5.422
TEXT 422
ubha-ytr karilena navadvpa-prati
priada-gaa saba kariy sahati
So He began an auspicious journey to Navadvpa, accompanied by His associates.
CB Antya-khaa 5.423
TEXT 423
tabe ilena prabhu khaadaha-grme
purandara-paitera devlaya-sthne
On the way, the Lord came to the house of Purandara Paita in the village of Khaadaha.
CB Antya-khaa 5.424
TEXT 424
khaadaha-grme si nitynanda-rya
yata ntya karilenakahane n yya
As He entered the village of Khaadaha, Lord Nitynanda danced so wonderfully that it is

beyond description.
CB Antya-khaa 5.425
TEXT 425
purandara-paitera parama unmda
vkera upare cai kare siha-nda
Purandara Paita became so intoxicated with ecstatic love that he climbed a tree and roared
like a lion.
CB Antya-khaa 5.426
TEXT 426
bhya nhi r-caitanya-dsera arre
vyghra tiy yya vanera bhitare
The body of r Caitanya dsa displayed no sign of external consciousness. He would chase
tigers through the forest.
CB Antya-khaa 5.427
TEXT 427
kabhu lampha diy uhe vyghrera upare
kera prasde vyghra laghite n pre
Sometimes he would jump on a tigers back, yet by the mercy of Ka the tiger would not
harm him.
CB Antya-khaa 5.428
TEXT 428
mah-ajagara-sarpa lai nija-kole
nirbhaye caitanya-dsa thke kuthale
Sometimes Caitanya dsa would fearlessly take a large python on his lap and play with it.
CB Antya-khaa 5.429
TEXT 429
vyghrera sahita khel khelena nirbhaya
hena kp kare avadhta mahaya
He would fearlessly play with tigers. All this was possible by the mercy of Avadhta
Nitynanda.
CB Antya-khaa 5.430
TEXT 430
sevaka-vatsala prabhu nitynanda-rya
brahmra durlabha rasa igite bhujya
Lord Nitynanda Prabhu was affectionate to His servants. He freely gave them mellows of
love that were rarely attained by Brahm.
CB Antya-khaa 5.431
TEXT 431
caitanya-dsera tma-vismti sarvath

nirantara kahena nanda-mana-kath
Caitanya dsa had no fear for his external body, of which he was completely forgetful. He
could spend all twenty-four hours of the day chanting the Hare Ka mah-mantra or
speaking about Lord Caitanya and Nitynanda.
CB Antya-khaa 5.432
TEXT 432
dui tina dina majji jalera bhitare
thkena, kakhano dukha n haya arre
Sometimes he would remain submerged in water for two or three days, but he would feel no
bodily inconvenience.
Aquatics always live in the water, but land-animals are unable to stay under water for a long
time. But r Caitanya dsa could live underwater like a stone without feeling any discomfort.
He did not manifest any change in his consciousness.
CB Antya-khaa 5.433
TEXT 433
jaa-prya alakita sarva vyavahra
parama uddma siha-vikrama apra
Thus he behaved almost like inert matter, yet sometimes he displayed great enthusiasm like
that of a lion.
CB Antya-khaa 5.434
TEXT 434
caitanya-dsera yata bhaktira vikra
kata v kahite prisakala apra
It is not possible to describe the transformations of devotional service displayed by Caitanya

dsa, for they were all unlimited.
CB Antya-khaa 5.435
TEXT 435
yogya r-caitanya-dsa murri-paita
yra vtse o ka pi ye nicita
But it is understood that anyone who was touched by the air that came in contact with Murri
Caitanya dsa would certainly be enlightened in Ka consciousness.
CB Antya-khaa 5.436
TEXT 436
ebe keha balya caitanya-dsa nma
svapneha n bale r-caitanya-gua-grma
Nowadays someone calls himself Caitanya dsa, though he never chants the glories of Lord
Caitanya even in his dreams.
CB Antya-khaa 5.437
TEXT 437
advaitera pra-nthar-ka-caitanya
yra bhakti-prasde advaita satya dhanya
r Ka Caitanya is the beloved Lord of Advaita. Advaita became truly glorious as a result of
His devotional service to Lord Caitanya.
CB Antya-khaa 5.438
TEXT 438
jaya jaya advaitera ye caitanya-bhakti
yhra prasde advaitera sarva-akti
All glories to Advaitas devotional service to Lord Caitanya! Advaita was fully empowered by
the mercy of Lord Caitanya.
TEXT 439
CB Antya-khaa 5.439
sdhu-loke advaitera e mahim ghoe
keha ih advaitera nind hena vse

Saintly persons always glorify Advaita in this way, but some people consider this an insult to
Advaita.
TEXT 440
seha chra balya caitanya-dsa nma
pp kemane yya advaitera sthna
Some useless person like this may call himself Caitanya dsa, but how can such a sinful
person attain the shelter of Advaita?
One duplicitous devotee of Advaita Prabhu used to call himself Caitanya dsa. His idea was
that r Ka Caitanya was Rdhik and Advaita was Ka. But actually Lord Caitanya is the
combined form of Rdh and Govinda, and r Advaita Prabhu is a devotee of Lord Caitanya.
This so-called servant of Lord Caitanya was actually averse to Lord Caitanya. r Advaita
Prabhu became fully empowered simply by the mercy of Lord Caitanya. Yet that ativ, or
overly proud person, who considered himself a devotee of Advaita did not realize this fact
and thought that such a statement was an insult to r Advaita. Anyone who considers this
sinful person a follower of Advaita could not and can not understand the mentality of
Advaita.
CB Antya-khaa 5.441
TEXT 441
e ppre advaitera loka bale ye
advaita-hdaya kabhu nhi jne se
One who considers such a sinful person a follower of Advaita never understands the heart of
Advaita.
CB Antya-khaa 5.442
TEXT 442
rkasera nma yena kahe puya-jana
ei mata e saba caitanya-dsa-gaa
These persons may be known by the name Caitanya dsa, or servant of Caitanya, just as
demons are known by the name puya-jana, or pious person.
In Sanskrit language the phrase puya-jana is used as a synonym for Rkasa, or demon.
Therefore to call oneself Caitanya dsa is simply a method of deceiving people. Those who do
not understand the deep meaning of the phrase puya-jana consider that it has a good
connotation, but in actuality it is used to give the opposite meaning. Similarly, if names like
Caitanya dsa are not indicative of the actual meaning but are used to indicate an offender of
Lord Caitanya, then the person with such a name can never become an actual servant of Lord
Caitanya.
CB Antya-khaa 5.443
TEXT 443
kata-dine thki nitynanda khaadahe
saptagrma ilena sarva-gaa-sahe
After passing some days at Khaadaha, Nitynanda went with His associates to Saptagrma.
For an elaborate description of Saptagrma, see the Anubhya commentary on Caitanya-

caritmta, di-ll, Chapter Eleven, text 41.
CB Antya-khaa 5.444
TEXT 444
sei saptagrme che-sapta-i-sthna
jagate vidita se trive-gha nma
In this village of Saptagrma there is a place associated with the seven sages known
throughout the world as Trive-gha.
The confluence of the Ganges, Sarasvat, and Yamun is known as Trive even today. The
riverbed of the Yamun is still found near Kcarp. Some time ago this river used to flow
into the Trive-sagama. Reports that the Yamun riverbed existed near Govarag are
still current.
CB Antya-khaa 5.445
TEXT 445
sei gag-ghe prve sapta-i-gaa
tapa kari pilena govinda-caraa

The seven sages previously performed austerities and attained the lotus feet of Govinda on
the bank of the Ganges at this place.
CB Antya-khaa 5.446
TEXT 446
tina dev sei sthne ekatra milana
jhnav-yamun-sarasvatra sagama
The three goddessesJhnav, Yamun, and Sarasvatmerge together at this place.
CB Antya-khaa 5.447
TEXT 447
prasiddha trive-gha sakala bhuvane
sarva ppa-kaya haya yra daraane
This place is renowned throughout the world as Trive-gha. By taking darana of this
place, all ones sins are destroyed.
CB Antya-khaa 5.448
TEXT 448
nitynanda prabhuvara parama-nande
sei ghe snna karilena sarva-vnde
Nitynanda and His associates took bath at this gha in great ecstasy.
CB Antya-khaa 5.449
TEXT 449
uddhraa-datta bhgyavantera mandire
rahilena tath prabhu trivera tre
Lord Nitynanda stayed on the bank of the Trive at the house of the fortunate Uddhraa
Datta.
CB Antya-khaa 5.450
TEXT 450
kya-mano-vkye nitynandera caraa
bhajilena akaitave datta-uddhraa
Uddhraa Datta sincerely worshiped the feet of Nitynanda with his body, mind, and
speech.
CB Antya-khaa 5.451
TEXT 451
nitynanda-svarpera sev-adhikra
pilena uddhraa, kib bhgya tra
How fortunate was Uddhraa, who achieved the opportunity of serving Nitynanda
Svarpa!
Nitynanda Prabhu is nondifferent from Baladeva. To achieve His service is rare for even
demigods like Brahm. But His dear servant r Uddhraa hkura received that
opportunity.
CB Antya-khaa 5.452
TEXT 452
janma janma nitynanda-svarpa vara
janma janma uddhrao thra kikara
Birth after birth Nitynanda Svarpa was his master, and birth after birth Uddhraa Datta
was His servant.
CB Antya-khaa 5.453
TEXT 453
yateka vaik-kula uddhraa haite
pavitra haila, dvidh nhika ihte
There is no doubt that the entire mercantile community was delivered by Uddhraa Datta.
r Uddhraa hkura appeared in the suvara-vaik community, the community of

bankers and gold merchants. According to social consideration, this community is inferior.
Although he appeared in an inferior community, he was the recipient of r Nitynandas
mercy. There is no doubt that all the people from inferior communities followed his example
and gave up their respective family prestige. Inferior mercantile communities like Kleyora
and Bhgr also became inclined to worship Hari.
CB Antya-khaa 5.454
TEXT 454
vaik trite nitynanda-avatra
vaikere dil prema-bhakti-adhikra
Lord Nitynanda advented to deliver the mercantile community. He gave them the
qualification to develop ecstatic love of God.
CB Antya-khaa 5.455
TEXT 455
saptagrme saba vaikera ghare ghare
pane niticda krtane vihare
Niti Candra would personally enjoy krtana pastimes in the houses of all the merchants in
Saptagrma.
CB Antya-khaa 5.456
TEXT 456
vaik-sakala nitynandera caraa
sarva-bhve bhajilena laiyaraa
All the merchants took shelter at the lotus feet of Nitynanda and worshiped Him in all
respects.
CB Antya-khaa 5.457
TEXT 457
vaik sabra ka-bhajana dekhite
mane camatkra pya sakala jagate
People of the entire world became astonished on seeing the merchants devotional service to
Ka.
CB Antya-khaa 5.458
TEXT 458
nitynanda-prabhuvara-mahim apra
vaik adhama mrkha ye kaila nistra
The glories of Nitynanda Prabhu are unlimited. He delivered even the foolish, degraded
merchants.
Since the suvara-vaiks were naturally uneducated fools and were always absorbed in
thinking about mundane wealth, their hearts became polluted. r Nitynanda Prabhu
delivered all the merchants who were present at the time. Later on some so-called devotees
inimical to Nitynanda took birth among those merchants and have become as well as are
becoming averse to Hari.
CB Antya-khaa 5.459
TEXT 459
saptagrme prabhuvara nitynanda-rya
gaa-saha sakrtana karena llya
Lord Nitynanda enjoyed sakrtana pastimes with His associates in Saptagrma.
CB Antya-khaa 5.460
TEXT 460
saptagrme yata haila krtana-vihra
ata-vatsare o th nri varibra
The krtana pastimes that took place in Saptagrma cannot be described even in a hundred
years.
CB Antya-khaa 5.461
TEXT 461
prve yena sukha haila nady-nagare
sei-mata sukha haila saptagrma-pure

Saptagrma became filled with the same ecstasy that had previously filled the entire district of
Nadia.
CB Antya-khaa 5.462
TEXT 462
rtri-dine kudh-t nhi nidr-bhaya
sarva-dike haila hari-sakrtana-maya
Whether day or night, people did not feel the urges of hunger, thirst, fear, or sleep. All
directions were filled with the congregational chanting of the holy name of the Lord.
CB Antya-khaa 5.463
TEXT 463
prati-ghare ghare prati-nagare catvare
nitynanda prabhuvara krtane vihare
Nitynanda Prabhu enjoyed krtana pastimes in every house, every neighborhood, and every
village.
The word catvara refers to a neighborhood or a park.
CB Antya-khaa 5.464
TEXT 464
nitynanda-svarpera vea dekhite
hena nhi ye vihvala n haya jagate
There was no one in the world who was not overwhelmed on seeing the ecstatic mood of
Nitynanda Svarpa.
CB Antya-khaa 5.465
TEXT 465
anyera ki dya, viu-droh ye yavana
thr o pda-padme laila araa

What to speak of others, even Yavanas who are inimical to Viu took shelter at His lotus
feet.
Yavanas are by nature nondevotees and envious of the Supreme Lord.
CB Antya-khaa 5.466
TEXT 466
yavanera nayane dekhiy prema-dhra
brhmae o panke karena dhikkra
When the brhmaas saw the Yavanas tears of ecstatic love, they condemned themselves.
The brhmaas are exalted, and the Yavanas are degraded, being devoid of all saskras, or
purificatory processes.
CB Antya-khaa 5.467
TEXT 467
jaya jaya avadhta-candra mahaya
yhra kpya hena saba raga haya
All glories to Avadhta-candra Mahaya, by whose mercy all such pastimes took place.
CB Antya-khaa 5.468
TEXT 468
ei mate saptagrme, mbuy-mulluke
viharena nitynanda-svarpa kautuke
In this way Nitynanda Svarpa happily enjoyed pastimes in Saptagrma and mbuy-
mulluka.
CB Antya-khaa 5.469
TEXT 469
tabe kata-dine ilena ntipure
crya-gosi priya-vigrahera ghare
Then after some days He went to the house of His dear Advaita crya in ntipura.
CB Antya-khaa 5.470
TEXT 470
dekhiy advaita nitynandera r-mukha
hena nhi jnena janmila kona sukha
When Advaita saw Nitynandas face, He could not understand how joyful He became.
CB Antya-khaa 5.471
TEXT 471
hari bali lgilena karite hukra
pradakia daavata karena apra
He roared loudly and chanted the name of Hari. Then Advaita circumambulated Nitynanda
and offered Him obeisances.
CB Antya-khaa 5.472
TEXT 472
nitynanda-svarpa advaita kari kole
Nitynanda Svarpa embraced Advaita and soaked His body with tears of ecstatic love.
CB Antya-khaa 5.43
TEXT 473
dohe doh dekhi baa hail vivaa
janmila ananta anirvacanya rasa
They both became overwhelmed upon seeing each other, and They felt unlimited,
indescribable ecstasy.
CB Antya-khaa 5.474
TEXT 474
dohe doh dhari gai yyena agane

dohe che dharibre dohra carae
They rolled on the ground in each others embrace, and They tried to grab each others feet.
CB Antya-khaa 5.475
TEXT 475
koi siha jini dohe kare siha-nda
samvaraa nahe dui-prabhura unmda
The two roared more loudly than millions of lions, and They were unable to control Their
madness.
CB Antya-khaa 5.476
TEXT 476
tabe kata-kae dui-prabhu hail sthira
vasilena eka-sthne dui mahdhra
After a while the two most sober Prabhus became pacified and sat down together in one
place.
CB Antya-khaa 5.477
TEXT 477
kara-yoa kariy advaita mahmati
santoe karena nitynanda-prati stuti
The broad-minded Advaita folded His hands and happily offered prayers to Nitynanda.
CB Antya-khaa 5.478
TEXT 478
tumi nitynanda-mrti nitynanda-nma
mrtimanta tumi caitanyera gua-dhma
Your form is Nitynanda, and Your name is Nitynanda. You are the personification of Lord
Caitanyas transcendental qualities.
CB Antya-khaa 5.479
TEXT 479
sarva-jva-paritra tumi mah-hetu
mah-pralayete tumi satya-dharma-setu
You are the ultimate cause of all living entities deliverance. You protect religious principles
even during the total annihilation.
CB Antya-khaa 5.480
TEXT 480
tumi se bujho caitanyera prema-bhakti
tumi se caitanya-vke dhara pra-akti
You propagate Lord Caitanyas devotional service in ecstatic love. You are the fully
empowered branch of the tree of Lord Caitanya.
CB Antya-khaa 5.481
TEXT 481
brahm-iva-nraddi bhakta nma yra
tumi se parama upade sabkra
You are the supreme instructor of all devotees headed by Brahm, iva, and Nrada.
CB Antya-khaa 5.482
TEXT 482
viu-bhakti sabei pyena tom haite
tathpiha abhimna n spare tomte
Everyone attains devotional service to Viu by Your mercy, yet You are never touched by
pride.
TEXT 483-484
patita-pvana tumi doa-di-nya
tomre se jne yra che bahu puya

sarva-yaja-maya ei vigraha tomra
avidy-bandhana khae smarae yhra
You are the deliverer of the fallen souls. You do not find faults in others. Only a person who
has heaps of piety can understand You. You are the personification of all sacrifice. Simply by
remembering You, all bondage of ignorance is destroyed.
While glorifying r Nitynanda Prabhu, r Advaita Prabhu said, You are the deliverer of the
fallen souls, and You do not find any faults in the distressed. No one other than the most
pious person can understand You. You are the personification of all sacrifice. Simply by
remembering You, all bondage of ignorance is destroyed.
CB Antya-khaa 5.485
TEXT 485
yadi tumi praka n kara panre
tabe kra akti che jnite tomre?
If You do not reveal Yourself, who will have the power to know You?
CB Antya-khaa 5.486
TEXT 486
akrodha paramnanda tumi mahevara
sahasra-vadana-di deva mahdhara
You are free from anger, You are supremely blissful, and You are the ultimate controller. You
are the thousand-headed original Lord who sustains the universe.
CB Antya-khaa 5.487
TEXT 487
raka-kula-hant tumi r-lakmaa-candra
tumi gopa-putra haladhara mrtimanta
You are r Lakmaa, the destroyer of the demoniac dynasty. You are Haladhara, the son of
the cowherd.
CB Antya-khaa 5.488
TEXT 488
mrkha nca adhama patita uddhrite
tumi avatra haiycha pthivte
You have incarnated in this world to deliver the foolish, fallen, and wretched souls.
CB Antya-khaa 5.489
TEXT 489
ye bhakti vchaye yogevara muni-gae
tom haite th pibeka ye-te jane
The devotional service desired by the best of the mystic yogis and sages will be obtained by
anyone and everyone by Your mercy.
CB Antya-khaa 5.490
TEXT 490
kahite advaita nitynandera mahim
nanda-vee psarilena pan
As Advaita glorified Nitynanda, He became absorbed in ecstasy and forgot Himself.
CB Antya-khaa 5.491
TEXT 491
advaita se jt nitynandera prabhva
e marma jnaye kona kona mahbhga
Advaita knows the glories of Nitynanda, and some most fortunate souls also know.
CB Antya-khaa 5.492
TEXT 492
tabe ye kalaha hera anyonye bje
se kevala parnanda, yadi jane bujhe

But the quarrels that are seen between Them are nothing but sources of transcendental
happiness, provided one understands them.
CB Antya-khaa 5.493
TEXT 493
advaitera vkya bujhibra akti kra?
jniha vara-sane bheda nhi yra
Who has the power to understand the words of Advaita? Indeed, He is nondifferent from the
Supreme Lord.
See the verse advaita haridvaitd from r Svarpa Dmodaras notebook [and quoted
here also) in Caitanya-caritmta, di-ll, Chapter One, verse 13].
CB Antya-khaa 5.494
TEXT 494
hena mate dui prabhuvara mahrage
viharena ka-kath-magala-prasage
In this way the two Prabhus joyfully relished the auspicious topics of Lord Ka.
CB Antya-khaa 5.495
TEXT 495
aneka rahasya kari advaita-sahita
aea prakre tna janmil prta
Nitynanda exchanged many confidential topics with Advaita and thereby unlimitedly
increased His happiness.
CB Antya-khaa 5.496
TEXT 496
tabe advaitera sthne lai anumati
nitynanda ilena navadvpa-prati
Thereafter Nitynanda took permission from Advaita and departed for Navadvpa.
CB Antya-khaa 5.497
TEXT 497
sei-mate sarvdye il i-sthne
si namaskarilena ira carae
He went first to the house of mother ac and offered obeisances at her feet.
CB Antya-khaa 5.498
TEXT 498
nitynanda-svarpere dekhi ac-i
ki nanda pilenatra anta ni
On seeing Nitynanda Svarpa, mother acs happiness was boundless.
CB Antya-khaa 5.499
TEXT 499
i bale,bpa, tumi satya antarym
tomre dekhite icch karila mi
Mother ac said, My dear son, You are certainly the Supersoul, for I just had a desire to see
You.
CB Antya-khaa 5.500
TEXT 500
mora citta jni tumi il satvara
ke tom cinite pre sasra-bhitara
Realizing my desire, You came quickly here. Therefore who within this world can
understand You?
CB Antya-khaa 5.501
TEXT 501
kata-dina thka bpa, navadvpa-vse

yena tom dekho mui dae pake mse
My dear son, stay here in Navadvpa for some days, so that I can see You every ten, fifteen,
or thirty days.
The phrase dae pake mse means after ten days, after fifteen days, or after a month.
CB Antya-khaa 5.502
TEXT 502
mui dukhinra icch tomre dekhite
daive tumi siycha dukhit trite
I am distressed and desire to see You. Now by the arrangement of providence You have
come to remove my distress.
CB Antya-khaa 5.503
TEXT 503
uniy ira vkya hse nitynanda
ye jne ira prabhvera di-anta
On hearing mother acs words, Nitynanda smiled, for He knew the beginning and end of
mother acs glories.
CB Antya-khaa 5.504
TEXT 504
nitynanda bale,una i, sarva-mttomre
dekhite mui siyacho heth
Nitynanda said, Listen, mother ac, O mother of all! I have come here to see you.
CB Antya-khaa 5.505
TEXT 505
mora baa icch tom dekhite hethya
rahila navadvpe tomra jya
I had a great desire to see you here. Therefore on your order I will stay in Navadvpa.
CB Antya-khaa 5.506
TEXT 506
hena-mate nitynanda i sambhiy
navadvpe bhramena nanda-yukta haiy
After speaking with mother ac in this way, Nitynanda happily wandered throughout
Navadvpa.
CB Antya-khaa 5.507
TEXT 507
navadvpe nitynanda prati-ghare ghare
saba-priada-sage krtana vihare
Nitynanda enjoyed krtana pastimes with His associates in each of the houses within
Navadvpa.
CB Antya-khaa 5.508
TEXT 508
navadvpe si prabhuvara-nitynanda
hailena krtane nanda mrtimanta
After arriving in Navadvpa, Nitynanda Prabhu became the personification of ecstasy in

krtana.
CB Antya-khaa 5.509
TEXT 509
prati-ghare ghare saba priada-sage
niravadhi viharena sakrtana-rage
He constantly enjoyed sakrtana with His associates in each and every house.
CB Antya-khaa 5.510
TEXT 510
parama mohana sakrtana-malla-vea

dekhite sukti pya nanda-viea
Simply on seeing His most enchanting dress as the leader of the sakrtana party, pious
people were greatly satisfied.
Pious persons became especially pleased on seeing r Nitynanda Prabhus enthusiasm for
sakrtana.
TEXT 511
r-mastake obhe bahuvidha paa-vsa
tad-upari bahuvidha mlyera vilsa
His head was decorated with various fine silk cloths, upon which was placed various flower
garlands.
CB Antya-khaa 5.512
TEXT 512
kahe bahuvidha mai-mukt-svara-hra
rutimle obhe mukt kcana apra
Around His neck He wore varieties of necklaces made of jewels, pearls, and gold. His ears
were adorned with gold earrings set with pearls.
CB Antya-khaa 5.513
TEXT 513
suvarera agada balaya obhe kare
na jni kateka mlobhe kalevare
He wore beautiful gold armlets and bracelets. I do not know how many flower garlands
decorated His body.
CB Antya-khaa 5.514
TEXT 514
gorocan-candane lepita sarva-aga

niravadhi bla-goplera prya raga
His entire body was smeared with sandalwood pulp mixed with gorocana. He always sported
like a cowherd boy.
CB Antya-khaa 5.515
TEXT 515
ki aprva lauha-daa dharena llya
pra daa-aguli suvara-mudrikya
He effortlessly held a wonderful iron staff. His ten fingers were all decorated with gold rings.
CB Antya-khaa 5.516
TEXT 516
ukla, nla, ptabahuvidhi paa-vsa
parama vicitra paridhnera vilsa
He was most charmingly dressed with varieties of fine white, blue, and yellow silk cloth.
CB Antya-khaa 5.517
TEXT 517
vetra, va, pcan jahara-pae obhe
yra daraana dhyna jaga-manolobhe
He had a cane, a flute, and a bamboo stick stuck in His belt. By seeing or remembering Him,
the minds of everyone in the world become enchanted.
CB Antya-khaa 5.518
TEXT 518
rajata-npura-malla obhe r-carae
parama madhura-dhvani, gajendra-gamane
His lotus feet were adorned with silver ankle bells and bands, which produced sweet sounds
as He moved like the king of elephants.
CB Antya-khaa 5.519
TEXT 519
ye-dike chena prabhuvara nitynanda
sei-dike haya ka-rasa mrtimanta
In whichever direction Nitynanda Prabhu glanced, everyone became filled with the mellows
of love for Ka.
CB Antya-khaa 5.520
TEXT 520
hena-mate nitynanda parama-kautuke
chena caitanya-janma-bhmi navadvpe
In this way Nitynanda resided in Navadvpa, the birthplace of Lord Caitanya, in great
happiness.
The birthplace of r Caitanyadeva is Navadvpa. That particular portion of Navadvpa is

known as rdhma Mypur.
CB Antya-khaa 5.521
TEXT 521
navadvpayehena mathur-rja
dhnkata mata loka che, anta nhi jni
Navadvpa is just like the capital city of Mathur. No one knew how many people lived there.
CB Antya-khaa 5.522
TEXT 522
hena saba sujana chena, yh dekhi
sarva mahppa haite mukta haya pp
There were so many pious people that simply by seeing them, sinful people became liberated
from all sinful reactions.
CB Antya-khaa 5.523
TEXT 523
tathi madhye durjana ye kata kata vaise
sarva-dharma ghuce tra chyra parae
Many sinful people also lived among them. Simply by touching their shadows, all ones
religious principles were destroyed.
CB Antya-khaa 5.524
TEXT 524
thro nitynanda-prabhura kpya
ka-pathe rata haila ati myya
Yet by the mercy of Nitynanda Prabhu they were also brought to the path of pure Ka
consciousness.
CB Antya-khaa 5.525
TEXT 525
pane caitanya kata karil mocana
nitynanda-dvre uddhril tribhuvana
Lord Caitanya personally delivered many living entities, and through Nitynanda, He
delivered the three worlds.
CB Antya-khaa 5.526
TEXT 526
cora-dasyu-adhama-patita-nma yra
nn-mate nitynanda kailena uddhra
In some way or other Nitynanda delivered the thieves, the rogues, the fallen, and the
wretched.
CB Antya-khaa 5.527
TEXT 527
una una nitynanda prabhura khyna
cora dasyu ye-mate karil paritra

Now listen to the topics of how Nitynanda Prabhu delivered the dacoits.
CB Antya-khaa 5.528
TEXT 528
navadvpe vaise eka brhmaa-kumra
thra samna cora dasyu nhi ra
In Navadvpa there lived one particular brhmaas son who had no equal among the dacoits
and rogues.
CB Antya-khaa 5.529
TEXT 529
yata cora dasyutra mah-senpati
nme se brhmaa, ati parama kumati
He was the leader of all other dacoits. That evil-minded person was a brhmaa in name only.
The phrase nme se brhmaa refers to a brhmaa-bruva, or a so-called brhmaa. See the
Padma Pura and the Manu-sahit (7.85) for definitions and symptoms of the brhmaa-
bruvas.
CB Antya-khaa 5.530
TEXT 530
para-vadhe day-mtra nhika arre
nirantara dasyu-gaa-sahati vihare
He mercilessly killed others and always remained in the company of other dacoits.
CB Antya-khaa 5.531
TEXT 531
nitynanda-svarpera dekhi alakra
suvara prabla-mai mukt divya-hra
One time he saw that Nitynanda Svarpa was decorated with divine necklaces and
ornaments made of gold, coral, jewels, and pearls.
CB Antya-khaa 5.532
TEXT 532
prabhura r-age dekhi bahuvidha dhana
harite haila dasyu-brhmaera mana
On seeing the various valuable ornaments on the Lords body, that dacoit brhmaa decided
to steal them.
CB Antya-khaa 5.533
TEXT 533
my kari niravadhi nitynanda-sage
bhramaye thna dhana haribra rage
Wherever Nitynanda went that brhmaa stealthily followed Him for the purpose of stealing
His wealth.
CB Antya-khaa 5.534
TEXT 534
antare parama dua dvija bhla naya
jnilena nitynanda antara-hdaya
Nitynanda, as Supersoul in everyones heart, knew the intentions of that wicked-minded

brhmaa.
CB Antya-khaa 5.535
TEXT 535
hiraya-paita-nme eka subrhmaa
sei navadvpe vaisemah-akicana
In Navadvpa there lived one qualified brhmaa named Hiraya Paita, who had no
material assets.
One symptom of a qualified brhmaa is freedom from material possessions.
CB Antya-khaa 5.536
TEXT 536
sei bhgyavantera mandire nitynanda
thkil virale prabhu haiy asaga
Nitynanda left His associates and quietly resided in the house of that fortunate Hiraya
Paita.
CB Antya-khaa 5.537
TEXT 537
sei dua brhmaaparama dua-mati
laiy sakala dasyu karaye yukati
The sinful brhmaa was most wicked. He gathered the other dacoits and made a plan.
CB Antya-khaa 5.538
TEXT 538
re bhi, sabe ra kene dukha pi
ca-mye nidhi milil eka hi
O brothers, why are we still suffering? Goddess Ca has provided for us a treasure in one
place.
r Ca-mt is the only shelter for fulfilling our material desires. She has mercifully
provided the ingredients for our act of plundering.
CB Antya-khaa 5.539
TEXT 539
ei avadhtera agete alakra
son mukt hr kas bai nhi ra
The ornaments decorating the body of this avadhta are all made of gold, pearls, and
diamonds.
CB Antya-khaa 5.540
TEXT 540
kata laka kra padrtha nhi jni
ca-mye eka hi milil ni
I cannot say how many hundreds of thousands of rupees His ornaments are worth, and
goddess Ca has brought them together in one place.
CB Antya-khaa 5.541
TEXT 541
nya b-mjhe thke hirayera ghare
kiy niba eka daera bhitare
He lives alone in the house of Hiraya. We can go there and take everything within a half
hour.
CB Antya-khaa 5.542
TEXT 542
hla kh lai sabe hao samavya
ji giy hn diba kataka niya
Collect your swords and shields, for tonight we will raid that house.
CB Antya-khaa 5.543
TEXT 543
ei mata yukti kari saba dasyu-gaa
sabe ni-bhga jni karila gamana
After making plans in this way, the dacoits waited for the night and then set out for the
house.
CB Antya-khaa 5.544
TEXT 544
kh churi trila laiy jane jane
siy veiy nitynanda yei sthne

Equipped with swords, knives, and tridents, they gathered near the house where Nitynanda
was staying.
CB Antya-khaa 5.545
TEXT 545
eka sthne rahiy sakala dasyu-gaa
ge cara phiy dila eka jana
Those dacoits all waited at one place while they sent a spy to check out the situation.
CB Antya-khaa 5.546
TEXT 546
nitynanda prabhuvara karena bhojana
catur-dike hari-nma laya bhakta-gaa
Nitynanda Prabhu was taking His meal, and the devotees were chanting the name of Hari in
the four directions.
CB Antya-khaa 5.547
TEXT 547
knande matta nitynanda-bhtya-gaa
keha kare siha-nda, keha v garjana
The servants of Nitynanda were so intoxicated in the ecstasy of Ka consciousness that

some of them roared like lions and some thundered.
CB Antya-khaa 5.548
TEXT 548
rodana karaye keha parnanda-rase
keha karatli diy aa aa hse
Some cried in the mellows of ecstatic love, while others laughed loudly and clapped their
hands.
CB Antya-khaa 5.549
TEXT 549
hai hai hya hya kare kona jana
knande nidr nhi sabi cetana
Others called out, Haya! Haya! In the ecstasy of Ka consciousness, no one slept.
CB Antya-khaa 5.550
TEXT 550
cara si kahileka dasyu-gaa-sthne
bhta khya avadhta, jge sarva-jane
The spy returned and said to the dacoits, The Avadhta is taking His meal, and the others
are all awake.
CB Antya-khaa 5.551
TEXT 551
dasyu-gaa bale,sabe u uka khiy
mar o vasi sabe hn diba giy
The dacoits replied, Let them eat and go to sleep. We will wait a while and then raid the
house.
The word hn means attacking with cries and shouts.
CB Antya-khaa 5.552
TEXT 552
vasil sakala dasyu eka-vka-tale
para dhana laibekaei kuthale
All the dacoits sat under a tree, satisfied that they would soon plunder someones wealth.
CB Antya-khaa 5.553
TEXT 553
keha bale,mohra sonra ta-bl

keha bale,mui nimu mukutra ml
One of them said, I will take His gold bracelets. Another said, I will take His pearl
necklace.
CB Antya-khaa 5.554
TEXT 554
keha bale,mui nimu kara-bharaa
svara-hra nimu muibale kona jana
Someone else said, I will take His earrings. One said, I will take His gold necklace.
CB Antya-khaa 5.555
TEXT 555
keha bale,mui nimu rajata npura
sabe ei mana-kal khyena pracura
Someone said, I will take His silver anklebells. In this way they all dreamt about the wealth
they expected to get.
The phrase mana-kal means an object of enjoyment desired in a dream.
CB Antya-khaa 5.556
TEXT 556
henai samaye nitynandera icchya
nidr-bhagavatsi cpil sabya
By the will of Nitynanda, at that time the goddess of sleep cast her glance on the dacoits.
CB Antya-khaa 5.557
TEXT 557
sei khne ghumil saba dasyu-gaa
nidrya hail sabe mah-acetana
All the dacoits fell asleep at that place. They became practically unconscious in deep sleep.
CB Antya-khaa 5.558
TEXT 558
prabhura myya hena haila mohita
rtri pohila, tabu nhika samvita
They were so bewildered by the Lords potency that they did not wake up even when the
night had passed.
CB Antya-khaa 5.559
TEXT 559
kka-rave jgil sakala dasyu-gaa
rtri nhi dekhi sabe haila dukha-mana
Then the crows began to call out, and the dacoits awoke. They were all unhappy to see that
night had already passed.
CB Antya-khaa 5.560
TEXT 560
ste-vyaste hla kh pheliy vane
satvare calil saba dasyu gag-snne
They quickly hid their swords and shields in the forest and went to take bath in the Ganges.
CB Antya-khaa 5.561
TEXT 561
ee saba dasyu-gaa nija-sthne gel
sabe sabre gli pite lgil
Thereafter the dacoits abused each other as they returned to their homes.
CB Antya-khaa 5.562
TEXT 562
keha bale,tui ge ghumye paili

keha bale,tui baa jgiy chili
One dacoit said, You fell asleep first, and another replied, As if you were awake!
CB Antya-khaa 5.563
TEXT 563
keha bale,kalaha karaha kene ra
lajj-dharma caji rkhila sabra
Another said, Why are you quarreling? Ca has saved us from embarrassment.
CB Antya-khaa 5.564
TEXT 564
dasyu-senpati ye brhmaa durcra
se balaye,kalaha karaha kene ra
The sinful brhmaa, who was the leader of the dacoits, said, Why quarrel any more?
CB Antya-khaa 5.565
TEXT 565
ye haila se haila cara icchya
eka dina gele ki sakala dina yya
Whatever has happened took place by the will of Ca. We lost only one day, but there will
be others.
CB Antya-khaa 5.566
TEXT 566
bujhilma caji mohil pane
vini ca pjiy gela te-krae
I think Ca has bewildered us today because we went without first worshiping her.
Another reading for ji (today) is si (came).
CB Antya-khaa 5.567
TEXT 567
bhla kari ji sabe madya-msa diy
cala sabe eka hi ca pji giy
Let us go together and properly worship Ca with wine and meat.
Wine and meat are ingredients for the worship of goddess Ca.
CB Antya-khaa 5.568
TEXT 568
eteka kariy yukti saba dasyu-gaa
madya-msa diy sabe karil pjana
After making plans in this way, all of the dacoits worshiped Ca with wine and meat.
CB Antya-khaa 5.569
TEXT 569
ra dina dasyu-gaa kci nn astra
ilena vra chde pari nla-vastra
The next day the dacoits took up various weapons. They dressed in blue cloth and looked
like brave heroes.
CB Antya-khaa 5.570
TEXT 570
mah-nisarva-loka chaye ayane
henai samaye veileka dasyu-gae
In the dead of night, when everyone was asleep, the dacoits surrounded the house.
CB Antya-khaa 5.571
TEXT 571
bra nikae thki dasyu-gaa dekhe
catur-dike aneka pike b rkhe

As the dacoits came near the house, they saw that it was guarded by many soldiers.
The word pika means infantry, and the word rkhe means protects
CB Antya-khaa 5.572
TEXT 572
catur-dike astradhr padtika-gaa
niravadhi hari-nma karena grahaa
Those soldiers were armed, they surrounded the house on all four sides, and they constantly
CB Antya-khaa 5.573
TEXT 573
parama praka-mrtisabei uddaa
nn-astradhr sabeparama pracaa
They had large, powerful bodies, and they looked most formidable, being equipped with
various weapons.
CB Antya-khaa 5.574
TEXT 574
sarva-dasyu-gaa dekhe tra eko-jane
ata-jano mrite praye sei-kae
The dacoits could see that each of those soldiers was powerful enough to kill a hundred
people in a moment.
CB Antya-khaa 5.575
TEXT 575
sabra galya ml, sarvge candana
niravadhi kariteche nma-sakrtana
They all had flower garlands, their bodies were smeared with sandalwood paste, and they
continuously engaged in congregational chanting of the holy names.
CB Antya-khaa 5.576
TEXT 576
nitynanda-prabhuvara chena ayane
catur-dike ka gya sei saba gae
Nitynanda Prabhu was sleeping as those soldiers chanted the name of Ka in the four
directions.
CB Antya-khaa 5.577
TEXT 577
dasyu-gaa dekhi baa hail vismita
b chi sabe vasilena eka bhita
On seeing the situation, the dacoits were struck with wonder. They went away from the
house and sat down to one side.
CB Antya-khaa 5.578
TEXT 578
sarva-dasyu-gae yukti lgil karite
kothkra padtika ila ethte
Then the dacoits all began to discuss among themselves, From where have all these soldiers
come?
CB Antya-khaa 5.579
TEXT 579
keha bale,avadhta ke-mate jniy
khra pika nichaye mgiy
One dacoit said, The Avadhta must have somehow understood our plan and borrowed
these soldiers from someone.
CB Antya-khaa 5.580
TEXT 580
keha bale,bhi, avadhta baa jn
mjhe mjhe aneka lokera mukhe uni
Another said, O brothers, I have heard from a number of people that this Avadhta is very
wise.
CB Antya-khaa 5.581
TEXT 581
jnavn baa avadhta mahaya
panra rak kib pane karaya
This Avadhta Mahaya is so intelligent He arranges for His own protection.
CB Antya-khaa 5.582
TEXT 582
anyath ye saba dekhi padtika-gaa
manuyera mata nhi dekhi eka jana
Otherwise those soldiers we saw did not even look like human beings.
CB Antya-khaa 5.583
TEXT 583
hena bujhiei saba aktira prabhve
gosi kariy tne kahe sabe
I think people call Him Gosi because He has such great influence.
CB Antya-khaa 5.584
TEXT 584
ra keha bale,tumi abudha ye bhi!
ye khya ye pare se v ke-mata gosi
Someone else said, O brother, you are a fool! How can one who eats and dresses like Him be
called a Gosi?
How can one who feasts and decorates himself with cloth and ornaments be called a self-
controlled person?
CB Antya-khaa 5.585
TEXT 585
sakala dasyura senpati ye brhmaa
se balaye,jnila sakala kara
The brhmaa leader of the dacoits said, I know the reason.
CB Antya-khaa 5.586
TEXT 586
yata baa baa loka cri-dik haite
sabei isena avadhtera dekhite
Many influential persons come from all over to see this Avadhta.
CB Antya-khaa 5.587
TEXT 587
kona dik haite kona rjra laskara
siyche, tra padtika bahutara
A kings military commander has come from somewhere with many of his soldiers.
CB Antya-khaa 5.588
TEXT 588
ataeva padtika sakala bhvaka
ei se krae hari hari kare japa
Those soldiers are all sentimental, and therefore they chant the name of Hari.
The word bhvaka is generally spelled bhvuka, which means sentimental.
CB Antya-khaa 5.589
TEXT 589
eb nahe, kona padtika ni thke
tabe kata dina eiba ei pke
This is not the right time. Since the soldiers are here, we will wait for a few days.
CB Antya-khaa 5.590
TEXT 590
ataeva cala sabe ji ghare yi
cupe cpe dina daa vasi thki bhi
So let us all go home today, O brothers, we will wait quietly for about ten days.
CB Antya-khaa 5.591
TEXT 591
eta bali dasyu-gaa gela nija-ghare
avadhta-candra prabhu svacchande vihare
After their leader spoke in this way, the dacoits all returned to their homes. Meanwhile
Avadhta-candra Prabhu continued to enjoy His pastimes.
CB Antya-khaa 5.592
TEXT 592
nitynanda-caraa bhajaye ye ye jane
sarva-vighna khae th sabra smarae
By remembering even those who worship the lotus feet of Nitynanda, all obstacles are
vanquished.
CB Antya-khaa 5.593
TEXT 593
hena nitynanda prabhu vihare pane
thne karite vighna pre kon jane
So when Nitynanda Prabhu Himself enjoys His pastimes, who can create any obstacles?
Envious people always try to create obstacles in the endeavors of saintly persons. Under the
influence of their sinful mentality, they create obstacles for all sorts of beneficial activities in
this world. But no envious person will ever be able to create obstacles in any of the activities
r Nitynanda performs in His desire to serve Lord Ka.
CB Antya-khaa 5.594
TEXT 594
avidy khaaye yra dsera smarae
se prabhure vighna karibeka kon jane
Who can place impediments before the Lord, when all ignorance is destroyed by
remembering even His servant?
No one is able to place impediments before r Nitynanda, who is the master of the Supreme
Lords servants, for if a person remembers topics of even r Nitynandas servants, the
actions of ignorance, in the form of aversion to the Supreme Lord, cannot be maintained and
all his sinful thoughts are destroyed.
TEXT 595-596
sarva-gaa-saha vighna-ntha yra dsa
yra aa rudra kare jagata-vina
yra aa naite bhuvana kampa haya
hena prabhu nitynanda, kre tna bhaya
Gaea, the destroyer of all obstacles, and his associates engage in His service. Rudra, His
plenary portion, annihilates the universe. And when Ananta, His plenary portion, becomes
restless the entire universe trembles. How, then, can that Nitynanda Prabhu be afraid of
anyone?
When the gua-avatra Rudra, who is a portion of the plenary portion of Nitynanda Prabhu,
is able to annihilate the universe; when Gaapati and his associates are always engaged in His
service; and when His plenary portion r Ananta, who supports the universe, becomes a little
restless, the fourteen worlds tremble. Then how can that Nitynanda Prabhu be afraid of
anyone?

yasya-bhgena
vivotpatti-layoday
bhavanti kila vivtmas
ta tvdyha gati gat
O Soul of all that be, the creation, maintenance and destruction of the universe are all
carried out by a fraction of an expansion of an expansion of Your expansion. Today I have
come to take shelter of You, the Supreme Lord.
mad-bhayd vti vto 'ya
sryas tapati mad-bhayt
varatndro dahaty agnir
mtyu carati mad-bhayt
It is because of My supremacy that the wind blows, out of fear of Me; the sun shines out of
fear of Me, and the lord of the clouds, Indra, sends forth showers out of fear of Me. Fire burns
out of fear of Me, and death goes about taking its toll out of fear of Me.
yo 'nta praviya bhtni
bhtair atty akhilraya
sa viv-khyo 'dhiyajo 'sau
kla kalayat prabhu
Lord Viu, the Supreme Personality of Godhead, who is the enjoyer of all sacrifices, is the
time factor and the master of all masters. He enters everyones heart, He is the support of
everyone, and He causes every being to be annihilated by another.
na csya kacid dayito
na dveyo na ca bndhava
viaty apramatto 'sau
pramatta janam anta-kt

No one is dear to the Supreme Personality of Godhead, nor is anyone His enemy or friend.
But He gives inspiration to those who have not forgotten Him and destroys those who have.
yad-bhayd vti vto 'ya
sryas tapati yad-bhayt
yad-bhayd varate devo
bha-gao bhti yad-bhayt
Out of fear of the Supreme Personality of Godhead the wind blows, out of fear of Him the
sun shines, out of fear of Him the rain pours forth showers, and out of fear of Him the host of
heavenly bodies shed their luster.
yad vanaspatayo bht
at cauadhibhi saha
sve sve kle 'bhighanti
pupi ca phalni ca
Out of fear of the Supreme Personality of Godhead the trees, creepers, herbs and seasonal
plants and flowers blossom and fructify, each in its own season.
sravanti sarito bht
notsarpaty udadhir yata
agnir indhe sa-giribhir
bhr na majjati yad-bhayt
Out of fear of the Supreme Personality of Godhead the rivers flow, and the ocean never
overflows. Out of fear of Him only does fire burn and does the earth, with its mountains, not
sink in the water of the universe.
nabho dadti vasat
pada yan-niyamd ada
loka sva-deha tanute
mahn saptabhir vtam

Subject to the control of the Supreme Personality of Godhead, the sky allows outer space to
accommodate all the various planets, which hold innumerable living entities. The total
universal body expands with its seven coverings under His supreme control.
gubhimnino dev
sargdiv asya yad-bhayt
vartante 'nuyuga ye
vaa etac carcaram
Out of fear of the Supreme Personality of Godhead, the directing demigods in charge of the
modes of material nature carry out the functions of creation, maintenance and destruction;
everything animate and inanimate within this material world is under their control.
so 'nanto 'nta-kara klo
'ndir di-kd avyaya
jana janena janayan
mrayan mtyunntakam
The eternal time factor has no beginning and no end. It is the representative of the Supreme
Personality of Godhead, the maker of the criminal world. It brings about the end of the
phenomenal world, it carries on the work of creation by bringing one individual into
existence from another, and likewise it dissolves the universe by destroying even the lord of
death, Yamarja.
yat-pda-pallava-yuga vinidhya kumbha-
dvandve prama-samaye sa gadhirja
vighnn vihantum alam asya jagat-trayasya
I worship the primeval Lord, Govinda. Gaea always holds His lotus feet upon the pair of
tumuli protruding from his elephant head in order to obtain power for his function of
destroying all obstacles on the path of progress in the three worlds.
CB Antya-khaa 5.597
TEXT 597
sarva navadvpe kare svacchande krtana
svacchande karena kr bhojana ayana
He freely performed krtana throughout Navadvpa, and He freely enjoyed pastimes of eating
and sleeping.
CB Antya-khaa 5.598
TEXT 598
sarva-age sakala amlya alakra
yena dekhi baladevarohi-kumra
With priceless ornaments decorating His entire body, He looked just like Baladeva, the son of
Rohi.
CB Antya-khaa 5.599
TEXT 599
karpra, tmbla prabhu karena carvaa
at hsiy mohe jaga-jana-mana
He chewed betel nuts mixed with camphor, and His sweet smile enchanted people of the
entire world.
CB Antya-khaa 5.600
TEXT 600
abhaya-paramnanda ble sarva-sthne
abhaya-paramnanda bhakta-goh-sane
He fearlessly and happily wandered about everywhere in the company of the devotees.
CB Antya-khaa 5.601
TEXT 601
ra-bra yukti kari pp dasyu-gae
ilena nitynanda-candrera bhavane

The sinful dacoits soon made another plan and gathered near the house where Nitynanda
Candra was staying.
CB Antya-khaa 5.602
TEXT 602
daive sei dine mah-meghe andhakra
mah-ghora-ninhi lokera sacra
By the arrangement of providence, it was completely dark that night because of dense clouds.
No other persons were out that night.
CB Antya-khaa 5.603
TEXT 603
mah-bhayakara-ni cora-dasyu-gaa
daa-pca astra eko janera kcana
On that formidable night, each of those dacoits carried five to ten weapons.
The word kcana means carried.
CB Antya-khaa 5.604
TEXT 604
pravia haila mtra bra bhitare
sabe haila andha, keha chite n pre
As soon as they entered the courtyard of the house, they were completely blinded and unable
to see anything.
CB Antya-khaa 5.605
TEXT 605
kichu nhe dekhe, andha haila dasyu-gaa
sabei haila hata-pra-buddhi-mana
Those dacoits became so blind that they could not see a thing, and their life airs, their
intelligence, and their minds became paralyzed
CB Antya-khaa 5.606
TEXT 606
keha giy pae gaa-khira bhitare
joke poke se tre kmai mre
Some fell into the trench and were bitten by leeches, insects, and bees.
The phrase gaa-khira refers to a trench surrounding the palace or residence of a king or
landlord.
CB Antya-khaa 5.607
TEXT 607
ucchia gartete keha keha giy pae
tathya maraye vich-pokera kmae
Some fell into a pit where food remnants were thrown and suffered from the bites of insects
and scorpions.
CB Antya-khaa 5.608
TEXT 608
keha keha pae giy kra upare
sarva age phue k, naite n pre
Some fell on thorns that pierced their entire bodies so they were unable to move.
CB Antya-khaa 5.609
TEXT 609
khlera bhitare giy pae kona jana
hasta-pada bhgi keha karaye krandana
Some fell into a hole, wherein their hands and legs were broken, and they began to cry.
CB Antya-khaa 5.610
TEXT 610
seikhne kro kro gye ila jvara
sarva dasyu-gaa cint pila antara
Some of the dacoits there were afflicted by fever, but every one of them became frightened.
CB Antya-khaa 5.611
TEXT 611
henai samaye indra parama-kautuk
karite lgil mah-jhaa-vi tathi
At that time the mischievous Indra sent a great rainstorm there.
CB Antya-khaa 5.612
TEXT 612
eke mare dasyu poka-jokera kmae
viee maraye ro mahvi-jhae
First the dacoits suffered the bites of leeches and insects, then they suffered further from the
great rainstorm.
CB Antya-khaa 5.613
TEXT 613
ilvi pae saba agera upare
pra nhi yya, bhse dukhera sgare
Hail fell on them, yet they did not die but simply floated in an ocean of misery.
CB Antya-khaa 5.614
TEXT 614
hena se paaye eko mah-jhanjhan
trse mrcch yya sabe psari pan
Then one lightning bolt struck there, and they forgot themselves and lost consciousness out
of fear.
The word mah-jhanjhan means lightning bolt.
CB Antya-khaa 5.615
TEXT 615
mahvi dasyu-gaa bhije nirantara
mah-te sabhra kampita kalevara
Because of the heavy rain, the dacoits were completely soaked and began to shiver from the
extreme cold.
CB Antya-khaa 5.616
TEXT 616
andha haiychekichu n pya dekhite
mare dasyu-gaa mah-jhaa-vi-te
They were blinded and unable to see a thing, and now they suffered from the great rainstorm
and cold.
CB Antya-khaa 5.617
TEXT 617
nitynanda-drohe siyche e jniy
krodha indra viee mrena dukha diy
Realizing that they had come to trouble Nitynanda, the angry Indra awarded them severe
punishment.
CB Antya-khaa 5.618
TEXT 618
kato-kae dasyu-senpati ye brhmaa
akasmt bhgye tra haila smaraa
After some time the brhmaa leader of those dacoits suddenly had a thought out of some
good fortunate.
CB Antya-khaa 5.619
TEXT 619
mane bhve vipranitynanda nara nahe
satya eho vara,manuya kabhu kahe
The brhmaa thought, Nitynanda is not a human being. He is certainly the Supreme Lord.
He cannot be an ordinary man.
CB Antya-khaa 5.620
TEXT 620
eka-dina mohilena sabre nidrya
tathpiha n bujhiluvara-myya
One day He bewildered us with sleep, yet we could not understand because of the influence
of the Lords illusory energy.
CB Antya-khaa 5.621
TEXT 621
ra dina mah-adbhuta padtika-gaa
dekhila, tabu mora nahila cetana
Another day He showed us those most wonderful soldiers, but still we did not come to our
senses.
CB Antya-khaa 5.622
TEXT 622
yogya mui-ppihera e saba durgati
harite prabhura dhana yena kailu mati
This suffering is appropriate for sinful persons like us, for we tried to plunder the Lords
wealth.
CB Antya-khaa 5.623
TEXT 623
e mahsakae more ke karibe pra

nitynanda bai mora gati nhi ra
So who can protect me from this great danger? I have no shelter other than Nitynanda.
CB Antya-khaa 5.624
TEXT 624
eta bhvi dvija nitynandera caraa
cintiy eknta-bhve laila araa
After thinking in this way, the brhmaa meditated on and took complete shelter of the lotus
feet of Nitynanda.
CB Antya-khaa 5.625
TEXT 625
se caraa cintile pada nhi ra
sei-kae koi apardhra o nistra
By meditating on His lotus feet, even one who has committed millions of offenses is
immediately delivered from all difficulties.
CB Antya-khaa 5.626
TEXT 626
raka raka nitynanda r-bla-gopla!
rak kara prabhu, tumi sarva-jva-pla
O Nitynanda, O r Bla-gopla, please protect me! O Lord, You are the maintainer of all
living entities, please protect me!
CB Antya-khaa 5.627
TEXT 627
ye jana cha prabhu, pthivte khya
puna ca pthiv tre hayena sahya
O Lord, if a person falls forcefully to the ground, the earth again supports him.
When a person falls to the ground, the earth does not allow him to fall further but kindly
protects him.
It is stated:
bhmau skhalita-pdn bhmir evvalambanam
tvayi jtpardhn tvam eva araa prabho
Those who trip and fall have only the ground as support to again get up. Similarly, O Lord,
those who commit offenses to You have no one but You for refuge.
CB Antya-khaa 5.628
TEXT 628
e-mata ye tomte apardha kare
ee seho tomra smarae dukha tare
In the same way, the distress of one who commits offenses at Your lotus feet is destroyed
simply by remembering You.
If a person who suffers distress or poverty becomes angry or disappointed with the Supreme
Lord, then that angry or disappointed person commits an offense. For after facing some form
of distress or poverty one can understand that You are the only protector.
CB Antya-khaa 5.629
TEXT 629
tumi se jvera kama sarva apardha
patita-janero tumi karaha prasda
You forgive all offenses of the living entities, and You bestow mercy on the fallen souls.
CB Antya-khaa 5.630
TEXT 630
tathpi yadyapi mi brahmaghna govadh
mora v ra prabhu nhi apardh
I have killed brhmaas and cows. O Lord, there is no greater offender than me.
CB Antya-khaa 5.631
TEXT 631
sarva mahptak o tomra araa
laile, khaaye tra sasra-bandhana
If the most sinful person takes shelter of You, he is freed from all material bondage.
CB Antya-khaa 5.632
TEXT 632
janmvadhi tumi se jvera rkha pra
ante o tumi se prabhu, kara paritra
O Lord, You protect the living entities from the time of their birth and also at the time of
their death.
CB Antya-khaa 5.633
TEXT 633
e sakaa haite prabhu, kara ji rak
yadi ja prabhu, tabe kainu ei ik
O Lord, please protect me from this calamity today. If I survive, I will remember this lesson.
CB Antya-khaa 5.634
TEXT 634
janma janma prabhu tumi, mui tora dsa
kib ja maro ei hau mora a
Birth after birth You are my Lord and I am Your servant. Whether I live or die, I have no
other desire.
CB Antya-khaa 5.635
TEXT 635
kp-maya nitynanda-candra avatra

uni karilena dasyu-gaera uddhra
When the most merciful Nitynanda Candra heard these prayers, He delivered those dacoits.
CB Antya-khaa 5.636
TEXT 636
ei mata cintite sakala dasyu-gaa
sabra haila dui caku-vimocana
As the dacoits thought like this, they regained their eyesight.
CB Antya-khaa 5.637
TEXT 637
nitynanda-svarpera araa-prabhve
jhaa-vi ra kra dehe nhi lge
By the influence of surrendering to Nitynanda Svarpa, they were freed from the distress
caused by the rainstorm.
CB Antya-khaa 5.638
TEXT 638
kata-kae patha dekhi saba dasyu-gaa
mta-prya haye sabe karil gamana
Shortly thereafter the dacoits found their way and returned home almost dead.
CB Antya-khaa 5.639
TEXT 639
sabe ghare giy sei mate dasyu-gaa
gag-snna karilena giy sei-kaa
After returning home in this way, the dacoits immediately went to take bath in the Ganges.
CB Antya-khaa 5.640
TEXT 640
dasyu-senpati dvija kndite kndite
nitynanda-carae il sei mate
The brhmaa leader of the dacoits then came crying to the lotus feet of Nitynanda.
CB Antya-khaa 5.641
TEXT 641
vasiy chena nitynanda vivantha
patita-janere kari ubha di-pta
Nitynanda, the Lord of the universe, was sitting casting His merciful glance on the fallen
souls.
CB Antya-khaa 5.642
TEXT 642
catur-dike bhakta-gaa kare hari-dhvani
nande hukra kare avadhta-mai
The devotees in the four directions were chanting the name of Hari, and the crest jewel of the
avadhtas roared in ecstasy.
CB Antya-khaa 5.643
TEXT 643
sei mahdasyu dvija henai samaya
trhi bali bhu tuli daavat haya
At that time that great dacoit brhmaa arrived there, raised his arms, called out, Please
protect me! and offered his obeisances.
CB Antya-khaa 5.644
TEXT 644
pda-mastaka pulakita saba aga
niravadhi aru-dhr vahe, mahkampa

The hairs of his entire body stood on end, and he shed incessant tears while his body
trembled.
CB Antya-khaa 5.645
TEXT 645
hukra garjana niravadhi kare preme
bhya nhi jne vipra karaye krandane
He constantly roared and thundered in ecstatic love. That brhmaa lost all external
consciousness as he cried.
CB Antya-khaa 5.646
TEXT 646
nitynanda-svarpera prabhva dekhiy
pan-pani nce haraita haiy
While seeing the opulences of Nitynanda Svarpa, he began to dance in joy.
TEXT 647
trhi bpa nitynanda patita-pvana!
bhu tuli ei-mata bale ghane ghana
He raised his arms and repeatedly called out, O Nitynanda, deliverer of the fallen souls,
save me!
CB Antya-khaa 5.648
TEXT 648
dekhi hailena sabe parama vismita
e-mata dasyura kena e-mata carita
When everyone saw the behavior of the dacoit, they were struck with wonder and thought,
How could such a dacoit behave like this?
CB Antya-khaa 5.649
TEXT 649
keha bale,my v kariy siyche
kona pka kariy v hn deya pche
Someone said, He must be playing some trick. Under this pretext he may raid the house
latter.
By nature, duplicitous people externally exhibit simplicity and humility, but when the
opportunity arises they engage in illicit activities.
CB Antya-khaa 5.650
TEXT 650
keha bale,nitynanda patita-pvana
kpya ihra v haila bhla mana
Someone else said, Nitynanda is the deliverer of the fallen souls. By His mercy his heart has
changed.
CB Antya-khaa 5.651
TEXT 651
viprera atyanta prema-vikra dekhiyji
jsila nitynanda at hsiy
On seeing the transformations of ecstatic love in that brhmaa, Nitynanda smiled and
inquired from him.
CB Antya-khaa 5.652
TEXT 652
prabhu bale,kaha dvija, ki tomra rta
baa ta tomra dekhi adbhuta-carita
The Lord said, Tell Me, O brhmaa, what kind of behavior is this? I see your behavior
appears most wonderful.
CB Antya-khaa 5.653
TEXT 653
ki dekhil, ki unil ka-anubhava
kichu cint nhi, akapae kaha saba
Did you see or hear something that gave you realization of Ka? Do not worry, tell
everything frankly.
CB Antya-khaa 5.654
TEXT 654
uniy prabhura vkya sukti brhmaa
kahite n pre kichu, karaye krandana
Hearing the Lords words, the fortunate brhmaa could not speak but continued to cry.
CB Antya-khaa 5.655
TEXT 655
gagai yya pai sakala agane
hse, knde nce, gya pan-pane
He rolled on the ground throughout the courtyard. He spontaneously laughed, cried, danced,
and sang.
CB Antya-khaa 5.656
TEXT 656
susthira haiy dvija tabe kata-kae
kahite lgil saba prabhu-vidyamne
After some time the brhmaa became pacified and began to speak to the Lord.
CB Antya-khaa 5.657
TEXT 657
ei nadyya prabhu vasati mra
nma se brhmaavydha-cala-cra
O Lord, I live in this Nadia. Although I am known as a brhmaa, my behavior is like that of
a hunter or dog-eater.
CB Antya-khaa 5.658
TEXT 658
nirantara dua-sage kari kcuri
parahis vahi janme ra nhi kari
I always engage in thievery in the company of wicked people. Since birth I have done
nothing but commit violence to others.
CB Antya-khaa 5.659
TEXT 659
more dekhi sarva navadvpa kpe are
kib ppa nhi haya mra arre
The people of Navadvpa tremble in fear when they see me. There is no sin that I have not
committed.
CB Antya-khaa 5.660
TEXT 660
dekhiy tomra age divya alakra
th haribre citta haila mra
When I saw that Your body was decorated with valuable ornaments, I decided to steal them.
CB Antya-khaa 5.661
TEXT 661
eka dina sji bahu lai dasyu-gaa
harite ilu mui r-agera dhana
One day I brought my band of armed dacoits to steal the ornaments from Your divine body.
CB Antya-khaa 5.662
TEXT 662
se-dina nidrya prabhu, mohil sabre

tomra myya nhi jnilu tomre
That night, O Lord, You bewildered us with sleep, but by Your illusory energy, I could not
understand You.
CB Antya-khaa 5.663
TEXT 663
ra-dina nn-mate caik pjiy
ila kh-churi-trila kciy
Another night we worshiped Ca with various ingredients and then came with choppers,
knives, and tridents.
CB Antya-khaa 5.664
TEXT 664
adbhuta mahim dekhila sei-dine
sarva bche vei padtika-gae
That night we saw something wonderful. The entire house was surrounded by soldiers.
CB Antya-khaa 5.665
TEXT 665
ekeka padtika yena matta-hasti-prya
jnu-lambita ml sabra galya
Each soldier was as powerful as a mad elephant. They were all decorated with garlands that
reached down to their knees.
CB Antya-khaa 5.666
TEXT 666
niravadhi hari-dhvani sabra vadane
tumi cha gha-mjhe nande ayane
They all incessantly chanted the name of Hari as You blissfully slept inside the house.
CB Antya-khaa 5.667
TEXT 667
hena se ppiha-citta m-sabkra
tabu nhi bujhila mahim tomra
Yet our hearts were so sinful that we could not understand Your glories.
CB Antya-khaa 5.668
TEXT 668
kra padtika siyche koth haite
eta bhvi se-dina gela sei-mate
We thought that the soldiers had come from another place. Thinking like this, we returned
home that night.
CB Antya-khaa 5.669
TEXT 669
tabe kata dina vyje kli ila
siyi mtra dui caku khila
Then after a few days we came again last night. But as soon as we came, we lost our vision.
CB Antya-khaa 5.670
TEXT 670
bite pravia hai saba dasyu-gae
andha hai sabe paila nn-sthne
When I entered the courtyard of the house with my band of dacoits, we all lost our vision
and fell in various places.
CB Antya-khaa 5.671
TEXT 671
k joka poka jhaa vi ilghte
sabe mari, kro akti nhika yite

We suffered greatly from thorns, leeches, insects, rainstorm, and hail. Being afflicted in this
way, we had no strength to return home.
CB Antya-khaa 5.672
TEXT 672
mah-yama-ytan haila yadi bhoga
tabe ee sabra haila bhakti-yoga
When we had thus suffered the punishment of Yamarja, we eventually developed devotion
to You.
CB Antya-khaa 5.673
TEXT 673
tomra kpya sabe toxmra caraa
karilu eknta-bhve sabei smaraa
By Your mercy we remembered Your lotus feet with full attention.
CB Antya-khaa 5.674
TEXT 674
haila sabra tabe caku-vimocana
hena mahprabhu tumi patita-pvana
Then our vision was restored. Such is Your greatness, O deliverer of the fallen!
CB Antya-khaa 5.675
TEXT 675
mi-saba eilu e saba ytane
tomra smaraera kon v mahim
That we were all released from such suffering is not the real benefit of remembering You.
CB Antya-khaa 5.676
TEXT 676
yhra smarae khae avidy-bandhana
anyse cali yya vaikuha bhuvana
By remembering You, one is freed from all bondage of ignorance and easily attains the abode
of Vaikuha.
CB Antya-khaa 5.677
TEXT 677
kahiy kahiy dvija knde rddhvarya
hena ll kare prabhu avadhta-rya
As the brhmaa spoke, he cried loudly. Such are the pastimes of Avadhta Nitynanda
Prabhu.
CB Antya-khaa 5.678
TEXT 678
uniy sabra haila mahcarya-jna
brhmaera prati sabe karena prama
When everyone heard what had happened, they were astonished. Then they all offered
obeisances to the brhmaa.
CB Antya-khaa 5.679
TEXT 679
dvija bale,prabhu, ebe mra vidya
e deha rkhite ra more nhi bhya
The brhmaa said, O Lord, now let me go. It is not proper for me to keep this body any
longer.
CB Antya-khaa 5.680
TEXT 680
yena mora citta haila tomra hisya
sei mora pryacittamarimu gagya

Since I intended to harm You, my atonement should be to drown myself in the Ganges.
CB Antya-khaa 5.681
TEXT 681
uni ati akaitava dvijera vacana
tua hailena prabhu, sarva bhakta-gaa
On hearing the sincere words of the brhmaa, the Lord and the devotees became pleased.
CB Antya-khaa 5.682
TEXT 682
prabhu bale,dvija, tumi bhgyavanta baa
janma janma kera sevaka tumi daha
The Lord said, O brhmaa, you are most fortunate. You are certainly Kas servant birth
after birth.
CB Antya-khaa 5.683
TEXT 683
nahile e-mata kp karibena kene
e praka anye ki dekhaye bhtya vine
Otherwise why would He bestow such mercy on you? Who other than His servant can see
such opulence?
CB Antya-khaa 5.684
TEXT 684
patita-traa-hetu caitanya-gosi
avatari chena ihte anya ni
Caitanya Gosi has appeared to deliver the fallen souls. There is no doubt about this.
CB Antya-khaa 5.685
TEXT 685
una dvija, yateka ptaka kaili tui
ra yadi n karis saba nimu mui
Listen, O brhmaa, I will relieve you of whatever sins you have committed if you do not
commit them again.
If sins that are committed are confessed before a bona fide spiritual master, the sinner
becomes relieved of the reactions. Then he no longer engages in such sinful activities. If a
human being accepts the punishment that is prescribed by the rules of atonement, he learns
for the future. In some cases, however, a punished person commits the same sin for which he
had undergone punishment. When there is no longer a propensity for committing further sin,
a person desires to be relieved of the reactions for the sins he has committed. If that desire is
sincere, then there is no possibility of reviving the propensity to commit sin. But if one is not
completely free from sin, then the seed of sin naturally induces one to engage again in sinful
activities. As a bankrupt person unable to repay his debts is given a fresh opportunity to
repay his debts under a formula prescribed by the judge, the mind of one who is inclined to
lead a pious life by giving up desires to commit sinful activities like harming others does not
run after sin. r Nitynanda Prabhu excused the previous deeds of that sinful brhmaa and
gave him a new life.
CB Antya-khaa 5.686
TEXT 686
parahis, k-curi, saba ancra
cha giy ih tumi, n kariha ra
Give up violence to others, stealing, and other immoral activities. Do not do such things
again.
CB Antya-khaa 5.687
TEXT 687
dharma-pathe giy tumi laha hari-nma
tabe tumi anyere karib paritra
Lead a religious life and chant the name of Hari, then you can also deliver others.
CB Antya-khaa 5.688
TEXT 688
yata saba dasyu-cora kiy niy
dharma-pathe sabre laoyo tumi giy
You should gather all the rogues and dacoits together and induce them to lead religious
lives.
CB Antya-khaa 5.689
TEXT 689
eta bali pana-galya ml ni
tua hai brhmaere dilena pani
After speaking these words, Nitynanda took the garland from His neck and happily gave it to
the brhmaa.
CB Antya-khaa 5.690
TEXT 690
mah-jaya-jaya-dhvani haila takhana
dvijera haila sarva-bandha-vimocana
Everyone then chanted, Jaya! Jaya! In this way the brhmaa was relieved from all material
bondage.
CB Antya-khaa 5.691
TEXT 691
kku kare dvija prabhu-carae dhariy
krandana karaye bahu kiykiy
The brhmaa caught hold of the Lords lotus feet, shed tears, and lamented with great
humility.
CB Antya-khaa 5.692
TEXT 692
ahe prabhu nitynanda ptak-pvana!
mui ptakre deha carae araa

O Nitynanda Prabhu, O deliverer of the fallen, please give this sinful person shelter at Your
lotus feet!
CB Antya-khaa 5.693
TEXT 693
tomra hisya se haila mora mati
mui ppihera kon loke haibe gati
Since I desired to harm You, what will be the fate of this sinful person?
CB Antya-khaa 5.694
TEXT 694
nitynanda prabhuvarakaru-sgara
Nitynanda Prabhu, the ocean of mercy, then placed His lotus feet on that brhmaas head.
CB Antya-khaa 5.695
TEXT 695
cararavinda pi mastake prasda
brhmaera khaila sakala apardha
Having received the Lords lotus feet on his head, all of the brhmaas offenses were
nullified.
CB Antya-khaa 5.696
TEXT 696
sei dvija-dvre yata cora-dasyu-gaa
dharma-pathe si laila caitanya-araa
By the influence of that brhmaa, all sorts of dacoits took shelter of Lord Caitanya and led
religious lives.
CB Antya-khaa 5.697
TEXT 697
k curi parahis chi ancra
sabe lailena ati sdhu vyavahra
They gave up thievery, violence to others, and immoral activities and behaved like great
saintly persons.
CB Antya-khaa 5.698
TEXT 698
sabei layena hari-nma laka laka
sabe hailena viu-bhakti-yoge daka
They all chanted the name of Hari hundreds of thousands of times, and they became expert in
the devotional service of Lord Viu.
There is a difference between devotion to Viu and devotion to objects other than Viu. In
devotional service to Viu there is no sense gratification, but in devotion to demigods other
than Viu there is the desire for fulfilling ones selfish motives. Yet in devotional service to
Viu there are three categorieska (weak), madhyam (medium), and nipua (expert).
By chanting the name of Hari, love for Ka is awakened and one becomes qualified to relish
the topmost transcendental mellows.
CB Antya-khaa 5.699
TEXT 699
ka-preme matta, ka-gna nirantara
nitynanda-prabhu hena karu-sgara
They became intoxicated with love for Ka and constantly chanted Kas names. r
Nitynanda Prabhu is such an ocean of mercy.
CB Antya-khaa 5.700
TEXT 700
anya avatre keha jha nhi pya
niravadhi nitynanda caitanya laoyya
The shelter of the Supreme Lord was not easily attainable in other incarnations, but
Nitynanda always induced everyone to surrender to Lord Caitanya.
CB Antya-khaa 5.701
TEXT 701
ye brhmaa nitynanda-svarpa n mne
thre laoyya sei cora-dasyu-gae
Any brhmaa who does not accept Nitynanda Svarpa is counted among the thieves and
rogues.
If even the topmost brhmaa endowed with humility and knowledge does not accept
subordination to r Nitynanda Svarpa, then that foolish brhmaa is welcomed by rogues
and thieves as one of their own, or r Nitynanda includes him in the category of rogues and
thieves.
TEXT 702-703
yogevara-sabe vche ye prema-vikra
ye aru, ye kampa, ye v pulaka hukra
cora kite haila hena bhakti
hena prabhu-nitynanda-svarpera akti
The transformations of ecstatic love desired by the best of the yogis like shedding tears,
shivering, hairs standing on end, and roaring were achieved by even thieves and rogues. Such
was the potency of Nitynanda Svarpa.
The word kita [Hindi] means rogues or plunderers.
CB Antya-khaa 5.704
TEXT 704
bhaja bhaja bhi, hena prabhu-nitynanda
yhra prasde pi prabhu-gauracandra
O brothers, just worship Nitynanda Prabhu, by whose mercy one can attain Lord
Gauracandra.
CB Antya-khaa 5.705
TEXT 705
ye unaye nitynanda-prabhura khyna
thre miliba gauracandra bhagavn
One who hears the topics of Nitynanda Prabhu will attain the lotus feet of Lord
Gauracandra.
CB Antya-khaa 5.706
TEXT 706
dasyu-gaa-mocana ye citta diyune
nitynanda-caitanya dekhibe sei jane
Anyone who hears these topics of delivering the dacoits will see Nitynanda Prabhu and Lord
Caitanya.
CB Antya-khaa 5.707
TEXT 707
hena-mate nitynanda parama-kautuke
viharena abhaya-paramnanda-sukhe
In this way Nitynanda fearlessly and happily enjoyed His pastimes.
CB Antya-khaa 5.708
TEXT 708
tabe nitynanda sarva priada-sage
prati-grme grme bhrame krtanera rage
Thereafter Nitynanda in the company of His associates went from village to village and
performed blissful krtana.
CB Antya-khaa 5.709
TEXT 709
khnacau baagchi ra dogchiy
gagra opra kabhu yyena kuliy

He visited Khnacau, Baagchi, and Dogchiy, and sometimes He went to Kuliy, which
is situated on the other side of the Ganges.
Another reading for Khnacau is Khlchd. Some people call it (Khnacau)

Khnjo, Khncaut, or Khncau. Khlchd refers to an old riverbed or a dried-up
bed or ditch where the Ganges previously flowed. The village of Baagchi exists even today
and is situated near the villages of Klaira-khla and Rukunapura. The house of r
Nitynandas father-in-law is in this village.
The village of Dogchiy is situated near Kanagara. One of Nitynandas servants used to
live there.
r Navadvpa refers to r Mypur, which is situated on the eastern bank of the Ganges.
Koladvpa, or Kuliy, is situated on the western bank of the Ganges. According to the opinion
of all learned persons, the present city of Navadvpa was know as Kuliy during the time of
Mahprabhu. r Mypur-Navadvpa is situated on the eastern bank, across from the village
Kuliy. According to the statement of r Caitanya-bhgavata: sabe mtra gag nadyya
kuliyyaOnly the Ganges lay between Nadia and Kuliy, r Navadvpa-Mypur is
always situated on the eastern bank of the Ganges, and Kuliy was and is always situated on
the western bank of the Ganges. Even now, places like Kuliyra-gaja, mda-kola,
Tegharira-kola, and Kuliyra-daha indicate the location of ancient Kuliy.
CB Antya-khaa 5.710
TEXT 710
viee sukti ati baagchi-grma
nitynanda-svarpera vihrera sthna
The village of Baagchi is especially glorious, for Nitynanda Svarpa enjoyed many
pastimes there.
CB Antya-khaa 5.711
TEXT 711
baagchi-grmera yateka bhgyodaya
thra karite ni pri samuccaya
It is difficult to estimate the good fortune of Baagchi village.
The word samuccaya means to fathom, to count, or to estimate.

CB Antya-khaa 5.712
TEXT 712
nitynanda-svarpera priada-gaa
niravadhi sabei paramnanda-mana
All the associates of Nitynanda Svarpa were always filled with great ecstasy.
CB Antya-khaa 5.713
TEXT 713
kro kona karma ni sakrtana-vine
sabra gopla-bhva be kae kae
They had no engagement other than to perform sakrtana, and they all became increasingly
absorbed in the mood of cowherd boys.
CB Antya-khaa 5.714
TEXT 714
vetra va sig chda-dai guj-hra
ta khu hte, pye npura sabra
They carried sticks, flutes, horns, and ropes, they wore necklaces of guj, and they
decorated their wrists with bangles and bracelets and their ankles with anklebells.
CB Antya-khaa 5.715
TEXT 715
niravadhi sabra arre ka-bhva
aru-kampa-pulakayateka anurga
Their bodies were always filled with the ecstasy of Ka consciousness, and they manifested
the symptoms of pure devotional service like crying, shivering, and hairs standing on end.
CB Antya-khaa 5.716
TEXT 716
sabra saundarya yena abhinna madana

niravadhi sabei karena sakrtana
Their beauty was equal to that of Cupid, and they always performed sakrtana.
CB Antya-khaa 5.717
TEXT 717
piy abhaya svm prabhu nitynanda
niravadhi kautuke thkena bhakta-vnda
Having attained their fearless master, Nitynanda Prabhu, the devotees were always joyful.
CB Antya-khaa 5.718
TEXT 718
nitynanda-svarpera dsera mahim
ata vatsare o karibre nhi sm
I cannot describe all the glories of Nitynanda Svarpas servants even in a hundred years.
CB Antya-khaa 5.719
TEXT 719
tathpiha nma kahijni yra yra
nma mtra smarae o tariye sasra
Still I will mention the names of those whom I know, for simply by remembering their names
one is delivered from material existence.
CB Antya-khaa 5.720
TEXT 720
yra yra sage nitynandera vihra
sabe nanda-goh gopa-gop-avatra
The devotees with whom Nitynanda enjoyed pastimes were all incarnations of the cowherd
boy and cowherd girl associates of Nanda Mahrja.
The associates of r Nitynanda were cowherd boys, cowherd girls, and family members of
Nanda Mahrja in Kas pastimes.
CB Antya-khaa 5.721
TEXT 721
nitynanda-svarpera niedha lgiyprva-
nma n likhila vidita kariy
Being prohibited by Nitynanda Svarpa, I am not disclosing their previous names.
r Nitynanda prohibited His devotees from discussing in public the names by which His
associates and companions were known during the pastimes of Ka. But for the information
of the devotees, the names by which r Nitynandas associates in the pastimes of Gaura
were known in the pastimes of Ka are described by r Kavi-karapra in the book r
Gaura-gaoddea-dpik.
CB Antya-khaa 5.722
TEXT 722
parama pradarmadsa mahaya
niravadhi vara-bhve se kath kaya
His principal associate was Rmadsa Mahaya, who always spoke in the mood of the
Supreme Lord.
CB Antya-khaa 5.723
TEXT 723
yra vkya keha jha n pre bujhite
niravadhi nitynanda yra hdayete
No one could easily understand his words. Nitynanda always resided in his heart.
CB Antya-khaa 5.724
TEXT 724
sabra adhika bhva-grasta rmadsa
yra dehe ka chilena tina msa
Of all the devotees, Rmadsa had the most intense feelings of ecstatic love. Ka resided in
his body for three months.
Rmadsa, who was the topmost associate of r Nitynanda, always spoke in the mood of the
viaya-vigraha, the object of worship, yet he was not a Myvd follower of akarcrya.
Many people who did not understand his actual position misunderstood him as an
ahagrahopsaka, or one who worships himself as the Supreme. Actually Rmadsa was
always eager to gratify the senses of the Supreme Lord. Since foolish Myvds consider the
living entities and the Supreme Brahman as one, they cannot understand the endeavors of the
devotees. Once r Rmadsa concealed his mood as a servant and Ka entered his body
and resided there for three months. If one takes advantage of this incident and independently
acts like Ka, his attainment of hell is guaranteed. Many followers of the Rmnandi-
sampradya [This sampradya is a branch of the Rmnuja-sampradya and is not associated
with Rmadsa.] follow the path of ahagrahopsan. Since the Myvda philosophy is
prominently found in their literature, the Vaiavas of the four authorized sampradyas do
not agree with them on all matters.
For a description of Rmadsa, see Caitanya-caritmta, di-ll, Chapter Eleven, text 13 and
the Anubhya commentary on it.
CB Antya-khaa 5.725
TEXT 725
prasiddha caitanya-dsa murri paita
yra khel mahsarpa-vyghrera sahita
Murri Caitanya dsa was a renowned associate who sported with large snakes and tigers.
For a description of Murri Paita, see Caitanya-caritmta, di-ll, Chapter Eleven, text 20
and the Anubhya commentary on it.
CB Antya-khaa 5.726
raghuntha-vaidya updhyya mahmati
yra di-pte ke haya rati mati
Raghuntha Vaidya Updhyya was most magnanimous. By his glance attachment for Ka
would awaken in ones mind.
For a description of Raghuntha Vaidya Updhyya, see Caitanya-caritmta, di-ll,

Chapter Eleven, text 22 and the Anubhya commentary on it.
CB Antya-khaa 5.727
TEXT 727
prema-bhakti-rasamaya gaddhara-dsa
yra daraana-mtra sarva-ppa-na
Gaddhara dsa was filled with the transcendental mellows of ecstatic love. Simply by seeing
him, all sinful reactions were destroyed.
For a description of Gaddhara dsa, see Caitanya-caritmta, di-ll, Chapter Ten, text 53
CB Antya-khaa 5.728
TEXT 728
prema-rasa-samudrasundarnanda nma
nitynanda-svarpera prada-pradhna
Sundarnanda was an ocean of the mellows of ecstatic love. He was the chief of Nitynanda
Svarpas associates.
For a description of Sundarnanda, see Caitanya-caritmta, di-ll, Chapter Eleven, text 23

CB Antya-khaa 5.729
TEXT 729
paita-kamalkntaparama-uddma
yhre dilena nitynanda saptagrma
Paita Kamalknta was most grave. Nitynanda entrusted the village of Saptagrma to him.
CB Antya-khaa 5.730
TEXT 730
gaurdsa-paitaparama-bhgyavn
kya-mano-vkye nitynanda yra pra
Gaurdsa Paita was most fortunate, for he accepted Nitynanda as his life and soul with
his body, mind, and speech.
For a description of Gaurdsa Paita, see Caitanya-caritmta, di-ll, Chapter Eleven, text
26 and the Anubhya commentary on it.
CB Antya-khaa 5.731
TEXT 731
purandara-paitaparama nta-dnta
nitynanda-svarpera vallabha eknta
Purandara Paita was greatly peaceful and self-controlled. He was extremely dear to
Nitynanda Svarpa.
For a description of Purandara Paita, see Caitanya-caritmta, di-ll, Chapter Eleven, text
CB Antya-khaa 5.732
nitynanda-jvana paramevar-dsa
yhra vigrahe nitynandera vilsa
Nitynanda was the life and soul of Paramevar dsa. Nitynanda enjoyed pastimes in his
body.
TEXT 732
For a description of Paramevar dsa, see Caitanya-caritmta, di-ll, Chapter Eleven, text
CB Antya-khaa 5.733
TEXT 733
dhanajaya-paitamahnta vilakaa
yhra hdaye nitynanda sarva-kaa
Dhanajaya Paita was an extraordinary devotee. Nitynanda always resided in his heart.
For a description of Dhanajaya Paita, see Caitanya-caritmta, di-ll, Chapter Eleven,

text 31 and the Anubhya commentary on it.
CB Antya-khaa 5.734
TEXT 734
prema-rase mahmattabalarma-dsa
yhra vtse saba ppa yya na
Balarma dsa was intoxicated with the mellows of ecstatic love. The breezes that touched his
body destroyed all sins.
For a description of Balarma dsa, see Caitanya-caritmta, di-ll, Chapter Eleven, text 34
CB Antya-khaa 5.735
TEXT 735
yaduntha kavicandraprema-rasa-maya
niravadhi nitynanda yhre sadaya
Yaduntha Kavicandra was filled with the mellows of ecstatic love. Nitynanda was always
merciful to him.
For a description of Yaduntha Kavicandra, see Caitanya-caritmta, di-ll, Chapter Eleven,

CB Antya-khaa 5.736
TEXT 736
jagada-paitaparama-jyotir-dhma
sa-prade nitynanda yra dhana pra
Jagada Paita was the abode of great effulgence. Nitynanda and His associates were his
life and soul.
For a description of Jagada Paita, see Caitanya-caritmta, di-ll, Chapter Eleven, text
CB Antya-khaa 5.737
TEXT 737
paita puruottamanavadvpe janma
nitynanda-svarpera mahbhtya marma
Paita Puruottama took birth in Navadvpa. He was a confidential servant of Nitynanda

Svarpa.
For a description of Paita Puruottama, see Caitanya-caritmta, di-ll, Chapter Eleven,
CB Antya-khaa 5.738
TEXT 738
prve yra ghare nitynandera vasati
yhra prasde haya nitynande mati
Nitynanda had previously stayed in his house. By his mercy ones mind would be fixed on
Nitynanda.
CB Antya-khaa 5.739
TEXT 739
rhe janma mahaya dvija-kadsa
nitynanda-priade yhra vilsa
Dvija Kadsa Mahaya was born in Rha-dea. He enjoyed the association of

Nitynandas associates.
For a description of Dvija Kadsa, see Caitanya-caritmta, di-ll, Chapter Eleven, text
CB Antya-khaa 5.740
TEXT 740
prasiddha kliy-kadsa tribhuvane
gauracandra labhya haya yhra smarae
Kliy Kadsa was famous throughout the three worlds. By remembering him one can
attain Gauracandra.
For a description of Kl-Ka (Kliy Kadsa), see Caitanya-caritmta, di-ll, Chapter

Eleven, text 37 and the Anubhya commentary on it.
CB Antya-khaa 5.741
TEXT 741
sadiva-kavirjamah-bhgyavn
yra putrapuruottama-dsa-nma
Sadiva Kavirja was most fortunate. He had a son named Puruottama dsa.
For a description of Sadiva Kavirja, see Caitanya-caritmta, di-ll, Chapter Eleven, text
For a description of Puruottama dsa, see Caitanya-caritmta, di-ll, Chapter Eleven, text
CB Antya-khaa 5.742
TEXT 742
bhya nhi puruottama dsera arre
nitynanda-candra yra hdaye vihare
The body of Puruottama dsa displayed no external consciousness, for Nitynanda Candra
resided in his heart.
CB Antya-khaa 5.743
TEXT 743
uddhraa-dattamah-vaiava udra
nitynanda-sevya yhra adhikra
Uddhraa Datta was a great magnanimous Vaiava. He was qualified for the service of
Nitynanda.
For a description of Uddhraa Datta, see Caitanya-caritmta, di-ll, Chapter Eleven, text
CB Antya-khaa 5.744
TEXT 744
mahea-paitaati parama mahnta
paramnanda-updhyyavaiava eknta
Mahea Paita was the most exalted devotee. Paramnanda Updhyya was an unalloyed
Vaiava.
For a description of Mahea Paita, see Caitanya-caritmta, di-ll, Chapter Eleven, text
For a description of Paramnanda Updhyya, see Caitanya-caritmta, di-ll, Chapter

Eleven, text 44 and the Anubhya commentary on it.
CB Antya-khaa 5.745
TEXT 745
caturbhuja-paita-nandana gagdsa
prve yra ghare nitynanadera vilsa
Gagdsa was the son of Caturbhuja Paita. Nitynanda had previously stayed in his
house.
For a description of Gagdsa, see Caitanya-caritmta, di-ll, Chapter Eleven, text 43 and
CB Antya-khaa 5.746
TEXT 746
crya vaiavnandaparama-udra
prve raghuntha-pur nma khyti yra
crya Vaiavnanda was most magnanimous. He was formerly known as Raghuntha Pur.
For a description of crya Vaiavnanda, see Caitanya-caritmta, di-ll, Chapter Eleven,

CB Antya-khaa 5.747
TEXT 747
prasiddha paramnanda-gupta mahaya
prve yra ghare nitynandera laya
Paramnanda Gupta Mahaya was well known. Nitynanda enjoyed pastimes in his house.
For a description of Paramnanda Gupta, see Caitanya-caritmta, di-ll, Chapter Eleven,

CB Antya-khaa 5.748
TEXT 748
baagchi-nivs sukti kadsa
yhra mandire nitynandera vilsa
The fortunate Kadsa was a resident of Baagchi. Nitynanda enjoyed pastimes in his
house.
For a description of Kadsa (the resident of Baagchi), see Caitanya-caritmta, di-ll,

Chapter Eleven, text 23 and the Anubhya commentary on it.
CB Antya-khaa 5.749
TEXT 749
kadsa, devnandadui uddha-mati
mahnta cryacandranitynanda-gati
Kadsa and Devnanda were both pure-hearted. The exalted devotee cryacandra
accepted Nitynanda as his goal of life.
For a description of Kadsa, see Caitanya-caritmta, di-ll, Chapter Eleven, text 46 and
CB Antya-khaa 5.750
TEXT 750
gyana mdhavnanda-ghoa mahaya
vsudeva-ghoaati prema-rasa-maya
Mdhavnanda Ghoa Mahaya was a singer. Vsudeva Ghoa was filled with the mellows of
ecstatic love.
For a description of Mdhava Ghoa, see Caitanya-caritmta, di-ll, Chapter Eleven, text
For a description of Vsudeva Ghoa, see Caitanya-caritmta, di-ll, Chapter Eleven, text
CB Antya-khaa 5.751
TEXT 751
mahbhgyavanta jva-paita udra
yra ghare nitynanda-candrera vihra
The most fortunate Jva Paita was magnanimous. Nitynanda Candra enjoyed pastimes in
his house.
For a description of Jva Paita, see Caitanya-caritmta, di-ll, Chapter Eleven, text 44
CB Antya-khaa 5.752
TEXT 752
nitynanda-priyamanohara, nryaa
kadsa, devnandaei cri-jana
The four devoteesManohara, Nryaa, Kadsa, and Devnandawere dear to

Nitynanda.
For descriptions of Manohara, Nryaa, Kadsa, and Devnanda, see Caitanya-caritmta,

di-ll, Chapter Eleven, text 46 and the Anubhya commentary on it.
CB Antya-khaa 5.753
TEXT 753
yata bhtya nitynanda-candrera sahite
ata-vatsare o th n pri likhite
I am unable to write about all the servants of Nitynanda Candra even in a hundred years.
CB Antya-khaa 5.754
TEXT 754
sahasra sahasra eko sevakera gaa
sabra caitanya-nitynanda dhana-pra
Each of those servants had thousands of followers. They all accepted Lord Caitanya and
Nitynanda Prabhu as their wealth and life.
CB Antya-khaa 5.755
TEXT 755
nitynanda-prasde thr guru-sama
r-caitanya-rase sabe parama uddma
By the mercy of Nitynanda, they were all qualified spiritual masters. They were all greatly
intoxicated by the mellows of love for Lord Caitanya.
CB Antya-khaa 5.756
TEXT 756
kichu-mtra mi likhila jni yre
sakala vidita haiba vedavysa-dvre
I have mentioned only those whom I know. The others will be described by Vedavysa.
CB Antya-khaa 5.757
TEXT 757
sarva-ea-bhtya tnavndvana-dsa
avaea-ptra-nrya-garbha-jta
The last of His servants is Vndvana dsa. He took birth from the womb of Nrya, who
was the recipient of the Lords remnants.
The author, r Vndvana dsa hkura, is not identified as a descendent by his paternal
line. Rather he became famous for his relationship with his mother, who was a devotee of
Gaura. It is well known that his mother, r Nrya dev, accepted the remnants of r
Caitanyadeva. r Vndvana dsa hkura, the son of this Nrya, was the final servant of
r Nitynanda Prabhu.
CB Antya-khaa 5.758
TEXT 758
adypiha vaiava-maale yra dhvani
caitanyera avaea-ptra nrya
Even today the Vaiavas glorify Nrya as the recipient of Lord Caitanyas remnants.
CB Antya-khaa 5.759
TEXT 759
vndvanadsa tachu pada-yuge gna
Thus ends the English translation of the Gauya-bhya of r Caitanya-bhgavata, Antya-

khaa, Chapter Five, entitled The Pastimes of Nitynanda.
CBP 6: The Glories of r Nitynanda Prabhu
Chapter Six: The Glories of r Nitynanda Prabhu
This chapter describes how a brhmaa colleague of r Mahprabhu became suspicious on

seeing the dress and behavior of r Nitynanda Prabhu and inquired from r Gaurasundara
about his doubts, and then how by scriptural evidence r Gaurahari removed that
brhmaas doubts concerning r Nitynanda and also described to him the glories of both
the transcendental Vaiavas and r Nitynanda, who is beyond the jurisdiction of rules and
regulations.
When r Nitynanda Prabhu, who is nondifferent from Baladeva, was enacting various
pastimes in Navadvpa and attracting people to the lotus feet of r Ka Caitanya while
dressing with various ornaments and clothing, while accepting sandalwood pulp and flower
garlands, and while chewing betel nuts with camphor; one of r Gaurasundaras brhmaa
classmates from Navadvpa became suspicious on seeing r Nitynanda engage in such
pastimes and behavior contrary to the rules and regulations prescribed in the scriptures. Even
though that brhmaa had firm faith in the lotus feet of r Caitanya, he developed some
doubt in Nitynanda Prabhu s behavior, which was beyond Vedic rules and regulations. This
brhmaa went one time to Nlcala and secretly revealed to rman Mahprabhu his doubts
about r Nitynanda. He said that everyone calls Nitynanda a sannys, and a sannys is
prohibited to touch any object made of metal; but Nitynanda is always decorated with
various gold, silver, and jewel-studded ornaments; He wears fine silk cloth rather than saffron
loincloth; He carries an iron rod rather than a daa; He always stays and eats at the houses
of dras; and as such His behavior is not seen to be in accordance with the stras. Why
should a person who is accepted by everyone as a great personality act in a way that is
contrary to the principles of rama?
To remove the doubts of that brhmaa, Mahprabhu quoted evidence from rmad
Bhgavatam to establish that the faults seen through mundane vision in uttama-adhikr
Vaiavas are not actually faults. Lord Kacandra is supremely independent, and as such He
constantly resides and enjoys pastimes within the body of the uttama-adhikr Vaiava.
Therefore all activities of an uttama-adhikr are meant for Kas pleasure. This is possible
only for a nonduplicitous uttama-adhikr Vaiava. Only Rudra can drink poison and be
addressed as Nlakaha; it is not possible for others. By imitating the activities and behavior
of an uttama-adhikr, ones destruction is inevitable. In this regard r Gaurasundara quoted
two verses from the Tenth Canto of rmad Bhgavatam as evidence. He also described an
incident from the Eighty-fifth Chapter of the Tenth Canto of rmad Bhgavatam as an
example of how severely one has to suffer and take birth in sinful species of life if he even
makes comments on the external so-called sinful activities of nonduplicitous exalted
personalities. When even perfected personalities can suffer unlimited miseries and fall into
the pit of karma by ridiculing the behavior of a transcendental mah-bhgavata Vaiava,
then what can be said about ordinary people? The worship and pretension of chanting the
holy names performed by a person who worships Viu and chants the holy name (?) of Hari
but blasphemes the devotees of Hari are all useless. And a person who engages with love and
devotion in the service of the devotees of the Supreme Lord can undoubtedly attain the
service of Ka. A person who makes a show of worshiping Viu but disregards the worship
of a Vaiava is a proud person. The characteristics of the supremely independent r
Nitynanda, who is nondifferent from Baladeva, are incomprehensible and inconceivable to
ordinary living entities. They are beyond all rules and regulations. If anyone even
unknowingly blasphemes Nitynanda, he will fall down forever even after achieving the
devotional service of Viu.
To inform everyone of these instructions, r Gaurasundara immediately sent that brhmaa

to Navadvpa.
r Gaurasundara said, Anyone who has unflinching love for Nitynanda certainly has love
for Me also. Of this, there is no doubt. Being nondifferent from Baladeva, r Nitynanda is
the Supreme Personality of Godhead. Even if He ever appears to drink wine or associate with
women, He is eternally worshipable for Lord Brahm.
After hearing these words from r Mahprabhu, the doubts of that brhmaa were destroyed
and he developed faith in the lotus feet of r Nitynanda. The brhmaa went to Navadvpa
and immediately begged forgiveness for his offences from r Nitynanda Prabhu and thus
attained His mercy.
In conclusion, hkura Vndvana explains that even if different people from different
statuses of life say anything about r Nitynanda, if a living entity somehow or other takes
shelter of Nitynanda and Gauracandra, then, as a worshiper of the spiritual master and
Gaurga, that person certainly becomes worshipable to the author. Nitynanda alone is my
eternal master, and I am His eternal servant, birth after birth. I beg everyone for servitorship
to Nitynanda. If, in spite of r Nitynandas matchless glories, a person blasphemes Him,
then there is no possibility of auspiciousness for that person other than a kick from the lotus
feet of Nitynandas servants. The author concludes this chapter by describing the service of
r Niti-Gaura along with Their associates and attributes.
CB Antya-khaa 6.001
TEXT 1
jaya jaya gauracandra jaya nitynanda
jaya jaya prabhura yateka bhakta-vnda
All glories to Gauracandra! All glories to Nitynanda! All glories to the devotees of the Lord!
CB Antya-khaa 6.002
TEXT 2
hena-mate mahprabhu nitynanda-candra
sarva-dsa-saha kare krtana-nanda
In this way Lord Nitynanda Candra enjoyed the ecstasy of krtana with all of His servants.
CB Antya-khaa 6.003
TEXT 3
vndvana-madhye yena karilena ll
sei-mata nitynanda-svarpera khel
Nitynanda Svarpa enjoyed His pastimes as He did in Vndvana.
CB Antya-khaa 6.004
TEXT 4
akaitava-rpe sarva-jagatera prati
laoyyena r-ka-caitanya rati-mati
He sincerely induced everyone in the world to become attached to r Ka Caitanya.
The majority of the people in the world are attracted to sense gratification and liberation. On
the pretext of presenting religiosity, economic development, sense gratification, and
liberation, r Nitynanda Prabhu attracted everyone to the pure devotional service
propagated by r Ka Caitanya.
CB Antya-khaa 6.005
TEXT 5
sage priada-gaaparama uddma
sarva navadvpe bhrame mahjyotir-dhma
The greatly effulgent Nitynanda wandered throughout Navadvpa in the company of His
enthusiastic associates.
CB Antya-khaa 6.006
TEXT 6
alakra-mlya prita kalevara
karpra-tmbla obhe suraga adhara
His body was decorated with ornaments and garlands. Because He chewed betel nuts mixed
with camphor, His lips were reddish.
The word suraga means red or blood red.
CB Antya-khaa 6.007
TEXT 7
dekhi rma-nitynanda prabhura vilsa
keho sukha pya, kro n janme vivsa
On seeing the pastimes of Nitynanda Rma Prabhu, some people became happy and some
felt no faith in Him.
CB Antya-khaa 6.008
TEXT 8
sei navadvpe eka chena brhmaa
caitanyera sage tna prva adhyayana
In Navadvpa there was one brhmaa who previously studied with Lord Caitanya.
CB Antya-khaa 6.009
TEXT 9
nitynanda-svarpera dekhiy vilsa
citte kichu tna janmiyche avivsa
On seeing Nitynanda Svarpas activities, he developed some doubts.
CB Antya-khaa 6.010
TEXT 10
caitanya-candrete tra baa dha-bhakti
nitynanda-svarpera n jnena akti
He had firm devotion in Caitanya Candra, but He was not aware of the potency of Nitynanda
Svarpa.
CB Antya-khaa 6.011
TEXT 11
daive sei brhmaa gelena nlcale
tathi chena kata-dina kuthale
By the arrangement of providence that brhmaa went to Nlcala and happily stayed there
for some time.
CB Antya-khaa 6.012
TEXT 12
prati-dina yya vipra r-caitanyera sthne
parama vivsa tna prabhura carae
That brhmaa went daily to see Lord Caitanya, for he had great faith in the lotus feet of the
Lord.
CB Antya-khaa 6.013
TEXT 13
daive eka dina sei brhmaa nibhte

citte icch karilena kichu jijsite
One day that brhmaa found an opportunity to privately ask the Lord about something he
had on his mind.
CB Antya-khaa 6.014
TEXT 14
vipra bale,prabhu, mora eka nivedana
karimu tomra sthne, yadi deha mana
The brhmaa said, O Lord, I have something to ask You. Kindly hear me.
CB Antya-khaa 6.015
TEXT 15
more yadi bhtya hena jna thke mane
ihra kraa prabhu kaha r-vadane
O Lord, if you consider me Your servant, then please personally explain something for me.
CB Antya-khaa 6.016
TEXT 16
navadvpe giy nitynanda-avadhta
kichu ta n bujho mui karena ki-rpa
I cannot understand anything about what Nitynanda Avadhta is doing in Navadvpa.
CB Antya-khaa 6.017
TEXT 17
sannysa-rama tna bale sarva-jana
karpra-tmbla se bhojana sarva-kaa
Everyone says He is a sannys, but He always chews betel nuts mixed with camphor.
Since r Nitynanda Prabhu taught the people of this world to accept scented oils,
sandalwood paste, fine dress, and ornaments as the remnants of Ka, foolish people
branded Him as fond of enjoyment. As a result, many people had no faith in Him. Then
again, the intelligent persons who considered that giving up objects related to Hari was
phalgu-vairgya, or false renunciation, took pleasure in Nitynanda Prabhus preaching.
According to the injunctions of the scriptures, a sannys is prohibited from accepting objects
of enjoyment like scented oil, sandalwood paste, and betel nuts, but the precocious, proud,
prkta-sahajiys freely enjoy an abundance of betel nuts on the pretext of honoring prasda.
Since the imitation of paramahasa behavior by such unqualified people is always
condemnable, ordinary foolish people fell into illusion by considering even r Nitynanda,
the original shelter of paramahasa principles, as a vivikta (dry renunciant) or a dhra-
sannys (neophyte sannys).
CB Antya-khaa 6.018
TEXT 18
dhtu-dravya paraite nhi sannysre
son, rp, mukt se thra kalevare
A sannys is prohibited from touching items made of metal, but His body is decorated with
gold, silver, and pearls.
The prkta-sahajiys say that at the present time r Rmaka dsa has protected the honor
of the sannysa-rama by refusing to accept items made of metal. A devotee sannys should
not use gold and silver like r Nitynanda. There is no doubt that the principles of the
independent Vedic sannys become polluted by using these items, but if one internally
considers himself a paramahasa and externally does not use items made of metal, the desire
for fame will capture his heart and, as a result of cheating people, such behavior will be
accepted as low-class.
If one refrains from using items made of metal during processions and festivals because
people will criticize, and if one displays poverty in the performance of the Lords service, then
the misguided, materialistic philanthropists will not be able to understand the purport of the
verse beginning rdhann sarve. If in the present day one gives up saffron loincloth
and becomes misguided by wearing fine silk cloth and decorating his body with sandalwood
paste and flower garlands, then, as a result of imitating the behavior of paramahasas, he will
bring about his own ruination. And if some portion of the ideal characteristics of r
Puarka Vidynidhi, r Rmnanda Rya, and rmat Nitynanda Prabhu is seen in a
devotee situated in paramahasa principles and devoid by nature of the desire for fame, then
every intelligent person will understand. Unfortunate people accumulate offenses by seeing
materialism in Vaiavas.
CB Antya-khaa 6.019
TEXT 19
kya kaupna chi divya paavsa
dharena candana ml sadi vilsa
He has given up saffron loincloth and wears fine silk cloth. He always decorates Himself
with sandalwood paste and flower garlands.
CB Antya-khaa 6.020
TEXT 20
daa chi lauha-daa dharena v kene
drera rame se thkena sarva-kae
Why did He give up the daa and take up an iron staff? Why does He always live in the
homes of dras?
While explaining the activities of r Nitynanda to r Gaurasundara, the enthusiastic

brhmaa with superficial vision said that a sannys is supposed to carry a daa, but
instead of doing that, r Nitynanda Prabhu has taken up an iron staff and spends time with
unseeable and untouchable dras rather than giving up their association. Since r
Nitynanda exhibited such behavior, which was opposed to the scriptural injunctions, the
brhmaa had no faith in Him and was therefore doubtful.
CB Antya-khaa 6.021
TEXT 21
stra-mata mui tna n dekhocra
eteke mohra citte sandeha apra
I do not find His behavior in accordance with the scriptures, so my mind has become full of
doubts.
In the Brahma-vaivarta Pura, r Ka-janma-khaa, Chapter 83, it is stated:
tmbla vidhav-str yatn brahmacarinm
sannysin ca go-msa sur-tulyarutau rutam
For a widow, a brahmacr, a renunciate, or a sannys to eat betel nuts is as good as eating
beef and drinking wine. This is heard in the Vedas.
In the Paramahasa Upaniad it is stated:
aniketa-sthitir eva sa bhikur
hakdn naiva parigrahet
A sannys should not have a fixed residence and should never accept opulent items like
gold.
In the Krma Pura it is stated:
grmnte vka-mule v vsa devlaye pi
vdhauta-kya-vasano bhasmac channatanruha
A sannys should live outside the village, under a tree, or in a temple. He should wear clean
saffron cloth and cover his body with ashes.
bibhyd yady asau vsa
kaupncchdana param
A person in the renounced order of life may try to avoid even a dress to cover himself. If he
wears anything at all, it should be only a loincloth.
In the commentary on the Paramahasa Upaniad it is stated:
hiramayni ptri kya-samayni ca
yatn tany aptri varjayet jni bhikuka
yasmt bhikur hiraya rasena
da ca sa brahmah bhavet
yasmt bhiku hiraya rasena
spa ca sa paulkao bhavet
yasmt bhiku hiraya rasena
grhya ca sa tmah bhavet
A wise sannys should give up gold utensils for the pleasure of Ka, because if he
decorates himself with gold he becomes the killer of a brhmaa, if he touches gold with the
spirit of enjoyment he becomes a dog-eater, and if he accepts gold a sannys becomes the
killer of the self.
In the rueya Upaniad it is stated:
daam cchdana ca kaupna ca
parigrahet ea visjet ea visjet
A sannys should accept only a sannysa daa, loincloth, and outer cloth and give up
everything else.
In the Brahma-vaivarta Pura, Prakti-khaa, Chapter 33, it is stated:
daa kamaalu rakta-
vastra-mtra ca dhrayet
nitya pravs naikatra
sa sannysti krtita
uddhcra dvijna ca
bhukte lobhdi varjita
A sannys is one who keeps only a daa, a waterpot, and saffron cloth and who always
travels and does not stay at one place. He should maintain his livelihood by giving up greed
and accepting meals at the houses of pious brhmaas.
CB Antya-khaa 6.022
TEXT 22
baa-loka bali tre bale sarva-jane
tathpi ramcra n karena kene
Everyone says He is a great personality, but then why doesnt He behave according to His
rama?
CB Antya-khaa 6.023
TEXT 23
yadi more bhtya hena jna thke mane

ki marma ihra? prabhu, kaha r-vadane
If You consider me Your servant, O Lord, then please explain this mystery.
CB Antya-khaa 6.024
TEXT 24
sukti brhmaa prana kaila ubha-kae
amyya prabhu tattva kahilena tne
The pious brhmaa had made this inquiry at a proper time, so the Lord explained the truth
without reservation.
The doubt that the brhmaa developed on seeing r Nitynanda Prabhus deviation from
proper behavior was actually an indication of his good fortune.
CB Antya-khaa 6.025
TEXT 25
uni viprera vkya r-gaurasundara
hsiy viprera prati karil uttara
On hearing the words of the brhmaa, r Gaurasundara smiled and replied.
CB Antya-khaa 6.026
TEXT 26
una vipra, mah-adhikr yeb haya
tabe tna doa-gua kichu n janmaya
Listen, O brhmaa, when one is highly qualified, one is not affected by faults and virtues.
Gaurasundara said to that pious, doubtful brhmaa, Material qualification, or superficial

vision, is one thing, and to grasp the profound meaning through keen vision is another thing.
The qualification of those who always favorably cultivate Ka consciousness after giving up
the coverings of extraneous desires, karma, and jna is different from that of others.
Materialistic people are under the control of their mind, intelligence, and false ego. Material
faults and virtues cannot enter the transcendental realm. As a lotus leaf cannot hold mercury
or water, a heart engaged in giving pleasure to Ka never invites inauspiciousness based on
selfish interest.
CB Antya-khaa 6.027
TEXT 27
As stated in rmad Bhgavatam (11.20.36):
na mayy eknta-bhaktn
gua-doodbhav gu
sdhn sama-cittn
buddhe param upeyum
Material piety and sin, which arise from the good and evil of this world, cannot exist within
My unalloyed devotees, who, being free from material hankering, maintain steady spiritual
consciousness in all circumstances. Indeed, such devotees have achieved Me, the Supreme
Lord, who am beyond anything that can be conceived by material intelligence.
CB Antya-khaa 6.028
TEXT 28
padma-patre yena kabhu nhi lge jala
ei-mata nitynanda-svarpa nirmala
Nitynanda Svarpa is pure, just as the lotus leaf is untouched by water.
CB Antya-khaa 6.029
TEXT 29
paramrthe kacandra thna arre
nicaya jniha vipra, sarvad vihare
O brhmaa, know for certain that Kacandra always enjoys pastimes in the body of
Nitynanda.
r Nitynanda Prabhu is always engaged in the favorable cultivation of Ka consciousness,

therefore, since Ka is situated within Him, whatever actions He performs should not be
considered like the activities of ordinary living entities, who are forced to enjoy the fruits of
their karma.
CB Antya-khaa 6.030
TEXT 30
adhikr bai kare thna cra
dukha pya sei-jana, ppa janme tra
If an unqualified person imitates His behavior, he will suffer and become implicated in sin.
CB Antya-khaa 6.031
TEXT 31
rudra vine anye yadi kare via-pna
sarvathya mare, sarva-pura prama
If anyone other than Rudra drinks poison, he will certainly die. This is the verdict of all the
Puras.
Mtujaya, or iva who has conquered death, easily drank poison and became known as
Nlakaha. But if, on seeing that, unqualified worthless living entities consider themselves
equal to him, they bring about their own ruination by falling into inauspiciousness. As fire
can burn any object to ashes, persons with spiritual intelligence can remain indifferent to
material wealth and activities by not using them for their own enjoyment.
TEXT 32-33
As stated in rmad Bhgavatam (10.33.29-30):
r-uka uvca
dharma-vyatikramo da
var ca shasam
tejyas na doya
vahne sarva-bhujo yath
naitat samcarej jtu
manaspi hy anvara
vinayaty caran mauhyd

yathrudro 'bdhi-ja viam
The status of powerful controllers is not harmed by any apparently audacious transgression
of morality, such as seeing women, we may see in them, for they are just like fire, which
devours everything fed into it and remains unpolluted. Certainly one who is not the Supreme
Personality of Godhead should never, even within his mind, imitate His activities. If out of
ignorance one does so, he will be destroyed, just as if he were to imitate Lord iva, who drank
poison produced from the ocean.
CB Antya-khaa 6.034
TEXT 34
eteke ye n jni ninde tna karma
nija-doe se-i dukha pya janma janma
Therefore a person without knowledge who criticizes His activities suffers birth after birth
because of his faults.
CB Antya-khaa 6.035
TEXT 35
garhita karaye yadi mah-adhikr
nindra ki dya, tre hsilei mari
What to speak of criticizing, if a person even laughs at a qualified person who performs an
immoral activity, he is vanquished.
Persons who are qualified mah-bhgavatas are not to be criticized by those who are less
qualified. A person who ridicules the activities of a mah-bhgavata is inevitably degraded. By
hearing rmad Bhgavatam from a Vaiava guru, all these topics can be properly
understood.
In the Skanda Pura (Mahevara-khaa 17.106) it is stated:
sdhn sama-cittnm upahsa karoti
yadevo vpy athav martya sa vijeyo dhamdhama
One who ridicules a devotee who sees everyone equally should be understood to be most
fallen, whether he is a demigod or a mortal being.
CB Antya-khaa 6.036
TEXT 36
bhgavata haite e saba tattva jni
tho yadi vaiava-gurura mukhe uni
All these truths can be known from rmad Bhgavatam, if one hears from the mouth of a
Vaiava guru.
CB Antya-khaa 6.037
TEXT 37
mahntera carae hsile ye haya
citta diyuna bhgavate yei kaya
Now hear attentively what the rmad Bhgavatam says about what happens to a person who
laughs at the behavior of a devotee.
CB Antya-khaa 6.038
TEXT 38
eka-kle rma-ka gelena paite
vidy pra kari citta karil site
Once Ka and Balarma went for studies. After finishing Their studies, They decided to
return.
CB Antya-khaa 6.039
TEXT 39
ki daki diba? balilena guru-prati
tabe patn-sage guru karil yukati
They asked Their guru, What daki should We give you? Their guru then consulted with
his wife.
CB Antya-khaa 6.040
TEXT 40
mta putra mgilena rma-ka-sthne

tabe rma-ka gel yama-vidyamne
When he asked Ka and Balarma to bring back his dead son, They went straight to the
abode of Yamarja.
CB Antya-khaa 6.041
TEXT 41
jya iura sarva karma ghuciy
yamlaya haite putra dilena niy
On Their order the child was delivered from the reactions of his karma. They then brought
the child from the abode of Yamarja and returned him to Their spiritual master.
See rmad Bhgavatam 10.45.30-46.
CB Antya-khaa 6.042
TEXT 42
parama adbhuta uni e saba khyna
devak o mgilena mta-putra-dana
When Devak heard about this wonderful incident, she also asked Them to return her dead
sons.
CB Antya-khaa 6.043
TEXT 43
daive eka dina rma-ke sambodhi
ykahena devak ati ktara haiy
By the arrangement of providence, Devak one day spoke in great affliction to Balarma and
Ka.
CB Antya-khaa 6.044
TEXT 44
una una rma-ka yogevarevara!

tumi dui di nitya-uddha kalevara
Listen, Rma and Ka, O best of the topmost mystic yogis! Your bodies are primeval,
eternal, and pure.
CB Antya-khaa 6.045
TEXT 45
sarva-jagatera pit-tumi dui-jana
mui jno tumi-dui parama-kraa
You two are the fathers of all universes. I know You two are the cause of all causes.
CB Antya-khaa 6.046
TEXT 46
jagatera utpatti sthiti v pralaya
tomra aera aa haite saba haya
The creation, maintenance, and annihilation of the universe is carried out by the portion of
Your plenary portion.
CB Antya-khaa 6.047
TEXT 47
tathpiha pthivra khaite bhra
haiycha mora putra-rpe avatra
Yet You have personally appeared as my sons to diminish the burden of the earth.
CB Antya-khaa 6.048
TEXT 48
yama-ghara haite yena gurura nandana
ni daki dile tumi dui jana
You two brought the son of Your spiritual master from the abode of Yamarja as daki for
Your guru.
CB Antya-khaa 6.049
TEXT 49
mora chaya-putra ye marila kasa haite
baa citta haya th-sabre dekhite
I am anxious to see my six sons, who were killed by Kasa.
CB Antya-khaa 6.050
TEXT 50
kata kla guru-putra chila mariy
th yena ni dilakti prakiy
Although Your gurus son had been dead for some time, by Your potency You brought him
back.
CB Antya-khaa 6.051
TEXT 51
ei-mata mre o kara pra-kma
ni deha more mta chaya putra dna
In the same way You can fulfill my desire by bringing back my six dead sons.
CB Antya-khaa 6.052
TEXT 52
uni jananra vkya ka-sakaraa
sei kae cali gel balira bhavana
After hearing the words of Their mother, Ka and Sakaraa immediately went to the
abode of Bali.
CB Antya-khaa 6.053
TEXT 53
nija-ia-deva dekhi bali mahrja

magna hailena premnanda-sindhu-mjha
When Bali Mahrja saw his worshipable Lords, he was merged in an ocean of ecstatic love.
CB Antya-khaa 6.054
TEXT 54
gha-putra-deha-vitta sakala bndhava
sei-kae pda-padme ni dil saba
He immediately surrendered his house, children, body, wealth, and associates at the lotus
feet of the Lords.
CB Antya-khaa 6.055
TEXT 55
loma-hara aru-pta pulaka nande
stuti kare pda-padma dhari bali knde
Balis hair stood on end and tears flowed from his eyes as he grabbed hold of Their lotus feet
and offered prayers in ecstasy.
CB Antya-khaa 6.056
TEXT 56
jaya jaya ananta prakaa sakaraa
jaya jaya kacandra gokula-bhaa
All glories to Ananta, who has appeared as Sakaraa! All glories to Kacandra, the
ornament of Gokula!
CB Antya-khaa 6.057
TEXT 57
jaya sakhya gopcrya haladhara rma
jaya jaya ka-bhakta-dhana-mana-pra

All glories to Haladhara Rma, who is the friend and leader of the cowherd boys! All glories
to Ka, the wealth, life, and soul of the devotees!
CB Antya-khaa 6.058
TEXT 58
yadyapiha uddha-sattva deva-i-gaa
t-sabro durlabha tomra daraana
Although the demigods and sages are situated in pure goodness, it is very rare for them to
attain Your darana.
CB Antya-khaa 6.059
TEXT 59
tathpi hena se prabhu, kruya tomra
tamo-gua asure o hao sktkra
Yet, O Lords, You are so merciful that You appear before even demons in the mode of
ignorance.
CB Antya-khaa 6.060
TEXT 60
ataeva atru-mitra nhika tomte
vede o kahena, ih dekhi o skte
Therefore You have no friends or enemies. This is the statement of the Vedas, and this what
I have personally seen.
CB Antya-khaa 6.061
TEXT 61
mrite ye ila laiy via-stana
thre o phil vaikuha-bhuvana
Even she who smeared her breast with poison to kill You was awarded a place in Vaikuha.
CB Antya-khaa 6.062
TEXT 62
ataeva tomra hdaya bujhibre
vede stre yogevara sabe o n pre
Therefore the Vedas and the best of the mystic yogis cannot understand Your heart.
CB Antya-khaa 6.063
TEXT 63
yogevara saba yra my nhi jne
mui pp asura v janiba kemane
When even the best of the yogis cannot understand Your potencies, how can a sinful demon
like me know You?
CB Antya-khaa 6.064
TEXT 64
ei kp kara more sarva-lokantha!
gha-andha-kpe more n kariha pta
O Lords of all planets, please give me the benediction that I may never be put in the dark
well of family life.
CB Antya-khaa 6.065
TEXT 65
tora dui pda-padma hdaye dhariy
nta hai vka-mle pai thko giy
I simply wish that I can hold Your lotus feet to my chest and peacefully reside under a tree.
CB Antya-khaa 6.066
TEXT 66
tomra dsera sage more kara dsa
ra yena citte mora n thkaye a

Please make me a servant of Your servant. May I never desire anything other than this.
Liberated souls have no desire other than to live in the association of the Lords devotees and
serve the actual devotees. At present, since the servants of r Gauya Maha have clearly
understood this topic, they reside in mahas and temples with Hari, Guru, and Vaiava.
CB Antya-khaa 6.067
TEXT 67
rma-ka-pda-padma dhariy hdaye
ei mata stuti kare bali-mahaye
Holding the lotus feet of Rma and Ka to his chest, Bali Mahaya offered prayers in this
way.
CB Antya-khaa 6.068
TEXT 68
brahma-loka iva-loka ye caraodake
pavitra karitechena bhgrath-rpe
In the form of the Ganges, the water that has washed the lotus feet of the Lord purifies the
abodes of Brahm and iva.
CB Antya-khaa 6.069
TEXT 69
hena puya-jala bali gohra sahite
pna kare ire dhare bhgyodaya haite
Because of his good fortunate, Bali and his associates drank such auspicious water and
sprinkled it on their heads.
CB Antya-khaa 6.070
TEXT 70
gandha, pupa, dhpa, dpa, vastra, alakra
pda-padme diy bali kare namaskra

Bali offered sandalwood pulp, flowers, incense, lamp, cloth, and ornaments at the lotus feet
of the Lords and bowed before Them.
CB Antya-khaa 6.071
TEXT 71
j kara prabhu more ikho pane
yadi more bhtya hena jna thke mane
O Lords, if You consider me Your servant, please order me and personally instruct me.
CB Antya-khaa 6.072
TEXT 72
ye karaye prabhu, j-plana tomra
sei jana haya vidhi-niedhera pra
O Lords, one who follows Your order easily transcends all rules and regulations.
CB Antya-khaa 6.073
TEXT 73
uniy balira vkya prabhu tua hai
lye nimitta gamana kahite lgil
The Lord became pleased on hearing the words of Bali. He then explained the purpose of
Their visit.
CB Antya-khaa 6.074
TEXT 74
prabhu bale,una una bali-mahaya!
ye nimitte ila tomra laya
The Lord said, Listen, Bali Mahaya, this is why We have come to your abode.

TEXT 75
mra myera chaya putra pp kase
mrileka, sei ppe seha maila ee
The sinful Kasa killed My mothers six sons. Because of this sin, he was ultimately killed.
CB Antya-khaa 6.076
TEXT 76
niravadhi sei putra-oka saariy
kndena devak-mt dukhit haiy
Because of constantly remembering and lamenting for those sons, mother Devak feels
distressed and cries.
CB Antya-khaa 6.077
TEXT 77
tomra nikae che sei chaya jana
th niba jananra santoa-kraa
Those six sons are here with you. I will take them for My mothers satisfaction.
CB Antya-khaa 6.078
TEXT 78
se saba brahmra pautra siddha deva-gaa
t-sabra eta dukha una ye-kraa
They were perfected beings, grandsons of Brahm. Listen to why they had to suffer so much.
CB Antya-khaa 6.079
TEXT 79
prajpati marci-ye brahmra nandana
prve tna putra chila ei chaya-jana
These six were previously sons of Prajpati Marci, the son of Brahm.
CB Antya-khaa 6.080
TEXT 80
daive brahm kmaare hail mohita
lajj chi kany-prati karilena cita
By providence, Brahm once became bewildered by the arrow of Cupid. He gave up all
shame and desired to enjoy his daughter.
See rmad Bhgavatam 3.12.28.
CB Antya-khaa 6.081
TEXT 81
th dekhi hsilena ei chaya jana
sei doe adhapta haila sei-kaa
Seeing this, these six persons laughed. For this fault they immediately fell down.
CB Antya-khaa 6.082
TEXT 82
mahntera karmete karila upahsa
asura-yonite pilena garbhavsa
As a result of ridiculing the activities of an exalted personality, they were forced to take birth
in a family of demons.
CB Antya-khaa 6.083
TEXT 83
hirayakaipu jagatera droha kare
deva-deha chi janmilena tra ghare
Hirayakaipu gave trouble to the entire universe. These six persons relinquished the bodies
of demigods and took birth in his house.
CB Antya-khaa 6.084
TEXT 84
tathya indrera vajrghte chaya-jana
nn dukha ytanya pila maraa
These six persons suffered various miseries inflicted by Indras thunderbolt and died.
CB Antya-khaa 6.085
TEXT 85
tabe yogamy dhari ni ra-bra
devakra garbhe lai kailena sacra
Thereafter Yogamy again took them and placed them in the womb of Devak.
CB Antya-khaa 6.086
TEXT 86
brahmre ye hsilena, sei ppa haite
sei dehe dukha pilena nn-mate
Because of the sin incurred by laughing at Brahm, they had to suffer in various ways.
CB Antya-khaa 6.087
TEXT 87
janma haite aea-prakra ytanya
bhgintathpi mrilena kasa-rya
From the time of their birth they suffered unlimited miseries. Although they were his
nephews, King Kasa killed them.
CB Antya-khaa 6.088
TEXT 88
devak e saba gupta-rahasya n jne
panra putra bali tsabre gae
Devak does not know all these confidential topics. She treated them as her own sons.
CB Antya-khaa 6.089
TEXT 89
sei chaya putra jananre diba dna
sei krya lgi ila tom-sthna
I will return those six sons to My mother. This is the reason I have come to you.
CB Antya-khaa 6.090
TEXT 90
devakra stana-pne sei chaya-jana
pa haite mukta haibena sei-kaa
As soon as they drink milk from Devaks breast, they will immediately be relieved from the
curse.
CB Antya-khaa 6.091
TEXT 91
prabhu bale,una una bali mahaya!
vaiavera karmete hsile hena haya
The Lord further said, Listen, Bali Mahaya, this is what happens if one ridicules the
activities of a Vaiava.
CB Antya-khaa 6.092
TEXT 92
siddha-sabo pilena eteka ytan
asiddha-janera dukha ki kahiba sm
If perfected beings suffer so much, then what can be said of the distress ordinary beings will
suffer.
CB Antya-khaa 6.093
TEXT 93
ye dukti jana vaiavera nind kare
janma janma niravadhi se-i dukhe mare

A sinful person who blasphemes a Vaiava suffers birth after birth because of that offense.
People who are devoid of service to Hari, Guru, and Vaiava and who are servants of lust
and anger blaspheme Vaiavas. As a result of criticizing the Vaiavas, they fall from good
fortune birth after birth.
CB Antya-khaa 6.094
TEXT 94
una bali, ei ik kari tomre
kabhu pche nind-hsya kara vaiavere
Listen, Bali, I am teaching you this so that you will never blaspheme or ridicule Vaiavas.
CB Antya-khaa 6.095
TEXT 95
mora pj, mora nma-grahaa ye kare
mora bhakta ninde yadi tro vighna dhare
If one who worships Me and chants My name blasphemes My devotee, his progress is
checked.
CB Antya-khaa 6.096
TEXT 96
mora bhakta-prati prema-bhakti kare ye
nisaaya balila more pya se
There is no doubt that one who has love and devotion for My devotee will attain Me.
CB Antya-khaa 6.097
TEXT 97
siddhir bhavati v neti
saayo 'cyuta sevinm
nisaayas tu tad bhakta
paricaryrattmanm
There is doubt whether or not the servants of the Supreme Personality of Godhead will
attain perfection, but there is absolutely no doubt that those who are attached to serving His
devotees will attain perfection.
CB Antya-khaa 6.098
TEXT 98
mora bhakta n pje, mre pje mtra
se dmbhika, nahe mora prasdera ptra
One who simply worships Me but does not worship My devotee is proud. He is not qualified
for My mercy.
CB Antya-khaa 6.099
TEXT 99
abhyarcayitv govinda
tadyn arcayanti ye
na te viu-prasdasya
bhjana dambhik jan
Proud and arrogant persons who worship Lord Ka but do not worship the Lords
devotees do not attain Lord Kas mercy.
CB Antya-khaa 6.100
TEXT 100
tumi bali mora priya sevaka sarvath
ataeva tomre kahilu gopya-kath
O Bali, you are My dear servant, therefore I have explained this confidential topic to you.
CB Antya-khaa 6.101
TEXT 101
uni prabhura ik bali-mahaya
atyanta nanda-yukta hail hdaya

When Bali Mahaya heard the Lords instructions, his heart was filled with great happiness.
CB Antya-khaa 6.102
TEXT 102
sei kae chaya putra jire dhari
sammukhe dilena ni puraskra kari
Accepting the Lords order, he immediately brought Devaks six sons and presented them to
the two Lords.
CB Antya-khaa 6.103
TEXT 103
tabe rma-ka prabhu lai chaya-jana
jananre ni dilena tata-kaa
Thereafter Ka and Balarma took the six persons and immediately brought them to their
mother.
CB Antya-khaa 6.104
TEXT 104
mta-putra dekhiy devak sei-kae
snehe stana sabre dilena hara-mane
As soon as Devak saw her dead sons, she fed them her breast milk.
CB Antya-khaa 6.105
TEXT 105
varera avaea-stana kari pna
sei-kae sabra haila divya-jna
By drinking the breast milk that had been drunk by the Lord, they immediately attained
transcendental knowledge.
Although the sons of Brahm were deprived of drinking Devaks breast milk before the
advent of Ka, now, as a result of drinking the breast milk that Ka had drunk, they
attained transcendental knowledge. They then immediately surrendered to the Supreme Lord.
The degradation that they achieved because of ridiculing a Vaiava guru was destroyed by
drinking the Lords remnants. If one who sees a superficial display of sinful activities does not
understand their meaning, one commits an offense at the feet of the Lords devotees. And if
one understands the inauspicious consequences of seeing superficially, his qualification for
committing such offenses will be destroyed and he will attain the qualification to serve
Vaiavas.
CB Antya-khaa 6.106
TEXT 106
daavat hai sabe vara-carae
pailena skte dekhaye sarva-jane
As everyone there watched, they offered obeisances at the feet of the Lord.
CB Antya-khaa 6.107
TEXT 107
tabe prabhu kp-dye sabre chiy
balite lgil prabhu sadaya haiy
The Lord then cast His merciful glance on them and began to speak with compassion.
CB Antya-khaa 6.108
TEXT 108
cala cala deva-gaa, yha nija-vsa
mahntere ra nhi kara upahsa
O demigods, return to your abodes. Do not ridicule exalted personalities again.
CB Antya-khaa 6.109
TEXT 109
varera akti brahmvara-samna
manda karma karile o manda nahe tna

Brahm has the potency of the Supreme Lord, so he is as good as the Lord. Even if he does
something wrong, he is not to be blamed.
CB Antya-khaa 6.110
TEXT 110
thne hsiy eta pile ytan
hena buddhi nhi ra kariha kman
You suffered so much because you laughed at him. Do not maintain such a mentality again.
CB Antya-khaa 6.111
TEXT 111
brahm-sthne giy mgi laha apardha
tabe sabe citte puna pib prasda
Go and beg forgiveness from Brahm, then you will again attain satisfaction.
CB Antya-khaa 6.112
TEXT 112
varera juni sei chaya jana
parama-dare j kariy grahaa
After hearing the Lords order, those six persons accepted it with great respect.
CB Antya-khaa 6.113
TEXT 113
pit-mt-rma-ka-pade namaskari
calilena sarva-deva-gaa nija-pur
After offering obeisances to their father, mother, Balarma, and Ka, those demigods
returned to their own abode.
CB Antya-khaa 6.114
TEXT 114
kahila ei vipra, bhgavata-kath
nitynanda-prati dvidh chaha sarvath
O brhmaa, I have thus explained to you topics from the rmad Bhgavatam. Completely
give up your doubts about Nitynanda.
CB Antya-khaa 6.115
TEXT 115
nitynanda-svarpaparama adhikr
alpa bhgye thne jnite nhi pri
Nitynanda Svarpa is supremely qualified, yet less fortunate people cannot understand
Him.
CB Antya-khaa 6.116
TEXT 116
alaukika-ce ye v kichu dekha tna
thte o dara karile pi tra
Anyone who sees His extraordinary activities with respect will be delivered.
CB Antya-khaa 6.117
TEXT 117
patitera tra lgi tra avatra
yhra haite sarva-jva haibe uddhra
He incarnated to save the fallen souls. All living entities will be delivered by Him.
CB Antya-khaa 6.118
TEXT 118
thra cravidhi-niedhera pra
thre jnite akti chaye khra

His behavior is beyond all rules and regulations. Who has the power to understand Him?
Foolish people with no understanding of r Nitynanda, the source of all viu-tattvas,

consider Him an ordinary living entity forced to enjoy the fruits of karma like themselves,
and thus they traverse the path to hell. If as a result of committing offenses described in
verses like arcye viau il-dhr, one sees Lord Viu as equal to other personalities, then he
is certain to go to hell. People who are puffed-up with false ego and cheated by mundane
knowledge bring about their own ruination by seeing them through external vision as equal.
As a result, they fall from the lotus feet of Gopntha. What to speak of this, they even fall
from the lotus feet of loyrntha. When a person loses the good fortune of serving
loyrntha, he begins to worship the Jaganntha of the pacopsakas. While worshiping
Jaganntha, he fixes his mind in the worship of Bhuvanevara. Thereafter, when he commits
offense at the feet of Bhuvanevara, the best of the devotees, he develops the propensity to
perform pious activities. As a result, the desire awakens in him to take bath in and perform
fruitive activities at the Vaitara River in Yjapura. When he falls from pious activities and
begins to commit sinful activities, he becomes ahakra-vimhtm, or bewildered by false
ego, and the sense of considering himself the doer distracts him from the path of spiritual life.
When he further increases his offenses, he becomes averse to seeing the beauty of r
Gopnthas lotus feet. Therefore, those who have not discussed the purport of the Vedic
statement: nyam tm bala-hnena (One cannot attain the goal of life without the mercy of
Balarma) are inevitably degraded. Without the mercy of Nitynanda Prabhu, no living
entity can attain any auspiciousness. If as a result of mundane knowledge one feels powerful
and gives up the service of Baladeva, then he cannot attain the good fortune of serving Ka.
CB Antya-khaa 6.119
TEXT 119
n bujhiy ninde tra caritra agdha
piy o viu-bhakti haya tra vdha
If one who does not understand Him blasphemes His unfathomable characteristics, then his
advancement will be checked, even if he has attained the devotional service of Viu.
CB Antya-khaa 6.120
TEXT 120
cala vipra, tumi ghra navadvpe yo
ei kath kahi tumi sabre bujho

O brhmaa, go quickly to Navadvpa. Explain these topics so that everyone will
understand.
CB Antya-khaa 6.121
TEXT 121
pche tre keha kona-rpe nind kare
tabe ra rak tra nhi yama-ghare
If anyone blasphemes Him in any way, he will not escape the punishment of Yamarja.
TEXT 122-123
ye thre prti kare, se kare mre
satya satya satya vipra, kahila tomre
madir yavan yadi nitynanda dhare
tathpi brahmra vandya kahila tomre
One who loves Him, loves Me. O brhmaa, I tell you this is the truth, the truth, the truth.
Even if Nitynanda goes to a liquor house or associates with an outcaste girl, He is
worshipable for Brahm.
One who has great love for the lotus feet of r Guru and Vaiava is extremely dear to the
Supreme Lord. It is impossible for a person who has no love for the lotus feet of r Guru and
Vaiava to attain Kas mercy. Love for ones fellow human beings and service to the
conditioned souls cannot attract the Supreme Lords love. The conditional knowledge of a
living entity is dispelled only by the influence of service to r Guru and Vaiava. As a result
of the knowledge of ones relationship to Ka that the spiritual master imparts in their ears,
the conditioned souls develop love for r Hari, Guru, and Vaiava and engage in their
eternal service. On that platform, the spirit of material enjoyment cannot attack them. The
taste that sinful people develop by accepting misconceptions about so-called gurus and the
Supreme Lord, the original shelter, is completely separate from the eternal truth and is simply
illusion. That is why r Gaurasundara used the word satya three times. If duplicitous so-
called gurus accept this teaching of the Supreme Lord in a perverted way and use it to
accumulate ingredients for their own sense gratification, then such so-called gurus will fall
with their disciples into hell forever and never return.
CB Antya-khaa 6.124
TEXT 124
ghyd yavan pi vied vauiklayam
tathpi brahmao vandya nitynanda-padm-bujam
Whether r Nitynanda accepts the hand of a woman or enters a liquor shop, His lotus feet
are still worshipable by even Brahm.
CB Antya-khaa 6.125
TEXT 125
uni prabhura vkya sukti brhmaa
parama nanda-yukta haila takhana
After hearing the Lords words, the fortunate brhmaa became filled with ecstasy.
CB Antya-khaa 6.126
TEXT 126
nitynanda-prati baa janmila vivsa
tabe ilena vipra navadvpa-vsa
He developed great faith in Nitynanda. Thereafter the brhmaa returned to his residence in
Navadvpa.
CB Antya-khaa 6.127
TEXT 127
sei bhgyavanta vipra si navadvpe
sarvdye il nitynandera sampe
After returning to Navadvpa, that fortunate brhmaa first went to see Nitynanda.
CB Antya-khaa 6.128
TEXT 128
akaitave kahilena nija apardha
prabhu o uni tre karil prada

He admitted his offense without duplicity, and Nitynanda Prabhu bestowed His mercy on
him.
CB Antya-khaa 6.129
TEXT 129
hena nitynanda svarpera vyavahra
veda-guhya loka-bhya yhra cra
Such is the behavior of Nitynanda Svarpa. His dealings are incomprehensible to the Vedas
and ordinary people.
CB Antya-khaa 6.130
TEXT 130
paramrthe nitynandaparama yogendra
yre kahidideva dhara-dharendra
According to spiritual consideration, Nitynanda is supreme among the best of the mystic
yogis. He is known as dideva, the sustainer of all universes.
CB Antya-khaa 6.131
TEXT 131
sahasra vadana nitya-uddha-kalevara
caitanyera kp vin jnite dukara
He has thousands of heads, and His body is eternally pure. No one can understand Him
without the mercy of Lord Caitanya.
CB Antya-khaa 6.132
TEXT 132
keha bale,nitynanda yena balarma
keha bale,caitanyera baa priya-dhma
Some people say, Nitynanda is like Balarma. Others say, He is most dear to Lord
Caitanya.
CB Antya-khaa 6.133
TEXT 133
keha bale,mahtej aa adhikr
keha bale,kona-rpa bujhite n pri
Some people say, He is a powerful plenary portion of the Supreme Lord. Other people say,
We cannot understand anything about Him.
CB Antya-khaa 6.134
TEXT 134
kib jva nitynanda, kib bhakta-jn
yra yena mata icch n balaye keni
Someone may consider Nitynanda an ordinary living entity, someone may consider Him a
devotee, and someone may consider Him a jn. They may say whatever they like.
CB Antya-khaa 6.135
TEXT 135
ye-se-kene caitanyera nitynanda nahe
tna pda-padma mora rahuka hdaye
Even if Nitynanda was a most insignificant servant of Lord Caitanya, still I would keep His
CB Antya-khaa 6.136
TEXT 136
se mra prabhu, mi janma janma dsa
sabra carae mora ei abhila
He is my master, and I am His servant birth after birth. This is my aspiration at the feet of
everyone.
CB Antya-khaa 6.137
TEXT 137
eta parihreo ye pp nind kare
In the Hari-bhakti-kalpa-latik (2.46) it is stated:
na sahante sat nindam api sarva-sahiava
kmayante na kim api sada dsybhilia
Although the devotees are all-tolerant, they cannot tolerate the blasphemy of other devotees.
Always desiring Lord Kas service, they do not desire anything else.
And in the Hari-bhakti-kalpa-latik (3.15) it is stated:
bhavad dsye kma krudh api tava nindkti-jane
tvad ucchie lobho yadi bhavati moho bhavati ca
tadyatve mnas tava caraa-pthoja-madhun
mana ced asmbhir niyata a amitrair api jitam
O Lord, if we become lusty to attain Your devotional service, angry at those who blaspheme
You, greedy to accept food, flowers, and other things offered to You, enchanted by You,
proud to identify as Your devotee, and intoxicated by drinking the honey of Your lotus feet,
then we may easily defeat the lust, anger, greed, enchantment, pride, and intoxication that are
our enemies.
CB Antya-khaa 6.138
TEXT 138
e baa bharas mi dhariye antara
CB Antya-khaa 6.139
TEXT 139
hena dina haibe ki caitanya nitynanda

dekhiba veita catur-dige bhakta-vnda
Will that day ever come when I may see Lord Caitanya and Nitynanda in the midst of Their
devotees?
CB Antya-khaa 6.140
TEXT 140
jaya jaya jaya mahprabhu gauracandra
dilo milo tumi prabhu nitynanda
All glories to You, Lord Gauracandra! Kindly give me the shelter of Nitynanda Prabhu and
allow me to meet Him.
CB Antya-khaa 6.141
TEXT 141
tathpiha ei kp kara gaurahari
nitynanda-sage yena tom n psari
O Gaurahari, I further pray that even after gaining Lord Nitynandas association I may never
forget Your lotus feet.
Nitynanda is r guru-tattva. It is not proper for the Lords devotees to have any relationship
with those who associate with any atheist envious of Nitynanda, whose body is nondifferent
from Ka. The qualification to serve the lotus feet of the spiritual master diminishes by the
influence of bad association. Therefore one should never act in a way that will disrupt
remembrance of ones spiritual master, who is the unalloyed eternal servant of r
Gaurasundara and whose body is nondifferent from r Gaurasundara. Those who use
spiritual life for material gain are not devotees but servants of sense gratification. A so-called
devotee and a devotee have completely opposite characteristics. That is why it is very
unfortunate to consider those who indulge in materialistic association as members of a
spiritual society. When one invites his own destruction, he becomes deprived of spiritual life
and considers the spiritual master, who is nondifferent from Nitynanda, as separate from r
Nitynanda, the praka-vigraha of r Ka Caitanya. Such people can never attain the
service of r Gaurasundara. They suffer perpetually because of disrespecting their guru.
The path currently pursued by some completely duplicitous so-called devotees opposed to r
Gauya Maha will result in inauspiciousness. That is why the devotees are greatly distressed
to see their impending inauspiciousness.
CB Antya-khaa 6.142
TEXT 142
yath yath tumi dui kara avatra
tath tath dsye mora hau adhikra
May I achieve the qualification to become Your servant wherever the two of You incarnate.
CB Antya-khaa 6.143
TEXT 143

khaa, Chapter Six, entitled The Glories of r Nitynanda.
CBP 7: Pastimes in r Gaddharas Garden
Chapter Seven: Pastimes in r Gaddharas Garden
This chapter describes r Nitynanda s return journey to Nlcala from Navadvpa, r

Gaurasundaras description of Nitynanda s ornaments as the nine types of devotional
service, r Nitynandas pastime of seeing Lord Jaganntha, and the ecstatic pastime of r
Gaurasundara and Nitynandas eating at the o-gopntha temple.
After taking leave of mother ac in rdhma Mypur-Navadvpa, r Nitynanda Prabhu

along with His associates went to Nlcala, where He stayed in one flower garden. When r
Gaurasundara came alone to that garden to meet r Nitynanda, the Lord offered prayers to
Nitynanda by reciting the loka beginning gnhyd yavan pnin and then circumambulated
Him. r Nitynanda also manifested ecstatic love upon seeing the moonlike face of r Gaura.
A current of great ecstasy swelled in the loving conversation between r Caitanya and
Nitynanda. While glorifying r Nitynanda, rman Mahprabhu said that the gold, silver,
pearls, rudrka, etc., that are found on r Nitynandas body are the nine types of devotional
service. r Nitynanda has awarded to even fallen souls the most rare loving devotional
service that is desired by even great sages and mystic yogis, and Nitynanda is capable of
giving away even Lord Ka, who is supremely independent. Nitynanda is the
personification of the mellows of devotional service to Ka, and the body of Nitynanda is
the abode of Kas pastimes. r Nitynanda also revealed His own subordinate nature to r
Gaurasundara.
Mahprabhu said that the nine types of devotional service certainly adorn the transcendental
limbs of r Nitynanda as His ornaments. As ordinary people who do not understand why
Lord iva decorates his head with a snake imagine or think differently about him, similarly,
on seeing the ornaments on r Nitynandas transcendental body, people proud of their
material knowledge become offenders at His lotus feet. Lord iva is the servant of r
Sakaraa, or r Ananta, so out of love for his worshipable Lord, iva always keeps r
Ananta on his head. Similarly, for the pleasure of r Gaurasundara, r Nitynanda also
decorates His transcendental body with the ornaments of the nine types of devotional service.
Fortunate persons can understand these confidential topics, and thus they become happy and
attain service at the lotus feet of r Ka. Sinful people, however, become destroyed by
being deceived by their material knowledge. r Nitynanda and His associates are r
Baladeva and Baladevas associates of Vraja. The devotional sentiments enjoyed by the
associates of Nanda Mahrja are present on the transcendental body of r Nitynanda as His
ornaments.
r Caitanya and r Nitynanda sat in that solitary flower garden and discussed confidential
topics and the rare transcendental sentiments of Gokula desired by personalities like r
Uddhava. In this regard the author glorifies the supreme position of r Ka Caitanya and
warns about the grave consequences a person faces if, without understanding the confidential
loving quarrels between r Nitynanda and r Gauracandra, he takes the side of one Lord
and blasphemes the other Lord.
After taking leave from Nitynanda, r Gaurasundara returned to His own residence. r
Nitynanda went to see Lord Jaganntha, where He manifested pastimes of mahbhva, and
from there He went to the house of r Gaddhara Paita in one garden. The Deity of
Gopntha was situated in the house of Gaddhara. This Deity is so attractive that even the
hearts of atheists become melted on seeing Him. r Caitanyadeva personally embraced this
Deity. When r Gaddhara heard the news of r Nitynandas arrival at his house, he left his
recitation of rmad Bhgavatam and came to greet Him. During their meeting, they both
became overwhelmed with love while glorifying each other. Neither of them would ever
converse with the others enemy. Gaddhara resolved that he would never see the face of a
person who blasphemes Nitynanda.
r Gaddhara Paita invited r Nitynanda Prabhu to have lunch at his house, and r
Nitynanda gave Gaddhara Paita some fine rice fit for offering the Lord that He had
personally brought from Bengal for offering to Gopntha. He also presented a beautiful
colored cloth to Gopntha. Gaddhara put that colored cloth on the transcendental body of
r Gopntha. He then cooked the rice that Nitynanda had brought from Bengal and offered
it to Gopntha along with vegetables and a preparation of spinach picked from the courtyard
of the o-gopntha temple.
At that time r Gaurasundara also arrived at Gaddharas house and told Gaddhara that He
was certainly entitled to a portion of Nitynandas goods, Gaddharas cooking, and
Gopnthas remnants. On hearing r Mahprabhus merciful words, Gaddhara became
extremely happy, and he placed a plate of Gopnthas prasda before Mahprabhu. While
honoring the rice given by Nitynanda and while praising the cooking of Gaddhara,
Mahprabhu manifested the pastime of honoring Gopnthas prasda. r Gaurasundara,
Nitynanda, and Gaddhara finished their pastime of honoring prasda in the midst of
laughing and teasing each other. Then the devotees gathered there plundered the remnants of
the three Prabhus.
hkura Vndvana concludes this chapter by declaring that one who hears or reads about r
Gaura-Nitynandas pastime of eating at the house of Gaddhara will attain devotional service
and by describing topics of Gaura, Gaddhara, and Nitynandas living together in Nlcala.
CB Antya-khaa 7.001
TEXT 1
jaya jaya r-vaikuha-ntha gauracandra
jaya jaya r-sev-vigraha nitynanda
All glories to r Gauracandra, the Lord of Vaikuha! All glories to r Nitynanda, the
personification of the Lords service!
The phrase r-sev-vigraha is explained as follows: r Baladeva Prabhu serves the Lord by
assuming ten different forms. r Nitynanda Prabhu serves Lord Gaurasundara by enacting
the pastimes of distributing love of God. That is why He is r-gaura-sev-vigraha, the
personification of Gauras service.
CB Antya-khaa 7.002
TEXT 2
jaya jaya advaita-rvsa-priya-dhma
jaya gaddhara-r-jagadnanda-pra
All glories to the object of r Advaita and rvsas love! All glories to the life and soul of
Gaddhara and r Jagadnanda!
CB Antya-khaa 7.003
TEXT 3
jaya r-paramnanda-purra jvana
jaya r-dmodara-svarpera pra-dhana
All glories to the life and soul of Paramnanda Pur! All glories to the treasure of Svarpa
Dmodaras life!
CB Antya-khaa 7.004
TEXT 4
jaya vakrevara paitera priyakr
jaya puarka vidynidhi manohr
All glories to the benefactor of Vakrevara Paita! All glories to the enchanter of Puarka
Vidynidhi!
CB Antya-khaa 7.005
TEXT 5
jaya jaya dvra-pla govindera ntha
jva-prati kara prabhu, ubha-di-pta
All glories to the Lord of Govinda the doorkeeper! O Lord, please glance mercifully on the
living entities.
Govinda used to protect Gaurasundara. Therefore he is called dvra-pla, the doorkeeper.
CB Antya-khaa 7.006
TEXT 6
hena-mate nitynanda navadvpa-pure
viharena prema-bhakti-nanda-sgare
In this way Nitynanda enjoyed in the ocean of ecstatic love of God while staying in
Navadvpa.
CB Antya-khaa 7.007
TEXT 7
niravadhi bhakta-sage karena krtana
ka-ntya-gta haila sabra bhajana
Lord Nitynanda would constantly engage in sakrtana along with His devotees. Indeed,
chanting and dancing in glorification of Ka became their only occupation.
TEXT 8-9
gopa-iu-gaa-sage prati-ghare ghare
yena kr karilena gokula-nagare
sei-mata gokulera nanda praki
krtana karena nitynanda suvils
As Nitynanda previously sported house to house with the cowherd boys in Gokula, He
manifested those blissful Gokula pastimes while performing krtana.
CB Antya-khaa 7.010
TEXT 10
icch-maya nitynanda-candra bhagavn
gauracandra dekhite haila icch tna
The supremely independent Lord Nitynanda once desired to see Gauracandra.
CB Antya-khaa 7.011
TEXT 11
i-sthne hailena santoe vidya
nlcale calilena caitanya-icchya
Taking permission from mother ac, He departed for Nlcala by the will of r Caitanya.
TEXT 12
parama-vihvala priada-saba-sage
ilena r-caitanya-nma-gua-rage
He became overwhelmed as He chanted Lord Caitanyas names and qualities while traveling
on the path to Nlcala with His associates.
CB Antya-khaa 7.013
TEXT 13
hukra, garjana, ntya, nanda krandana
niravadhi kare saba priada-gaa
His associates would constantly roar, shout loudly, dance, and cry in ecstasy.
CB Antya-khaa 7.014
TEXT 14
ei-mata sarva-patha premnanda-rase
ilena nlcale kateka divase
Passing the entire journey absorbed in love of Ka, they arrived at Nlcala after some days.
CB Antya-khaa 7.015
TEXT 15
kamalapurete si prsda dekhiy
pailena nitynanda mrcchita haiy
Arriving at Kamalapura, Nitynanda fell unconscious upon seeing the temple of Lord
Jaganntha.
CB Antya-khaa 7.016
TEXT 16
niravadhi nayane vahaye prema-dhra
r-ka-caitanya bali karena hukra
Constant tears flowed from His eyes, and He loudly roared, r Ka Caitanya!
CB Antya-khaa 7.017
TEXT 17
siy rahil eka pupera udyne
ke bujhe thra icchr-caitanya vine
Nitynanda came and stayed in one flower garden. Who can understand His desire other than
r Caitanya?
CB Antya-khaa 7.018
TEXT 18
nitynanda-vijaya jniy gauracandra
ekevara ilena chi bhakta-vnda
Understanding that Nitynanda had arrived, r Gauracandra left His devotees and went there
alone.
CB Antya-khaa 7.019
TEXT 19
dhynnande yekhne chena nitynanda
sei sthne vijaya karil gauracandra
r Gauracandra arrived there as Nitynanda was sitting absorbed in transcendental bliss.
CB Antya-khaa 7.020
TEXT 20
prabhu si dekhenitynanda dhynapara
pradakia karite lgil bahutara
When the Lord saw Nitynanda sitting in meditation, He began to repeatedly circumambulate
Him.
CB Antya-khaa 7.021
TEXT 21
loka-vandhe nitynanda-mahim variy
pradakia kare prabhu prema-pra haiy

The Lord was filled with love, and as He circumambulated Nitynanda, He recited a verse
describing His glories.
CB Antya-khaa 7.022
TEXT 22
r-mukhera loka unanitynanda-stuti
ye loka unile haya nitynande mati
Please hear the verse describing Nitynandas glories that r Caitanya recited. By hearing this
verse, ones mind will be attracted to Nitynanda.
CB Antya-khaa 7.023
TEXT 23
ghyd yavan-pi vied vauiklayam
tathpi brahmao vandya nitynanda-padmbujam
Whether r Nitynanda accepts the hand of an outcaste woman or enters a liquor shop, His
lotus feet are still worshipable by even Brahm.
CB Antya-khaa 7.024
TEXT 24
madir yavan yadi dhare nitynanda
tathpi brahmra vandya,bale gauracandra
Gauracandra said, If Nitynanda enters a liquor shop or accepts the hand of an outcaste
woman, He is still worshipable by even Brahm.
By drinking wine, human beings lose their sense of discrimination. By consuming

intoxicants, sinful people bring about their own degradation. To associate with an outcaste
woman devoid of good behavior is most sinful. Brahm is the origin of all demigods and is
worshipable. As on one side a most sinful person is degraded, Brahm, on the other side, is
worshipable by all. r Nitynanda Prabhu and r Guru-Vaiava, who are nondifferent from
r Nitynanda, are so worshipable by all that even if through external vision cheated by
my they are found to be engaged in extremely abominable activities, they always remain
superior to everyone and respectable to all. It is a great offense to consider through external
vision that they are polluted by sin.
CB Antya-khaa 7.025
TEXT 25
ei loka pai prabhu prema-vi kari
nitynanda pradakia kare gaurahari
Gaurahari produced a shower of ecstatic love of God as He recited this verse and
circumambulated Nitynanda.
CB Antya-khaa 7.026
TEXT 26
nitynanda-svarpo jni sei-kae
uhilena hari bali parama sambhrame
At that moment Nitynanda got up with great reverence while chanting, Hari! Hari!
CB Antya-khaa 7.027
TEXT 27
dekhi nitynanda gauracandrera vadana
ki nanda haila, th n yya varana
The happiness Nitynanda felt by seeing the face of r Gauracandra is difficult to describe.
CB Antya-khaa 7.028
TEXT 28
hari bali siha-nda lgil karite
premnande cha paena pthivte
Nitynanda roared like a lion, chanted the name of Hari, and fell forcefully to the ground in
CB Antya-khaa 7.029
TEXT 29
dui-jana pradakia kare duhkre

duhe daavata hai paena duhre
The two Lords then circumambulated each other and offered obeisances to each other.
CB Antya-khaa 7.030
TEXT 30
kae dui prabhu kare prema-ligana
kae gal dhari kare nanda-krandana
One moment They embraced with love, and the next moment They cried as They held each
others neck.
CB Antya-khaa 7.031
TEXT 31
kae parnande gai yya dui jana
mahmatta siha jini duhra garjana
In another moment the two rolled on the ground in transcendental happiness and roared
louder than maddened lions.
CB Antya-khaa 7.032
TEXT 32
ki adbhuta prti se karena dui-jane
prve yena uniychi r-rma-lakmae
The wonderful reciprocation of love between the two was like that previously found between
Rma and Lakmaa.
CB Antya-khaa 7.033
TEXT 33
dui jane loka pai varena duhre
duhrei duhe yoa-haste namaskare
They both recited verses glorifying the other, and then They offered obeisances with folded
hands to each other.
CB Antya-khaa 7.034
TEXT 34
aru, kampa, hsya, mrcch, pulaka, vaivarya
ka-bhakti-vikrera yata che marma
Shedding tears, shivering, laughing, losing consciousness, hairs standing on end, changing of
bodily color, and other bodily transformations produced by devotional service to Ka were
fully manifest in those two Lords.
CB Antya-khaa 7.035
TEXT 35
ih bai dui r-vigrahe ra ni
sabe kare karyena caitanya-gosi
Those symptoms were found only in the bodies of those two Lords. Lord Caitanya personally
manifested such symptoms and also manifested them in others.
CB Antya-khaa 7.036
TEXT 36
ki adbhuta prema-bhakti haila praka
nayana bhariy dekhe ye eknta-dsa
Such wonderful ecstatic devotional love is seen by an unalloyed servant of the Lord to his full
satisfaction.
The phrase eknta-dsa, or unalloyed servants, refers to those who do not have and never will
have separate interests. Many business-minded people with incomplete vision oppose the
eternal master-servant relationshiptheir service is hardly unalloyed. Their deceitful display
of opportunistic service is a manifestation of cheating, not of pure devotional service. Living
entities averse to the service of the Lord exhibit samples of eternal service for as long as it
suits their desires. But the moment their sense gratification is disturbed, they immediately
give up service and begin to harass and rebel against their master by posing themselves as
masters.
CB Antya-khaa 7.037
TEXT 37
tabe kata-kae prabhu yoa-hasta kari
nitynanda-prati stuti kare gaurahari
After some time Gaurahari folded His hands and began to offer prayers to Nitynanda.
CB Antya-khaa 7.038
TEXT 38
nma-rpe tumi nitynanda mrtimanta
r-vaiava-dhma tumivara ananta
O Nitynanda, You are the personified form of the holy name and the form of eternal bliss.
You are the abode of all the Vaiavas, and You Yourself are Lord Ananta.
r Nitynanda Prabhu is Ananta, the supreme controller, and the origin of all Vaiavas. He
is the personification of His holy name and form. Temporary mundane names and forms are
subordinate objects.
In the Gopla-tpan Upaniad (1.44) it is stated: para brahma ktmako nitynandaika-

rpaHe is the Supreme Brahman, He is the expansion of Ka, and He is the form of
eternal bliss. In the Nirlamba-ruti it is stated: nitynandam akhaaika-rasa advitya
He is eternally blissful, He is the source of all relishable relationships, and He is one without
a second. In the Muaka Upaniad (3.2.1) it is stated: sa vedaitat parama brahma-dhma
yatra viva nihita bhti ubhramA learned transcendentalist knows Lord Ananta, the
superintending Deity of the spiritual world and the personification of the sandhinenergy, in
whom both the material and spiritual worlds rest.
sahasra-patra-kamala gokulkhya mahat padam
tat-karikra tad-dhma tad-ananta-sambhavam
The superexcellent station of Ka, which is known as Gokula, has thousands of petals and
a corolla like that of a lotus sprouted from a part of His infinitary aspect, the whorl of the
leaves being the actual abode of Ka.
CB Antya-khaa 7.039
TEXT 39
yata kichu tomra r-agera alakra

satya satya satya bhakti-yoga-avatra
All the ornaments decorating Your transcendental body are incarnations of devotional
service to Lord Ka. This is the truth, the truth, the truth.
CB Antya-khaa 7.040
TEXT 40
svara-mukt-hr-kas-rudrkdi rpe
nava-vidh bhakti dhariycha nija-sukhe
You take pleasure decorating Yourself with the nine processes of devotional service in the
form of ornaments bedecked with gold, pearls, diamonds, and rudrka.
The word kas means bedecked or set with.
CB Antya-khaa 7.041
TEXT 41
nca-jti patita adhama yata jana
tom haite haila ebe sabra mocana
All the fallen, wretched, lowborn living entities will now be delivered by Your mercy.
The spiritual master removes the stigma of his disciples low birth resulting from past
activities. He also frees him from misdirected learning and fallen conditions. He does not sit
idly as a pure and most exalted personality while leaving his disciple fallen, wretched, and
low-class. Nitynanda Prabhu delivers all living entities from the conceptions of piety and
impiety and superiority and inferiority based on caste by giving them the science of self-
realization.
CB Antya-khaa 7.042
TEXT 42
ye bhakti diycha tumi vaik-sabre
th vche sura-siddha-muni-yogevare
The devotional service that You have given to the mercantile community is desired by the
demigods, sages, perfect mystics, and great yogis.
The service propensity that You have given to the fortunate bankers and gold merchants, who
are socially classified as inferior, is desired by the demigods, perfect mystics, and great sages,
who are all free from the desire to enjoy the external world. But those who have taken birth
in the mercantile community and think that they have attained devotional service in spite of
committing offenses at the lotus feet of Nitynanda by opposing the devotees and the
devotional service of the Lord are understood to be bereft of devotional service. They are
unqualified to achieve the mercy of the spiritual master, who is nondifferent from
Nitynanda.
CB Antya-khaa 7.043
TEXT 43
svatantra kariy vede ye kere kaya
hena ka pra tumi karite vikraya
You are able to sell Ka, who is proclaimed as fully independent in the Vedas.
The Supreme Lord is not dependent on anyone, but r Nitynanda Prabhu has taken control
of Him by serving Ka. r Ka is certainly the property of r Nitynanda.
TEXT 44
tomra mahim jnibre akti kra
mrtimanta tumi ka-rasa-avatra
Who has the power to know Your glories? You are the personification of the transcendental
mellows of love for Ka.
r Nitynanda Prabhu is the personification of the transcendental mellows of love for Ka.
As the raya-vigraha, or the manifestation or form of the Lord of whom one must take
shelter, He enhances the five types of rasa in relationship with Ka.
CB Antya-khaa 7.045
TEXT 45
bhya nhi jna tumi sakrtana-sukhe
ahar-nia ka-gua tomra r-mukhe

You have forgotten the external world and are engaged day and night in glorifying the
qualities of Lord Ka.
CB Antya-khaa 7.046
TEXT 46
kacandra tomra hdaye nirantara
tomra vigraha ka-vilsera ghara
Kacandra always resides in Your heart. Thus Your body is the abode of Kas pastimes.
The body of r Nitynanda is the shelter of Kas pastimes.
CB Antya-khaa 7.047
TEXT 47
ataeva tomre ye jane prti kare
satya satya ka kabhu n chibe tre
Therefore it is certainly true that Ka will never leave anyone who becomes attached to
You.
CB Antya-khaa 7.048
TEXT 48
tabe kata-kae nitynanda mahaya
balite lgil ati kariy vinaya
Thereafter Lord Nitynanda humbly spoke to the Lord as follows.
CB Antya-khaa 7.049
TEXT 49
prabhu hai tumi ye mre kara stuti
e tomra vtsalya bhaktera prati ati
Although You are the Lord, You offer prayers to Me. This is proof of Your affection for Your
devotees.
CB Antya-khaa 7.050
TEXT 50
pradakia kara, kib kara namaskra
kib mra, kib rkha, ye icch tomra
You may circumambulate Me, offer obeisances to Me, kill Me, or protect Me according to
Your own will.
CB Antya-khaa 7.051
TEXT 51
kon v vaktavya prabhu, che tom-sthne
kib nhi dekha tumi divya-daraane
O Lord, what can I say to You? You see everything through Your transcendental eyes.
CB Antya-khaa 7.052
TEXT 52
mana-pra sabra vara prabhu, tumi
tumi ye karha, sei-rpa kari mi
You are the Lord and life of all beings. I do whatever You make Me do.
CB Antya-khaa 7.053
TEXT 53
panei more tumi daa dharil
panei ghuciy e-rpa karil
You induced Me to accept a daa, and then You Yourself made Me reject it.
CB Antya-khaa 7.054
TEXT 54
ta, khu, vetra, va, ig, chnda-dai
ih dharila mi muni-dharma chi

I gave up the duties of a mendicant and accepted bracelets, anklets, a stick, a flute, a buffalo
horn, and a rope.
To nourish the variegated pastimes of the Supreme Lord, r Nitynanda Prabhu accepted a
daa. Yet r Gaurasundara made Him give up that daa. He thus gave up the principles of
an ascetic and accepted the necessary ingredients for serving Ka.
CB Antya-khaa 7.055
TEXT 55
crydi tomra yateka priya-gaa
sabrei dil tapa-bhakti-caraa
You have taught the principles of austerity and devotional service to Advaita crya and
other dear associates.
CB Antya-khaa 7.056
TEXT 56
muni-dharma chiy ye kaile mre
vyavahri-jane se sakale hsya kare
Yet You induced Me to give up the duties of a mendicant and made Me an object of laughter
for the common people.
CB Antya-khaa 7.057
TEXT 57
tomra nartaka mi, nco ye-rpe
sei-rpa nci mi tomra kautuke
I am only a dancer in Your hands; I dance for Your pleasure as You wish.
CB Antya-khaa 7.058
TEXT 58
nigraha ki anugrahatumi se prama
vka-dvre kara tumi tomra se nma

You alone can bestow mercy or neglect. The proof is that You have induced even trees to
chant Your name.
Nitynanda said, Only You are qualified to display mercy or neglect. Not only human
beings, even lower species like plants are eligible to attain Your mercy and the service of the
Supreme Lord. If the holy name of Ka is chanted, then even living entities whose
consciousness is undeveloped can attain benefit.
CB Antya-khaa 7.059
TEXT 59
prabhu bale,tomra ye deha alakra
nava-vidh bhakti bai kichu nahe ra
The Lord replied, The ornaments on Your body are nothing but the nine processes of
devotional service.
CB Antya-khaa 7.060
TEXT 60
ravaa-krtana-smaradi namaskra
ei se tomra sarva-kla alakra
Your body is eternally decorated with ornaments like hearing, chanting, remembering, and
offering obeisances.
CB Antya-khaa 7.061
TEXT 61
nga-vibhuaa yena dharena akare
th nhi sarva-jane bujhibre pre
Yet people cannot understand this, just as they do not understand why akara decorates his
body with a serpent.
CB Antya-khaa 7.062
TEXT 62
paramrthe mahdevaananta-jvana
nga-chale ananta dharena sarva-kaa
Actually Mahdeva accepts Ananta as his life and soul. He therefore always keeps Ananta in
the form of a serpent wrapped around his neck.
CB Antya-khaa 7.063
TEXT 63
n bujhiy ninde tna caritra agdha
yateka nindaye tra haya krya-vdha
People without understanding his unfathomable characteristics criticize him, and as a result
their progress is checked.
CB Antya-khaa 7.064
TEXT 64
mui ta tomra age bhakti-rasa vine
anya nhi dekho kabhu kya-vkya-mane
I do not see anything in Your transcendental body, mind, and speech other than the mellows
of devotional service.
r Gaurasundara said that He could not see anything other than the mellows of devotional
service in the limbs of Nitynanda. The nine types of devotional service are the ornaments of
His body. The body, mind, and speech of Nitynanda are always engaged in the service of
Ka. Gaurasundara did not see anything other than this.
CB Antya-khaa 7.065
TEXT 65
nanda-gohi-rase tumi vndvana-sukhe
dhariycha alakra pana kautuke
For Your own pleasure You have willingly accepted the transcendental mellows relished by
the Vrajavss as Your ornaments.
Nitynanda decorated His body with the ornaments of the transcendental mellows that are
always found in the associates of r Vrajendra-nandana in Vndvana. The phrase nanda-
gohi refers to the Vrajavss situated in the various rasas.
CB Antya-khaa 7.066
TEXT 66
ih dekhi ye sukti citte pya sukha
se avaya dekhibe kera r-mukha
A fortunate person who takes pleasure hearing these topics will certainly see Kas
beautiful face.
CB Antya-khaa 7.067
TEXT 67
vetra, va, ig, guj-hra, mlya, gandha
sarva-kla ei-rpa tomra r-aga
You are always adorned with a stick, flute, buffalo horn, guja necklace, flower garland, and
sandalwood pulp.
CB Antya-khaa 7.068
TEXT 68
yateka blaka dekhi tomra sahati
rdma-sudma-prya laya mora mati
The boys who associate with You remind Me of rdm and Sudm.
CB Antya-khaa 7.069
TEXT 69
vndvana-krra yateka iu-gaa
sakala tomra sagelaya mora mana
I therefore think that all Your associates are boys who used to play with You in Vndvana.
CB Antya-khaa 7.070
TEXT 70
sei bhva, sei knti, sei saba akti

sarva-dehe dekhi sei nanda-gohi-bhakti
I see in Your body the sentiments, beauty, and potencies manifested in the devotional
service of the residents of Vndvana.
CB Antya-khaa 7.071
TEXT 71
eteke ye tomre, tomra sevakere
prti kare, satya satya se kare mre
Therefore whoever loves You or Your servants factually loves Me.
CB Antya-khaa 7.072
TEXT 72
svnubhvnande duimukunda, ananta
ki-rpe ki kahe ke jniba tra anta
Who can fully understand what Mukunda and Ananta spoke in Their own ecstatic mood?
CB Antya-khaa 7.073
TEXT 73
kata-kae dui prabhu bhya prakiy
vasilena nibhte pupera vane giy
When after some time the two Lords regained Their external consciousness, They went and
sat in a secluded place within the flower garden.
CB Antya-khaa 7.074
TEXT 74
vare paramevare haila ki kathvede
se ihra tattva jnena sarvath
The conversation that took place between the two Lords is known only to the Vedas.
CB Antya-khaa 7.075
TEXT 75
nitynande caitanye yakhane dekh haya
prya ra keha nhi thke se samaya
Whenever Lord Caitanya and Nitynanda met each other, there was usually no one else
around.
CB Antya-khaa 7.076
TEXT 76
ki karena nanda-vigraha dui-jana
caitanya-icchya keha n thke takhana
Therefore, by the desire of Lord Caitanya, the activities of these two Lords, who are the
personifications of ecstasy, are not known to anyone else.
CB Antya-khaa 7.077
TEXT 77
nitynanda-svarpa o prabhu-icch jni
eknte se siy dekhena nysi-mai
Knowing the desire of Lord Caitanya, Nitynanda Svarpa would always meet Him alone.
CB Antya-khaa 7.078
TEXT 78
panre yena prabhu n karena vyakta
ei-mata lukyena nitynanda-tattva
As the Lord did not reveal His own identity, He also concealed the glories of Nitynanda.
CB Antya-khaa 7.079
TEXT 79
sukomala durvijeya vara hdaya
veda-stre brahm, iva saba ei kaya

The heart of the Supreme Lord is very soft and difficult to understand. This is confirmed in
the Vedic literatures by Lord Brahm and Lord iva.
In the Uttara Rma-carita (3.23) it is stated:
vajrd api kahori mdni kusumd api
lokottar cetsi ko hi vijtum vara
The hearts of those above common behavior are sometimes harder than a thunderbolt and
sometimes softer than a flower. How can one accommodate such contradictions in great
personalities?
CB Antya-khaa 7.080
TEXT 80
n bujhi, n jni mtra sabe gya gth
lakmro ei se vkya, anyera ki kath
People who chant the glories of the Lord admit that they do not know or understand His
heart. Even Lakm says like this, so what to speak of others.
CB Antya-khaa 7.081
TEXT 81
ei mata bhva-rage caitanya-gosi
ei kath n kahena eka-jana-hi
In this way Lord Caitanya enjoyed ecstatic exchanges that He did not disclose to anyone.
CB Antya-khaa 7.082
TEXT 82
hena se thra raga,sabei mnena
mra adhika prta kro n vsena
Yet everyone thought, The Lord does not love anyone more than me.
CB Antya-khaa 7.083
TEXT 83
mre se kahena sakala gopya kath
muni-dharma kari ka bhajibe sarvath
He tells me all confidential topics like, Follow the principles of a mendicant and always
worship Ka.
CB Antya-khaa 7.084
TEXT 84
vetra, va, barh, guj-ml, chda-dai
ih v dharena kene muni-dharma chi
Then He tells me to give up the principles of a mendicant and accept a stick, flute, peacock
feather, guja-ml, and rope.
The word barh means peacock feather.
The phrase chda-dai refers to the rope used to bind the hind legs of a cow while milking.
CB Antya-khaa 7.085
TEXT 85
keha bale,bhakta-nma yateka prakra
vndvane gopa-kradhika sabra
Some say, The Lords pastimes with the cowherd boys of Vndvana are superior to His
pastimes with all other devotees.
The perfection of all types of devotees and devotional service is found in the exchanges
between the transcendental residents of the transcendental abode of Vndvana.
CB Antya-khaa 7.086
TEXT 86
gopa-gop-bhaktisaba tapasyra phala
yh vche brahm, iva vara-sakala
The devotion attained by the gopas and gops of Vndvana is the result of great austerities.
That platform is desired by Brahm, iva, and other great personalities.
ittha sat brahma-sukhnubhty
dsya gatn para-daivatena
myritn nara-drakea
ska vijahru kta-puya-puj
In this way, all the cowherd boys used to play with Ka, who is the source of the Brahman
effulgence for jns desiring to merge into that effulgence, who is the Supreme Personality of
Godhead for devotees who have accepted eternal servitorship, and who for ordinary persons
is but another ordinary child. The cowherd boys, having accumulated the results of pious
activities for many lives, were able to associate in this way with the Supreme Personality of
Godhead. How can one explain their great fortune?
See Hari-bhakti-kalpa-latik (2.16-18).
CB Antya-khaa 7.087
TEXT 87
ati kp-ptra se gokula-bhva pya
ye bhakti vchena prabhu r-uddhavarya
Only a most fortunate person can achieve the mood of a resident of Gokula, a mood that is
desired by Uddhava.
CB Antya-khaa 7.088
TEXT 88
vande nanda-vraja-str pda-reum abhkaa
ys hari-kathodgta punti bhuvana-trayam
I repeatedly offer my respects to the dust from the feet of the women of Nanda Mahrjas
cowherd village. When these gops loudly chant the glories of r Ka, the vibration purifies
the three worlds.
CB Antya-khaa 7.089
TEXT 89
ei-mata ye vaiava karena vicra
sarvatra r-gauracandra karena svkra
In this way, whatever mood a Vaiava develops is always accepted by Lord Gauracandra.
CB Antya-khaa 7.090
TEXT 90
anyonye bjyena vara-icchya
hena rag mahprabhu r-gaurga-rya
By the Lords will, the devotees would sometimes engage in loving quarrels, and Lord
Gaurga Mahprabhu would also enjoy taking part in such exchanges.
CB Antya-khaa 7.091
TEXT 91
kera kpya sabe nande vihvala
kakhano kakhano bje nanda-kandala
By Kas mercy everyone was overwhelmed in transcendental happiness, yet sometimes

loving quarrels took place even between Gauracandra and Nitynanda.
CB Antya-khaa 7.092
TEXT 92
ihte ye eka varera paka haiy
anya varere ninde, se-i abhgiy
Whoever takes the side of one Lord, criticizing the other Lord, is most unfortunate.
CB Antya-khaa 7.093
TEXT 93
varera abhinnasakala bhakta-gaa
dehera ye hena bhu, aguli, caraa

All the devotees are nondifferent from the Lord, as the legs, fingers, and arms are
nondifferent from the body.
Although the Lord is one, the devotees are considered His bodily limbs and sublimbs. No one
is independent. The concept of separation attributed to the living entities who are covered
and thrown by the influence of my is removed when one sees things in proper perspective.
When the activities of the limbs and sublimbs are in complete harmony with the owner of the
limbs, there is no question of separation. Yet for the sake of variety they appear to be
separate. The devotees of the Lord are inclined to the service of the Lord. They have no
propensity for material enjoyment, because they do not maintain the conception of separation
from the Lord.
CB Antya-khaa 7.094
TEXT 94
yath pumn na svgeu ira-py-diu kvacit
prakya-buddhi kurute eva bhteu mat-para
A person with average intelligence does not think the head and other parts of the body to be
separate. Similarly, My devotee does not differentiate Viu, the all-pervading Personality of
Godhead, from any thing or any living entity. In other words, he considers all living entities
as simultaneously one with and different from the Absolute Truth.
CB Antya-khaa 7.095
TEXT 95
tathpiha sarva-vaiavera ei kath
sabra varaka-caitanya sarvath
Still, the Vaiavas conclusion is that Lord r Ka Caitanya is the Supreme Lord of all.
CB Antya-khaa 7.096
TEXT 96
niyant plaka sra durvijeya tattva
sabe mili ei mantra gyena mahattva
They glorify the Lord as the controller, maintainer, creator, and incomprehensible Truth.
In Madhvcryas commentary on rmad Bhgavatam (1.1.2) he quotes the Skanda Pura as
follows:
utpatti-sthiti sahr niyati-jnam-kti
bandha-mokau ca purud yasmt sa harir ekar
Lord Hari is the ultimate cause of the creation, maintenance, and annihilation of the cosmic
manifestation. One knows this becomes liberated, and one who does not remains entangled.
See Madhvcryas commentary on rmad Bhgavatam (2.3.1-3, 2.4.21, and 3.2.22) as well
as rmad Bhgavatam (10.16.49, 10.57.15, and 10.63.44).
CB Antya-khaa 7.097
TEXT 97
virbhva haiteche ye-saba arre
t-sabra anugrahe bhakti-phala dhare
Devotional service is attained through the mercy of those in whose bodies the Supreme Lord
manifests.
CB Antya-khaa 7.098
TEXT 98
sarva-jat sarva-akti diyo pane
apardhe sti o karena bhla-mane
Although the Lord awards all knowledge and strength, He nevertheless awards punishment to
those who commit offenses.
CB Antya-khaa 7.099
TEXT 99
iti-madhye viea chaye dui prati
nitynanda-advaitere n chena stuti
Yet Lord Caitanya had special affection for Nitynanda Prabhu and Advaita crya. He never
hesitated to glorify Them.
CB Antya-khaa 7.100
TEXT 100
koi alaukiko yadi e dui karena
tathpiha gauracandra kichu n balena
Even if those two violated social etiquette millions of times, Lord Gauracandra would not say
anything.
CB Antya-khaa 7.101
TEXT 101
ei-mata kata-kaa parnanda kari
avadhta-candra-sage gaurga r-hari
In this way, Lord Gaurga and Avadhtacandra, r Nitynanda, spent some time together in
great ecstasy.
CB Antya-khaa 7.102
TEXT 102
tabe nitynanda-sthane haiy vidya
vsya il prabhu r-gaurga-rya
Then Lord Gaurga took leave of Nitynanda and returned to His residence.
CB Antya-khaa 7.103
TEXT 103
nitynanda-svarpo parama-hara-mane
nande calil jaganntha-daraane
Nitynanda Svarpa also happily departed to see Lord Jaganntha.
CB Antya-khaa 7.104
TEXT 104
nitynanda-caitanye ye haila daraana
ihra ravae sarva-banda-vimocana

By hearing about this meeting between Lord Caitanya and Lord Nitynanda, one is freed from
all bondage.
CB Antya-khaa 7.105
TEXT 105
jaganntha dekhi mtra nitynanda-rya
nande vihvala hai gagai yya
When Lord Nitynanda saw Lord Jaganntha, He became overwhelmed in ecstasy and began
rolling on the ground.
CB Antya-khaa 7.106
TEXT 106
cha paena prabhu prastara-upare
ata jane dharile o dharite n pre
He fell on the stone floor with such force that a hundred people could not break His fall.
CB Antya-khaa 7.107
TEXT 107
jaganntha, balarma, subhadr, sudarana
sab dekhi nitynanda karena krandana
Nitynanda Prabhu shed tears while looking at Jaganntha, Baladeva, Subhadr, and
Sudarana.
CB Antya-khaa 7.108
TEXT 108
sabra galra ml brhmae ni
puna puna dena sabe prabhva jni
Understanding Nitynandas influence, the brhmaas garlanded Him again and again with
the Lords garlands.
CB Antya-khaa 7.109
TEXT 109
nitynanda dekhi, yata jaganntha-dsa
sabra janmila ati-parama-ullsa
All the servants of Lord Jaganntha became jubilant on seeing Nitynanda.
CB Antya-khaa 7.110
TEXT 110
ye jana n cine, se jijse kro hi
sabe kahe,ei ka-caitanyera bhi
Anyone who didnt know Nitynandas identity inquired from others, who replied, He is the
brother of r Ka Caitanya.
CB Antya-khaa 7.111
TEXT 111
nitynanda-svarpo sabre kari kole
sicil sabra aga nayanera jale
Lord Nitynanda embraced everyone and soaked them with His tears.
CB Antya-khaa 7.112
TEXT 112
tabe jaganntha heri hara sarva-gae
nande calil gaddhara-daraane
After seeing Lord Jaganntha and His servants, Lord Nitynanda happily went to meet
Gaddhara Paita.
CB Antya-khaa 7.113
TEXT 113
nitynanda-gaddhare ye prti antare
th kahibre akti vare se dhare

The transcendental affection between Nitynanda and Gaddhara can be described only by
the Supreme Lord.
CB Antya-khaa 7.114
TEXT 114
gaddhara-bhavane mohana gopntha
chena, ye hena nanda-kumra skta
The son of Nanda Mahrja, in the beautiful form of Gopntha, resided in the house of
Gaddhara.
The Deity of r Gopntha worshiped by r Gaddhara Paita is still present in one o, or

garden, in r-ketra. This Yamevara-o is situated southwest of r Jaganntha temple on
the sands of the ocean. See r Caitanya-caritmta, Madhya-ll, Chapter Fifteen, text 183.
CB Antya-khaa 7.115
TEXT 115
pane caitanya tne kariychena kole
ati pa o se vigraha dekhi bhule
Lord Caitanya once personally embraced that Deity of Gopntha. Even atheists forget
everything upon seeing that Deity.
CB Antya-khaa 7.116
TEXT 116
dekhi r-mural-mukha agera bhagim
nitynanda-nanda-arura nhi sm
As Nitynanda Prabhu looked at Gopnthas beautiful face, which was adorned with a flute,
His tears of love could not be checked.
CB Antya-khaa 7.117
TEXT 117
nitynanda-vijaya jni gaddhara
bhgavata-pha chi il satvara

When Gaddhara understood that Nitynanda had arrived, he immediately left his recitation
of Bhgavatam and came to receive Him.
CB Antya-khaa 7.118
TEXT 118
duhe mtra dekhiy duhra r-vadana
gal dhari lgilena karite krandana
Upon seeing each other, they embraced and began to cry.
CB Antya-khaa 7.119
TEXT 119
anyonye dui prabhu kare namaskra
anyoye dohe bale mahim duhra
The two Prabhus then offered obeisances and glorified each other.
CB Antya-khaa 7.120
TEXT 120
dohe bale,ji haila locana nirmala
dohe bale,ji haila jvana saphala
They both exclaimed, Today my eyes have become purified and my life has become
successful!
CB Antya-khaa 7.121
TEXT 121
bhya jna nhi dui prabhura arre
dui prabhu bhse bhakti-nanda-sgare
They both lost external consciousness and floated in oceans of ecstatic love.
CB Antya-khaa 7.122
TEXT 122
hena se haila prema-bhaktira praka
dekhi catur-dike pai knde sarva dsa
When the devotees surrounding them saw their manifestation of ecstatic love, they began to
cry.
CB Antya-khaa 7.123
TEXT 123
ki adbhuta prti nitynanda-gaddhare
ekera apriya re sambh n kare
What wonderful affection there is between Nitynanda and Gaddhara! Neither of them
would ever speak to anyone who was disliked by the other.
CB Antya-khaa 7.124
TEXT 124
gaddhara-devera sakalpa ei-rpa
nitynanda-nindakera n dekhena mukha
This was the vow of Gaddhara: he would never see the face of one who offends Nitynanda.
CB Antya-khaa 7.125
TEXT 125
nitynanda-svarpere prti yra ni
dekh o n dena tre paita-gosi
Gaddhara Paita would avoid being seen by anyone who had no love for Nitynanda
Svarpa.
CB Antya-khaa 7.126
TEXT 126
tabe dui-prabhu sthira hai eka-sthne
vasilena caitanya-magala-sakrtane
Thereafter the two Prabhus became pacified and sat down to engage in Lord Caitanyas
auspicious sakrtana.
CB Antya-khaa 7.127
TEXT 127
tabe gaddhara-deva nitynanda-prati
nimantraa karilenaji bhik ithi
Then Gaddhara said to Nitynanda, Take Your meal here today.
CB Antya-khaa 7.128
TEXT 128
nitynanda gaddhara-bhikra krae
eka mna cula nichena yatane
Nitynanda had carefully brought one mound (40 kilos) of rice for Gaddhara to offer to
Gopntha.
CB Antya-khaa 7.129
TEXT 129
ati skma ukla deva-yogya sarva-mate
gopntha lgi niche gaua haite
He had brought this very fine white rice, fit to be offered to Gopntha, from Bengal.
CB Antya-khaa 7.130
TEXT 130
ra ekakhni vastraragima sundara
dui ni dil gaddharera gocara
Along with the rice, He had brought a beautifully colored cloth for Gopntha.
CB Antya-khaa 7.131
TEXT 131
gaddhara, e taula kariy randhana
r-gopnthere diy karib bhojana
He said, O Gaddhara, cook this rice, and, after offering it to Gopntha, eat it.
CB Antya-khaa 7.132
TEXT 132
taula dekhiy hse paita-gosi
nayane ta e-mata taula dekhi ni
On seeing the rice, Paita Gosi laughed and said, I have never seen such rice before.
TEXT 133
CB Antya-khaa 7.133
e taula gosi, ki vaikuhe thkiy
yatne nichena gopnthera lgiy
You must have brought this rice for Gopntha from Vaikuha.
CB Antya-khaa 7.134
TEXT 134
lakm-mtra e taula karena randhana
ka se ihra bhokt tabe, bhakta-gaa
Lakm alone cooks such rice for Ka to eat. The devotees then enjoy His remnants.
CB Antya-khaa 7.135
TEXT 135
nande taula praasena gaddhara
vastra lai gel gopnthera gocara
After joyfully glorifying the rice in this way, Gaddhara took the cloth for offering to
Gopntha.
CB Antya-khaa 7.136
TEXT 136
divya-raga-vastra gopnthera r-age
dilena, dekhiyobh bhsena nande
Gaddhara decorated Gopntha with that beautifully colored cloth and floated in ecstasy on
seeing the beauty of the Lord.
CB Antya-khaa 7.137
TEXT 137
tabe randhanera krya karite lgil
pane ora ka tulite lgil
Gaddhara then made arrangements for cooking. He himself picked the ka from his
compound.
The word o refers to a garden or grove.
CB Antya-khaa 7.138
TEXT 138
keha bone nhidaive haiyche ka
th tuli niy karil eka pka
No one had planted that ka; it grew there naturally. This ka was picked and cooked by
Gaddhara.
CB Antya-khaa 7.139
TEXT 139
tetula vkera yata patra sukomala
th ni vi tya dil loa-jala
Gaddhara then picked soft, newly grown tamarind leaves, which he ground and mixed with
salt water.
The phrase loa-jala refers to salty water from the ocean.
CB Antya-khaa 7.140
TEXT 140
tra eka vyajana karil amla-nma
randhana karil gaddhara bhgyavn
The fortunate Gaddhara then prepared a sour vegetable preparation with this.
CB Antya-khaa 7.141
TEXT 141
gopntha-agre ni bhoga lgi
lhena-kle gauracandra siy milil
As he offered the preparations to Gopntha, r Gauracandra arrived there.
CB Antya-khaa 7.142
TEXT 142
prasanna r-mukhe hare ka ka bali
vijaya hail gauracandra kuthal
Gauracandra was joyfully chanting the Hare Ka mah-mantra when He came.
CB Antya-khaa 7.143
TEXT 143
gaddhara, gaddhara, ke gauracandra
sambhrame gaddhara vande pada-dvandva
Gauracandra then called out, Gaddhara! Gaddhara! and Gaddhara quickly came and
offered his obeisances to the Lord.
CB Antya-khaa 7.144
TEXT 144
hsiy balena prabhukena gaddhara!
mi ki n hai nimantraera bhitara?

Lord Caitanya then smiled and asked, O Gaddhara, am I not included on your invitation
list?
CB Antya-khaa 7.145
TEXT 145
mi ta tomar dui haite bhinna nai
n dile o tomar, balete mi lai
I am not different from either of you. Even if you dont offer Me anything, I will take by
force.
CB Antya-khaa 7.146
TEXT 146
nitynanda-dravya, gopnthera prasda
tomra randhanamora ithe che bhga
I am certainly entitled to a share of the items brought by Nitynanda, cooked by you, and
relished by Gopntha.
TEXT 147
kp-vkya uni nitynanda, gaddhara
magna hailena sukha-sgara-bhitara
When Nitynanda and Gaddhara heard this merciful statement of the Lord, they both
merged in an ocean of happiness.
CB Antya-khaa 7.148
TEXT 148
santoe prasda ni deva-gaddhara
thuilena gauracandra-prabhura gocara
In great satisfaction, r Gaddhara then brought the prasda and placed it before Lord
Gauracandra.
CB Antya-khaa 7.149
TEXT 149
sarva-o vypileka annera saugandhe
bhakti kari prabhu puna puna anna vande
The fragrance of the rice permeated the entire garden. In a devotional mood Lord Caitanya
repeatedly offered prayers to the rice.
CB Antya-khaa 7.150
TEXT 150
prabhu bale,tina bhga samna kariy
bhujiba prasda-anna ekatra vasiy
Then the Lord said, Divide this rice into three portions, and we will sit together and eat.
CB Antya-khaa 7.151
TEXT 151
nitynanda-svarpera taulera prte
vasilena mahprabhu bhojana karite
Being attracted by the rice brought by Nitynanda Svarpa, Mahprabhu sat down to eat.
CB Antya-khaa 7.152
TEXT 152
dui prabhu bhojana karena dui pe
santoe vara anna-vyajana praase
Gaddhara and Nitynanda sat on either side of the Lord, who glorified the rice and the
vegetable preparation.
CB Antya-khaa 7.153
TEXT 153
prabhu bale,e annera gandhe o sarvath
ka-bhakti haya, ithe nhika anyath

The Lord declared, The fragrance of this rice will without doubt bestow on one devotion to
Ka.
CB Antya-khaa 7.154
TEXT 154
gaddhara, ki tomra manohara pka
mi ta e-mata kabhu nhi khi ka
O Gaddhara, what a wonderful cook you are! I have never tasted such ka before.
CB Antya-khaa 7.155
TEXT 155
gaddhara, ki tomra vicitra randhana
tetula-patrera kara e-mata vyajana
O Gaddhara, your cooking is so amazing! You have made such a nice vegetable preparation
with tamarind leaves.
CB Antya-khaa 7.156
TEXT 156
bujhila vaikuhe randhana kara tumi
tabe ra panke luko v keni
I can understand that you cook in Vaikuha. So why are you hiding yourself?
The daughter of r Vabhnu cooks for Ka. Since r Gaddhara Paita Gosvm
displayed expertise in cooking offerings for r Gopntha, r Gaurasundara understood who
he actually was and identified him as a cook of Vaikuha.
CB Antya-khaa 7.157
TEXT 157
ei mata santoete hsya-parihse
bhojana karena tina prabhu prema-rase

As the three Prabhus laughed and joked in this way, they relished the mellows of ecstatic love
as they ate in satisfaction.
CB Antya-khaa 7.158
TEXT 158
e-tina-janera prti e-tine se jne
gauracandra jha n kahena kro sthne
The affection shared between these three is known only to them. Gauracandra would
generally not discuss this with anyone else.
CB Antya-khaa 7.159
TEXT 159
kata-kae prabhu saba kariy bhojana
calilena, ptra lua kaila bhakta-gaa
After finishing their meal, they got up and left. The devotees then snatched their remnants.
CB Antya-khaa 7.160
TEXT 160
e nanda-bhojana ye pae vune
ka-bhakti haya, ka pya sei jane
Whoever hears or reads about these blissful eating pastimes achieves Ka and His
devotional service.
CB Antya-khaa 7.161
TEXT 161
gaddhara ubha-di karena yhre
se jnite pre nitynanda-svarpere
Whoever receives the merciful glance of Gaddhara can know Nitynanda Svarpa.
CB Antya-khaa 7.162
TEXT 162
nitynanda-svarpo yhre prta mane
laoyyena gaddhara jne se-i jane
And whoever pleases Nitynanda can know r Gaddhara.
CB Antya-khaa 7.163
TEXT 163
hena-mate nitynanda-prabhu nlcale
viharena gauracandra-sage kuthale
In this way Nitynanda Prabhu happily enjoyed pastimes with Gauracandra in Nlcala.
CB Antya-khaa 7.164
TEXT 164
tina-jana ekatra thkena nirantara
r-ka-caitanya, nitynanda, gaddhara
In Nlcala these threer Ka Caitanya, Nitynanda, and Gaddharawould always stay

together.
CB Antya-khaa 7.165
TEXT 165
jaganntho ekatra dekhena tina jane
nande vihvala sabe mtra sakrtane
Together they would visit the temple of Lord Jaganntha and become overwhelmed with
ecstatic love while performing sakrtana.
CB Antya-khaa 7.166
TEXT 166
khaa, Chapter Seven, entitled Pastimes in r Gaddharas Garden.
CBP 8: Mahprabhus Water Sports in Narendra-sarovara
Chapter Eight: Mahprabhus Water Sports in Narendra-sarovara
In this chapter the author introduces and glorifies various devotees while describing the
devotees arrival in Nlcala from Bengal just before the Ratha-ytr. He also describes r
Advaita crya and other devotees arrival in Nlcala with their wives, sons, servants, and
maidservants; Mahprabhus going to hranl to receive r Advaita crya; Balarma,
Ka, and Govinda s arrival at the lake called Narendra-sarovara for the Candana-ytr
ceremony; the Lords watching the Candana-ytr festival along with the devotees from
Bengal; the Lords performance of water sports in Narendra-sarovara; the Lords taking
darana of Lord Jaganntha; Mahprabhus pastime of setting the example of serving tulas;
r Advaita cryas glorification of Mahprabhus associates and their unique position; and
the transcendental position of the Vaiavas.
When the time for Lord Jagannthas Ratha-ytr festival came closer, the devotees from
Bengal left for Nlcala to see the Ratha-ytr festival under the order of rman Mahprabhu.
Paita rvsa, r Candraekhara, Paita Gaddhara dsa, Puarka Vidynidhi, Paita
Vakrevara, Pradyumna Brahmacr, hkura Haridsa, Vsudeva Datta hkura, r
Mukunda Datta hkura, ivnanda Sena, Govindnanda, the scribe Vijaya dsa, Sadiva
Paita, Puruottama Sajaya, Nandana crya, uklmbara Brahmacr, rdhara, Bhagavn
Paita, Gopntha Paita, rgarbha Paita, Vanaml Paita, Jagadia and Hiraya
Paita, Buddhimanta Khn, crya Purandara, Murri Gupta, Garua Paita, Gopntha
Siha, r Rma Paita, Nryaa Paita, Paita Dmodara who had gone to see mother
ac, and r Advaita Prabhu took various eatables that were dear to the Lord and journeyed
with their wives, sons, servants, maidservants, and relatives to Nlcala while chanting the
holy names of Ka along the way. At Kamalapura the devotees saw the flag on top of the
Jaganntha temple and offered their respectful obeisances.
Mahprabhu could understand that the devotees from Bengal headed by r Advaita were
coming, so He had sent Jaganntha mah-prasda all the way to Cuttack to welcome them
and He personally led the devotees of Nlcala to hranl to greet the Gauya Vaiavas.
As the devotees of Bengal headed by r Advaita and the devotees of Nlcala headed by r
Gaurasundara met each other at hranl, their great ecstasy swelled and overflowed like
the confluence of the Ganges and the ocean. Then, keeping r Mahprabhu in front, the r
Gauya Vaiavas went to the banks of Narendra-sarovara while performing sakrtana and
dancing in ecstasy. Since by the arrangement of providence the Candana-ytr, or boat
festival of r Rma-Ka-Govinda, fell on that day, the devotees from Bengal and the
devotees from Nlcala together performed a huge krtana. On seeing the boat festival of r
Rma-Ka-Govinda, Mahprabhu jumped into the water of Narendra-sarovara with the
devotees and performed various water sports.
Although all kinds of people such as materialists, sannyss, and brahmacrs engaged in
swimming in the waters of Narendra lake during the boat festival of r Rma-Ka-Govinda,
by the influence of r Caitanyas illusory energy, they could not come anywhere near r
Caitanya or His devotees. r Caitanyas mercy is obtainable only by unmotivated service
attitude. It is not possible to associate with r Caitanya and His devotees or see their
pastimes through education, wealth, or austerities. Not understanding the transcendental
glories of chanting of the holy name of Hari, the proud Myvd sannyss fall down by
regularly blaspheming r Caitanyadeva for failing to study Vednta, practice pryma, or
execute duties befitting a sannys. Although some exalted sannyss glorify r Caitanyadeva
as a mahjana, some consider Him a learned scholar, and some consider Him a great devotee,
they are unable to understand the actual identity of r Caitanya. Since Gaurasundara, who is
nondifferent from the son of the King of Vraja, and His devotees, who are nondifferent from
Kas associates of Vraja, engaged in water sports in Narendra-sarovara, the waters of
Narendra became as fortunate as the rivers Yamun and Ganges.
After completing their water sports in Narendra, rman Mahprabhu along with His devotees
went to the Jaganntha temple to see Lord Jaganntha. On seeing both moving and stationary
Jaganntha together, the devotees offered repeated obeisances to Them. K Mira greeted all
the devotees with remnants of Lord Jagannthas garland. The Lord, enacting the pastime of
an instructing spiritual master, displayed the pastime of accepting the remnants of
Jagannthas garland. rman Mahprabhu alone knows the glories of serving the Vaiavas,
tulas, the Ganges, and mah-prasda. Mahprabhu therefore taught Vaiavas the principles
of devotional service by exhibiting the pastime of offering obeisances to the swanlike
Vaiavas. The renounced order of life is the topmost among the ramas. If the son of a
person takes sannysa, then even the formerly respectable father of that son must offer his
son respects. In the same way, Mahprabhu, the all-respectable Supreme Lord engaged in
pastimes as a sannys, used to display the pastime of offering respect to the Vaiavas in
order to reveal the supremacy of the swanlike Vaiavas.
Mahprabhus pastimes of worshiping tulas were unique. The Lord would fill a small pot
with choice dirt and plant tulas in it. Then whenever the Lord would walk in the street
chanting the name of Hari, someone would walk with that potted tulas in front of the Lord.
Thus the Lord would chant the holy name while seeing and following tulas. Whenever
Mahprabhu would sit down and chant, He would place tulas by His side so that He could
see her while chanting the holy name. rman Mahprabhu declared that He could not live
without seeing tulas as a fish cannot live out of water. Only those who, rather than imitate,
sincerely follow ik-guru Nryaas teachings under the guidance of the spiritual master
and the Vaiavas are delivered from the hands of inauspiciousness.
After taking darana of Lord Jaganntha, r Mahprabhu returned to His residence with the
devotees. The Lord, who is like a desire tree for the devotees, would satisfy the devotees
according to their respective desires. Mahprabhu always kept the devotees with Him,
showing them affection as one would his own son, and the devotees also constantly remained
absorbed in the blissful service of the Lord. The devotees from Bengal and Nlcala lived
together and engaged in ka-krtana without consideration of caste or place of birth. By the
mercy of r Caitanyadeva, everyone received an opportunity to see the Vaiavas from
vetadvpa. r Advaita crya repeatedly said with His own mouth that only by the mercy of
r Caitanya did He also have the opportunity to see those exalted Vaiavas, whom even the
demigods are unable to see. The Vaiavas are actually the Supreme Lords eternal associates,
who accompany the Lord when He descends in this world. Just as Lord Vsudeva appears
with Pradyumna, Aniruddha, and Sakaraa, and as Lord Rmacandra appears with
Lakmaa, Bharata, and atrughna, similarly, these Vaiavas appear by the order of
Mahprabhu to assist the Lord in His pastimes.
Therefore the birth and pastimes enjoyed by Vaiavas are not the fruits of their karma. By
the Lords will the Vaiavas appear in this world to assist the Lord in His pastimes, and by
the Lords will they disappear from this world.
CB Antya-khaa 8.001
TEXT 1
jaya jaya mahprabhu r-ka-caitanya
jaya jaya nitynanda tribhuvana-dhanya
All glories to r Ka Caitanya Mahprabhu! All glories to Nitynanda Prabhu, who made
the three worlds glorious!
CB Antya-khaa 8.002
TEXT 2
unile caitanya-kath bhakti-labhya haya
All glories to r Gaurga and His devotees! Just by hearing the glories of Lord Caitanya one
CB Antya-khaa 8.003
TEXT 3
ebe una vaiava-sabra gamana
crya-gosi di yata bhakta-gaa
Please hear now about the arrival of the Vaiavas headed by Advaita crya.
CB Antya-khaa 8.004
TEXT 4
r-ratha-ytrra si haila samaya
nlcale bhakta-goh haila vijaya
When the time for Ratha-ytr arrived, all the devotees came to Nlcala.
CB Antya-khaa 8.005
TEXT 5
vara-jya prati vatsare vatsare
sabe isena ratha-ytr dekhibre
By the instruction of the Lord, the devotees would come every year to attend the Ratha-ytr.
CB Antya-khaa 8.006
TEXT 6
crya-gos agre kari bhakta-gaa
sabe nlcala-prati karil gamana
Keeping Advaita crya in front, the devotees traveled to Nlcala.
CB Antya-khaa 8.007
TEXT 7
calilena hkura-paita rnivsa
yhra mandire haila caitanya-vilsa

rvsa Paita, in whose house Lord Caitanya performed His pastimes, came along.
See Caitanya-bhgavata, Madhya-khaa, Chapter Twenty-five.
CB Antya-khaa 8.008
TEXT 8
calila cryaratna r-candraekhara
dev-bhve yra ghe ncilvara
Candraekhara crya, in whose house the Lord danced as Dev, also came.
See Caitanya-bhgavata, Madhya-khaa, Chapter Eighteen, text 31.
CB Antya-khaa 8.009
TEXT 9
calilena harie paita-gagdsa
yhra smarae haya karma-bandha-na
Gagdsa Paita came. Simply by remembering him, ones fruitive bondage is destroyed.
See Caitanya-caritmta, di-ll, Chapter Ten, and Caitanya-bhgavata, di-khaa, Chapter

Two, text 99.
CB Antya-khaa 8.010
TEXT 10
puarka-vidynidhi calil nande
uccai-svare yre smari gauracandra knde
Puarka Vidynidhi also joyfully came. While remembering him, the Lord cried loudly.
See Caitanya-bhgavata, Madhya-khaa, Chapter Seven, texts 11-13 and 15.
CB Antya-khaa 8.011
TEXT 11
calilena harie paita vakrevara
ye ncite krtanyr-gaurasundara
Vakrevara Paita, who danced while the Lord performed krtana, happily came along.
See Caitanya-bhgavata, Antya-khaa, Chapter Three, texts 469-473.
CB Antya-khaa 8.012
TEXT 12
calila pradyumna brahmacr mahaya
skt nsiha yra sage kath kaya
Pradyumna Brahmcr also came. Lord Nsihadeva used to talk with him directly.
See Caitanya-bhgavata, Antya-khaa, Chapter Three, texts 186-187.
CB Antya-khaa 8.013
TEXT 13
calilena ullse hkura haridsa
ra haridsa yra sindhu-kle vsa
Haridsa hkura joyfully came, and another Haridsa who stayed at the shore of the ocean
also came.
CB Antya-khaa 8.014
TEXT 14
calilena vsudeva-datta mahaya
yra sthne ka haya pane vikraya
Vsudeva Datta, unto whom Lord Ka sold Himself, also came.
See Caitanya-bhgavata, Antya-khaa, Chapter Five, texts 26-28.
CB Antya-khaa 8.015
TEXT 15
calil mukunda-datta kera gyana
ivnanda-sena-di laiy pta-gaa

Mukunda Datta, Lord Kas singer, also came. ivnanda Sena and others brought their
families along.
See Caitanya-bhgavata, Madhya-khaa, Chapter Twenty-six, texts 158-159, Antya-khaa,

Chapter One, texts 84-85, and Chapter Two, text 122.
CB Antya-khaa 8.016
TEXT 16
calil govindnanda premete vihvala
daadik haya yra smarae nirmala
Govindnanda, who was overwhelmed with ecstatic love of God, also came. By remembering
him, the ten directions are purified.
See Caitanya-bhgavata, Madhya-khaa, Chapter Eight, text 113, and Chapter Thirteen, text
337.
CB Antya-khaa 8.017
TEXT 17
calila govinda-datta mahhara mane
mla haiy ye krtana kare prabhu-sane
r Govinda Datta, who led krtana in the Lords party, also jubilantly came.
See Caitanya-bhgavata, Madhya-khaa, Chapter Twenty-three, text 20.
CB Antya-khaa 8.018
TEXT 18
calilena khariyr-vijaya-dsa
ratnabhu yre prabhu karila praka
r Vijaya dsa, the writer whom the Lord called Ratnabhu [jewel-handed], also came.
See Caitanya-bhgavata, Madhya-khaa, Chapter Twenty-six, texts 37-55.
CB Antya-khaa 8.019
TEXT 19
sadiva-paita calila uddha-mati
yra ghare prve nitynandera vasati
The pure-hearted Sadiva Paita, in whose house Nitynanda previously resided, also
came.
See Caitanya-caritmta, di-ll, Chapter Ten, text 34.
CB Antya-khaa 8.020
TEXT 20
puruottama-sajaya calil hara-mane
ye prabhura mukhya iya prva adhyayane
Puruottama Sajaya, who was the Lords principal student when the Lord taught, also
jubilantly came.
See Caitanya-bhgavata, Madhya-khaa, Chapter One, text 129.
CB Antya-khaa 8.021
TEXT 21
hari bali calilena paita rmn
prabhu-ntye ye deu dharena svadhna
rmn Paita chanted, Hari bol! as he came. He carried a torch to light the way when the
Lord performed krtana.
See Caitanya-bhgavata, Madhya-khaa, Chapter Eighteen, text 157.
CB Antya-khaa 8.022
TEXT 22
nandana-crya calilena prta-mane
nitynanda yra ghe il prathame
Nandana crya, in whose house Lord Nitynanda first stayed, also came along in ecstasy.
See Caitanya-bhgavata, Madhya-khaa, Chapter Three, text 123.
CB Antya-khaa 8.023
TEXT 23
harie caliluklmbara brahmacr
yra anna mgi khilena gaurahari
uklmbara Brahmcr also happily came. Gaurahari personally begged rice from him and
ate it.
See Caitanya-bhgavata, Madhya-khaa, Chapter Sixteen, texts 108-148.
CB Antya-khaa 8.024
TEXT 24
akicana kadsa calilrdhara
yra jala pna kail prabhu vivambhara
rdhara, the materially impoverished servant of Ka, also came. Lord Vivambhara drank
his water.
See Caitanya-bhgavata, Madhya-khaa, Chapter Twenty-three, texts 432-490.
CB Antya-khaa 8.025
TEXT 25
calilena lekhakapaita bhagavn
yra dehe ka haiychila adhihna
Bhagavn Paita, the writer in whose body Lord Ka appeared, also came.
CB Antya-khaa 8.026
TEXT 26
gopntha paita ra rgarbha-paita
calilena dui ka-vigraha nicita
Gopntha Paita and rgarbha Paita, who were both certainly forms of Ka, also came.
CB Antya-khaa 8.027
TEXT 27
calilena vanaml paita magala
ye dekhila suvarera r-hala-muala
The auspicious Vanaml Paita also came. He saw a golden club and plow in the Lords
hands.
CB Antya-khaa 8.028
TEXT 28
jagada-paita hiraya-bhgavata
harie calil dui ka-rase matta
r Jagada Paita and Hiraya Bhgavata, who were both intoxicated in the mellows of
ecstatic love for Ka, also joyfully came.
CB Antya-khaa 8.029
TEXT 29
prve iu-rpe prabhu ye duira ghare
naivedya khil ni r-hari-vsare
In His childhood, the Lord ate the grains that they had offered in their house to Ka on one
Ekda.
See Caitanya-bhgavata, di-khaa, Chapter Six, texts 20-35.
CB Antya-khaa 8.030
TEXT 30
calilena buddhimanta khn mahaya
janma caitanya-j yhra viaya
Buddhimanta Khn, who from the time of his birth carried out the order of Lord Caitanya,
also came.
See Caitanya-bhgavata, Madhya-khaa, Chapter Eighteen, texts 7-10, and texts 13-17.
CB Antya-khaa 8.031
TEXT 31
harie calilr-crya purandara
bpa bali yre ke r-gaurasundara
r crya Purandara also happily came. r Gaurasundara addressed him as father.
CB Antya-khaa 8.032
TEXT 32
calilena r-rghava-paita udra
gupte yra ghare haila caitanya-vihra
The magnanimous Rghava Paita, in whose house Lord Caitanya secretly performed many
pastimes, also came.
CB Antya-khaa 8.033
TEXT 33
bhava-roga-vaidya-siha calil murri
gupte yra dehe vaise gaurga-r-hari
r Murri Gupta, the lionlike doctor who cured the disease of material life, also came. Lord
Gaurga secretly resided in his body.
See Caitanya-bhgavata, Madhya-khaa, Chapter Ten, texts 7-34.
CB Antya-khaa 8.034
TEXT 34
calilena r-garua-paita harie
nma-bale yre n laghila sarpa-vie
r Garua Paita also happily came. By the influence of the holy names he was not affected
by the poison of a snake.

CB Antya-khaa 8.035
TEXT 35
calilena gopntha-siha mahaya
akrra kariy yre gauracandra kaya
r Gopntha Siha also came. Lord Gauracandra would address him as Akrra.
CB Antya-khaa 8.036
TEXT 36
prabhura parama-priya rrma-paita
calilena nryaa-paita-sahita
r Rma Paita, who was very dear to the Lord, came with Nryaa Paita.
CB Antya-khaa 8.037
TEXT 37
i-daraane r-paita-dmodara
sichil i dekhi calil satvara
After seeing mother ac, r Dmodara Paita also returned to Nlcala.
See Caitanya-bhgavata, Antya-khaa, Chapter Nine, texts 91-111, and Caitanya-caritmta,

Antya-ll, Chapter Three, texts 21-45.
CB Antya-khaa 8.038
TEXT 38
ananta caitanya-bhaktakata jni nma
calilena sabe purnandera dhma
Innumerable devotees of Lord Caitanya whose names are not known to me, but who were
abodes of ecstatic love, also came.
CB Antya-khaa 8.039
TEXT 39
i-sthne bhakti kari vidya haiycalil
advaita-siha bhakta-goh laiy
The lionlike Advaita Prabhu had respectfully taken permission from mother ac and come
along with the devotees.
CB Antya-khaa 8.040
TEXT 40
ye ye dravye jnena prabhura prva prta
saba lail sabe prabhura bhikra nimitta
Everyone brought the Lords favorite foodstuffs to offer Him.
CB Antya-khaa 8.041
TEXT 41
sarva-pathe sakrtana karite karite
ilena pavitra kariy sarva-pathe
The devotees performed sakrtana throughout the journey and thus purified the places along
the way.
CB Antya-khaa 8.042
TEXT 42
ullse ye hari-dhvani kare bhakta-gaa
uniy pavitra haila tribhuvana-jana
The people of the three worlds became purified by hearing the tumultuous vibration of Hari!
Hari! made by the devotees.
CB Antya-khaa 8.043
TEXT 43
patn-putra-dsa-ds-gaera sahite
ilena parnande caitanya dekhite
The devotees brought their wives, sons, and servants and went in great ecstasy to see Lord
Caitanya.
CB Antya-khaa 8.044
TEXT 44
ye sthne rahena si sabe vs kari
sei sthna haya yena r-vaikuha-pur
Wherever they stopped along the way, that place became like Vaikuha.
CB Antya-khaa 8.045
TEXT 45
una una re bhi, magala-khyna
yh gya dideva ea bhagavn
Please listen, dear brothers, to these auspicious topics, which are glorified by the Supreme
Lord Ananta ea.
CB Antya-khaa 8.046
TEXT 46
ei mata rage mahpurua sakala
sakala magale ilena nlcala
In this way all those great devotees happily and safely arrived at Nlcala.
CB Antya-khaa 8.047
TEXT 47
kamalapurete dhvaja-prsda dekhiy
pailena kndi sabe daavata haiy
When the devotees came to Kamalapura and saw the flag on top of Lord Jagannthas temple,
they all offered obeisances and began to cry.
Kamalapura is a village situated a short distance from hranl. From there one can see the
flag on top of Lord Jagannthas temple.
CB Antya-khaa 8.048
TEXT 48
prabhu o jniy bhakta-gohra vijaya
gu bibre citta kail icch-maya
The independent Lord understood that the devotees had arrived and desired to go and greet
them.
CB Antya-khaa 8.049
TEXT 49
advaitera prati ati prti-yukta haiy
agre mahprasda dilena phiy
Out of affection for Advaita crya, the Lord sent mah-prasda to Him.
CB Antya-khaa 8.050
TEXT 50
ki adbhuta prti se thra nhi anta
prasda phye yre kaaka paryanta
There is no end to the Lords love and affection for Advaita crya. The Lord had sent
prasda all the way to Cuttack for Him.
CB Antya-khaa 8.051
TEXT 51
ayane chilu, kra-sgara-bhitare
nidr-bhaga haila mora nra hukre
I was lying in the ocean of milk, but the loud calling of N broke My sleep.
CB Antya-khaa 8.052
TEXT 52
advaita-nimitta mora ei avatra
ei mata mahprabhu bale brabra
r Advaita crya is the cause of this incarnation of Mine. Mahprabhu would repeatedly
speak like this.
CB Antya-khaa 8.053
TEXT 53
eteke vara-tulya yateka mahnta
advaita-sihere bhakti karena eknta
Therefore all exalted devotees, who are as good as the Lord, offer all respects to r Advaita.
CB Antya-khaa 8.054
TEXT 54
il advaitauni r-vaikuha-pati
gu bilena priya-gohra sahati
When the Lord of Vaikuha heard about the arrival of Advaita Prabhu, He took along His
associates and went to greet Him.
CB Antya-khaa 8.055
TEXT 55
nitynanda, gaddhara, r-pur-gosi
calilena harie khro bhya ni
Nitynanda, Gaddhara, and r Pur Gosvm forgot everything else and happily
accompanied the Lord.
TEXT 56-61
srvabhauma, jagadnanda, k-mira-vara
dmodara-svarpa, r-paita-akara
kvara-paita, crya-bhagavn
r-pradyumna-miraprema-bhaktira pradhna
ptra r-parmnanda, rya-rmnanda
caitanyera dvraplasukti govinda
brahmnanda-bhrat, r-rpa-santana
raghuntha-vaidya, ivnanda, nryaa
advaitera jyeha-putra-r-acyutnanda
vntha, ikhi-mhti di bhakta-vnda
ananta caitanya-bhtya, kata jni nma
ki choa, ki baa sabe karil payna
Srvabhauma Bhacrya, Jagadnanda Paita, K Mira, Svarpa Dmodara, rakara

Paita, Kvara Paita, Bhagavn crya, r Pradyumna Mira, Paramnanda Pur,
Rmnanda Rya, the Lords pious doorkeeper Govinda, Brahmnanda Bhrat, r Rpa and
Santana, Raghuntha Vaidya, ivnanda, Nryaa, r Acyutnanda the eldest son of
Advaita, Vntha, ikhi Mhiti, and innumerable other topmost devotees, both prominent
and obscure, whose names are unknown to me all forgot everything and joyfully went with
the Lord to greet the devotees.
r Acyutnanda was more advanced in devotional service to Viu than the other sons of
Advaita. The other sons were not advanced in their devotional service.
CB Antya-khaa 8.062
TEXT 62
paramnande sabe calilena prabhu-sage
bhya-di, bhya-jna nhi kro age
They all went with the Lord in great ecstasy. They had neither external vision nor external
consciousness.
CB Antya-khaa 8.063
TEXT 63
r-advaita-siha sarva vaiava-sahite

siy milil prabhu hranlte
The lionlike r Advaita crya and His group of Vaiavas met the Lords group at
hranl.
CB Antya-khaa 8.064
TEXT 64
prabhu o il narendere guyna
dui goh dekhdekhi haila vidyamna
When the Lord passed by Narendra-sarovara, He saw the two groups meet.
CB Antya-khaa 8.065
TEXT 65
dre dekhi dui goh anyonye saba
daavata hai saba pail vaiava
When the two groups of devotees saw each other from a distance, they all fell flat and offered
obeisances to each other.
CB Antya-khaa 8.066
TEXT 66
dre advaitere dekhi r-vaikuha-ntha
aru-mukhe karite lgil daapta
When the Lord of Vaikuha saw Advaita crya in the distance, He offered obeisances with
tears in His eyes.
CB Antya-khaa 8.067
TEXT 67
r-advaita dre dekhi nija-pra-ntha
puna puna haite lgil praipta
Similarly, when r Advaita saw the Lord of His life in the distance, He offered repeated
obeisances.
CB Antya-khaa 8.068
TEXT 68
aru, kampa, sveda, mrcch, pulaka, hukra
daavata bai kichu nhi dekhi ra
Tears of love, shivering, perspiration, fainting, hairs standing on end, loud roaring, and
offering obeisances was all that could be seen at that time.
CB Antya-khaa 8.069
TEXT 69
dui goh daavata ke v kre kare
sabei caitanya-rase vihvala antare
Although the two groups of devotees offered their obeisances to one another, no one knew
who was offering obeisances to whom, because they were all absorbed in Lord Caitanyas
loving mellows.
CB Antya-khaa 8.070
TEXT 70
kib choa, kib baa, jn v ajn
daavata kari sabe kare hari-dhvani
Whether junior or senior, learned or not, they all chanted the names of Hari and offered
obeisances.
CB Antya-khaa 8.071
TEXT 71
varo karena bhakta-sage daavata
advaitdi-prabhu o karena sei-mata
The Lord also offered His obeisances along with the devotees, and Advaita crya did
likewise.
Mahprabhu, Nitynanda, and Advaita Prabhu reciprocated with all the devotees by offering
them obeisances. Such pure dealings based on transcendental literatures are not found in the
nondevotee smrta community.
CB Antya-khaa 8.072
TEXT 72
ei-mata daavata karite karite
dui goh ekatra milil bhla-mate
After offering obeisances in this way, the two groups of devotees merged together and
exchanged greetings.
CB Antya-khaa 8.073
TEXT 73
ekhne ye haila nanda-daraana
ucca hari-dhvani, ucca nanda-krandana
At that place the devotees joyfully met each other and loudly chanted the name of Hari while
crying in ecstasy.
CB Antya-khaa 8.074
TEXT 74
manuye ki pre ih karite varana
sabe vedavysa, ra sahasra-vadana
A human being cannot possibly describe all this; only Vedavysa and Ananta ea are able.
CB Antya-khaa 8.075
TEXT 75
advaita dekhiy prabhu lailena kole
Seeing Advaita, the Lord embraced Him and soaked Him with tears of ecstatic love.
CB Antya-khaa 8.076
TEXT 76
loka pai advaita karena namaskra
hailena advaita nanda-avatra
Advaita Prabhu appeared to be the incarnation of bliss as He recited a verse while offering
obeisances to the Lord,.
CB Antya-khaa 8.077
TEXT 77
yata sajja nichil prabhu pjibre
saba dravya psaril, kichu nhi sphure
He completely forgot about whatever items He had brought for worshiping the Lord.
CB Antya-khaa 8.078
TEXT 78
nanda advaita-siha karena hukra
nilunilu bali ke brabra
In great happiness the lionlike r Advaita loudly roared and repeatedly exclaimed, I brought
You! I brought You!
CB Antya-khaa 8.079
TEXT 79
hena se haila ati ucca-hari-dhvani
lokloka pra haila hena anumni
At that point the loud vibration of the holy names of the Lord filled the entire universe.
CB Antya-khaa 8.080
TEXT 80
vaiavera ki dya, ajna yata jana
thr o hari bale karaye krandana

What to speak of the Vaiavas, even the fools cried and chanted the name of Hari.
There are two classes of people in this worldthe Vaiavas and the fools. Those who are
averse to the devotional service of Hari are fools, and those servants of Hari who are averse to
material enjoyment are Vaiavas. Although every living entity is by nature a Vaiava, they
are nevertheless divided into two classesthose who are inclined to the Supreme Lord and
those who are averse to Him.
CB Antya-khaa 8.081
TEXT 81
sarva-bhakta-goh anyonye gal dhari
nande rodana kare bale hari hari
All the devotees embraced one another as they chanted the name of Hari and cried in joy.
CB Antya-khaa 8.082
TEXT 82
advaitere sabe karilena namaskra
yhra nimitta r-caitanya-avatra
They all offered obeisances to Advaita Prabhu, who was the cause of Lord Caitanyas advent.
CB Antya-khaa 8.083
TEXT 83
mah-ucca-dhvani mah kari sakrtana
dui goh karite lgil tata-kaa
Then the two groups of devotees made a great commotion as they engaged in the loud
performance of sakrtana.
CB Antya-khaa 8.084
TEXT 84
koth ke v nce ke v kon dike gya
ke v kon dike pai gagai yya

No one knew who was dancing where, who was singing in what way, or who was rolling on
the ground in which direction.
CB Antya-khaa 8.085
TEXT 85
prabhu dekhi sabe hail nande vihvala
prabhu o ncena mjhe parama magala
Everyone became overwhelmed with happiness on seeing the Lord, and the Lord made
everything most auspicious by dancing in their midst.
CB Antya-khaa 8.086
TEXT 86
nitynanda-advaite kariy kolkoli
nce dui matta-siha hai kuthal
Nitynanda and Advaita embraced each other and danced like two mad lions.
CB Antya-khaa 8.087
TEXT 87
sarva-vaiavere prabhu dhari jane jane
ligana karena parama-prti-mane
The Lord embraced each and every Vaiava with great affection.
CB Antya-khaa 8.088
TEXT 88
bhakta-ntha, bhakta-vaa, bhaktera jvana
bhakta-gal dhari prabhu karena rodana
Lord Caitanya, who is the Lord of the devotees, who is controlled by the devotees, and who is
the life of the devotees, cried as He embraced the devotees.
prapanna-plya duranta-aktaye
kad-indriym anavpya-vartmane
You are the protector of the surrendered souls, and You possess unlimited energy, but You
are unapproachable by those who are unable to control their senses.
eva sandarit hy aga
hari bhtya-vayat
sva-vaenpi kena
yasyeda sevara vae
O Mahrja Parkit, this entire universe, with its great, exalted demigods like Lord iva,
Lord Brahm, and Lord Indra, is under the control of the Supreme Personality of Godhead.
Yet the Supreme Lord has one transcendental attribute: He comes under the control of His
devotees. This was now exhibited by Ka in this pastime.
CB Antya-khaa 8.089
TEXT 89
jaganntha-devera jya sei-kaa
sahasra sahasra ml ila candana
By the order of Lord Jaganntha, sandalwood pulp and thousands of flower garlands were
brought there at that time.
Lord Jaganntha, as the caitya-guru, the spiritual master within the heart, ordered His
Nlcala servants to honor the visiting devotees by offering garlands to them. Those were
bhagavad-j-mls, garlands signifying the Lords order.
CB Antya-khaa 8.090
TEXT 90
j-ml dekhi hare r-gaurga-rya
agre dilr-advaita-sihera galya
Seeing the garlands sent by Jaganntha, Lord Gaurasundara became very happy and first
garlanded r Advaita crya.
CB Antya-khaa 8.091
TEXT 91
sarva-vaiavera aga r-haste pane
paripra karilena mlya candane
The Lord then garlanded and applied sandalwood paste on each devotee with His own hand.
CB Antya-khaa 8.092
TEXT 92
dekhiy prabhura kp sarva bhakta-gaa
bhu tuli uccai-svare karena krandana
Seeing this display of the Lords mercy, all the devotees raised their arms and cried loudly.
CB Antya-khaa 8.093
TEXT 93
sabei mgena vara r-caraa dhari
janma janma yena prabhu, tom n psari
The devotees held the lotus feet of the Lord and asked the following benediction, May we
never forget You, life after life.
CB Antya-khaa 8.094
TEXT 94
ki manuya, pau, pak hai yath tath
tomra caraa yena dekhiye sarvath
Wherever we may take birthas human beings, animals, or birdsmay we always see Your
lotus feet.
CB Antya-khaa 8.095
TEXT 95
ei vara deha prabhu karu-sgara!

pda-padma dhari knde saba anucara
O Lord, O ocean of mercy, please give us this benediction! The devotees cried out in this
way as they held the lotus feet of the Lord.
CB Antya-khaa 8.096
TEXT 96
vaiava-ghi yata pati-vrat-gaa
dre thki prabhu dekhi karaye krandana
The chaste wives of the Vaiavas began to cry as they stood gazing at the Lord from a
distance.
CB Antya-khaa 8.097
TEXT 97
t-sabra premdhre anta nhi pi
sabei vaiav-akti bheda kichu ni
There was no end to their affection for the Lord, for they were all expansions of the Supreme
Lords internal energy.
CB Antya-khaa 8.098
TEXT 98
jna-bhakti-yoge sabe patira samna
kahiy chena r-caitanya-bhagavn
They were all as good as their husbands in knowledge and devotion. This was the verdict of
Lord Caitanya.
One should discuss the following verse from rmad Bhgavatam (12.12.55):
Remembrance of Lord Kas lotus feet destroys everything inauspicious and awards the
greatest good fortune. It purifies the heart and bestows devotion for the Supreme Soul, along
with knowledge enriched with realization and renunciation.
CB Antya-khaa 8.099
TEXT 99
ei-mata vdya-gta-ntya-sakrtane
ilena sabi caliy prabhura sane
In this way all the devotees entered town with the Lord while singing, dancing, chanting, and
playing musical instruments.
CB Antya-khaa 8.100
TEXT 100
hena se haila prema-bhaktira praka
hena nhi dekhi yra n haya ullsa
There was such a manifestation of ecstatic love that not even a single person was unhappy.
CB Antya-khaa 8.101
TEXT 101
hranl haite daa-daa haile
mahprabhu ilena narendrera kle
Mahprabhu led them from hranl to the bank of Narendra-sarovara in ten daas
[about four hours].
CB Antya-khaa 8.102
TEXT 102
hena-kle rma-ka r-ytr govinda
jala-keli karibre il narendra
At that time Balarma, Ka, and Govinda, the vijaya-vigraha, arrived at Narendra-sarovara
for performing water sports.
In the Skanda Pura (Utkala-khaa, Chapter 29) it is stated:
vaikhasya site pake ttykaya sajiktatra
m lepayed gandha lepanair ati obhanam
Smear fragrant sandalwood paste on My body on the day of Akaya-tty during the waxing
moon in the month of Vaikha.r Puruottama deva ordered His servant, the exalted
Vaiava r Indradyumna deva, to smear fragrant sandalwood paste on His body on the day
of Akaya-tty during the waxing moon in the month of Vaikha. Following this, even
today, Lord Jagannthas vijaya-vigraha, r Madana-mohana, is brought on a palanquin from
the temple to r Narendra-sarovara every day from Akaya-tty in Vaikha up to the
eighth day of the waning moon in Jyaiha. r Madana-mohana deva enjoys these boat
pastimes in the lake along with His ministers headed by Lokantha and Mahdeva. Since the
Candana-ytr festival of r Madana-mohana is held in r Narendra-sarovara, the lake is also
called Candana-pukura.
The phrase r-ytr refers to Candana-ytr.
CB Antya-khaa 8.103
TEXT 103
hari-dhvani kolhala mdaga-khla
akha, bher, jayahka bjaye vila
There was a tumultuous vibration of the chanting of the Lords holy names mixed with the
sounds of mdagas, conchshells, kettledrums, and other large drums.
CB Antya-khaa 8.104
TEXT 104
sahasra sahasra chatra patk cmara
catur-dike obh kare parama sundara
The scene was beautified with thousands of umbrellas, flags, and cmaras on all sides.
CB Antya-khaa 8.105
TEXT 105
mah-jaya-jaya-abda, mah-hari-dhvani
ih bai ra kona abda nhi uni
No sound could be heard other than the loud chanting of, Jaya! Jaya! and Hari! Hari!
CB Antya-khaa 8.106
TEXT 106
rma-ka r-govinda mah-kuthale
uttaril si sabe narendrera kle
In this way Balarma, Ka, and Govinda, the vijaya-vigraha, were brought to the bank of
Narendra-sarovara with great pomp.
The word narendra refers to r Narendra-sarovara.
CB Antya-khaa 8.107
TEXT 107
jaganntha-gohr-caitanya-goh-sane
miil tn o bhulil-sakrtane
The associates of Lord Jaganntha and the associates of Lord Caitanya mixed together, and
everyone forgot themselves in the ecstasy of sakrtana.
CB Antya-khaa 8.108
TEXT 108
dui goh eka hai ki haila nanda
ki vaikuha-sukha si haila mrtimanta
Such happiness was experienced when the two groups joined together that it seemed as if the
happiness of Vaikuha had appeared in person.
CB Antya-khaa 8.109
TEXT 109
catur-dike lokera nanda-anta ni
saba karena karyena caitanya-gosi

Lord Caitanya personally enjoyed endless happiness and distributed that happiness to
everyone in the four directions.
CB Antya-khaa 8.110
TEXT 110
rma-ka r-govinda uhil naukya
catur-dike bhakta-gaa cmara hulya
Balarma, Ka, and Govinda were then placed in a boat, while devotees on all sides fanned
Them with cmaras.
CB Antya-khaa 8.111
TEXT 111
rma-ka r-govinda naukya vijaya
dekhiy santoa r-gaurga mahaya
Lord Gaurga felt satisfied on seeing the boat festival of Balarma, Ka, and Govinda.
CB Antya-khaa 8.112
TEXT 112
prabhu o sakala bhakta lai kuthale
jhpa diy pailena narendrera jale
Then the Lord and His devotees all joyfully jumped into the waters of Narendra-sarovara.
CB Antya-khaa 8.113
TEXT 113
una bhi, r-ka-caitanya-avatra
ye-rpe narendra-jale karil vihra
O brothers, now hear the pastimes performed by r Ka Caitanya in the waters of

Narendra-sarovara.
CB Antya-khaa 8.114
TEXT 114
prve yamunya yena iu-gaa meli
maal haiy karilena jala-keli
Previously the Lord and His cowherd boyfriends formed circles and enjoyed water sports in
the Yamun.
CB Antya-khaa 8.115
TEXT 115
sei-rpe sakala vaiava-gaa meli
paraspara kare dhari hail maal
In the same way the Lord and His devotees now formed circles in the water by holding each
others hands.
CB Antya-khaa 8.116
TEXT 116
gaua-dee jala-keli ce kay nme
sei jala-kr rambhilena prathame
They began their water sports with one well-known Bengali water sport named Kay.
CB Antya-khaa 8.117
TEXT 117
kay kay bali karatli dena jale
jale vdya bjyena vaiava sakale
The Vaiavas called out, Kay! Kay! They clapped their hands in the water and produced
musical sounds by hitting the water in a certain way.
CB Antya-khaa 8.118
TEXT 118
gokulera iu-bhva haila sabra
prabhu o hail gokulendra-avatra

The devotees became absorbed in the mood of the cowherd boys of Gokula, and the Lord
accepted the mood of Ka, the Lord of Gokula.
CB Antya-khaa 8.119
TEXT 119
bhya nhi kro, sabe nande vihvala
nirbhaye vara-dehe sabe dena jala
Overwhelmed in ecstasy, the devotees forgot everything and fearlessly splashed water on the
Lord.
CB Antya-khaa 8.120
TEXT 120
advaita, caitanya duhe jala-phelpheli
prathame lgil duhe mah-kuthal
Lord Caitanya and Advaita crya began by splashing water in great sport on each other.
CB Antya-khaa 8.121
TEXT 121
advaita hrena kae, kae vvara
nirghta nayane jala dena paraspara
While forcefully splashing water in the eyes of each other, sometimes Advaita would be
defeated and the next moment the Lord would be defeated.
The word nirghta means forcefully or vigorously.
CB Antya-khaa 8.122
TEXT 122
nitynanda, gaddhara, r-pur-gosi
tina-jane jala-yuddha kro hri ni
Nitynanda Prabhu, Gaddhara, and Pur Gosvm all began water fights with one another,
yet none of them were defeated.
CB Antya-khaa 8.123
TEXT 123
datte gupte jala-yuddha lge bra bra
parnande dui jane karena hukra
Mukunda Datta and Murri Gupta had repeated water fights, in which they shouted loudly in
ecstasy.
CB Antya-khaa 8.124
TEXT 124
dui sakhvidynidhi, svarpa-dmodara
hsiy nande jala dena paraspara
The two friends, Puarka Vidynidhi and Svarpa Dmodara, smiled as they splashed water
on each other in ecstasy.
TEXT 125-126
rvsa, rrma, haridsa, vakrevara
gagdsa, gopntha, r-candraekhara
ei mata anyonye dena sabe jala
caitanya-ullse sabe hail vihvala
rvsa, rrma, Haridsa, Vakrevara, Gagdsa, Gopntha, and Candraekhara all became
overwhelmed in the ecstasy of Lord Caitanyas pastimes as they splashed water on one
another.
CB Antya-khaa 8.127
TEXT 127
r-govinda-rma-ka-vijaya naukya
laka laka loka jale harie veya

Hundreds of thousands of people in the water took great pleasure as Balarma, Ka, and
Govinda, the vijaya-vigraha, rode in a boat.
TEXT 128
sei jale viay, sannys, brahmacr
sabei nande bhse jala-kr kari
Sannyss, brahmacrs, and householders all sported in the waters of Narendra-sarovara and
floated in waves of bliss.
The word viay refers to materially attached persons in the ghastha-rama.
CB Antya-khaa 8.129
TEXT 129
hena se caitanya-my se-sthne site
kro akti nhi, keha n pya dekhite
The influence of Lord Caitanya is such that less fortunate persons could neither see nor enter
that place
CB Antya-khaa 8.130
TEXT 130
alpa-bhgye r-caitanya-goh nhi pi
kevala bhaktira vaa caitanya-gosi
Those who are less fortunate cannot be counted among the associates of Lord Caitanya, who
is controlled only by devotion.
One is not qualified to be included among the associates of r Caitanya simply on the
strength of ordinary piety or advanced moral life. Accomplishments in extraneous desires,
fruitive activities, speculative knowledge, and mystic perfection are examples of insignificant
piety. Pure devotional service alone is able to diminish the reactions of such activities, and
only then is one able to attain the mercy of r Ka Caitanyadeva.
In his commentary on the Vednta-stra (3.3.50) r Madhvcrya has quoted the Mhara-
ruti as follows:
bhaktir evaina nayati bhaktir evaina darayati

bhakti-vaa purua bhaktir eva bhyas
Only devotional service can lead one to the Personality of Godhead. Only devotional service
can help a devotee meet the Supreme Lord face to face. The Supreme Personality of Godhead
is attracted by devotional service, and as such the ultimate supremacy of Vedic knowledge
rests in knowing the science of devotional service.
And in Vednta-stra (3.3.54) r Madhvcrya has quoted the following verse:
bhakti-stha paramo vius- tathaivain vae nayet
tathaiva darana yta pradadyn muktim etay
Lord Viu dwells in devotional service. The Supreme Lord Viu is controlled only by
devotional service. Only through devotional service can one attain His darana, and only
through devotional service does He award one liberation.
CB Antya-khaa 8.131
TEXT 131
bhakti vin kevala vidyya, tapasyya
kichu nhi haya, sabe dukha-mtra pya
Knowledge and austerity have no value without devotional service. They bring only misery.
Proficiency in knowledge and austerities that are opposed to the service of the Supreme Lord
certainly result in distress. Only a person who has devotion to the Supreme Lord is qualified
in real knowledge and austerity.
ya na yogena skhyena
dna-vrata-tapo-'dhvarai
vykhy-svdhyya-sannysai
prpnuyd yatnavn api
Even though one engages with great endeavor in the mystic yoga system, philosophical
speculation, charity, vows, penances, ritualistic sacrifices, teaching of Vedic mantras to
others, personal study of the Vedas, or the renounced order of life, still one cannot achieve
Me.
The rmad Bhgavatam (11.14.20-21) further states:
na sdhayati m yogo na skhya dharma uddhava
na svdhyyas tapas tygo yath bhaktir mamorjit
bhaktyham ekay grhya raddhaytm priya satm
bhakti punti man-nih va-pkn api sambhavt
My dear Uddhava, the unalloyed devotional service rendered to Me by My devotees brings

Me under their control. I cannot be thus controlled by those engaged in mystic yoga, Skhya
philosophy, pious work, Vedic study, austerity, or renunciation. Only by practicing unalloyed
devotional service with full faith in Me can one obtain Me, the Supreme Personality of
Godhead. I am naturally dear to My devotees, who take Me as the only goal of their loving
service. By engaging in such pure devotional service, even dog-eaters can purify themselves
from the contamination of their low birth.
CB Antya-khaa 8.132
TEXT 132
skte dekhaha ei sei nlcale
eteka caitanya sakrtana-kuthale
One can realize the superiority of devotional service by the blissful sakrtana pastimes of
Lord Caitanya in Nlcala.
CB Antya-khaa 8.133
TEXT 133
yata mahjana,nma sannysi-sakala
dekhite o bhgya kro nahila virala
All the so-called mahjanas and sannyss were unable to see such pastimes because they
were less fortunate.
CB Antya-khaa 8.134
TEXT 134
ro balecaitanya vednta pha chi

ki krye v karena krtana-huhui
They would say, Why did Caitanya leave the study of Vednta to make a big show of
krtana?
The impersonalistic so-called Vedntists who cannot understand the actual purport of
Vednta become arrogant with pride over their knowledge nourished by false-ego rather than
becoming intoxicated with ecstatic love for Ka. They are logicians, self-proclaimed
scholars, averse to service, and bewildered by false ego.
In the Hari-bhakti-vilsa (11.181) the Viu-dharmottara is quoted as follows:
g-vedo hi yajur-veda
sma-vedo py atharvaa
adhts tena yenokta
harir ity akara-dvayam
A person who chants the two syllables ha-ri has already studied the four VedasSma, g,
Yajur, and Atharva.
In the Hari-bhakti-vilsa (11.182) the Skanda Pura is quoted as follows:
mco m yajus tta m sma paha kicana
govindeti harer nma geya gyasva nityaa
My dear son, there is no need to study the g Veda, there is no need to study the Yajur Veda,
and there is no need to study the Sma Veda. Just always chant the holy names of Hari such
as Govinda.
The Padma Pura is quoted in the Hari-bhakti-vilsa (11.183) as follows:
vior ekaika-nmpi sarva-veddhika matam
tdk nma-sahasrea rma-nma-sama smtam
One name of Lord Viu is superior to all the Vedas, and one name of Lord Rma is equal to
a thousand names of Viu. See also rmad Bhgavatam (3.33.7). In the Bhan-nradya
Pura (25.54) it is stated:
vedntbhysa nirata nto dnto jitendriya
nirdvandvo nirahakro nirmama sarvad bhavet

Persons who study Vednta are always peaceful, forgiving, self-controlled, and free from
dualities, false ego, and false sense of proprietorship.
CB Antya-khaa 8.135
TEXT 135
sarvadi prymaei se yati-dharma
ncibe, kdibe e ki sannysra karma
The duty of a sannys is to always practice pryma, but He is dancing and crying
instead. Is this the business of a sannys?
The occupation of nondevotee, so-called sannyss is to always remain engaged in the

practice of praka, kumbhaka, and recaka [Inhaling the breath is called praka, sustaining it
within is called kumbhaka, and finally exhaling it is called recaka.], but tridai-sannyss
are concerned with controlling the three urges [of the body, mind, and speech]. The duty of
genuine tridai-sannyss inclined to the service of Ka is to perform krtana rather than
observe silence, display anger to those who are envious of the devotees, make friendship with
devotees, and engage in the service of Ka rather than engage the body, mind, and speech
in pursuit of sense gratification. But foolish proud people consider dancing and singing in
ecstatic love for Ka as equal to dancing and singing based on material enjoyment. That is
the foolishness of those who profess to be synthesizers of matter and spirit.
CB Antya-khaa 8.136
TEXT 136
thtei ye-saba uttama nysi-gaa
tr bale,r-ka-caitanya mahjana
The best of the sannyss, however, would say, r Ka Caitanya is a mahjana.
CB Antya-khaa 8.137
TEXT 137
keha bale,jn, keha bale,baa bhakta
praasena sabe, keha n jnena tattva
Some persons would call Him a jn, and some persons would call Him a great devotee. In
this way they would praise Him without knowing His real identity.
TEXT 138
ei-mata jala-kr-raga kuthale
karena vara-sage vaiava-sakale
In this way all the Vaiavas enjoyed sporting in the water with the Lord.
CB Antya-khaa 8.139
TEXT 139
prva yena jala-kr haila yamunya
sei saba bhakta lai r-caitanya-rya
Lord Caitanya and His associates enjoyed the same water sports as they had previously
enjoyed in the Yamun.
CB Antya-khaa 8.140
TEXT 140
ye prasda pilena jhnav-yamun
narendra-jalero haila sei bhgya-sm
The same mercy attained by the Ganges and the Yamun was now attained by Narendra-
sarovara.
CB Antya-khaa 8.141
TEXT 141
e sakala ll, jva uddhra-krae
karma-bandha chie ihravae-pahane
All these pastimes were performed to deliver the living entities. By hearing and studying these
topics, ones bondage to fruitive activities is destroyed.
CB Antya-khaa 8.142
TEXT 142
tabe prabhu jala-kr sampanna kariy
jaganntha dekhite calil sab laiy

After finishing His water sports, Lord Caitanya went with His devotees to see Lord
Jaganntha.
CB Antya-khaa 8.143
TEXT 143
jaganntha dekhi prabhu sarva-bhakta-gaa
lgil karite sabe nande rodana
The Lord and His devotees all began to cry in ecstasy on seeing Lord Jaganntha.
CB Antya-khaa 8.144
TEXT 144
jaganntha dekhi prabhu hayena vihvala
nanda-dhry aga titila sakala
On seeing Jaganntha, Lord Caitanya became overwhelmed and His whole body became
soaked with tears of ecstasy.
CB Antya-khaa 8.145
TEXT 145
advaitdi-bhakta-goh dekhena santoe
kevala nanda-sindhu-madhye sabe bhse
All the devotees headed by Advaita Prabhu looked on with great satisfaction and floated in
the ocean of bliss.
CB Antya-khaa 8.146
TEXT 146
dui-dike sacala nicala jaganntha
dekhi dekhi bhakta-goh haya daapta
The devotees fell flat offering obeisances to both the moving and the nonmoving Lord of the
universe.
CB Antya-khaa 8.147
TEXT 147
k-mira ni jagannthera galra
ml ni aga-bh kailena sabra
K Mira then brought Lord Jagannthas garlands and decorated the devotees.
CB Antya-khaa 8.148
TEXT 148
ml laya prabhu mahbhaya-bhakti kari
ik-guru nryaa nysi-vea-dhr
The original instructing spiritual master, Lord Caitanya, who is Nryaa dressed as a
sannys, accepted the garland of Lord Jaganntha with great reverence and devotion.
For a sannys there is no prescription for accepting objects of enjoyment like sandalwood
paste or scented oils. r Ka Caitanyadeva accepted the garland of r Jaganntha with
great respect to display an attitude of service and to preach in this world the purport of the
verse:
prpacikatay buddhy hari-sambandhi-vastuna
mumukubhi paritygo vairgya phalgu kathyate
When persons eager to achieve liberation renounce things related to the Supreme
Personality of Godhead, thinking them to be material, their renunciation is called
incomplete.
CB Antya-khaa 8.149
TEXT 149
vaiava, tulas, gag, prasdera bhakti
tiho se jnena, anye n dhare se akti
Only Lord Caitanya knows the glories of the Vaiavas, tulas, the Ganges, and mah-
prasdano one else has the ability to know.
r Mahprabhu alone knows how to respect the Vaiava devotees, tulas, Gag, and the
Lords prasda. Apart from r Mahprabhu, others consider those objects equal to ordinary
objects.
CB Antya-khaa 8.150
TEXT 150
vaiavera bhakti ei dekhna skta
mahram vaiavere kare daapta
The Lord demonstrated Vaiava behavior by offering respect to other Vaiavas.
Among the four ramas, the sannysa-rama is the topmost. Although He was situated in
the sannysa-rama, r Gaurasundara displayed the pastime of offering obeisances to
Vaiavas situated in other ramas. If even a young boy is situated in the sannysa-rama,
he is offered obeisances by his father and mother. Although a father is supposed to be always
respected by his son, after the son takes sannysa, the father must offer respect to his
sannys son.
CB Antya-khaa 8.151
TEXT 151
sannysa grahaa kaile hena dharma tra
pit si putrere karena namaskra
Religious principles prescribe that a father should offer respect to his son after the son
accepts sannysa.
CB Antya-khaa 8.152
TEXT 152
ataeva sannysrama sabra vandita
sannys sannys namaskra se vihita
Therefore the sannysa order is to be respected by all. It is prescribed that a sannys should
offer obeisances to other sannyss.
The smtis have prescribed the atonement for not offering obeisances to a sannys as follows:
devat-pratim dv yati caiva tridainam
namaskra na kuryc ced upavsena udhyati

One who does not offer respect to the Supreme Personality of Godhead, to His Deity in the
temple, or to a trida sannysmust purify himself by fasting.
In his commentary on Bhagavad-gt (5.2) r Madhvcrya quotes the Nradya Pura as

follows:
sannysas tu turyo yo nikriykhya sadharmakana
tasmd uttamo dharmo loke kacana vidyate
The fourth spiritual order is sannysa, in which one renounces all kinds of activities. There
is no superior religious principle in the world than this.
CB Antya-khaa 8.153
TEXT 153
tathpi rama-dharma chi vaiavere
ik-guru r-ka pane namaskare
Still, the Lord, who is ika-guru Ka, rejected rama-dharma to offer obeisances to the
Vaiavas.
Persons situated in the topmost rama generally show affection to persons situated in lower
ramas; they do not offer them obeisances. But ika-guru r Ka personally offers
obeisances to a Vaiava.
CB Antya-khaa 8.154
TEXT 154
tulasra bhakti ebe una mana
diyye-rpe kailena ll tulas laiy
Now hear attentively the pastime of how Lord Caitanya exhibited devotion for tulas.
CB Antya-khaa 8.155
TEXT 155
eka kudra-bhe divya mttik priy
tulas dekhena sei ghae ropiy
One day the Lord took a small clay pot, filled it with choice dirt, and planted tulas in it.
CB Antya-khaa 8.156
TEXT 156
prabhu bale,mi tulasre n dekhile
bhla nhi vso yena matsya vine jale
The Lord then said, If I dont see tulas, I cannot survive, just as a fish cannot survive out of
water.
CB Antya-khaa 8.157
TEXT 157
yabe cale sakhy-nma kariy grahaa
tulas laiy agre cale eka-jana
Whenever the Lord would chant japa while walking in the street, He would have someone
carry a tulas plant before Him.
CB Antya-khaa 8.158
TEXT 158
pacte calena prabhu tulas dekhiy
paaye nanda-dhrr-aga vahiy
As the Lord followed behind looking at tulas, tears of ecstasy would flow down His body.
CB Antya-khaa 8.159
TEXT 159
sakhy-nma laite ye sthne prabhu vaise
tathya rkhena tulasre prabhu pe
When the Lord would sit to chant japa, a tulas plant would be placed next to Him.
The phrase sakhy-nma is explained as follows: It is the injunction that one should chant
the holy names a prescribed number of times on tulas beads. In this case it is understood that
the Lord chanted a fixed number of names while sitting next to a tulas plant. r
Gaurasundara exhibited the pastime of associating with keava-priy tulas to teach those
who do not consider the association of ka-priy tulas as favorable to devotional service
but rather accept her as an ordinary plant. Tulas is tadya, or related to Ka. The endeavors
of those who are eager to serve Ka by transgressing His dear servants are futile. In this
regard one should discuss the following verse:
abhyarcayitv govinda tadyn arcayanti ye
na te viu-prasdasya bhjana dambhik jan
Proud persons who worship Lord Ka but do not worship the Lords devotees do not
attain Lord Kas mercy.
CB Antya-khaa 8.160
TEXT 160
tulasre dekhena, japena sakhy-nma
e bhakti-yogera tattva ke bujhibe na
The Lord would constantly look at tulas while chanting. Who can understand this principle
of devotional service?
CB Antya-khaa 8.161
TEXT 161
puna sei sakhy-nma sampra kariy
calena vara sage tulas laiy
After chanting the holy names a fixed number of times, the Lord would return with tulas
again carried in front.
CB Antya-khaa 8.162
TEXT 162
ik-guru nryaa ye karyena ikth
ye mnaye, se-i jana pya rak
Only one who accepts the teachings of ika-guru Nryaa receives protection from Him.
CB Antya-khaa 8.163
TEXT 163
jaganntha dekhi jaganntha namaskari
vsya calil goh-sage gaurahari
After seeing and offering obeisances to Lord Jaganntha, Gaurahari returned to His residence
with His devotees.
CB Antya-khaa 8.164
TEXT 164
ye bhaktera yena-rpa-cittera vsan
sei-rpa siddha kare sabra kman
Whatever desires those devotees had within their hearts were all fulfilled.
CB Antya-khaa 8.165
TEXT 165
putra-prya kari sabe rkhilena kche
niravadhi bhakta saba thke prabhu-pche
The Lord treated the devotees like His own children, and they would always remain with the
Lord.
Gaurasundara would always give the happiness of His association to the devotees by
affectionately keeping them with Him. It is stated:
ye yath m prapadyante
ts tathaiva bhajmy aham
As all surrender unto Me, I reward them accordingly. [Bg 4.11] According to the purport of
this verse, all classes of devotees received the opportunity to serve the Lord according to their
own mentality.
CB Antya-khaa 8.166
TEXT 166
yateka vaiavagaua-dee nlcale
ekatre thkena sabe ka-kuthale

All the Vaiavas from Bengal and Nlcala stayed together, blissfully absorbed in Ka
consciousness.
CB Antya-khaa 8.167
TEXT 167
vetadvpa-nivs o yateka vaiava
caitanya-prasde dekhileka loka saba
By the mercy of Lord Caitanya, people were able to see all those devotees, some of whom
were residents of vetadvpa.
In the Mahbhrata (nti-parva 344.43 and nti-parva 336.30) it is stated:
tatra ye puruvet pacendriya-vivarjit
pratibuddh ca te sarve bhakt ca puruottame
All the residents of vetadvpa are devoid of the five material senses, in other words, their
bodies are not composed of the five material elements. They are learned and devoted to the
Supreme Lord, Puruottama.
anindriy nirhr anipand sugandhina
ekntinas te puru vetadvpa-nivsina
They have no material senses, they can survive without eating, and they do not engage in
material activities. Their bodies have a nice fragrance. These residents of vetadvpa are My
unalloyed devotees.
CB Antya-khaa 8.168
TEXT 168
r-mukhe advaita-candra bra bra kahe
e saba vaiavadevatro dya nahe
Advaita crya would repeatedly declare, All these Vaiavas cannot be seen by even the
demigods.
As a result of piety living entities attain the position of demigods, and as a result of sinful
activities they take birth in demoniac species and become attached to sinful activities. The
devotees of the Lord are worshipable and are desired to be seen by even those who as a result
of pious activities have become demigods. This was repeatedly declared by r Advaita
Prabhu.
CB Antya-khaa 8.169
TEXT 169
rodana kariy kahe caitanya-carae
vaiava dekhila prabhu,tomra krae
Crying while holding the feet of Lord Caitanya, He said, O Lord, only because of You am I
able to see all these Vaiavas!
CB Antya-khaa 8.170
TEXT 170
e saba vaiava-avatre avatr
prabhu avatare ih-sabe agre kari
The Lord, who is the source of all incarnations, would first have His devotees appear in this
world and then He Himself would advent.
CB Antya-khaa 8.171
TEXT 171
ye-rpe pradyumna, anirddha, sakaraa
sei-rpa lakmaa, bharata, atrughana
Pradyumna, Aniruddha, and Sakaraa incarnate with the Lord as Lakmaa, Bharata, and
atrughna.
CB Antya-khaa 8.172
TEXT 172
thr ye-rpa prabhu-sage avatare
vaiavere sei-rpa prabhu j kare
In the same way the Vaiavas appear with the Lord according to His order.
CB Antya-khaa 8.173
TEXT 173
ataeva vaiavera janma-mtyu ni
sage isena, sage yyena tathi
Therefore the Vaiavas neither take birth nor die, but they come with the Lord and return
with the Lord.
CB Antya-khaa 8.174
TEXT 174
dharma-karma-janma vaiavera kabhu nahe
padma-purete ih vyakta kari kahe
There is no birth, fruitive reactions, or duties for the Vaiavas. This is clearly stated in the
Padma Pura.
TEXT 175-176
yath saumitri-bharatau yath sakara
dayatath tenaiva jyante martya-loka yadcchay
punas tenaiva ysyanti tad vio pvata padam
na karma-bandhana janma vaiavn ca vidyate
Just as Bharata and Lakmaa, the son of Sumitr, and just as Sakaraa and other forms of
the Supreme Lord appear in this world by Their own will, similarly the Vaiava associates of
the Lord appear with the Lord and then return to the Lords eternal abode with the Lord. Like
the Lord, the Vaiavas do not take birth according to their past karma.
CB Antya-khaa 8.177
TEXT 177
hena-mate varera sage bhakta-gaa
preme pra haiy thkena sarva-kaa
In this way the devotees were always filled with ecstatic love in the Lords association.
CB Antya-khaa 8.178
TEXT 178
bhakti kari ye unaye e saba khyna
bhakta-sage tre mile gaura-bhagavn
Whoever hears these pastimes with devotion attains the association Lord Gaurga and His
devotees.
CB Antya-khaa 8.179
TEXT 179

khaa, Chapter Eight, entitled Mahprabhus Water Sports in Narendra-sarovara.
CBP 9: The Glories of Advaita
Chapter Nine: The Glories of Advaita
This chapter describes Mahprabhus acceptance of lunch alone at Advaitas house in

Nlcala, Mahprabhus inquiry from Dmodara Paita about Mother acs devotional
service to Viu, Mahprabhus resolve not to eat at the house of anyone who did not daily
chant one hundred thousand names of Hari, the Lords inquiry to r Keava Bhrati whether
jna or bhakti was superior and His jubilation on hearing bhakti was superior, the devotees
glorification of Lord Caitanya under the order of r Advaita, the Lords meeting with r
Rpa and Santana, rman Mahprabhus awarding the name Santana to Skara Mallika,
Mahprabhus confirmation to rvsa of Advaita cryas position as the Supersoul and
material cause of all ingredients, the establishment of Lord Ka as the Supreme Personality
of Godhead by quoting the incident of the great sage Bhgu from rmad Bhgavatam, and the
inconceivable nature of the exalted Vaiavas behavior.
The Vaiavas came to Nlcala with all the ingredients and eatables that Mahprabhu loved
to eat in His childhood, and the Lord, who is affectionate to His devotees, accepted lunch at
the houses of different devotees when their devotee wives, who were expert cooks, cooked
various preparations from the ingredients that they brought. One day Advaita Prabhu invited
Mahprabhu for lunch and personally cooked for the Lord. Advaitas wife assisted Him by
making all the arrangements for cooking. r Advaita crya had the desire to feed
Mahprabhu alone to His hearts satisfaction and suddenly, by the arrangement of
providence, the sannyss who usually ate with the Lord were separated from Him. Thus
Mahprabhu went alone to the house of Advaita and fulfilled His desire. Since Indra assisted
Advaita crya in His discharge of devotional service to Ka by sending a storm and rain,
Advaita crya began to offer Indra prayers, considering him a servant of Ka.
Understanding Advaita cryas heart, Mahprabhu glorified Advaita by saying that it was not
at all astonishing that Indra would follow the order of one whose resolution even Lord Ka
was bound to fulfill. The so-called followers of Advaita who rather than accept r Advaita
cryas subordination to r Caitanya think otherwise are not fit to be seen by Advaita
crya.
When Dmodara Paita returned from Bengal and Mahprabhu asked him about Mother
acs devotional service to Viu, the impartial Dmodara glorified mother ac as mrtimat
viu-bhakti, the embodiment of devotional service to Lord Viu, and described the glories
of the word i. Mahprabhu, who was performing the pastimes of teaching ordinary people,
asked Dmodara such a question just to teach ordinary people. Inquiries about ones
devotional service to Ka are proper inquiries about someones well-being. Devotees of
Viu are certainly wealthy. Mahprabhu let everyone know that He would not eat at
anyones house unless that person chants one hundred thousand names of Hari. Therefore,
for the sake of feeding Mahprabhu, many devotees began to chant one hundred thousand
names of Hari.
One day when Mahprabhu asked r Keava Bhrati whether jna or devotional service was
superior, Bhratipda replied that devotional service was certainly superior; because exalted
personalities like Brahm, iva, Nrada, Prahlda, ukadeva, Vysa, the four Kumras, the
Pavas headed by Yudhihira, Pryavrata, Pthu, Dhruva, Akrra, and Uddhava have all
prayed for devotional service at the lotus feet of the Supreme Lord. Some of them even
begged for devotional service after giving up their previous attachment for jna. Therefore
the path of devotional service approved by the mahjanas is the ultimate goal for all living
entities and for all time. After hearing the words of Bhrati, Mahprabhu expressed His
pleasure and began to dance in ecstasy.
One day when under the order of r Advaita crya all the devotees began to glorify the
names, qualities, and pastimes of the incarnation of Lord Caitanya, the crya began to dance
and roar loudly. The crya began to dance with the devotees while chanting a song He
personally composed about Lord Caitanya. When Mahprabhu heard the sound of krtana
and came there, the devotees under the leadership of Advaita crya began to glorify Lord
Caitanyas names, forms, qualities, and pastimes even more enthusiastically. To protect the
mission of His covered incarnation, Mahprabhu, who is the teacher of all living entities and
who accepted the mood of a devotee, left that place and returned to His residence to enact the
pastime of going to bed in an angry mood. The devotees headed by rvsa went to the Lords
residence, and Mahprabhu indicated that His identity in His covered incarnation was to
remain concealed. In response, rvsa made a gesture of trying to cover the sun with his two
hands to show that by covering a self-manifested object it could never remain hidden. In fact,
even if it were possible to cover the sun with ones hands, it was not possible for Lord
Caitanya to remain hidden, for His glories were spread throughout the entire world. At that
time, innumerable devotees from various provinces suddenly arrived there glorifying the
names, forms, qualities, and pastimes of the incarnation of r Caitanya and thereby
substantiated the words of rvsa. As a result, Mahprabhu enhanced the glories of His
devotee by accepting defeat.
The science of r Ka Caitanyas position as the origin of all incarnations is accepted

through disciplic succession. When He is accepted by personalities like r Advaita and r
Nitynanda as the source of all incarnations, and when He exhibits the special characteristics
found only in Lord Ka, then to not accept Him as the Supreme Personality of Godhead but
to consider Him as something else is nothing but atheism.
When r Rpa and Santana came before Mahprabhu and expressed their humility,
Mahprabhu glorified their renunciation and instructed them to take shelter of the lotus feet
of r Advaita crya to obtain loving devotional service. When Mahprabhu said that
Advaita crya was the storekeeper of devotional service, the crya replied that
Mahprabhu was actually the proprietor of that storehouse, and the storekeeper is allowed to
give out goods only under the order of the proprietor. In other words, He revealed His
subordination to Mahprabhu. Mahprabhu ordered r Rpa and Santana to go to Mathur-
maala and deliver the people of the western countries from the clutches of sinful activities
and improper behavior by preaching pure devotional service. Then Mahprabhu awarded
Skara Mallika the spiritual name Santana.
When Mahprabhu inquired from rvsa about the Vaiava status of Advaita, rvsa said
that r Advaita crya was a Vaiava in the category of ukadeva and Prahlda. This caused
Mahprabhu to manifest His pastime of anger. In that angry mood the Lord picked up a
fishing rod and was about to beat rvsa. The Lord then revealed that r Advaita was the
primeval Lord, the source of all ingredients, the Supersoul of everyone, and the incarnation of
Mah-Viu; therefore, compared to Him, personalities like ukadeva and Prahlda were
nothing but children. The exalted author then proves the inconceivable and unique behavior
of the perfected Vaiavas by relating the incident of Bhgu described in the Tenth Canto of
rmad Bhgavatam. He concludes this chapter by saying that only by the mercy of Ka and
by taking shelter of Ka can one realize the difficult to comprehend characteristics of the
Vaiavas.
CB Antya-khaa 9.001
TEXT 1
jaya jaya r-ka-caitanya ram-knta
jaya sarva-vaiavera vallabha eknta
All glories to r Ka Caitanya, the husband of the goddess of fortune! All glories to the
only beloved Lord of all Vaiavas!
r Ka Caitanyadeva is Ka, the fountainhead of all incarnations, therefore He is the

origin of Viu, the husband of Lakm. That is why He is also addressed as Ram-knta. r
Ka Caitanya is Kacandra, the worshipable Lord of all the devotees in the rasas of nta
(neutrality), dsya (servitorship), sakhya (fraternity), vtsalya (parental affection), and
madhura (conjugal love).
CB Antya-khaa 9.002
TEXT 2
jaya jaya kp-maya r-vaikuha-ntha
jva-prati kara prabhu, ubha-di-pta
All glories to the merciful Lord of Vaikuha! O Lord, please glance mercifully on the living
entities.
CB Antya-khaa 9.003
TEXT 3
hena-mate bhakta-gohvarera sage
thkil paramnande sakrtana-rage
In this way all the devotees remained with the Lord enjoying the ecstasy of sakrtana.
CB Antya-khaa 9.004
TEXT 4
ye dravye prabhura prta prve iu-kle

sakala jnena th vaiava-maale
All the Vaiavas knew what foodstuffs the Lord liked in His childhood.
CB Antya-khaa 9.005
TEXT 5
sei saba dravya sabe prema-yukta haiy
niyche yata saba prabhura lgiy
Therefore they all lovingly brought those items for offering to the Lord.
CB Antya-khaa 9.006
TEXT 6
sei saba dravya prte kariy randhana
varere siy karena nimantraa
The devotees would affectionately cook those items and invite the Lord to accept their
offering.
CB Antya-khaa 9.007
TEXT 7
ye dine ye bhakta-ghe haya nimantraa
thi parama prte karena bhojana
Whenever the Lord was invited to the residence of a devotee, He would eat there with great
affection.
CB Antya-khaa 9.008
TEXT 8
r-lakmra aayata vaiava-ghiki
vicitra randhana karena nhi jni
All the wives of the Vaiavas were expansions of Lakm, the goddess of fortune. Therefore
their cooking was so wonderful I cannot describe it.
The wives of Vaiavas are expansions of r Lakm. Although the jva servants and
maidservants of the Supreme Lord are separated expansions of the Lords energy, they are
actually transformations of the marginal energy and are therefore expansions of akti. When
the living entities lack knowledge of their constitutional position, they become illusioned
about their actual identity, but the wives of Vaiavas always remain engaged in the service of
Hari on the liberated platform rather than forgetting their actual identity.
CB Antya-khaa 9.009
TEXT 9
niravadhi sabra nayane prema-dhra
ka-nme paripra vadana sabra
Their eyes were always filled with tears of love, and their mouths were always filled with the
holy name of Ka.
CB Antya-khaa 9.010
TEXT 10
prve varera prti ye saba vyajane
navadvpe r-vaiav sabe th jne
Those Vaiavs knew what vegetable preparations the Lord liked when He was previously in
Navadvpa.
CB Antya-khaa 9.011
TEXT 11
prema-yoge sei-mata karena randhana
prabhu o parama preme karena bhojana
Therefore they cooked those preparations with love, and the Lord also ate all their offerings
with great love.
CB Antya-khaa 9.012
TEXT 12
eka-dina r-advaita-siha mahmati

prabhure balil,ji bhik kara ithi
One day the magnanimous, lionlike Advaita crya requested the Lord, Please take Your
lunch at My house today.
CB Antya-khaa 9.013
TEXT 13
muy-eka taula prabhu, rndhiba pana
hasta mora dhanya hau tomra bhakae
I cook only a handful of rice. Please accept it so that My hands will become glorious.
CB Antya-khaa 9.014
TEXT 14
prabhu bale,ye jana tomra anna khya
ka-bhakti, ka se-i pya sarvathya
The Lord replied, Whoever eats Your rice certainly attains Ka and His devotional service.
CB Antya-khaa 9.015
TEXT 15
crya, tomra anna mra jvana
tumi khoyile haya kera bhojana
O crya, Your rice is My life. Ka certainly eats whatever You cook.
CB Antya-khaa 9.016
TEXT 16
tumi ye naivedya kara kariy randhana
mgiyo khite mra tathi mana
When You prepare an offering for Ka, I am ready to even beg for the remnants.
CB Antya-khaa 9.017
TEXT 17
uni prabhura bhakta-vatsalat-vki
nande advaita bhsena nhi jni
Who can understand the ecstasy Advaita felt when He heard such affectionate words from the
Lord?
CB Antya-khaa 9.018
TEXT 18
parama santoe tabe vsya il
prabhura bhikra sajja karite lgil
In great satisfaction Advaita then returned home and made arrangements for the Lords meal.
CB Antya-khaa 9.019
TEXT 19
lakm-ae janmaadvaitera pati-vrat
lgil karite krya hai harait
Advaitas chaste wife, who was an expansion of Lakm, began to joyfully prepare for cooking.
CB Antya-khaa 9.020
TEXT 20
prabhura prtera dravya gaua-dea haite
yata niychena saba lgilena dite
She gave Advaita those items that were dear to the Lord that she had brought from Bengal.
CB Antya-khaa 9.021
TEXT 21
randhane vasilr-advaita mahaya
caitanya-candrere kari hdaye vijaya
r Advaita Mahaya then meditated on Lord Caitanya as He sat down and began cooking.
CB Antya-khaa 9.022
TEXT 22
pati-vrat vyajanera parip kare
yateka prakra kare yena citte sphure
His chaste wife made preparations for cooking different vegetables according to the
inspiration that manifested in her heart.
CB Antya-khaa 9.023
TEXT 23
ke svarera baa prti ih jni
nnka dilenaprakra daa ni
She knew the Lord was very fond of ka, so she gave Advaita ten varieties of ka she had
brought.
CB Antya-khaa 9.024
TEXT 24
crya rndhena, pati-vrat krya kare
dui jan bhse yena nanda-sgare
Advaita crya cooked, and His chaste wife assisted. In this way they both floated in an ocean
of happiness.
CB Antya-khaa 9.025
TEXT 25
advaita balena,una kadsera mt!
tomre kahi ye mi eka mana-kath
Advaita said, O mother of Kadsa, listen. Let Me tell you what I am thinking.
The Kadsa referred to herein is Ka Mira, the son of Advaita Prabhu.
CB Antya-khaa 9.026
TEXT 26
yata kichu ei mor karilu sambhra

kon-rpe prabhu saba karena svkra
I dont know how, but I want the Lord to relish everything that we have cooked.
CB Antya-khaa 9.027
TEXT 27
yadi sibena sannysra goh laiy
kichu n khiba tabe, jni mi ih
If He comes along with the other sannyss, I am certain He will not eat very much.
TEXT 28
apekita yata yata mahnta sannys
sabei prabhura sage bhik karena si
Generally all the sannyss accompany the Lord every day to take their meals.
CB Antya-khaa 9.029
TEXT 29
sabei prabhure karena parama apek
prabhu-sage saba si prte karena bhik
They all have great respect for the Lord, so out of affection they take their meals with Him.
CB Antya-khaa 9.030
TEXT 30
advaita cintena mane hena pka haya
ekevara prabhu si karena vijaya
Advaita thought, How nice are all these preparations! If only the Lord would come alone.
CB Antya-khaa 9.031
TEXT 31
tabe mi ih saba pri khoyite

e kman mora siddha haya kon mate
Then I could make Him eat all these preparations. But how can I fulfill this desire of Mine?
CB Antya-khaa 9.032
TEXT 32
ei-mata mane cinte advaita-crya
randhana karena mane bhvi sei krya
Advaita crya continued to think in this way as He cooked.
CB Antya-khaa 9.033
TEXT 33
vara o kariy sakhy-nmera grahaa
madyhndi kriy karibre haila mana
Meanwhile, the Lord completed the chanting of His fixed number of holy names and
prepared to perform His noon duties.
The phrase sakhy-nma refers to chanting the holy names of the Lord a certain number of
times, as opposed to chanting the holy names without counting. The word grahaa refers to
chanting.
CB Antya-khaa 9.034
TEXT 34
ye-saba sannys prabhu-sage bhik kare
tr saba calil madhyhna karibre
The sannyss who generally took their meal with the Lord also went to perform their noon
duties.
CB Antya-khaa 9.035
TEXT 35
hena-kle mah-jhaa-vi cambite
rambhil devarja advaitera hite

At that time, however, Indra, the King of the demigods, suddenly sent an intense shower of
rain and strong winds for the satisfaction of Advaita.
CB Antya-khaa 9.036
TEXT 36
ilvi catur-dike bje jhanjhan
asambhava vtsa, vira nhi sm
Hailstones began to fall everywhere, the wind blew fiercely, and it rained without limit.
CB Antya-khaa 9.037
TEXT 37
sarva-dik andhakra haila dhlya
vsya yite keha patha nhi pya
All the directions became so darkened with dust in the air that the sannyss could not find
the way to their residences.
CB Antya-khaa 9.038
TEXT 38
hena jhaa vahe, keha sthira haite nre
keha nhi jne koth laiy yya kre
The wind was so forceful that no one could stand still, and no one could understand what
direction they were going.
CB Antya-khaa 9.039
TEXT 39
sabe yathr-advaita karena randhana
tath mtra haya alpa jhaa variaa
The area where r Advaita was cooking, however, had only a little rain and wind.
CB Antya-khaa 9.040
TEXT 40
yata nys bhik kare prabhu sahati
nhika uddea kro keb gel kati
The sannyss who generally took their meals with the Lord got lost, and no one knew where
they went.
CB Antya-khaa 9.041
TEXT 41
ethr-advaita-siha kariy randhana
upaskari thuilena r-anna-vyajana
Meanwhile, the lionlike Advaita finished cooking and cleaned a spot, where He placed the
rice and vegetable preparations.
CB Antya-khaa 9.042
TEXT 42
ghta, dadhi, dugdha, sara, navan, piaka
nn-vidha arkar, sandea, kadalaka
He also set out ghee, yogurt, milk, cream, butter, piaka (a sweet preparation made with
rice), varieties of sweets, sandea, and bananas.
CB Antya-khaa 9.043
TEXT 43
sabra upare diy tulas-majar
dhyne vasilena nibre gaurahari
After putting a tulas-majar on each preparation, Advaita sat down and meditated on
bringing Gaurahari there.
CB Antya-khaa 9.044
TEXT 44
ekevara prabhu isena yena-mate
ei-mata mane dhyna karena advaite

Advaita meditated in such a way that the Lord would come alone.
CB Antya-khaa 9.045
TEXT 45
satya gauracandra advaitera icch-maya
ekevara mahprabhu karil vijaya
In fact, by the desire of Advaita, r Gauracandra did come to His house alone.
CB Antya-khaa 9.046
TEXT 46
hare ka hare ka bali prema-sukhe
pratyaka hail si advaita-sammukhe
The Lord was chanting the Hare Ka mah-mantra in ecstatic love as He came before
Advaita.
CB Antya-khaa 9.047
TEXT 47
sambhrame advaita pda-padme namaskari
sana dilena, vasilena gaurahari
Advaita offered respectful obeisances at the Lords lotus feet, and then He offered a seat on
which Gaurahari sat.
CB Antya-khaa 9.048
TEXT 48
bhinna saga keha nhi, vara kevala
dekhiy advaita hail nande vihvala
Seeing that no one had come with the Lord, Advaita became overwhelmed with ecstasy.
CB Antya-khaa 9.049
TEXT 49
harie karena patn-sahite sevana
pda-prakliy dena candana vyajana
Along with His wife, Advaita happily washed the Lords feet, offered Him sandalwood pulp,
and fanned Him.
CB Antya-khaa 9.050
TEXT 50
vasilena gauracandra nanda-bhojane
advaita karena pariveana pane
Gauracandra then happily sat down to eat, and Advaita began to serve Him.
CB Antya-khaa 9.051
TEXT 51
yateka vyajana dena advaita harie
prabhu o karena parigraha prema-rase
The Lord accepted with love whatever vegetable preparation was joyfully offered to Him by
Advaita.
CB Antya-khaa 9.052
TEXT 52
yateka vyajana prabhu bhojana karena
sakalera kichu kichu avaya eena
The Lord would leave a small portion of each vegetable preparation uneaten.
The word eena means saved as remnants or left behind.
CB Antya-khaa 9.053
TEXT 53
advaitere gauracandra balena hsiy
kene ei vyajana, jnaha tumi ih?

Gauracandra then smiled and said to Advaita, Do You know why I am leaving these
remnants?
CB Antya-khaa 9.054
TEXT 54
yateka vyajana khi, chi jnibra
ataeva kichu kichu eiye sabra
I left a portion of each preparation behind because I want to see what preparations I have
eaten.
CB Antya-khaa 9.055
TEXT 55
hsiy balena prabhu,unaha crya!
kothya ikhil eta randhanera krya?
The Lord smiled as He asked, Listen, crya, where have You learned to cook all these
preparations?
CB Antya-khaa 9.056
TEXT 56
mi ta e-mata kabhu nhi khi ka
sakali vicitrayata kariycha pka
I have never before eaten such ka. Whatever You have cooked is wonderful.
CB Antya-khaa 9.057
TEXT 57
yata dena r-advaita, prabhu saba khya
bhakta-vch-kalpa-taru r-gaurga-rya
The Lord ate whatever Advaita offered, for Lord Gaurga is like a desire tree, fulfilling all
the desires of His devotees.
CB Antya-khaa 9.058
TEXT 58
dadhi, dugdha, ghta, sara, sandea apra
yata dena, prabhu saba karena svavkra
The Lord accepted the yogurt, milk, ghee, cream, sandea, and whatever else was given by
Advaita.
CB Antya-khaa 9.059
TEXT 59
bhojana karena r-caitanya-bhagavn
advaita-sihera kari pra manas-kma
In this way the Supreme Lord r Caitanya took His meal and satisfied the desires of the
lionlike Advaita.
CB Antya-khaa 9.060
TEXT 60
paripra haila yadi prabhura bhojana
takhane advaita kare indrera stavana
As the Lord was finishing His meal, Advaita began offering prayers to Indra.
CB Antya-khaa 9.061
TEXT 61
ji indra, jnilu tomra anubhava
ji jnila tumi nicaya vaiava
O Indra, today I have come to know your prowess. Today I have come to know that you are
certainly a Vaiava.
The word anubhava means influence or glories.
CB Antya-khaa 9.062
TEXT 62
ji haite tomre diba pupa-jala

ji indra, tumi more kinil kevala
From today, Indra, I will offer you water and flowers, for today you have certainly purchased
Me.
CB Antya-khaa 9.063
TEXT 63
prabhu bale,ji ye indrera baa stuti
ki hetu ih? kaha dekhi mora prati
The Lord inquired, Why are You offering nice prayers to Indra today? Please tell Me.
CB Antya-khaa 9.064
TEXT 64
advaita balena,tumi karaha bhojana
ki krya tomra ih kariyravaa
Advaita replied, You just eat. There is no need for You to hear about this.
CB Antya-khaa 9.065
TEXT 65
prabhu bale,ra kene luko crya!
yata jhaa-visaba tomri se krya
The Lord said, O crya, why are You trying to hide the truth? The rain and winds that
came were all Your doing.
CB Antya-khaa 9.066
TEXT 66
jhaera samaya nahe, tabe akasmt
mahjhaa, mahvi, mahlpta
This is not the season for strong winds, yet strong winds, intense rain, and a great hailstorm
suddenly appeared.
CB Antya-khaa 9.067
TEXT 67
tumi icch kariy se e saba utpta
kariy cha, th bujhila skta
I have understood without doubt that all these disturbances were arranged by Your will.
CB Antya-khaa 9.068
TEXT 68
ye lgi indrera dvr karil ih
th kahi ei mi vidita kariy
I will now explain why You had Indra do all this.
CB Antya-khaa 9.069
TEXT 69
sannysra sage mi karile bhojana
kichu n khiba mi ei tomra mana
You thought that if I came with the sannyss, I would not eat very much.
CB Antya-khaa 9.070
TEXT 70
ekevara ile se mre sakala
khoyiy nija-icch karib saphala
But if I came alone, You could fulfil Your desire by feeding Me everything You cooked.
CB Antya-khaa 9.071
TEXT 71
ataeva e sakala utpta sjiyni
edhile nysi-gaa mane j diy
Therefore You created all these disturbances to stop the other sannyss from coming.
CB Antya-khaa 9.072
TEXT 72
indra j-kr e tomra kon akti
bhgya se indrera, ye tomre kare bhakti
The fact that Indra carried out Your order does not demonstrate Your actual potency. It was
his good fortune that he got an opportunity to serve You.
CB Antya-khaa 9.073
TEXT 73
ka n karena yra sakalpa anya
thye karite pre ka-skt sarvath
Even Lord Ka does not refuse Your request. You are able to make Him appear anywhere.
CB Antya-khaa 9.074
TEXT 74
kacandra yra vkya karena plana
ki adbhuta tre ei jhaa variaa
Is arranging for some wind and rain wonderful for one whose words are respected by
Kacandra?
TEXT 75-76
yama, kla, mtyu yra jire dhare
yra pada vche yogevara munvare
ye-tom-smarae sarva-banda-vimocana
ki vicitra tre ei jhaa variaa
Is arranging some wind and rain wonderful for one whose order Yamarja, Time, and Death
carry on their head, whose lotus feet are desired by the best of the yogis and munis, and by
remembering whom one is freed from all bondage?
CB Antya-khaa 9.077
TEXT 77
tom jne hena jana ke che sasre
tumi kp karile se bhakti-phala dhare
Who in this world knows You perfectly? Only by Your mercy can one get the fruit of
devotional service.
CB Antya-khaa 9.078
TEXT 78
advaita balena,tumi sevaka-vatsala
kya-mano-vkye mi dhari ei bala
Advaita said, You are very affectionate to Your servants. I derive strength because I have
accepted this fact with My body, mind, and words.
CB Antya-khaa 9.079
TEXT 79
sarva-kla-siha mi tora bhakti-bale
ei varamore n chib kona kle
May I always remain as powerful as a lion by the strength of devotional service to You.
Please give Me the benediction that You will never abandon Me.
CB Antya-khaa 9.080
TEXT 80
ei-mata dui prabhu vkovkya-rase
bhojana sampra haila nanda-viee
In this way the two Prabhus relished Their discussion, as the Lord happily finished His meal.
CB Antya-khaa 9.081
TEXT 81
advaitera r-mukhera e sakala kath

satya satya satya ithe nhika anyath
The statements coming from Advaitas lotus mouth are all certainly true. There is no other
possibility.
CB Antya-khaa 9.082
TEXT 82
unite e saba kath yra prta naya
se adhama advaitera adya nicaya
Anyone who does not relish hearing this narration is the lowest of men and will certainly be
bereft of Advaitas merciful glance.
Since r Advaita Prabhu desired to become happy by feeding r Mahprabhu alone, Indra,
the King of the demigods, created a natural calamity to stop the other sannyss from coming.
As a result, Mahprabhu came alone and Advaita Prabhu felt satisfaction by feeding Him.
This topic was revealed by r Advaita Prabhu to His own servants. But some people who do
not accept Advaita Prabhu as an unalloyed servant of Mahprabhu do not approve of such
factual incidents. Rather they consider r Gaurasundara subordinate to r Advaita and thus
endeavor to modify the service attitude of Advaita Prabhu. Although such ignorant
materialistic people identify themselves as followers of Advaita, they are not to be seen; in
other words, if one happens to see the face of such a person, one would have to purify
himself from that bad association by taking bath in the Ganges.
CB Antya-khaa 9.083
TEXT 83
hari-akarera yena prta satya kath
abudha prkta jane n bujhe sarvath
The bond of love between Hari and akara is factual, yet it cannot be understood by
ignorant materialistic persons.
CB Antya-khaa 9.084
TEXT 84
ekera aprte haya dohra aprta
hari-hare yenatena caitanya-advaita

If someone displeases either of them, they will both be displeased. This same relationship
between Hari and akara was manifested between Lord Caitanya and Advaita.
CB Antya-khaa 9.085
TEXT 85
niravadhi advaita e saba kath kaya
jagatera tra lgi kplu hdaya
The kind-hearted Advaita Prabhu always described these topics for the deliverance of the
world.
CB Antya-khaa 9.086
TEXT 86
advaitera vkya bujhibra akti yra
jniha vara sage bheda nhi tra
One who is able to understand Advaitas statements knows that there is no difference between
Him and the Supreme Lord.
As stated:
advaita haridvaitd crya bhakti-asant
bhaktvatram a tam advaitcryam raye
Because He is nondifferent from Hari, the Supreme Lord, He is called Advaita, and because
He propagates the cult of devotion, He is called crya. He is the Lord and the incarnation of
the Lords devotee. Therefore I take shelter of Him. [Cc. di 1.13]
CB Antya-khaa 9.087
TEXT 87
bhakti kari ye unaye e saba khyna
ke bhakti haya tra sarvatra kalya
Anyone who hears these pastimes with devotion will achieve the most auspicious devotional
service of Lord Ka.
CB Antya-khaa 9.088
TEXT 88
advaita-sihera kari pra manas-kma
vsya calilr-caitanya-bhagavn
After fulfilling the desire of the lionlike Advaita, Lord Caitanya returned to His residence.
CB Antya-khaa 9.089
TEXT 89
ei mata rvsdi-bhakta-gaa-ghare
bhik kari sabrei pra-kma kare
In this way the Lord accepted meals at the houses of rvsa and other devotees and thereby
fulfilled their desires.
CB Antya-khaa 9.090
TEXT 90
sarva-goh lai niravadhi sakrtana
ncyena ncena pane anukaa
The Lord would gather all His devotees and constantly engage in sakrtana. He would
continually dance and induce others to dance.
CB Antya-khaa 9.091
TEXT 91
dmodara paita ire dekhibre
giychil, i dekhi il satvare
After going to Navadvpa to see mother ac, Dmodara Paita quickly returned to Nlcala.
CB Antya-khaa 9.092
TEXT 92
dmodara dekhi prabhu niy nibhte
ira vttnta lgilena jijsite

When the Lord saw Dmodara, He took him to a secluded place and inquired from him about
mother ac.
CB Antya-khaa 9.093
TEXT 93
prabhu bale,tumi ye chil tna kche
satya kaha, ira ki viu-bhakti che?
The Lord asked, You stayed with My mother. Now tell Me the truth, does she have devotion
to Lord Viu?
CB Antya-khaa 9.094
TEXT 94
parama tapasv nirapeka dmodara
uni krodhe lgilena karite uttara
On hearing this question, Dmodara Paita, who was very austere and impartial, became
angry and replied.
CB Antya-khaa 9.095
TEXT 95
ki balil gosi, ira bhakti che?
ih o jijsa prabhu, tumi kon kje
O Lord, what did You say? Are You asking whether Your mother has any devotion?
CB Antya-khaa 9.096
TEXT 96
ira prasde se tomra viu-bhakti
yata kichu tomra, sakala tra akti
It is by Your mothers mercy that You have devotion for Viu. Whatever You have is by her
potency.
CB Antya-khaa 9.097
TEXT 97
yateka tomra viu-bhaktira udaya
ira prasde saba jniha nicaya
Know for certain that whatever devotion for Viu You have is by her mercy.
TEXT 98-99
aru, kampa, sveda, mrcch, pulaka, hukra
yateka chaye viu-bhaktira vikra
kaeka ira dehe nhika virma
niravadhi r-vadane sphure ka-nma
Transformations of love for Viu like crying, shivering, perspiring, fainting, standing of
hairs on end, and loud roaring are constantly visible on the body of mother ac, and she is
always chanting the holy name of Ka.
CB Antya-khaa 9.100
TEXT 100
ira bhaktira kath jijsa gosi
viu-bhakti yre bale, se-i dekha i
O Lord, You have asked about the devotion of mother ac? It is mother ac who is
addressed as devotional service to Viu.
CB Antya-khaa 9.101
TEXT 101
mrtimat bhakti ikahila tomre
jniy o my kari jijsa mre
I tell You, she is the embodiment of devotional service to Viu. Although You know this,
You ask me as if You did not know.
CB Antya-khaa 9.102
TEXT 102
prkta-abde o ye v balibeka i
i abda-prabhve thra dukha ni
If even someone who considers the word i an ordinary word utters this word, by the
influence of that sound, he is freed from all distress.
CB Antya-khaa 9.103
TEXT 103
dmodara-mukhe uni ira mahim
gauracandra prabhura nandera nhi sm
On hearing the glories of mother ac from the mouth of Dmodara Paita, the happiness of
Lord Gauracandra increased without limit.
When the Lord asked Dmodara Paita how much devotion to Ka His mother had after
being separated from her son, Dmodara Paita glorified the devotional activities of
acdev. When Mahprabhu heard this, He became extremely joyful.
CB Antya-khaa 9.104
TEXT 104
dmodara paitere dhari prema-rase
puna punaligana karena santoe
Absorbed in the mellows of ecstatic love, the Lord repeatedly embraced Dmodara Paita
with satisfaction.
CB Antya-khaa 9.105
TEXT 105
ji dmodara, tumi mre kinil
manera vttnta yata mre kahil
O Dmodara, today you have purchased Me, for you have confirmed what was in My heart.
CB Antya-khaa 9.106
TEXT 106
yata kichu viu-bhakti-sampatti mra
ira prasde sabadvidh nhi tra
Whatever asset of devotion to Viu I have is by My mothers mercy. There is no doubt

about it.
CB Antya-khaa 9.107
TEXT 107
thna icchya mi cho pthivte
tna a mi kabhu nriba udhite
I am living in this world by her will. Therefore I will never be able to repay her.
CB Antya-khaa 9.108
TEXT 108
i-sthne baddha mi, una dmodara!
ire dekhite mi chi nirantara
O Dmodara, please listen. I am always bound by her affection, and I always see her.
CB Antya-khaa 9.109
TEXT 109
dmodara-paitere prabhu kp kari
bhakta-goh-sage vasilena gaurahari
After blessing Dmodara Paita in this way, Gaurahari sat down with His devotees.
CB Antya-khaa 9.110
TEXT 110
ira ye bhakti che jijse vare
se kevala ik karyena jagatere
The Lords inquiry about mother acs devotion was only to teach the people of this world.
It is to be understood that Mahprabhus pastime of inquiring from Dmodara about
acdevs devotion to Ka was meant for teaching people. This pastime was manifested to
reveal how affectionately the Lords servants serve Him, and how the Lord becomes
controlled by their love.
CB Antya-khaa 9.111
TEXT 111
bndhavera vrt yena jijse bndhave
kaha bandhu-saba, ki kuale che sabe?
A person sometimes inquires from his friend, Please tell me, are our friends doing well?
CB Antya-khaa 9.112
TEXT 112
kuala abdera artha vyakta karibre
bhakti che kari vrt layena sabre
But the Lord revealed the actual meaning of the word kuala, or well, by inquiring whether
a person had devotion.
In the rmad Bhgavatam (4.22.14) Pthu Mahrja speaks the following words:
bhavatsu kuala-prana tmrmeu neyate
kualkual yatra na santi mati-vttaya
My dear sirs, there is no need to ask about your good and bad fortune because you are
always absorbed in spiritual bliss. The mental concoction of the auspicious and inauspicious
does not exist in you.
In his Bhgavata-ttparya commentary on rmad Bhgavatam (1.14.34) Madhvcrya quotes

the Nradya Pura as follows:
aty uttamn kuala prano loka-sukhecchay
nityadpta-sukhatvt tu na te yujyate kvacit
Exalted persons inquire about peoples well being to make them happy. Otherwise they are
not too concerned about the happiness of their own people.
In his Bhgavata-ttparya commentary on rmad Bhgavatam (2.1.26) Madhvcrya quotes
the Padma Pura as follows:
lokn sukha-karttvam apekya kuala vibho
pcchyate satatnandt katha tasyeva pcchyate
Inquiries about peoples well being are made to make people happy. That is why they are
always done joyfully and in relationship to the Lord.
nanv addh mayi kurvanti kual svrtha-darinaa
haituky avyavahit bhaktim tma-priye yath
Certainly expert personalities, who can see their own true interest, render unmotivated and
uninterrupted devotional service directly unto Me, for I am most dear to the soul.
yasysti bhaktir bhagavaty akican
sarvair guais tatra samsate sur
harv abhaktasya kuto mahad-gu
mano-rathensati dhvato bahi
In one who has unflinching devotional faith in Ka, all the good qualities of Ka and the
demigods are consistently manifested. However, one who has no devotion to the Supreme
Personality of Godhead has no good qualifications because he is engaged by mental
concoction in material existence, which is the external feature of the Lord.
CB Antya-khaa 9.113
TEXT 113
bhakti-yoga thke, tabe sakala kuala
bhakti vin rj haile o amagala
If someone has devotion, then everything is well, but without devotion, even the position of a
king is inauspicious.
Among all types of auspiciousness, the presence of devotional service to the Lord in ones
heart is the topmost. Even kings adorned with various signs of worldly auspiciousness cannot
attain auspiciousness like that of the devotees. Worldly supremacy is most insignificant in
comparison to devotional service to the Lord.
Remembrance of Lord Kas lotus feet destroys everything inauspicious and awards the
greatest good fortune. It purifies the heart and bestows devotion for the Supreme Soul, along
with knowledge enriched with realization and renunciation.
yas tttama-loka-gunuvda
sagyate bhkam amagala-ghna
tam eva nityauyd abhka
ke mal bhaktim abhpsamna
The person who desires pure devotional service to Lord Ka should hear the narrations of
Lord Uttama lokas glorious qualities, the constant chanting of which destroys everything
inauspicious. The devotee should engage in such listening in regular daily assemblies and
should also continue his hearing throughout the day.
In the rmad Bhgavatam (10.83.3) Lord Kas relatives speak as follows:
kuto iva tvac-carambujsava
mahan-manasto mukha-nista kvacit
pibanti ye kara-puair ala prabho
deha-bht deha-kd-asmti-cchidam
O master, how can misfortune arise for those who have even once freely drunk the nectar
coming from Your lotus feet? This intoxicating liquor pours into the drinking cups of their
ears, having flowed from the minds of great devotees through their mouths. It destroys the
embodied souls forgetfulness of the creator of their bodily existence.
eka prapadyate dhvnta hitveda sva-kalevaram
kualetara-ptheyo bhta-drohea yad bhtam
He goes alone to the darkest regions of hell after quitting the present body, and the money
he acquired by envying other living entities is the passage money with which he leaves this
world.
rjyaivarya-madonnaddho na reyo vindate npa
tvan-my-mohito nity manyate sampado cal
Infatuated with his opulence and ruling power, a king loses all self-restraint and cannot
obtain his true welfare. Thus bewildered by Your illusory energy, he imagines his temporary
assets to be permanent. Also see rmad Bhgavatam (10.7.11-23).
CB Antya-khaa 9.114
TEXT 114
dhana yaa bhoga yra chaye sakala
bhakti yra ni, tra saba amagala
If one has wealth, fame, and material enjoyment but is bereft of devotion, then everything is
inauspicious.
Coveted objects like wealth, fame, and material enjoyment make one forget Ka. As a
result, misfortune and inauspiciousness arise. Only devotional service is the reservoir of all
auspiciousness.
In the rmad Bhgavatam (3.5.2) Vidura speaks the following words:
sukhya karmi karoti loko
na tai sukha vnyad-uprama v
vindeta bhyas tata eva dukha

yad atra yukta bhagavn vaden na
O great sage, everyone in this world engages in fruitive activities to attain happiness, but one
finds neither satiation nor the mitigation of distress. On the contrary, one is only aggravated
by such activities. Please, therefore, give us directions on how one should live for real
happiness.
sarve ved ca yaj ca tapo dnni cnagha
jvbhaya-pradnasya na kurvran kalm api
O spotless one, your answers to all these questions will grant immunity from all material
miseries. Such charity is greater than all Vedic charities, sacrifices, penances, etc. Also see
rmad Bhgavatam (3.9.7-19, 10.51.45-57, and 4.3.9-13).
yathaihikmumika-kma-lampaa
suteu dreu dhaneu cintayan
aketa vidvn kukalevartyayd
yas tasya yatnarama eva kevalam
Materialists are generally very attached to their present bodily comforts and to the bodily
comforts they expect in the future. Therefore they are always absorbed in thoughts of their
wives, children, and wealth and are afraid of giving up their bodies, which are full of stool
and urine. If a person engaged in Ka consciousness, however, is also afraid of giving up his
body, what is the use of his having labored to study the stras? It was simply a waste of
time.
CB Antya-khaa 9.115
TEXT 115
adya-khdya nhi yradaridrera anta
viu-bhakti thkile, se-i se dhanavanta
And if one is so poor that he has no food for a day but he has devotion to Lord Viu, then he
is the richest person.
If even a poor person unable to accumulate food is inclined to the service of the Lord, then
no one can be as rich as him, because his Lord is the proprietor of all opulences.
namo kicana-vittya nivtta-gua-vttaye
tmrmya ntya kaivalya-pataye nama
My obeisances are unto You, who are the property of the materially impoverished. You have
nothing to do with the actions and reactions of the material modes of nature. You are self-
satisfied, and therefore You are the most gentle and are master of the monists.
CB Antya-khaa 9.116
TEXT 116
bhik-nimantraa-chale prabhu sab-sthne
vyakta kari ih kariychena pane
As the devotees invited the Lord to take His meal in their houses, the Lord took the
opportunity to teach them all this topic.
CB Antya-khaa 9.117
TEXT 117
bhik-nimantrae prabhu balena hsiy
cala tumi ge lakevara hao giy
When invited to take a meal, the Lord smiled and said, First you should become a lakevara
[The word lakevara is a combination of laka (hundred thousand) and vara (master).
In common usage it would refer to someone who possessed a hundred thousand rupees.].
CB Antya-khaa 9.118
TEXT 118
tath bhik mra, ye haya lakevara
uniy brhmaa saba cintita-antara
I take meals only in the house of a lakevara. Hearing this, the brhmaas became worried.
CB Antya-khaa 9.119
TEXT 119
vipra-gaa stuti kari balena gosi!
lakera ki dya, sahasreko kro ni
The brhmaas offered prayers to the Lord, O Gosi, what to speak of a hundred thousand,
none of us possess even a thousand.
CB Antya-khaa 9.120
TEXT 120
tumi n karile bhik, grhasthya mra
ekhanei puiy hauk chrakhra
If You dont accept meals from us, then let our entire household be burnt to ashes.
CB Antya-khaa 9.121
TEXT 121
prabhu bale,jna, lakevara bali kre?
prati-dina laka-nma ye grahaa kare
The Lord replied, Do you know who is a lakevara? He is someone who daily chants a
hundred thousand holy names.
r Gaurasundara said, The Lord is served in the house of only one who daily chants a
hundred thousand names. The Lord accepts items like foodstuffs from only such a person.
For one who does not chant a hundred thousand names, the Lord does not award the good
fortune of His service by accepting his offering. All devotees of the Lord must daily chant a
hundred thousand names, otherwise they will become attached to varieties of material
enjoyment and will be unable to serve the Lord. That is why everyone under the shelter of r
Caitanyadeva chants at least one hundred thousand names. Otherwise Gaurasundara will not
accept the foodstuffs that are offered to Him.
CB Antya-khaa 9.122
TEXT 122
se janera nma mi bali lakevara
tath bhik mra, n yi anya ghara

I call that a person a lakevara. I take meals in only such a persons house, not in the houses
of others.
CB Antya-khaa 9.123
TEXT 123
uniy prabhura kp-vkya vipra-gae
cint chi mahnanda hail mane mane
Hearing this merciful statement of the Lord, the brhmaas gave up their anxiety and became
joyful.
CB Antya-khaa 9.124
TEXT 124
laka nma laiba prabhu, tumi kara bhik
mahbhgya,e-mata karo tumi ik
O Lord, we will chant a hundred thousand names. Please therefore take Your meals in our
houses. It is our good fortune that You are teaching us in this way.
CB Antya-khaa 9.125
TEXT 125
prati-dina laka nma sarva-dvija-gae
layena caitanyacandra bhikra krae
All the brhmaas then began to chant a hundred thousand names everyday so that they
could offer food to Lord Caitanyacandra.
CB Antya-khaa 9.126
TEXT 126
hena-mate bhakti-yoga laoyya vare
vaikuha-nyaka bhakti-sgare vihare
In this way the Lord of Vaikuha enjoyed in the ocean of devotional service by inducing
others to take up the process of devotional service.
CB Antya-khaa 9.127
TEXT 127
bhakti laoyite r-caitanya-avatra
bhakti vin jijs n kare prabhu ra
The mission of His incarnation was to distribute the process of devotional service. For this
reason He did not ask for anything other than engagement in devotional service.
The devotees of r Caitanya do not converse with nondevotees. It is not proper to have
friendship with those who are intoxicated by topics of karma, jna, and extraneous desires
rather than by topics of devotional service. Unless the fallen souls daily chant a hundred
thousand names, their propensity for material enjoyment will increase. Then they will no
longer be able to serve r Gaurasundara. The Gauya Vaiavas do not approve as ideal any
example of devotional service to Gaura that does not include chanting one hundred thousand
names. As a result of aversion to chanting the Lords names, which is the supreme form of
worship, the fallen souls pretend to execute other forms of worship rather than chant a
hundred thousand names. By doing so, they do not achieve any benefit.
CB Antya-khaa 9.128
TEXT 128
prabhu bale,ye-janera ka-bhakti che
kuala magala tra nitya thke pche
The Lord said, Well-being and auspiciousness always accompany one who has devotion to
Ka.
In the Bhakti-rasmta-sindhu (1.3.17) it is stated:
sarva-magala-mrdhany prnanda-may sad
dvijendra tava mayy astu bhaktir avyabhicri
O King, among the twice-born, may you develop unalloyed devotion to Me, which is the
crest-jewel of all auspiciousness and which is full of ecstasy.
In r Ka-karmta (107) it is stated:
bhaktis tvayi sthiratar bhagavan yadi syd
daivena na phalati divya-kiora-mrti

mukti svaya mukulitjali sevate smn
dharmrtha-kma-gataya samaya-pratk
O my Lord, if one engages in Your pure devotional service with determination, You become
visible in Your original transcendental youthful form as the Supreme Personality of Godhead.
As far as liberation is concerned, she stands before the devotee with folded hands waiting to
render service. Religion, economic development, and sense gratification are all automatically
attained without separate endeavor.
CB Antya-khaa 9.129
TEXT 129
yra mukhe bhaktira mahattva nhi kathtra
mukha gauracandra n dekhe sarvath
Gauracandra does not even see the face of one who does not speak about the glories of
devotional service.
One who does not accept that devotional service is the only process for attaining the goal of
life is not accepted by r Gaurasundara as a Gauya. What to speak of accepting him as a
Gauya, He considers that even seeing the face of such a person is unfavorable to devotional
service.
CB Antya-khaa 9.130
TEXT 130
nija-guru r-keava-bhratra sthne
bhakti, jna dui jijsil eka dine
One day the Lord asked His spiritual master, Keava Bhrat, about bhakti and jna.
CB Antya-khaa 9.131
TEXT 131
prabhu bale,jna, bhakti duite ke baa
vicriy gosi, kaha ta kari daha
The Lord inquired, Which is greater, jna or bhakti? O Gosi, please consider and tell Me
conclusively.
CB Antya-khaa 9.132
TEXT 132
kata-kae bhrat vicra kari mane
kahite lgila, gaurasundarera sthne
Keava Bhrat thought for a while and then replied to Gaurasundara.
CB Antya-khaa 9.133
TEXT 133
bhrat balena,mane vicrila tattva
sab haite dekhi baa bhaktira mahattva
Keava Bhrat said, After considering the topic, I have concluded that the glories of bhakti
are superior to all.
In the Caitanya-caritmta (di 8.17) the following verse from the tantras is found:
jnata su-labh muktir bhuktir yajdi-puyata
seya sdhana-shasrair hri-bhakti su-durlabh
By cultivating philosophical knowledge one can understand his spiritual position and thus
be liberated, and by performing sacrifices and pious activities one can achieve sense
gratification in a higher planetary system, but the devotional service of the Lord is so rare that
even by executing hundreds and thousands of such sacrifices one cannot obtain it.
sa vai pus paro dharmo
yato bhaktir adhokaje
The supreme occupation [dharma] for all humanity is that by which men can attain to
loving devotional service unto the transcendent Lord.
Also in the rmad Bhgavatam (1.2.22) it is stated:
ato vai kavayo nitya bhakti paramay mud
vsudeve bhagavati kurvanty tma-prasdanm

Certainly, therefore, since time immemorial, all transcendentalists have been rendering
devotional service to Lord Ka, the Personality of Godhead, with great delight, because
such devotional service is enlivening to the self.
nya sukhpo bhagavn dehin gopik-suta
jnin ctma-bhtn yath bhaktimatm iha
The Supreme Personality of Godhead, Ka, the son of Mother Yaod, is accessible to
devotees engaged in spontaneous loving service, but He is not as easily accessible to mental
speculators, to those striving for self-realization by severe austerities and penances, or to
those who consider the body the same as the self.
CB Antya-khaa 9.134
TEXT 134
prabhu bale,jna haite bhakti baa kene?
jna baa kariy se kahe nysi-gae
The Lord asked, Why is bhakti greater than jna? The sannyss say that jna is greater.
CB Antya-khaa 9.135
TEXT 135
bhrat balena,tr n bujhe vicra
mahjana-pathe se gamana sabkra
Keava Bhrat replied, They have not understood the conclusion accepted by all the
mahjanas.
In the Mahbhrata (Vana-parva 313.117) it is stated:
tarko pratiha rutayo vibhinn
nsv ir yasya mata na bhinnam
dharmasya tattva nihita guhy
mahjano yena gata sa panth

Dry arguments are inconclusive. A great personality whose opinion does not differ from
others is not considered a great sage. Simply by studying the Vedas, which are variegated, one
cannot come to the right path by which religious principles are understood. The solid truth of
religious principles is hidden in the heart of an unadulterated, self-realized person.
Consequently, as the stras confirm, one should accept whatever progressive path the
mahjanas advocate. See also rmad Bhgavatam (11.23.57).
CB Antya-khaa 9.136
TEXT 136
veda-stre mahjana-patha se laoyya
th chi abodhe se anya pathe yya
The Vedic literature teaches one to accept the path of the mahjanas. Fools give up that path
to accept another.
In the Hari-bhakti-vilsa (15.35) the following statement from the Chndogya-pariia is

quoted:
sa hovca yjavalkyas tat pumn
tma-hitaye prem hari bhajet.
Yjavalkya explained that for ones own benefit one should lovingly worship Lord Hari.
na hy ato nya iva panth viata sastv iha
vsudeve bhagavati bhakti-yogo yato bhavet
bhagavn brahma krtsnyena trir anvkya manay
tad adhyavasyat ka-stho ratir tman yato bhavet
For those who are wandering in the material universe, there is no more auspicious means of
deliverance than what is aimed at in the direct devotional service of Lord Ka. The great
personality Brahm, with great attention and concentration of the mind, studied the Vedas
three times, and after scrutinizingly examining them, he ascertained that attraction for the
Supreme Personality of Godhead r Ka is the highest perfection of religion.
tn tihati ya samyag upyn prva-daritn

avara raddhayopeta upeyn vindate jas
tn andtya yo vidvn arthn rabhate svayam
tasya vyabhicaranty arth rabdh ca puna puna
One who follows the principles and instructions enjoined by the great sages of the past can
utilize these instructions for practical purposes. Such a person can very easily enjoy life and
pleasures. A foolish person who manufactures his own ways and means through mental
speculation and does not recognize the authority of the sages who lay down unimpeachable
directions is simply unsuccessful again and again in his attempts.
TEXT 137-138
brahm, iva, nrada, prahlda, uka, vysa
sanakdi kari yudhihira pacadsa
priyavrata, pthu, dhruva, akrra, uddhava
mahjana hena nma yata che saba
Brahm, iva, Nrada, Prahlda, ukadeva, Vysa, the four Kumras headed by Sanaka, the
five Pavas headed by Yudhihira, Priyavrata, Pthu, Dhruva, Akrra, and Uddhava are all
addressed as mahjanas.
See the entire rmad Bhgavatam. See Hari-bhakti-kalpa-latik (2.4). See Laghu-
bhgavatmta, Bhaktmta, text 2.
CB Antya-khaa 9.139
TEXT 139
bhakti se mgena sabe vara-carae
jna baa haile bhakti mge ki krae?
They always beg for devotional service at the Lords lotus feet. If jna were greater, why
would they beg for bhakti?
CB Antya-khaa 9.140
TEXT 140
vin vicriy ki se saba mahjana
mukti chi bhakti kene mge anukaa
Why would these mahjanas reject liberation and always beg for bhakti without careful
consideration?
The path of the mahjanas and the purport of the Vedic literatures is pure devotional service.
Those unfortunate people who cannot understand this become misguided and opposed to the
principles of the Vedas. Personalities like Brahm and iva are devotees of the Supreme Lord.
If jna was superior to devotional service, these mahjanas would never have accepted the
path of bhakti, they would have remained jns. Through reasoning, Keava Bhrat showed
that according to the considerations of the mahjanas, bhakti is supreme. All mahjanas have
rejected liberation, which is the desired goal of the jns, and have accepted the path of
bhakti.
CB Antya-khaa 9.141
TEXT 141
sabra vacana ei pure prama
ki vara mgil brahmvarera sthna
All their statements are supported by the Puras. What benediction did Brahm ask from
the Lord?
CB Antya-khaa 9.142
TEXT 142
tad astu me ntha sa bhri-bhgo
bhave tra vnyatra tu v tiracm
yenham eko pi bhavaj-jann
bhtv nieve tava pda-pallavam
My dear Lord, I therefore pray to be so fortunate that in this life as Lord Brahm or in
another life, wherever I take my birth, I may be counted as one of Your devotees. I pray that
wherever I may be, even among the animal species, I can engage in devotional service to Your
lotus feet.
CB Antya-khaa 9.143
TEXT 143
kib brahma-janma, kib hau yath tath
dsa hai yena tom seviye sarvath
O my Lord, in this birth as Brahm or in whatever other birth I may take, let me be Your
servant and always engage in Your service.
Whether or not I take an elevated birth like that of a demigod or a brhmaa, may I never
forget Your service.
CB Antya-khaa 9.144
TEXT 144
ei-mata yata mahjana-sampradya
sabei sakala chi bhakti-mtra cya
In this way all the mahjanas and their followers desire only devotional service and reject
everything else.
CB Antya-khaa 9.145
TEXT 145
[In the Viu Pura (1.20.18) it is stated:]
ntha, yoni-sahasreu yeu yeu vrajmy aham
teu tev acyut bhaktir acyutstu sad tvayi
O Lord Acyuta, wherever I may be born among the thousands of species of life, may I
always have unflinching devotion for You.
CB Antya-khaa 9.146
TEXT 146
svakarma-phala-nirdi y y yoni vrajmy aham
tasy tasy hkea, tvayi bhaktir dhstu me

O Lord Hkea, in whatever species of life I take birth as a result of my past activities, let
me always remain fixed in Your devotional service.
CB Antya-khaa 9.147
TEXT 147
[In the rmad Bhgavatam (10.47.67) Nanda and the other cowherd speak as follows:]
karmabhir bhrmyamn yatra kvpvarecchay
magalcaritair dnai ratir na ka vare
Wherever we are made to wander about this world by the Supreme Lords will, in
accordance with the reactions to our fruitive work, may our good works and charity always
grant us love for Lord Ka.
CB Antya-khaa 9.148
TEXT 148
ataeva sarva-mate bhakti se pradhna
mahjana-patha sarva-strera prama
Therefore the path of devotional service followed by the mahjanas is the best in every
respect. This is confirmed in all the scriptures.
CB Antya-khaa 9.149
TEXT 149
[In the Mahbhrata (Vana 313.117) it is stated:]
tarko pratiharutayo vibhinn
nsv ir yasya mata na bhinnam
dharmasya tattva nihita guhy
mahjano yena gata sa panth
Dry arguments are inconclusive. A great personality whose opinion does not differ from
others is not considered a great sage. Simply by studying the Vedas, which are variegated, one
cannot come to the right path by which religious principles are understood. The solid truth of
religious principles is hidden in the heart of an unadulterated, self-realized person.
Consequently, as the stras confirm, one should accept whatever progressive path the
mahjanas advocate.
CB Antya-khaa 9.150
TEXT 150
bhakti baa uni prabhu bhratra mukhe
hari bali garjite lgil prema-sukhe
Hearing from the mouth of Keava Bhrat that bhakti is greater, the Lord loudly shouted the
name of Hari in ecstatic love.
CB Antya-khaa 9.151
TEXT 151
prabhu bale,mi kata-dina pthivte
thkila, ei satya kahila tomte
The Lord declared, I will stay for some more time in this world. I am telling you the truth.
CB Antya-khaa 9.152
TEXT 152
yadi tumi jna baa balite mre
praveitma ji tabe samudra-bhitare
If you would have told Me that jna was greater, I would have entered the ocean today.
r Gaurasundara said, I have stayed in this world all this time just to establish the
supremacy of devotional service. If in his position as a guru Keava Bhrat would have
minimized devotional service, then Gaurasundara would have wound up His pastimes by
entering the ocean.
CB Antya-khaa 9.153
TEXT 153
santoe dharena prabhu gurura carae
guru o prabhure namaskare prta-mane

In satisfaction the Lord caught hold of the feet of His guru, and His guru affectionately
offered his obeisances to the Lord.
CB Antya-khaa 9.154
TEXT 154
prabhu bale,yra mukhe nhi bhakti-kathtapa,
ikh-stra-tyga tra saba vth
The Lord said, For anyone who does not discuss devotional service to the Supreme Lord,
giving up the ikh and brhmaa thread and engaging in austerity are all useless.
If people who cultivate Ka consciousness do not discuss topics of devotional service, then
their activities like severe austerities, vows, and acceptance of ekadaa sannysa after giving
up ikh and brhmaa thread all become useless.
CB Antya-khaa 9.155
TEXT 155
bhakti vin prabhura jijs nhi ra
bhakti-rasa-maya r-caitanya-avatra
The Lord did not discuss anything besides devotional service, because Lord Caitanya was the
incarnation of the mellows of devotional service.
CB Antya-khaa 9.156
TEXT 156
rtri dina eko n jnena bhakta-gaa
sarvad karena ntya-krtana-garjana
Forgetting whether it was day or night, the devotees constantly engaged in loud chanting and
dancing.
r Gaurasundara never approves of any irrelevant rituals devoid of devotional service.
CB Antya-khaa 9.157
TEXT 157
eka-dina advaita sakala bhakta-prati

balil paramnande matta hai ati
One day when Advaita Prabhu was intoxicated with ecstasy, He spoke to all the devotees.
CB Antya-khaa 9.158
TEXT 158
una bhi-saba, eka kara samavya
mukha bhari gi ji r-caitanya-rya
Please listen, My dear brothers. Let us all together glorify r Caitanya Mahprabhu.
The word samavya means together.
CB Antya-khaa 9.159
TEXT 159
ji ra kona avatra goy ni
sarva-avatra-mayacaitanya-gosi
Today we will not glorify any incarnation other than Lord Caitanya, who is the source of all
other incarnations.
CB Antya-khaa 9.160
TEXT 160
ye prabhu karila sarva-jagata-uddhra
m-sab lgi ye gaurga-avatra
This Lord is the deliverer of the entire universe, and He has incarnated as Gaurga for our
benefit.
CB Antya-khaa 9.161
TEXT 161
sarvatra mar yra prasde pjita
sakrtana-hena dhana ye kaila vidita
Because of Him, we are worshiped everywhere. It was He who introduced the wealth of
sakrtana.
It is well-known throughout the world that r Gaurasundara has established the supremacy
of sakrtana. In r Gaurasundaras own words: sarvtma-snapana para vijayate r-
ka-sakrtanamAll glories to r Ka sakrtana, which fully refreshes everyone.
CB Antya-khaa 9.162
TEXT 162
nci mi, tomar caitanya-yaa go
siha hai ghi, pche mane bhaya po
I will dance while you all sing the glories of Lord Caitanya, for if I sing as loud as a lion, you
will all be frightened.
CB Antya-khaa 9.163
TEXT 163
prabhu se pan lukyena nirantara
kruddha pche hayena sabra ei ara
The Lord generally concealed Himself, so they were afraid that He might become angry.
CB Antya-khaa 9.164
TEXT 164
tathpi advaita-vkya alaghya sabra
gite lgila r-caitanya-avatra
Still, Advaitas instruction could not be disregarded. Therefore the devotees began singing the
CB Antya-khaa 9.165
TEXT 165
ncena advaita-siha parama vihvala
catur-dike gya sabe caitanya-magala
The lionlike Advaita danced and became overwhelmed in ecstasy as the devotees all around
Him sang the auspicious glories of Lord Caitanya.
CB Antya-khaa 9.166
TEXT 166
nava avatrera uniy nma yaa
sakala vaiava haila nande vivaa
All the devotees became stunned with ecstasy as they heard the chanting of the name and
glories of this most recent incarnation.
CB Antya-khaa 9.167
TEXT 167
pane advaita caitanyera gta kari
baliy ncena prabhu jagata nistri
As Advaita danced, He sang a song He composed in glorification of Lord Caitanya for the
deliverance of the entire universe
CB Antya-khaa 9.168
TEXT 168
r-caitanya-nryaa karu-sgara!
dukhitera bandhu prabhu, more day kara
O Lord Caitanya, You are Lord Nryaa Himself. You are an ocean of mercy, and You are
the friend of the distressed. Please be merciful on Me.
CB Antya-khaa 9.169
TEXT 169
advaita-sihera r-mukhera ei pada
ihra krtane be sakala sampada
By chanting this verse, which issued from the mouth of Advaita Siha, all ones opulences
are increased.
CB Antya-khaa 9.170
TEXT 170
keha bale,jaya jaya r-acnandana
keha bale,jaya gauracandra-nryaa
Some devotees chanted, Jaya acnandana! Other devotees chanted, Jaya Gauracandra-
Nryaa!
CB Antya-khaa 9.171
TEXT 171
jaya sakrtana-priya r-gaura-gopla
jaya bhakta-jana-priya para kla
All glories to r Gaura-gopla, who is fond of sakrtana! All glories to the Lord, who is
dear to the devotees and who is death personified for the atheists.
CB Antya-khaa 9.172
TEXT 172
ncena advaita-sihaparama uddma
gya sabe caitanyera gua-karma-nma
Advaita Siha danced with great enthusiasm as the devotees sang the names, qualities, and
pastimes of Lord Caitanya.
CB Antya-khaa 9.173
TEXT 173
pulake carita gya, sukhe gagai yya,
dekhare caitanya-avatr
vaikuha-nyaka hari, dvija-rpe avatari,
sakrtane karena vihr
Just behold the incarnation of Lord Caitanya, who sings His own glories, whose hairs stand
on end, and who rolls on the ground in ecstasy. Lord Hari, the hero of Vaikuha, has
incarnated in the form of a brhmaa to enjoy pastimes of sakrtana.
CB Antya-khaa 9.174
TEXT 174
kanaka jiniy knti, r-vigraha obhe ati,
jnu-lambita bhuja sje re
nysi-vara-rpa-dhara, pan-rase vihvala,
n jni kemana sukhe nce re
His complexion is like gold, His hands extend to His knees, and His form is most attractive.
He has accepted the form of a sannys, and He becomes overwhelmed in His own ecstatic
mood. I cannot describe how jubilantly He dances.
CB Antya-khaa 9.175
TEXT 175
(This song was composed by Advaita)
jaya r-gaurasundara, karu-sindhu,
jaya jaya vndvana-ryjaya jaya
samprati jaya, navadvpa-purandara,
caraa-kamala deha chy
All glories to r Gaurasundara, the ocean of mercy! All glories to the Lord of Vndvana! All
glories to the recently advented Lord of Navadvpa! Please give me shelter at Your lotus feet.
CB Antya-khaa 9.176
TEXT 176
ei saba krtana karena bhakta-gaa
ncena advaita bhvi r-gaura-caraa
As all the devotees chanted, Advaita Prabhu danced and meditated on the lotus feet of
Gaurga.
CB Antya-khaa 9.177
TEXT 177
nava-avatrera ntana pada uni

ullse vaiava saba kare hari-dhvani
Hearing the new verses glorifying the most recent incarnation, all the Vaiavas chanted the
name of Hari in great joy.
CB Antya-khaa 9.178
TEXT 178
ki adbhuta haila se krtana-nanda
sabe th varite prena nitynanda
The bliss of that krtana was wonderful, indeed only Nitynanda can describe it.
CB Antya-khaa 9.179
TEXT 179
parama uddma uni krtanera dhvani
r-vijaya siy hail nysi-mai
Hearing the tumultuous sound of that krtana, the best of the sannyss came to that place.
CB Antya-khaa 9.180
TEXT 180
prabhu dekhi bhakta saba adhika harie
gyena, advaita ntya karena ullse
When the devotees saw the Lord, they sang with greater enthusiasm and Advaita danced
jubilantly.
CB Antya-khaa 9.181
TEXT 181
nande prabhure keha nhi kare bhaya
skte gyena sabe caitanya-vijaya
In their ecstasy the devotees did not become frightened but continued chanting the Lords
glories in His presence.
CB Antya-khaa 9.182
TEXT 182
niravadhi dsya-bhve prabhura vihra
mui kadsa bai n balaye ra
Yet the Lord always enjoyed the mood of a servant and would say, I am Kas servant. He
did not claim anything other than this.
CB Antya-khaa 9.183
TEXT 183
hena kro akti nhi sammukhe thne
vara kariy balibeka dsa vine
No one had the power to stand before the Lord and address Him as vara rather than dsa.
CB Antya-khaa 9.184
TEXT 184
tathpiha sabe advaitera bala dhari
gyena nirbhaya haiy caitanya r-hari
Still, by the strength of Advaita, the devotees fearlessly glorified Lord Caitanya.
CB Antya-khaa 9.185
TEXT 185
kaeka thkiy prabhu tma-stuti uni
lajj yena pite lgil nysi-mai
The Lord stood there for a moment, but on hearing His own glorification, He became
somewhat embarrassed.
CB Antya-khaa 9.186
TEXT 186
sabikite ik-guru bhagavn
vsya caliluni pana-krtana

To teach everyone, the Supreme Lord, who is the instructing spiritual master, then left that
place for His own residence.
CB Antya-khaa 9.187
TEXT 187
tathpi khro citte n janmila bhaya
viee gyena ro caitanya-vijaya
Even then the devotees did not become frightened. Rather they chanted with greater
enthusiasm.
CB Antya-khaa 9.188
TEXT 188
nande khro bhya nhika arre
sabe dekheprabhu che krtana-bhitare
They all became so absorbed in ecstasy that they lost external consciousness. Then they saw
the Lord dancing in the krtana.
CB Antya-khaa 9.189
TEXT 189
matta-prya sabei caitanya-yaa gya
sukhe une sukti, dukti dukha pya
They all chanted the glories of Lord Caitanya like madmen. The pious onlookers felt happy,
while the impious onlookers felt distressed.
CB Antya-khaa 9.190
TEXT 190
r-caitanya-yae prta n haya yhra
brahmacarya-sannyse v ki krya thra
What is the use of being a sannys or a brahmacr if one is not attracted to the glorification
of Lord Caitanya?
The brahmacarya and sannysa ramas are superior to the ghastha and vnaprastha
ramas. Yet the cultivation of rama-dharma by those who, in spite of being situated in
superior ramas, have no love for the glorification of r Caitanya is useless.
CB Antya-khaa 9.191
TEXT 191
ei mata parnanda-sukhe bhakta-gaa
sarva-kla karena r-hari-sakrtana
In this way, the devotees always engaged in congregationally chanting the name of Hari in
transcendental ecstasy.
CB Antya-khaa 9.192
TEXT 192
e saba nanda-kr paile unile
e saba gohte siyo seha mile
Whoever reads or hears about these blissful pastimes certainly attains the association of such
devotees.
CB Antya-khaa 9.193
TEXT 193
ntya-gta kari sabe mah-bhakta-gaa
ilena prabhure karite daraana
While chanting and dancing in this way, all the devotees went to meet the Lord at His
residence.
CB Antya-khaa 9.194
TEXT 194
r-caitanya prabhu nija-krtana uniy
sabre dekhi bhaya chena uiy
But after hearing the devotees chant His glories, r Caitanya laid down to induce fear in
them.
CB Antya-khaa 9.195
TEXT 195
sukti govinda jnilena prabhure
vaiava sakala siychena duyre
The pious Govinda informed the Lord, All the Vaiavas have come to see You.
CB Antya-khaa 9.196
TEXT 196
govindere j haila sabre nite
ayane chena, n chena kro bhite
On receiving permission, Govinda brought the devotees in, but the Lord remained lying
down ignoring them.
CB Antya-khaa 9.197
TEXT 197
bhaya-yukta haiy sakala bhakta-gaa
cintite lgil gauracandrera caraa
Then all the devotees became fearful, and they began to meditate on Gauracandras lotus feet.
CB Antya-khaa 9.198
TEXT 198
kaeke uhil prabhu r-bhakta-vatsala
balite lgil,aye vaiava-sakala!
After a moment, the Lord, who is affectionate to His devotees, began to speak: O Vaiavas!
CB Antya-khaa 9.199
TEXT 199
ahe ahe rnivsa-paita udra!
ji tumi saba ki karil avatra

O magnanimous rvsa Paita, what were you doing today?
CB Antya-khaa 9.200
TEXT 200
chiy kera nma, kera krtana
ki gil mre t bujhha ekhana
You gave up the glorification of Ka and His name, and then who did you glorify? Please
tell Me.
CB Antya-khaa 9.201
TEXT 201
mahvaktrnivsa balena,gosi!
jvera svatantra-akti mle kichu ni
The eloquent rvsa Paita replied, O Gosi, there is no independence at all for the living
entity.
CB Antya-khaa 9.202
TEXT 202
yena karyena, yena balyena vare
se-i ji balila, kahila tomre
I can clearly tell You that today we acted and spoke in whatever way the Lord inspired us.
CB Antya-khaa 9.203
TEXT 203
prabhu bale,tumi-saba haiy paita
lukya ye, kene tre karaha vidita
The Lord said, You are all learned scholars. Why would you expose someone who wants to
remain hidden?
r Gaurasundara said to rvsa and the other devotees, You are all learned, so why did you
begin glorifying Gaura instead of glorifying the names of Ka? When Lord Ka desires to
conceal His own identity, what will you gain by disclosing those topics?
CB Antya-khaa 9.204
TEXT 204
uniy prabhura vkya paita-rvse
haste srya cchdiy mane mane hse
On hearing the Lords words, rvsa Paita chuckled to himself as he tried to cover the sun
with his two hands.
CB Antya-khaa 9.205
TEXT 205
prabhu bale,ki saketa kaila hasta diy
tomra saketa tumi kahata bhgiy
The Lord then asked him, What is the meaning of this gesture you are making with your
hands? Please explain.
CB Antya-khaa 9.206
TEXT 206
rvsa balenahaste srya hkila
tomre vidita kari ei kahila
rvsa Paita said, To tell You the truth, I was covering the sun with my hands.
CB Antya-khaa 9.207
TEXT 207
haste ki kakhana pri srya cchdite
sei mata asambhava tom lukite
But how is it possible to cover the sun with ones hands? Similarly, it is impossible to hide
You.
CB Antya-khaa 9.208
TEXT 208
srya yadi haste v hayena cchdita
tabu tumi lukite nra kadcita
Even if the sun can somehow or other be covered by ones hands, You will never be able to
hide Yourself.
CB Antya-khaa 9.209
TEXT 209
ye nrila lukite kroda-sgare
loklaye cchdana kise kari tre
How could one hide in this world when He could not hide in the ocean of milk?
CB Antya-khaa 9.210
TEXT 210
hemagiri setubandha pthiv paryanta
tomra nirmala yae prila diganta
From the Himalayas to Setubandha, throughout the world, Your spotless glories are spread
in all directions.
CB Antya-khaa 9.211
TEXT 211
-brahma pra haila tomra krtane
kata jana daa tumi karib kemane
The chanting of Your glories has filled the entire universe. How many people can You
punish for this?
CB Antya-khaa 9.212
TEXT 212
sarva-kla bhakta-jaya bna vare

hena-kle adbhuta haila si dvre
The Lord always increases the glories of His devotees. At that time something wonderful
happened just outside the door.
CB Antya-khaa 9.213
TEXT 213
sahasra sahasra jana n jni kothra
jaganntha dekhi ila prabhu dekhibra
Thousands of people who had come to take darana of Lord Jaganntha suddenly came to see
Lord Caitanya.
CB Antya-khaa 9.214
TEXT 214
keha v tripur, keha cigrma-vsr
haiy loka keha, keha baga-de
Some people came from Tripura, some came from Cigrma, some came from rhaa, and
some came from Bengal.
CB Antya-khaa 9.215
TEXT 215
sahasra sahasra loka karena krtana
r-caitanya-avatra kariy varana
There were thousands of people performing krtana in glorification of Lord Caitanya.
CB Antya-khaa 9.216
TEXT 216
jaya jaya r-ka-caitanya vanaml
ljaya jaya nija-bhakti-rasa-kuthal
All glories to r Ka Caitanya, who wears a garland of forest flowers! All glories to the
Lord, who eagerly enjoys the mellows of His own devotional service!
CB Antya-khaa 9.217
TEXT 217
jaya jaya parama sannysi-rpa-dhr
jaya jaya sakrtana-lampaa-murri
All glories to the Supreme Lord, who has accepted the form of the topmost sannys! All
glories to Murri, who is most attached to the process of sakrtana!
The phrase sakrtana-lampaa refers to one who is more intensely attached to the
congregational chanting of Kas glories than to other limbs of devotional service.
CB Antya-khaa 9.218
TEXT 218
jaya jaya dvija-rja vaikuha-vihr
jaya jaya sarva-jagatera upakr
All glories to the best of the brhmaas, who always enjoys in Vaikuha! All glories to the
Supreme Lord, who is the greatest benefactor of the world!
CB Antya-khaa 9.219
TEXT 219
jaya ka-caitanya r-acra nandana
ei-mata gi nce ata-sakhy jana
All glories to r Ka Caitanya, the son of ac! In this way hundreds of people chanted
and danced.
CB Antya-khaa 9.220
TEXT 220
rvsa balena,prabhu, ebe ki karib
sakala sasra gya, koth lukib
Then rvsa Paita said, O my Lord, what will You do now? The whole world is singing
Your glories. Where will You hide?
CB Antya-khaa 9.221
TEXT 221
mui ki ikhi prabhu e saba lokere
ei-mata gya prabhu, sakala sasre
Have I taught all these people? O Lord, the entire world chants Your glories in this way.
TEXT 222-223
adya avyakta tumi haiyo ntha!
karuya haiycha jvera skta
luk o pane tumi, praka pane
yre anugraha kara jne se-i jane
O Lord, although You are unseen and unmanifest, You have now mercifully manifest
Yourself before the people of this world. You hide Yourself, and You manifest Yourself. Only
one who receives Your favor can know You.
The Muaka Upaniad (1.1.5-6) says:
yat tad adreyam agrhyam agotram avaram acaku-rotra tad api-pda nitya
vibhu sarva-gata su-skma tad avyaya yad bhta-yoni paripayanti dhr
Self-controlled persons are able to see the Supreme Personality of Godhead, who cannot be
seen by material eyes or understood by the material mind, who has no material family, no
material caste, and no material eyes, ears, hands, or feet, who is eternal, all-powerful, all-
pervading, subtle, and unchanging, and who is the creator of all.
In the Nryaa Upaniad it is stated:
yad ekam avyaktam ananta-rpam
viva pura tamasa parastt
tad evarta tadusatyam hus tad
eva brahma para kavnm

The one, unmanifested, who possesses unlimited forms, the primeval Lord of the universe
and the Lord who is transcendental to the material creation, is certainly the sustainer, the
Absolute Truth, and the Supreme Brahman of the sages.
The Laghu-bhgavatmta (404405) quotes the following verses from the Mahbhrata
(nti 339.4445):
etat tvay na vijeya rpavn iti dyate
icchan muhrtt nayeyam o 'ha jagat guru
my hy e may s yan m payasi nrada
sarva-bhta-guair yukta naiva tva jtum arhasi
Do not consider that I am visible because I have a material form. If I wish I can disappear
within a moment. I am the controller and spiritual master of the universe. O Nrada, the form
of Mine that you are now seeing is the creator of the illusory energy, therefore you should
know that I am completely unaffected by the three modes of material nature.
The Laghu-bhgavatmta (419) further quotes the Mahbhrata as follows:
na akya sa tvay draum asmbhir v bhaspate
yasya prasda kurute sa va ta draum arhati"
O Bhaspati, neither you nor we are able to see the Lord. Only one who attains the Lords
mercy is able to see Him.
The Laghu-bhgavatmta (423) quotes the Padma Pura as follows:
sac-cid-nanda-rpatvt syt ko dhokajo py asau
nija-akte prabhvena sva bhaktn darayet prabhu
Because His form is eternal and full of knowledge and bliss, Lord Ka is beyond the
perception of the senses. By the power of His own transcendental potency, the Lord shows
Himself to His devotees.
CB Antya-khaa 9.224
TEXT 224
prabhu bale,tumi nija-akti prakiy
balo lokera mukhe jnila ih

The Lord said, I can understand that you have made these people glorify Me by manifesting
your spiritual potency.
CB Antya-khaa 9.225
TEXT 225
tomre hrila mui unaha paita!
jnilatumi sarva-akti-samanvita
O Paita, I have been defeated by you. I can understand that you possess all potencies.
CB Antya-khaa 9.226
TEXT 226
sarva-kla prabhu byena bhakta-jaya
e tna svabhvavede bhgavate kaya
It is the nature of the Lord to always increase the glories of His devotees. This is confirmed in
the Vedas and in the Bhgavatam.
TEXT 227
hsya-mukhe sarva-vaiavere gaura-rya
vidya dilena, sabe calil vsya
Then, smiling on the devotees, the Lord sent them off, and they returned to their residences.
CB Antya-khaa 9.228
TEXT 228
hena se caitanyadeva r-bhakta-vatsala
ihne se ka kari gyena sakala
Such was the affection shown to the devotees by Lord Caitanya, who is glorified by everyone
as Ka Himself.
CB Antya-khaa 9.229
TEXT 229
nitynanda-advaitdi yateka pradhna
sabe bale r-ka-caitanya bhagavn
Nitynanda Prabhu, Advaita crya, and all other leading devotees declare that r Ka
Caitanya is the Supreme Personality of Godhead.
CB Antya-khaa 9.230
TEXT 230
e sakala varera vacana laghiy
anyere balaye ka se-i abhgiy
Anyone who does not accept the verdict of such great personalities but accepts someone else
as Ka is certainly unfortunate.
The viu-tattvas r Nitynanda and r Advaita as well as other prominent devotees of

Gaura accepted r Caitanyadeva as the original Personality of Godhead. But unfortunate
people by defective intelligence designate living entities influenced by the threefold material
miseries as Ka. r Ka Caitanyadeva taught living entities how to attain ecstatic love for
Ka, the topmost of all goals of life. People who attribute the position of God on human
beings accept preachers of extraneous desires, karma, and jna as God rather than accepting
them as lumps of matter forced to enjoy the results of karma. This is the symptom of their
great misfortune.
CB Antya-khaa 9.231
TEXT 231
eay lakmknta rvatsa-lchana
kaustubha-bhaa ra garua-vhana
The Supreme Lord lies on ea Nga, He is the husband of the goddess of fortune, His chest is
decorated with the mark of rvatsa and the Kaustubha jewel, and His carrier is Garua.
TEXT 232-233
e saba kera cihna jniha nicaya
gag ra kro pda-padme n janmaya

r-caitanya vin ih anye n sambhave
ei kahe vede stre sakala vaiave
Know for certain that all these symptoms are found in Ka, and that Mother Ganges does
not appear from the lotus feet of anyone else. Except for Lord Caitanya, these symptoms are
not possible to find in anyone else. This is the statement of the Vedic literatures and the
Vaiavas.
The Ganges emanates from the lotus feet of Ka, who is the cause of all causes, whose form
is eternal, full of knowledge and bliss, and who is the Supreme Personality of Godhead.
Except r Ka, all the demigods hold the Ganges water on their heads. The Ganges cannot
emanate from the feet of any demigod. To attain the lotus feet of r Gaurasundara,
Gagdev induced common people to give up the observance of the r Vaiavas from the
Rmnuja-sampradya and take bath in the Ganges, because r Gaurasundara followed the
local tradition and took bath in the Jhnav, who emanated from His lotus feet.
See the rmad Bhgavatam (9.4.63-68 and 1.9.37). In the rmad Bhgavatam (11.14.15) it is
stated:
na tath me priya-tama
tma-yonir na akarana
ca sakarao na rr
naivtm ca yath bhavn
O Uddhava, neither Brahm nor akara nor Sakaraa nor Lakm nor even My own self
is as dear to Me as you.
nithe tama-udbhte
jyamne janrdane
devaky deva-rpiy
viu sarva-guh-aya
virsd yath prcy
dindur iva pukala
tam adbhuta blakam ambujekaa

catur-bhuja akha-gaddy-udyudham
rvatsa-lakma gala-obhi-kaustubha
ptmbara sndra-payoda-saubhagam
Then the Supreme Personality of Godhead, Viu, who is situated in the core of everyones
heart, appeared from the heart of Devak like the full moon rising on the eastern horizon,
because Devak was of the same category as r Ka. Vsudeva then saw the newborn child,
who had very wonderful lotuslike eyes and who bore in His four hands the four weapons
akha, cakra, gad, and padma. On His chest was the mark of rvatsa and on His neck the
brilliant Kaustubha gem.
vidito si bhavn skt
purua prakte para
Now I can understand that You are the Supreme Person, beyond material existence.
akhry-asi-gad-rga- rvatsdy-upalakitam
bibhra kaustubha-mai vana-ml-vibhitam
kaueya-vsas pte vasna garua-dhvajam
amlya-mauly-bharaa sphuran-makara-kualam
He carried the conchshell, disc, sword, club, and rga bow. He was decorated with the
mark of rvatsa, the Kaustubha gem, and a garland of forest flowers. He was dressed in upper
and lower garments of fine yellow silk. His banner bore the image of Garua, and He wore a
valuable crown and gleaming, shark-shaped earrings.
athpi yat-pda-nakhvasa
jagad viricopahtrhambha
sea punty anyatamo mukundt
ko nma loke bhagavat-padrtha

Who can be worthy of the name of the Supreme Lord but the Personality of Godhead r
Ka? Brahmj collected the water emanating from the nails of His feet in order to award it
to Lord iva as a worshipful welcome. This very water [the Ganges] is purifying the whole
universe, including Lord iva.
yasymala divi yaa prathita rasy
bhmau ca te bhuvana-magala dig-vitnam
mandkinti divi bhogavatti cdho
gageti ceha carambu punti vivam
My dear Lord, You are the symbol of everything auspicious. Your transcendental name and
fame is spread like a canopy all over the universe, including the higher, middle, and lower
planetary systems. The transcendental water that washes Your lotus feet is known in the
higher planetary systems as the Mandkin River, in the lower planetary systems as the
Bhogavat, and in this earthly planetary system as the Ganges. This sacred, transcendental
water flows throughout the entire universe, purifying wherever it goes.
CB Antya-khaa 9.234
TEXT 234
sarva-vaiavera vkya ye dare laya
sei saba jana pya sarvatra vijaya
Whoever respectfully accepts the statements of the Vaiavas is victorious everywhere.
Those who are dedicated to the scriptural conclusions and who faithfully accept the
instructions and understanding of the Lords devotees become victorious everywhere.
CB Antya-khaa 9.235
TEXT 235
hena-mate mahprabhu r-gaurasundara
bhakta-goh-sage viharena nirantara
In this way r Gaurasundara always enjoyed pastimes in the company of His devotees.
CB Antya-khaa 9.236
TEXT 236
prabhu vei bhakta-gaa vasena sakala
caudige obhaye yena candrera maala
One day all the devotees were sitting around the Lord like the stars surrounding the moon.
CB Antya-khaa 9.237
TEXT 237
madhye r-vaikuha-ntha nysi-cmai
niravadhi ka-kath kari hari-dhvani
The Lord of Vaikuha and crest jewel of the sannyss was sitting in the middle incessantly
narrating the glories of Lord Ka.
CB Antya-khaa 9.238
TEXT 238
henai samaye dui mahbhgyavn
hailena siy prabhura vidyamna
At that time two most fortunate souls came before the Lord.
CB Antya-khaa 9.239
TEXT 239
skara-mallika, ra rpadui bhi
dui-prati kp-dye chil gosi
The Lord then mercifully glanced on those two brothers, Skara Mallika and Rpa.
CB Antya-khaa 9.240
TEXT 240
dre thki dui bhi daavata kari
kkurvda karena daane ta dhari

From a distance the two brothers fell flat, offering obeisances to the Lord. Taking straw in
their mouths, they spoke with great humility.
CB Antya-khaa 9.241
TEXT 241
jaya jaya mahprabhu r-ka-caitanya
yhra kpya haila sarva-loka dhanya
All glories to r Ka Caitanya Mahprabhu, by whose mercy all people have become
fortunate!
CB Antya-khaa 9.242
TEXT 242
jaya dna-vatsala jagata-hitakr
jaya jaya parama-sannysi-rpa-dhr
All glories to the Supreme Lord, who is kind to the fallen and who is the benefactor of the
world! All glories to the Supreme Lord, who has accepted the form of a sannys!
CB Antya-khaa 9.243
TEXT 243
jaya jaya sakrtana-vinoda ananta
jaya jaya jaya sarva-di-madhya-ananta
All glories to the Supreme Lord, who enjoys unlimited pastimes of sakrtana! All glories to
the Lord, who is the beginning, middle, and end of everything!
CB Antya-khaa 9.244
TEXT 244
pane haiyr-vaiava-avatra
bhakti diy uddhril sakala sasra
You have incarnated as a Vaiava, and by distributing devotional service, You have
delivered the entire world.
CB Antya-khaa 9.245
TEXT 245
tabe prabhu, more n uddhra kon kje
mui ki n hao prabhu, sasrera mjhe
Then for what reason, my Lord, are You not delivering us? Do we not belong to this world?
CB Antya-khaa 9.246
TEXT 246
janma viaya-bhoge haiy mohita
n bhajilu tomra caraa-nija-hita
Since our birth we have been bewildered by sense gratification, therefore we have not
worshiped Your lotus feet for our own benefit.
CB Antya-khaa 9.247
TEXT 247
tomra bhaktera sage goh n karilu
tomra krtana n karilu nunilu
We have neither associated with Your devotees nor have we chanted or heard Your krtanas.
CB Antya-khaa 9.248
TEXT 248
rjaptra kari more vacan karil
tabe more manuya-janama kene dil
You have deceived us by making us ministers of a king. Why then have You given us this
human form of life?
CB Antya-khaa 9.249
TEXT 249
ye manuya-janma lgi deve kmya kare

hena janma diyo vacil prabhu, more
The demigods pray for a human birth. Yet even though You have given us a human birth,
You have deceived us.
CB Antya-khaa 9.250
TEXT 250
ebe ei kp kara amy haiyvka-mle
pai thko tora nma laiy
Therefore please be merciful on us this time, without duplicity, so that we may live under a
tree and chant Your names.
CB Antya-khaa 9.251
TEXT 251
ye tomra priya-ptra laoyya tomre
avaea-ptra yena haa tra dvre
May we be blessed with the opportunity to receive the remnants of Your dear servant at the
door of his house.
r Rpa and Santana Prabhus said to Mahprabhu r Gaurasundara, You are the most
magnanimous bestower of ecstatic love for Lord Ka. You have accepted the dress of a
devotee for the benefit of the entire world. You are Ka, the original Personality of
Godhead, the only worshipable Lord for all living entities. Your servants bring the entire
world to Your lotus feet. We wish to become dogs, eating remnants in their house. The
perfection of human life is to become servants of Gauras devotees. Since we are highly placed
representatives of a king, we have been deprived of becoming servants of the Vaiavas. The
only goal of human life is to serve Ka under the subordination of Gaura. Those who
cannot understand this become averse to Ka and thus invite inauspiciousness on
themselves.
CB Antya-khaa 9.252
TEXT 252
ei-mata rpa-santanadui bhi
stuti kare, une prabhu caitanya-gosi

In this way the two brothers, Rpa and Santana, offered prayers, which were heard by Lord
Caitanya.
CB Antya-khaa 9.253
TEXT 253
kp-dye prabhu dui-bhire chiy
balite lgil ati sadaya haiy
The Lord then mercifully glanced at the two brothers and began to speak with compassion.
CB Antya-khaa 9.254
TEXT 254
prabhu bale,bhgyavanta tumi-dui jana
bhira hail chii sasra-bandhana
The Lord said, Both of you are fortunate, for you have cut through the bonds of material life
and left home.
CB Antya-khaa 9.255
TEXT 255
viaya-bandhane baddha sakala sasra
se bandhana haite tumi dui hail pra
The whole world is bound by the knots of material enjoyment, yet you have freed yourselves
from that bondage.
CB Antya-khaa 9.256
TEXT 256
prema-bhakti-vch yadi karaha ekhane
tabe dhari paa ei advaita-carae
Now, if you desire pure love of God, then grab hold of the lotus feet of Advaita Prabhu.
CB Antya-khaa 9.257
TEXT 257
bhaktira bhrr-advaita mahaya
advaitera kpya se ka-bhakti haya
r Advaita Prabhu is in charge of the storehouse of devotional service. Devotional service is

achieved by His mercy.
CB Antya-khaa 9.258
TEXT 258
uni prabhura j dui mahjane
daavata pailena advaita-carae
Hearing the Lords instruction, those two great souls fell flat at the feet of Advaita Prabhu.
CB Antya-khaa 9.259
TEXT 259
jaya-jaya r-advaita patita-pvana
mui-dui-patitere karaha mocana
All glories to r Advaita, the deliverer of the fallen souls! We are most fallen, so please
deliver us.
CB Antya-khaa 9.260
TEXT 260
prabhu bale,una una crya-gosi!
kali-yuge emana virakta jha ni
The Lord then said, Please listen, Advaita Gosi. There are no persons in Kali-yuga as
renounced as these two.
CB Antya-khaa 9.261
TEXT 261
rjya-sukha chi, kth karaga laiy
mathurya thkena kera nma laiy

They left royal pleasures and accepted only loincloths and torn quilts. They reside in
Mathur and always chant Kas name.
CB Antya-khaa 9.262
TEXT 262
amyya ka-bhakti deha e-dohere
janma-janma ra yena ka n psare
Please bestow pure devotional service on them so that they do not forget Ka life after life.
CB Antya-khaa 9.263
TEXT 263
bhaktira bhr tumi, vine bhakti dile
ka-bhakti, ka-bhakta, ka kre mile?
You are the storekeeper of devotional service. Who can attain devotion to Ka, the
association of Kas devotees, or Ka Himself unless You give him devotional service?
CB Antya-khaa 9.264
TEXT 264
advaita balena,prabhu! sarva-dt tumi
tumi j dile se dibre pri mi
Advaita Prabhu replied, O Lord, You are the giver of everything. If You order Me, then I can
give.
CB Antya-khaa 9.264
TEXT 265
prabhu j dile se bhr dite pre
ei mata yre kp kara yra dvre
A storekeeper can dispense goods only on the order of the proprietor. In the same way, a
person who is favored by You will certainly receive devotional service.
r Gaurahari said to r Advaita Prabhu, You alone are responsible for the storehouse of
devotional service. Without Your mercy, even a servant of Ka cannot attain the service of
Ka. In reply, r Advaita said, The storehouse of devotional service actually belongs to
You. You are the proprietor. Although by Your order I am the protector of devotional service,
I cannot give it to anyone without Your permission.
CB Antya-khaa 9.266
TEXT 266
kya-mano-vacane mohra ei kathe-duira
prema-bhakti hauka sarvath
With My body, mind, and speech I bless them both to have prema-bhakti in every respect.
CB Antya-khaa 9.267
TEXT 267
uni prabhu advaitera kp-yukta-v
ucca kari balite lgil hari-dhvani
Hearing the merciful statement of Advaita, the Lord loudly chanted the holy name of Hari.
CB Antya-khaa 9.268
TEXT 268
dabira-khsere prabhu balite lgil
ekhane tomra ka-prema-bhakti hail
Lord Caitanya then spoke to Dabira Khsa, Now you have received ecstatic love for Ka.
CB Antya-khaa 9.269
TEXT 269
advaitera prasde ye haya ka-bhakti
jniha advaite kera pra-akti
Devotional service is possible by the mercy of Advaita Prabhu. Know for certain that He
possesses all the potencies of Ka.
CB Antya-khaa 9.270
TEXT 270
kata-dina jaganntha-r-mukha dekhiy
tabe dui bhi mathurya thka giy
Both of you remain here for some time to see the lotus face of Lord Jaganntha, then go
reside in Mathur.
CB Antya-khaa 9.271
TEXT 271
tom-sab haite yata rjasa tmasa
pacim sabre giy deha bhakti-rasa
You should both distribute the mellows of devotional service to the people of the West, who
are under the influence of the modes of passion and ignorance.
Many atrocities were committed by hostile elements in r Mathur-maala. Places like

Gokula and the house of Nanda Mahrja show examples of those atrocities. Under the
influence of their inherent qualities, many inhabitants of the West are envious of devotees
and situated in the mode of ignorance. r Rpa and Santana, the commanders-in-chief of r
Gauras army, empowered people from the West by softening their hard hearts with a flood of
the mellows of devotional service.
TEXT 272-273
miha dekhiba giy mathur-maala
m thkibre sthala kariha virala
skara-mallika nma ghuciy tna
santana avadhta thuilena nma
Later I will come to Mathur. Arrange a secluded place for My stay. The Lord then changed
the name of Skara Mallika to Santana.
Since the two brothers, who belonged to a Karnataka brhmaa family, engaged in the service
of a Mohammedan King in the district of Maldah, they were known as Dabira Khsa and
Skara Mallika. At the time of awarding them spiritual names, r Gaurasundara gave Skara
Mallika the name Avadhta Santana, and He gave Dabira Khsa the name r Rpa. In the
ancient Kharoi language of Northwest India they are not referred to by any name other than
r Rpa and r Santana.
rman Mahprabhu expressed a desire to go live in a solitary place in Vndvana. He decided

that He would not personally take up the preaching work but would have r Rpa and
Santana do the preaching.
CB Antya-khaa 9.274
TEXT 274
adypiha dui bhirpa-santana
caitanya-kpya hail vikhyta-bhuvana
By the mercy of Lord Caitanya, the two brothers Rpa and Santana are famous throughout
the world even today.
CB Antya-khaa 9.275
TEXT 275
yra yata krti bhakti-mahim udra
r-caitanya-candra se saba karaye pracra
r Caitanyacandra always broadcast the glories of their fame, devotional service, and
magnanimity.
TEXT 276-277
nitynanda-tattva kib advaitera tattva
yata mahpriya-bhakta-gohra mahattva
caitanya-prabhu se saba karil prake
sei prabhu saba ih kahena santoe
In great satisfaction Lord Caitanya proclaimed the glories of Nitynanda Prabhu, Advaita
Prabhu, and His other dear devotee associates.
TEXT 278-279
ye bhakta ye vastu-yra yena avatra
vaiava, vaiav yra ae janma yra
yra yena mata pj yra ye mahattva
caitanya-prabhu se saba karilena vyakta
Lord Caitanya revealed who were His devotees, what was their previous identity, which
Vaiava or Vaiav the devotees were expansions of, what was their mode of worship, and
what were their glories.
CB Antya-khaa 9.280
TEXT 280
eka-dina prabhu vasiyche suprake
advaita-rvsa-di-bhakta cri-pe
One day the Lord was sitting among the devotees headed by Advaita and rvsa.
CB Antya-khaa 9.281
TEXT 281
rvsa-paite tabe vara pane
cryera vrt jijsena tna sthne
The Lord then asked rvsa Paita about Advaita crya.
CB Antya-khaa 9.282
TEXT 282
prabhu bale,rnivsa, kaha ta mre
ki-rpa vaiava tumi vsa advaitere
The Lord said, O rvsa, please tell Me what kind of Vaiava you think Advaita Prabhu is.
CB Antya-khaa 9.283
TEXT 283
mane bhvi balilrvsa mahaya
uka v prahlda yena mora mane laya
rvsa Paita thought for a moment and then said, I consider Him similar to ukadeva or
Prahlda.
CB Antya-khaa 9.284
TEXT 284
advaitera upam prahlda, uka yena
uni prabhu krodhe rvsere mrilena
Hearing the comparison of Advaita with Prahlda and ukadeva, the Lord became angry and
hit rvsa.
CB Antya-khaa 9.285
TEXT 285
pit yena putre ikhite snehe mre
ei mata eka caa haila rvsere
As an affectionate father spanks his son to teach him, in the same way the Lord gave one slap
to rvsa.
CB Antya-khaa 9.286
TEXT 286
ki balili ki balili paita-rvsa!
mohra nre kaha uka v prahlda!
What did you say? What did you say, Paita rvsa? You are saying My N is like
ukadeva or Prahlda!
CB Antya-khaa 9.287
TEXT 287
ye ukere mukta tumi bala sarva-mate

klikra blaka uka nra gete
You may say that ukadeva is fully liberated, but in front of N, he is like an infant.
CB Antya-khaa 9.288
TEXT 288
eta baa vkya mora nre balili
ji baa rvsiy more dukha dili
How dare you say such things about My N? O rvsa, you have given Me great distress
today.
CB Antya-khaa 9.289
TEXT 289
etha bali krodhe hte chipa-yai laiyr
vsere mribre yna khediy
Saying this, the Lord angrily took a fishing rod in His hand and chased after rvsa to hit
him.
CB Antya-khaa 9.290
TEXT 290
sambhrame uhiyr-advaita mahaya
dharil prabhura hasta kariy vinaya
r Advaita crya quickly stood up and gently caught hold of the Lords hand.
CB Antya-khaa 9.291
TEXT 291
blakere bpa, ikhib kp-mane
ke che tomra krodha-ptra tribhuvane
O Lord, a father teaches his sons out of compassion. Therefore who in the three worlds is a
suitable candidate for Your anger?
CB Antya-khaa 9.292
TEXT 292
cryera vkye prabhu krodha kari dra
vee kahena tna mahim pracura
Hearing the words of Advaita crya, the Lord gave up His anger and in ecstasy began to
profusely glorify Advaita.
CB Antya-khaa 9.293
TEXT 293
prabhu bale,tohr blaka iu mora
eteke sakala krodha dra gela mora
The Lord said, Since all of you are like My children, My anger is now vanished.
CB Antya-khaa 9.294
TEXT 294
mora n jnibre che hena jana
ye mohre nileka bhgiyayana
Who could know the glories of N? It was He who woke Me from sleep and brought Me
here.
CB Antya-khaa 9.295
TEXT 295
prabhu bale,ahe rnivsa mahaya!
mohra nre ei tomra vinaya
The Lord said, O rvsa, is this how you respect My N?
CB Antya-khaa 9.296
TEXT 296
uka-di kari saba blaka uhra
nra pche se janma jniha sabra

uka and others are like His children. You should know that they are all junior to N.
CB Antya-khaa 9.297
TEXT 297
advaitera lgi mora ei avatra
mora kare bje si nra hukra
I have incarnated only because of Advaita Prabhu. His loud crying is still ringing in My ears.
CB Antya-khaa 9.298
TEXT 298
ayane chinu mui kroda-sgare
jgi nila more nra hukre
I was lying down in the ocean of milk and My Ns loud cries woke Me and brought Me
here.
CB Antya-khaa 9.299
TEXT 299
rvsera advaitera prati baa prta
prabhu-vkya uni haila ati haraita
rvsa, who had natural affection for Advaita, became very happy when he heard the Lords
statements.
CB Antya-khaa 9.300
TEXT 300
mahbhaye kampa hai balena rvsa
apardha karilu kamaha more ntha
Trembling in fear, rvsa said, O my Lord, I have offended You. Please forgive me.
CB Antya-khaa 9.301
TEXT 301
tomra advaita-tattva jnaha tumi se
tumi jnile se jnaye anya dse
You alone know the truth about Advaita. If You disclose this truth, then other servants can
know.
CB Antya-khaa 9.302
TEXT 302
ji mora mahbhgya sakala magala
ikhiy mre pane kail phala
Today I have become fortunate and everything has become auspicious as a result of
receiving Your instructions.
CB Antya-khaa 9.303
TEXT 303
ekhane se hkurli baliye ye tomra
ji baa mane bala bila mra
Now You have revealed Your authority, and my mind has become strengthened today.
TEXT 304-305
ei mora manera sakalpa ji haite
madir yavan yadi dharena advaite
tathpi kariba bhakti advaitera prati
kahilu tomre prabhu satya kari ati
From today my resolve is that if Advaita Prabhu touches even wine or women, still I will
have staunch devotion for Him. I make this promise before You.
When r Gaurasundara asked rvsa Paita about the position of Advaita and rvsa
replied that Advaita Prabhu was among the topmost devotees like r ukadeva or Prahlda,
Gaurasundara became very angry about his evaluation and said, r Advaita Prabhu is the
prime cause of My advent. From Him, all the devotees have appeared. He is the manifestation
of Lord Vius updna-kraa. Therefore He is nondifferent from Lord Viu and does not
belong to the category of devotees. When rvsa understood from Gaurasundaras statement
that one should not count Advaita Prabhu by external worldly consideration as a devotee, he
said, From today on, I will accept Advaita Prabhu as viu-tattva. Therefore I will not
consider Advaita Prabhu on the same level as living entities attached to indulging in
intoxicants and sense gratification. I will also understand that there is no possibility for
viu-tattvas to become materially affected, as confirmed in the verse: na prktatvam iha
bhakta janasya payetA pure devotee should not be seen from a materialistic point of
view.
CB Antya-khaa 9.306
TEXT 306
tua hailena prabhu rvsa-vacane
prva-prya nande vasila tina jane
The Lord became satisfied on hearing rvsas words. The three of them then happily sat
down together as before.
CB Antya-khaa 9.307
TEXT 307
parama-rahasya e sakala puya-kath!
ihra ravae ka piye sarvath
All these auspicious narrations are most confidential. By hearing these topics one surely
attains Ka.
TEXT 308-309
yra yena prabhva, yhra yena bhakti
ye v ge, ye v pche yra yena akti
sabra sarva-ja eka prabhu gaura-rya
ra jneye thne bhaje amyya

The omniscient Lord Gauracandra alone knows the influence and devotion of each devotee.
He knows their power as well as who is senior and who is junior. Whoever serves the Lord
without duplicity can also know these things.
CB Antya-khaa 9.310
TEXT 310
viu-tattva yena abhijta veda-v
ei mata vaiavero tattva nhi jni
Just as the science of Lord Viu described in the Vedas is difficult to understand, in the same
way the science of the Vaiavas is also difficult to understand.
The science of the Supreme Lord is not known to ordinary people. The Vedic literatures
reveal that Supreme Lord by mantras like:
o tad vio parama padasad payanti
srayadivva cakur tatam
The Personality of Godhead Viu is the Absolute Truth, whose lotus feet all the demigods
are always eager to see. Like the sun-god, He pervades everything by the rays of His energy.
He appears impersonal to imperfect eyes. One can understand the science of Lord Viu
only on the strength of ones sincere worship of Gaurasundara. The words of Gaurasundara
are certainly equal to Vedic statements. Misunderstanding of the independent Vedic
statements disturbs and misdirects the limited knowledge of humans. Just as the science of
the Supreme Lord is incomprehensible, the science of the Vaiavas is incomprehensible to
ordinary people.
In the Muaka Upaniad (3.1.7) it is stated:
bhac ca tad divyam acintya-rpa
skmc ca tat skmatara vibhti
drt sa-dre tad ihnti ke ca
payatsv ihaiva nihita guhym
The Supreme Personality of Godhead is the greatest. He is splendid and transcendental. His
form is beyond the understanding of the material mind. He is more subtle than the most
subtle. He stays far away from the impious. The devotees see Him in their hearts.
tad etad iti manyante nirdeya parama sukham
(The wise) understand that He is (the embodiment of ) indescribable, supreme spiritual

bliss.
nha na yya yad-t gati vidur
na vmadeva kim utpare sur
tan-myay mohita-buddhayas tv ida
vinirmita ctma-sama vicakmahe
Since neither Lord iva nor you nor I could ascertain the limits of spiritual happiness, how
can other demigods know it? And because all of us are bewildered by the illusory external
energy of the Supreme Lord, we can see only this manifested cosmos according to our
individual ability.
In the rmad Bhgavatam (6.17.32 and 35) it is stated:
nha virico na kumra-nradau
na brahma-putr munaya sure
vidma yasyehitam aakak
na tat-svarpa pthag-a-mnina
Neither I [Lord iva], nor Brahm, nor the Avin-kumras, nor Nrada or the other great
sages who are Brahms sons, nor even the demigods can understand the pastimes and
personality of the Supreme Lord. Although we are part of the Supreme Lord, we consider
ourselves independent, separate controllers, and thus we cannot understand His identity.
tasmn na vismaya krya purueu mahtmasu
mahpurua-bhakteu nteu sama-dariu
Therefore, no one should be astonished to see the activities of the most exalted devotees of
Nryaa, for they are free from attachment and envy. They are always peaceful, and they are
equal to everyone.
CB Antya-khaa 9.311
TEXT 311
siddha-vaiavera ati viama vyavahra
n bujhi nindiy mare sakala sasra
The characteristics of a perfect Vaiava are most extraordinary. Not understanding this,
people criticize them and then suffer the consequences.
Devotees attached to the service of the Supreme Lord are the Lords virambha sevakas, or
confidential servants. Ordinary people driven by external knowledge cannot understand this.
Transgression of etiquette by Kas devotee is seen in the descriptions of Bhgus
characteristics (rmad Bhgavatam, Canto Ten, Chapter 89). Bhgu did not hesitate to place
his feet on the chest of the Supreme Lord. Although by ordinary consideration Bhgu insulted
the Supreme Lord, who is affectionate to His devotees, Bhgu demonstrated by his actions his
ati virambha-bhva (very confidential mood) and aty sakti (intense attachment) in the
service of the Supreme Lord. Foolish people who cannot understand but actually
misunderstand the actual purport engage in disrespecting Viu and the Vaiavas by
imitating Bhgu.
CB Antya-khaa 9.312
TEXT 312
siddha vaiavera yena viama vyavahra
skte dekhaha bhgavata-kath-sra
The characteristics of a perfect Vaiava are most extraordinary. Just see yourself the example
given in the topics of rmad Bhgavatam.
CB Antya-khaa 9.313
TEXT 313
vaiava-pradhna bhgubrahmra nandana
ahar-nia mane bhve yhra caraa
Bhgu Muni, the great Vaiava son of Brahm, thinks day and night about the lotus feet of
Lord Viu.
CB Antya-khaa 9.314
TEXT 314
se prabhura vake karilena padghta
tathpi vaiava-reha dekhaha skta
Although Bhgu kicked that Lord Viu in the chest, he is nevertheless accepted as a topmost
Vaiava.
CB Antya-khaa 9.315
TEXT 315
prasage unaha bhgavatera khyna
ye nimitta bhgu karilena hena kma
In this connection please hear the statements of the rmad Bhgavatam regarding Bhgu.
CB Antya-khaa 9.316
TEXT 316
prve sarasvat-tre mah-i-gaa
rambhil mahyaja pura-ravaa
Long, long ago, many great sages gathered on the bank of the River Sarasvat to perform a
great sacrifice and to hear from the Puras.
CB Antya-khaa 9.317
TEXT 317
sabe stra-kart sabe mah-tapodhana
anyonye lgila brahma-vicra-kathana
Those sages were all learned in the scriptures and were expert in the performance of
austerities. In this particular meeting they began to discuss the Absolute Truth.
CB Antya-khaa 9.318
TEXT 318
brahm-viu-mahevaratina-jana-mjhe
ke pradhna? vicrena munira samje

The sages in that assembly discussed who was Supreme among the three predominating
deitiesLord Brahm, Lord Viu, and Lord iva.
CB Antya-khaa 9.319
TEXT 319
keha bale,brahm baa, keha, mahevara
keha bale,viu baa sabra upara
Someone said that Brahm was the greatest, someone said that iva was the greatest, and
someone said that Viu was the greatest of all.
CB Antya-khaa 9.320
TEXT 320
purei nn mata karena kathana
iva baa kotho, kotho nryaa
Even in the Puras different statements are found. In some places it is said iva is the
greatest, and somewhere else it is said Nryaa is the greatest.
CB Antya-khaa 9.321
TEXT 321
tabe saba i-gaa miliy bhgure
deil e prama-tattva jnibre
Then all the sages requested Bhgu to gather evidence to establish the actual truth.
CB Antya-khaa 9.322
TEXT 322
brahmra mnasa-putra tumi mahaya!
sarva-mate tumi jyeha reha tattva-maya
You are the mind-born son of Brahm. You are senior to us in every respect, and you are the
best of the knowers of the Truth.
CB Antya-khaa 9.323
TEXT 323
tumi ih jna giy kariy vicra
sandeha bhajaha si m-sabkra
You go and determine who is the greatest, then return and remove our doubts.
CB Antya-khaa 9.324
TEXT 324
tumi ye kahib se-i sabra prama
uni bhgu calilena ge brahm-sthna
We will accept whatever you say as conclusive. After hearing this, Bhgu first of all went to
his fathers residence in Brahmaloka.
CB Antya-khaa 9.325
TEXT 325
brahmra sabhya giy bhgu munivara
dambha kari rahilena brahmra gocara
Bhgu Muni first went to the assembly of his father, Brahm, and proudly stood there before
him.
CB Antya-khaa 9.326
TEXT 326
putra dekhi brahm baa santoa hailsa
kala kuala jijsibre lgil
Brahm became greatly pleased on seeing his son, and he inquired about Bhgus welfare.
CB Antya-khaa 9.327
TEXT 327
satya parkite bhgu brahmra nandana
raddh kari nunena bpera vacana

Because Bhgu wanted to test whether Brahm had the quality of goodness, he did not listen
attentively to his father.
CB Antya-khaa 9.328
TEXT 328
stuti ki v vinaya gaurava namaskra
kichu n karena pit-putra-vyavahra
He neither offered prayers nor respectful obeisances to his father. He neglected whatever
etiquette a son is expected to show his father.
Although Bhgu was an elder son of Brahm, Bhgu neither offered Brahm prayers,
respectful words, or obeisances at his feet. It is not proper for a son to diminish the prestige
of his father in any way, yet Bhgu displayed such discourtesy to test Brahms quality of
omniscience. This made Brahm displeased, and he immediately wanted to burn Bhgu to
ashes. From this it is proved that a close relative could not understand the glories of the
devotee Bhgu. Therefore Brahm was not accepted as the best among the gua-avatras.
Bhgu could understand that Brahm was not the cause of all causes, he was only the creator
of the universe. Later, when the sages pacified Brahm, his anger subsided. Thereafter Bhgu
went before Rudra, and Rudra, considering himself senior and Bhgu as junior, went to
embrace Bhgu with affection. Bhgu, however, rebuked Rudra. When the junior Bhgu
displayed such improper behavior to his senior three-eyed brother, Rudra became angry.
When Rudra in his form as the annihilator was about to kill Bhgu, it took no time for Bhgu
to understand the position of Rudra. Thereafter Bhgu went to the ocean of milk, where he
found Lord Viu, whose lotus feet were served by Lakm, and immediately kicked Lord
Viu. The Lord immediately got up, and rather than becoming angry like Brahm and
Rudra, He joyfully offered respectful obeisances to Bhgu and prayed that Bhgu would
excuse His offense. The Lord further said to Bhgu that He accepted the feet of a great devotee
on His chest where His maidservant Lakm resides. Pastimes displaying expertise on the path
of attachment with intimacy or equality are depicted in various ways in a society of fools. But
intelligent devotees display their affection for the Lord and the supreme expertise of devotees
by manifesting their humility. That is why we can understand from verses composed by r
Mdhavendra Purpda, who is renowned for planting the seed of ecstatic love for Ka, that
as long as one is under the control of qualities like lust and anger, one continues to remain
averse to the service of the Lord. Human beings can become free from the clutches of
qualities like lust and anger only when they attain the service of Ka.
CB Antya-khaa 9.329
TEXT 329
dekhiy putrera andara-vyavahra
krodhe brahm hailena agni-avatra
Seeing the disrespectful behavior of his son, Brahm became very angry and appeared like the
incarnation of Agni.
CB Antya-khaa 9.330
TEXT 330
bhasma karibena hena krodhe mana hail
dekhiy pitra mrti bhgu palil
When Bhgu saw his fathers angry mood, he ran away in fear that he would be cursed and
turned to ashes.
CB Antya-khaa 9.331
TEXT 331
sabe bujhilena brahmra pye dhari
putrere ki gosi, e-mata krodha kari?
Everyone present there held the feet of Brahm and pacified him, saying, Please dont be so
cruel to your son.
CB Antya-khaa 9.332
TEXT 332
tabe putra-snehe brahm krodha psaril
jala pi yena agni susmya hail
Out of affection for his son, Brahm then controlled his anger as fire is extinguished with
water.
CB Antya-khaa 9.333
TEXT 333
tabe bhgu brahmre bujhiy bhla-mate

kailse il mahevara parkite
After testing Brahm, Bhgu Muni went directly to Kailsa to test iva.
CB Antya-khaa 9.334
TEXT 334
bhgu dekhi mahevara nandita haiy
uhil prvat-sage dara kariy
When iva saw Bhgu Muni, he became happy. He and Prvat stood up with due respect.
CB Antya-khaa 9.335
TEXT 335
jyeha-bhi-gaurave pane trilocana
prema-yoge uhil karite ligana
Displaying the etiquette of an elder brother, the three-eyed iva personally rose to embrace
Bhgu with affection.
CB Antya-khaa 9.336
TEXT 336
bhgu bale,mahea, paraa nhi kara
yateka paa-vea saba tumi dhara
But Bhgu Muni said, My dear Mahea, please do not touch me. You wear all the symbols of
an atheist.
CB Antya-khaa 9.337
TEXT 337
bhta, preta, pica-aspya yata che
hena saba paa rkhaha tumi kche
You always keep Bhtas, Pretas, Picas, and other untouchable atheists around you.
CB Antya-khaa 9.338
TEXT 338
yateka utpatha se tomra vyavahra
bhasmsthi-dhraa kon strera cra
Your behavior is full of contradictions. What scripture says that one can decorate his body
with bones and ashes?
CB Antya-khaa 9.339
TEXT 339
tomra parae snna karite yuyya
dre thka, dre thka, aye bhta-rya!
If you touch me, I will have to bathe. Therefore, O lord of the Bhtas, please stay away from
me!
CB Antya-khaa 9.340
TEXT 340
park nimitte bhgu balena kautuke
kabhu iva-nind nhi bhgura r-mukhe
Bhgu Muni spoke like this to test iva, otherwise he would never criticize iva.
CB Antya-khaa 9.341
TEXT 341
bhgu-vkye mahkrodhe deva trilocana
trila tuliy lailena sei-kaa
When the three-eyed iva heard Bhgus insulting words, he became angry and at once picked
up his trident.
CB Antya-khaa 9.342
TEXT 342
jyeha-bhi-dharma psarilena akara
hailena yehena sahra-mrtidhara

akara forgot all the respect an elder brother generally gives to his brother, and he assumed
his form as the annihilator.
CB Antya-khaa 9.343
TEXT 343
la tulilena iva bhgure mrite
thevyathe devsi dharilena hte
As iva took up his trident to kill Bhgu Muni, Prvat quickly came and caught hold of ivas
hand.
CB Antya-khaa 9.344
TEXT 344
carae dhariy bujhyena mahevar
jyeha bhire ki prabhu, eta krodha kari?
She then grabbed ivas feet and said, O Lord, should an older brother become so angry?
CB Antya-khaa 9.345
TEXT 345
dev-vkye lajj pi rahilakara
bhgu o calilr-vaikuhaka-ghara
On hearing Prvats words, akara became embarrassed. Bhgu then went on to Vaikuha,
the abode of Ka.
CB Antya-khaa 9.346
TEXT 346
r-ratna-khaya prabhu chena ayane
lakm sev karite chena r-carae
The Lord was lying on a jeweled bed, and Lakm, the goddess of fortune, was engaged in
massaging His lotus feet.
CB Antya-khaa 9.347
TEXT 347
henai samaye bhgu si alakite
padghta karilena prabhura vakete
At that time Bhgu Muni came there unnoticed and kicked the Lords chest with his foot.
CB Antya-khaa 9.348
TEXT 348
bhgu dekhi mahprabhu sambhrame uhiy
namaskarilena prabhu mah-prta haiy
On seeing Bhgu Muni, the Lord immediately got up from His bed and affectionately offered
His obeisances to the brhmaa.
CB Antya-khaa 9.349
TEXT 349
lakmra sahite prabhu bhgura caraa
santoe karite lgilena praklana
Then the Lord, along with Lakm, joyfully washed Bhgu Munis feet.
CB Antya-khaa 9.350
TEXT 350
vasite dilena ni uttama sana
r-haste thna age lepena candana
After offering Bhgu an excellent sitting place, the Lord personally smeared sandalwood pulp
on Bhgus body.
CB Antya-khaa 9.351
TEXT 351
apardhi-prya yena haiy pane
apardha mgiy layena tra sthne

The Lord then begged forgiveness from Bhgu, as if He had committed an offense.
CB Antya-khaa 9.352
TEXT 352
tomra ubha-vijaya mi n jni
apardha kariychi, kama more ih
I have committed an offense because I was unaware of your arrival and did not receive you
properly. I beg you to pardon Me.
CB Antya-khaa 9.353
TEXT 353
ei ye tomra pdodaka puya-jala
trthere karaye trtha hena sunirmala
This water that was used to wash your feet is so pure it can sanctify the places of pilgrimage.
TEXT 354-355
yateka brahma vaise mra dehete
yata lokapla saba mra sahite
pdodaka diy ji karil pavitra
akaya haiy rahu tomra caritra
All the brahmas situated within My body as well as the rulers of all the planetsall of us
have been purified today by this water that has washed your feet. Therefore let your
characteristics remain imperishable.
CB Antya-khaa 9.356
TEXT 356
ei ye tomra r-caraa-cihna-dhli
vake rkhila mi hai kuthal
I will gladly keep the mark and dust of your footprint on My chest.
CB Antya-khaa 9.357
TEXT 357
lakm-sage nija-vake dila mi sthna
vede yena rvatsa-lchana bale nma
I will keep the mark of your footprint on My chest along with Lakm, whose residence on
My chest is glorified by the Vedas as the mark of rvatsa.
CB Antya-khaa 9.358
TEXT 358
uniy prabhura vkya, vinaya-vyavahra
kma-krodha-lobha-mohasakalera pra
Hearing the Lords words and seeing His humble behavior, Bhgu Muni concluded that Lord
Viu was certainly beyond the influence of lust, anger, greed, and illusion.
CB Antya-khaa 9.359
TEXT 359
dekhi mah-i pilena camatkra
lajjita haiy mth n tolena ra
Bhgu Muni was struck with wonder, and he lowered his head in shame.
CB Antya-khaa 9.360
TEXT 360
yh karilena se thna karma naya
veera karma ih jniha nicaya
Whatever Bhgu Muni did was not on his account, rather he acted on the inspiration of
providence.
Although Bhgu, the son of Brahm, was an insignificant living entity, and he performed an
act that appeared most abominable to the eyes of ordinary people and that was not befitting a
devotee, yet he acted that way as an empowered incarnation for the benefit of those who out
of foolishness cannot understand the supreme position of Viu among Hari, Hara, and
Virici. r akara, the Myvda crya, concealed his mood as an eternal servant while
also acting as an empowered incarnation. r akarcrya was the empowered incarnation of
Rudra, while r Bhgu and r Vysadeva were empowered incarnations of Viu. The sages
coming in Brahms line were empowered incarnations of Brahm. Therefore it is the Supreme
Lord residing as the director in the hearts of all living entities who inspires them to display
various pastimes. Although insignificant living entities like the karms and the smrta so-
called brhmaas give Bhgu an exalted position, the devotees do not see him like that. Only
those who have discussed the virambha-sev, or confidential service, of the Supreme Lord in
the madhura-rasa practiced in the Vallabha-sampradya, which follows the path of anurga,
or attachment, can understand the characteristics of Bhgu.
CB Antya-khaa 9.361
TEXT 361
bhya pi prti raddh dekhite dekhite
bhakti-rase pra hai lgil ncite
Bhgu Muni then regained his external consciousness and, after seeing that exhibition of the
Lords love and affection, he was filled with devotional love and began to dance.
CB Antya-khaa 9.362
TEXT 362
hsya, kampa, gharma, mrcch, pulaka, hukra
bhakti-rase magna hail brahmra kumra
As the son of Brahm became absorbed in devotional sentiments, he exhibited symptoms like
laughing, shivering, perspiring, loss of consciousness, hairs standing on end, and shouting
loudly.
CB Antya-khaa 9.363
TEXT 363
sabra vara ka, sabra jvana
ei satya bali nce brahmra nandana
Ka is the Lord and the life of all! The son of Brahm danced as he declared this truth.
The sttvika-vikras, or transcendental transformations, exhibited by Bhgu Muni indicated
the presence of devotional sentiments. Bhgu displayed compassion on all the sages by
singing the following supreme truth:
vara parama ka
sac-cid-nanda-vigraha
andir dir govinda
sarva-kraa-kraam
Govinda, Ka, is the cause of all causes. He is the primal cause, and He is the very form of
eternity, knowledge, and bliss.
CB Antya-khaa 9.364
TEXT 364
dekhiy kera nta-vinaya-vyavahra
prema-bhakti ye kotho n sambhave ra
After observing the humble and peaceful behavior of the Lord, Bhgu Muni concluded that
such love and devotion was not possible anywhere else.
CB Antya-khaa 9.365
TEXT 365
bhakti-jaa hail, vkya n ise vadane
nandru-dhr mtra vahe r-nayane
Bhgu Munis eyes became filled with tears of ecstasy. He became stunned with devotion and
was unable to speak.
CB Antya-khaa 9.366
TEXT 366
sarva-bhve varere deha samarpiy
puna muni sabh-madhye milil siy
He fully surrendered himself to the Lord and then returned to the assembly of great sages.
CB Antya-khaa 9.367
TEXT 367
bhgu dekhi sabe hail nanda apra
kaha bhgu kra kon dekhile vyavahra
Seeing Bhgu Muni, everyone became joyful and asked, O Bhgu, what sort of behavior have
you seen?
CB Antya-khaa 9.368
TEXT 368
tumi ye-i kaha, se-i sabra prama
tabe saba kahilena bhgu bhagavn
We will accept whatever you say as conclusive. Then Bhgu Muni described his
experiences.
CB Antya-khaa 9.369
TEXT 369
brahm, viu mahevara tinera vyavahra
sakala kahiy ei kahilena sra
He explained in detail the characteristics of Brahm, Viu, and iva and then spoke the
following words in conclusion.
CB Antya-khaa 9.370
TEXT 370
sarva-rehar-vaikuha-ntha nryaa
satya satya satya ei balila vacana
Nryaa, the Lord of Vaikuha, is the greatest of all. This is the truth, the truth, the truth.
CB Antya-khaa 9.371
TEXT 371
sabra vara kajanaka sabra

brahm, iva karena yhra adhikra
Ka is the controller and father of all, even Lord Brahm and Lord iva work under His
direction.
CB Antya-khaa 9.372
TEXT 372
kart-hart-rakit sabra nryaa
nisandehe bhaja giy thra caraa
Lord Nryaa is the doer, creator, and protector. Therefore one should worship His lotus
feet without doubt.
TEXT 373-374
dharma, jna, puya-krti, aivarya, virakti
tma-reha madhyama yhra yata akti
sakala kera, ih jniha nicaya
ataeva go bhaja kera vijaya
Know for certain that religiosity, knowledge, pious activities, opulences, and renunciation,
as well as ones exalted position and influence all originate from Ka. Therefore sing the
glories of Ka and worship Him.
CB Antya-khaa 9.375
TEXT 375
sei ka sktcaitanya bhagavn
krtana-vihre haiychena vidyamna
Lord Caitanya is that same Lord Ka, and He appeared to enjoy the pastimes of sakrtana.
CB Antya-khaa 9.376
TEXT 376
bhgura vacana uni saba i-gaa

nisandeha hail, sarva-reha nryaa
After hearing Bhgu Munis statement with great attention, the sages became free from doubt
and concluded that Nryaa is the greatest.
CB Antya-khaa 9.377
TEXT 377
bhgure pjiy bale saba i-gaa
saaya chiiy tumi bhla kail mana
The sages then offered their respects to Bhgu Muni and said, You have cleared our doubts
and made our minds peaceful.
See rmad Bhgavatam, Tenth Canto, Chapter 89.
CB Antya-khaa 9.378
TEXT 378
ka-bhakti sabe lailena dha-mane
bhakta-rpe brahm-iva pjena yatane
All the sages then accepted the devotional service of Ka with determination, and they
faithfully worshiped Brahm and iva with the understanding that they are devotees.
ittha srasvat vipr nm saaya-nuttaye
puruasya padmbhoja- sevay tad-gati gat
The learned brhmaas living along the river Sarasvat came to this conclusion in order to
dispel the doubts of all people. Thereafter they rendered devotional service to the Supreme
Lords lotus feet and attained His abode.
yad arcita brahma-bhavdibhi surai
riy ca devy munibhi sa-stvatai
go-craynucarai carad vane

yad gopikn kuca-kukumkitam
Those lotus feet are worshiped by Brahm, iva, and all the other demigods, by the goddess
of fortune, and also by the great sages and Vaiavas. Upon those lotus feet the Lord walks
about the forest while herding the cows with His companions, and those feet are smeared
with the kukuma from the gops breasts.
CB Antya-khaa 9.379
TEXT 379
siddha-vaiavera yena viama vyavahra
kahila, ih bujhibre akti kra
I have thus explained the extraordinary characteristics of a perfect Vaiava, yet who can
understand this?
CB Antya-khaa 9.380
TEXT 380
parkite karma ki n chila kichu ra
tra lgi karilena caraa-prahra
Was there no other way for Bhgu to test the Lord than by kicking Him with his feet?
CB Antya-khaa 9.381
TEXT 381
si-kart bhgu-deva yra anugrahe
ki shase caraa dilena se hdaye
It was by the mercy of the supreme creator that Bhgu had the audacity to kick the Lord in
His chest.
CB Antya-khaa 9.382
TEXT 382
abodhya agamya adhikrra vyavahra
ih bai siddhnta n dekhi kichu ra

The behavior of an exalted personality is incomprehensible and unfathomable. I do not see
any conclusion other than this.
CB Antya-khaa 9.383
TEXT 383
mle ka praveiy bhgura dehete
karil, bhaktira mahim prakite
Lord Ka entered the body of Bhgu Muni and caused this incident to take place to
broadcast the glories of devotional service.
The Lord entered Bhgus body and induced him to act in that way to manifest the glories of
devotional service. Bhgu would not have dared to act in that way if he was conscious of
proper etiquette. The Lord enacted such a pastime to broadcast the glories of the devotees.
CB Antya-khaa 9.384
TEXT 384
jna-prva bhgura e karma kabhu naya
ka byena adhikri-bhakta-jaya
Bhgu Muni could never perform such an act knowingly, but Ka wanted to increase the
glories of His pure devotee.
CB Antya-khaa 9.385
TEXT 385
virici-akara bite ka-jaya
bhgure hail kruddha dekhiy bhaya
Brahm and akara displayed anger and threatened Bhgu Muni to increase the glories of
Ka.
CB Antya-khaa 9.386
TEXT 386
bhakta saba yena gya nitya ka-jaya
ka byena bhakta-jaya atiaya

As the devotees always sing the glories of Lord Ka, Ka increases the glories of His
devotees.
CB Antya-khaa 9.387
TEXT 387
adhikri-vaiavera n bujhi vyavahra
ye jana nindaye, tra nhika nistra
If one criticizes an exalted Vaiava without understanding his behavior, one can never be
delivered.
api cet su-durcro bhajate mm ananya-bhk
sdhur eva sa mantavya samyag vyavasito hi sa
Even if one commits the most abominable action, if he is engaged in devotional service he is
to be considered saintly because he is properly situated in his determination.
In the Upademta (6) it is stated:
dai svabhva-janitair vapua ca doair
should overlook a devotees having a body born in a low family, a body with a bad
will bathe in the Ganges without considering the condition of the water.
CB Antya-khaa 9.388
TEXT 388
adhama-janera ye cra, yena dharma
adhikri-vaiaveo kare sei karma
Sometimes an exalted Vaiava exhibits the same behavior and characteristics as a

materialistic person.
Foolish, unqualified people go to hell because of considering Vaiavas and non-Vaiavas on

an equal level. They find the sinful behavior of nondevotees in Vaiavas. But actually the
Vaiavas are never sinful. At present in Koladvpa many people are unable to understand the
extraordinary characteristics of r Va dsa Bbj.
CB Antya-khaa 9.389
TEXT 389
ka-kpye se ih jnibre pre
e saba sakae keha mare, keha tare
The conclusion is that only by the mercy of Ka can one understand a great Vaiava.
Otherwise in such intricate situations one may be either liberated or destroyed.
One who is not favored by the Supreme Lord may bring about his own ruination by seeing
superficially the characteristics of devotees, whereas another person may remain aloof from
offense by not committing offenses.
sdhavo hdaya mahya sdhn hdaya tv aham
mad-anyat te na jnanti nha tebhyo mang api
The pure devotee is always within the core of My heart, and I am always in the heart of the
pure devotee. My devotees do not know anything else but Me, and I do not know anyone else
but them.
CB Antya-khaa 9.390
TEXT 390
sabe ithe dekhi eka mah-pratikra
sabre kariba stuti vinaya-vyavahra

But I have found a wonderful solution to this problem: One should always glorify and behave
humbly with all.
In the Hari-bhakti-vilsa (10.32) it is stated:
viu-bhaktam athyta
yo dv samukha priya
pramdi karoty eva
vsudeve yath tathsa
vai bhakta iti jeya
sa punti jagat-trayam
rukkar giravan
tath bhgavaterit
prama-purvaka kntv
yo vaded vaiavo hi sa
One who greets a devotee of Viu and joyfully offers him obeisances, just as one offers
obeisances to Vsudeva, is considered a devotee of the Supreme Lord and is able to purify the
three worlds. If a person who even after hearing harsh words from a devotee remains tolerant,
offers the devotee obeisances, and converses with the devotee, then there is no doubt that
person is a Vaiava.
CB Antya-khaa 9.391
TEXT 391
aja hai laibeka kera araa
svadhne unibeka mahnta-vacana
Thinking oneself a fool, one should surrender to Ka and carefully listen to the words of
advanced devotees.
CB Antya-khaa 9.392
TEXT 392
tabe ka tre dena hena-divya-mati

sarvatra nistra pya, nhekaye kati
Then Lord Ka will impart one with transcendental intelligence by which one is completely
delivered without hindrance.
Those who do not carefully study rmad Bhgavatam and who cannot understand the
extraordinary characteristics of the devotees attain inauspiciousness. But the Supreme Lord
imparts transcendental intelligence to actual devotees so that they do not meet with any
inauspiciousness. Even though they are faced with dangerous situations, they do not meet
with any inauspiciousness.
About sixty years ago Lord Ka displayed one similar merciful pastime by testing r
Svarpa dsa Bbj Mahaya.
CB Antya-khaa 9.393
TEXT 393
bhakti kari ye une caitanya-avatra
sei saba jana sukhe pibe nistra
Whoever listens to the activities of Lord Caitanya with devotion will be easily freed from
material bondage.
CB Antya-khaa 9.394
TEXT 394

khaa, Chapter Nine, entitled The Glories of Advaita.
CBP 10: The Glories of r Puarka Vidynidhi
Chapter Ten: The Glories of r Puarka Vidynidhi
This chapter describes the glories of r Svarpa Dmodara and r Paramnanda Pur,
Gaddhara Paitas acceptance of mantra initiation from Puarka Vidynidhi for the
second time, Mahprabhus hearing rmad Bhgavatam from Gaddhara, Vidynidhis
criticism of Lord Jagannthas servants because they dressed Jaganntha and Balarma in
starched cloth on the day of Oana-ah, and Jaganntha and Balarmas slapping the cheeks
of Vidynidhi.
One day, when r Advaita crya came before Mahprabhu after taking darana of Lord
Jaganntha at the temple, the Lord inquired from Advaita and found out that after Advaita
took darana of Lord Jagannthas face, He had circumambulated Jaganntha five to seven
times. As a result, r Mahprabhu jokingly told Advaita crya that He was defeated, because
in the course of circumambulation one is unable to see the Lords face while walking behind
the Lord. When r Mahprabhu took darana of Lord Jaganntha, however, His eyes would
not wander from Lord Jagannthas face for even a moment, in fact He would see the
moonlike face of Lord Jaganntha everywhere. Advaita crya gladly accepted defeat from
Mahprabhu and said that only r Mahprabhu knew the confidential meaning of such a
statement.
One day Gaddhara Paita, the disciple of Puarka, informed Mahprabhu that he had
forgotten his initiation mantra and desired to hear it from the Lord. But Mahprabhu replied
to Gaddhara Paita that he should wait till Puarka Vidynidhi came to Nlcala.
Mahprabhu began to hear rmad Bhgavatam from Gaddhara Paita, and in this way He
heard the characteristics of Prahlda and Dhruva hundreds of times. While hearing
Gaddharas recitation of rmad Bhgavatam and Svarpa Dmodaras krtana, Mahprabhu
simultaneously manifested the eight transformations of ecstatic love. Among the sannyss,
r Svarpa Dmodara and r Paramnanda Pur were the Lords principal associates and
constant companions. One day, when Mahprabhu was overwhelmed in ecstatic love of God,
He fell into a well, and the devotees headed by Advaita crya pulled the Lord out.
When Puarka arrived at Nlcala, Mahprabhu cried with love and Gaddhara took
mantra initiation again from Vidynidhi. During the Oana-ah festival the servants of
Lord Jaganntha would dress Lord Jaganntha and Balarma with starched cloth. When
Puarka criticized this behavior of Jagannthas servants, Svarpa Dmodara explained that
the characteristics of the Supreme Lord are beyond the jurisdiction of worldly etiquette. But
since this did not satisfy Vidynidhi, Jaganntha and Balarma enacting the pastime of
slapping Vidynidhi on his cheeks in a dream in order to destroy the karma jaa-smrtas
sinful mentality of criticizing the behavior of the Supreme Lords servants. The Lord
distributes mercy in dreams only to His select and dear associates. When Vidynidhi told
Svarpa Dmodara about the dream, they both happily joked with each other. Mahprabhu
used to address Vidynidhi as bpa, or father. Vidynidhis devotion for the Ganges was
genuine and incomparable.
TEXT 1
jaya jaya gauracandra rvatsa-lchana
jaya ac-garbha-ratna dharma-santana
All glories to r Gauracandra, who bears the mark of rvatsa! All glories to the jewel of acs
womb, the personification of Santana-dharma!
The phrase rvatsa-lchana indicates that r Gaura is nondifferent from Lord Nryaa.
Since He is the ultimate beneficiary of the eternal religious principles, He is the
personification of Santana-dharma.
TEXT 2
jaya sakrtana-priya gaurga-gopla
jaya ia-jana-priya jaya dua-kla
All glories to Gaurga-gopla, who enjoys the performance of sakrtana! All glories to the
Supreme Lord, who is dear to the devotees and who is death to the miscreants!
Since r Gaurasundara is Kacandra, He is called Gaurga-gopla. The special

characteristic of r Gaurasundaras pastimes is the glorification of topics regarding Ka.
Since activities like worship and meditation are unable to fully manifest the Supreme Lord,
the process of sakrtana is supreme. This sakrtana is the best of all activities for reviving
ones relationship with the Supreme Lord. That is why in His Gaura pastimes r Kacandra
is addressed as sakrtana-priya, or He who is fond of sakrtana. He is the supreme
worshipable Lord of all devotees. Those who have no love for Him are certainly nondevotees.
He is like death personified for both the sinful sense enjoyers and the wicked-minded
renunciants.
TEXT 3
All glories to r Gaurga along with His devotees! By hearing these topics about Lord
Caitanya, one attains devotional service.
TEXT 4
hena-mate vaikuha-nyaka nysi-rpe
viharena bhakta-goh laiy kautuke
In this way the hero of Vaikuha, in the form of a sannys, enjoyed blissful pastimes with
His devotees.
TEXT 5
eka-dina vasiy chena prabhu sukhe
hena-kle r-advaita ila sammukhe
One day as the Lord was sitting comfortably, r Advaita came before Him.
TEXT 6
vasilena advaita prabhure namaskari
hsi advaitere jijsena gaurahari
Advaita offered His obeisances to the Lord and sat down. Then Gaurahari smiled and
inquired from Him.
TEXT 7
santoe balena prabhu, kahata crya!
koth haite il, kariy kon krya?
In satisfaction, the Lord asked, O crya, tell Me, where have You come from? What were
You doing?
TEXT 8
advaita balena,dekhila jaganntha

tabe ila ei tomra skta
Advaita crya replied, I went to see Lord Jaganntha, and then I came here to see You.
TEXT 9
prabhu bale,jaganntha-r-mukha dekhiy
tabe ra ki karil, kaha dekhi th
The Lord then asked, After seeing Lord Jaganntha, what else did You do?
TEXT 10
advaita balena,ge dekhi jaganntha
tabe karila pradakia pca sta
Advaita replied, After seeing Lord Jaganntha, I circumambulated Him five or seven times.
In the Hari-bhakti-vilsa, Chapter Eight, verses 181-182 and 184-189 it is stated:
atha pradaki
tata pradaki kuryd
bhakty bhagavato hare
nmni krtayan aktau
ta ca sga-vandanam
The procedure for circumambulation is described as follows:
Chanting Lord Haris holy names one should perform circumambulation with devotion. If
one is able, he should circumambulate by again and again bowing down with eight parts of
the body.
pradaki-sakhyvnrasihe
eka cay ravau sapta tisro dadyd vinyake
catasra keave dadyt ive tv ardha-pradakim

Regarding the number of circumambulations, in the Nsiha Pura it is said:
One should circumambulate Ca one time, the sun-god seven times, Gaea three times,
Lord Ka four times, and iva half a time.
atha pradaki-mhtmya vrhe
pradaki ye kurvanti
bhakti-yuktena cetasna
te yama-pura ynti
ynti puya-kt gatim
The glories of circumambulation are described in the Varha Pura as follows:
Those whose hearts are filled with devotion as they circumambulate the temple of Lord
Viu do not enter Yamarjas city. They go to the place where the saintly devotees go.
tatraiva cturmsya-mhtmye
catur-vra bhrambhis tu jagat sarva carcaram
krnta bhavati viprgrya tat trtha-gamandhikam
In the Skanda Pura, Cturmsya-mhtmya, it is said:
O best of the brhmaas, a person who circumambulates the temple of Lord Viu four
times attains the result of circumambulating the entire universe filled with moving and
unmoving beings. He attains a result better than going on all pilgrimages.
tatraivnyatra
pradakia tu ya kuryt hari bhakty samanvita
hasa-yukta-vimnena viuloka sa gacchati
Elsewhere in the Skanda Pura it is said:
A person who with devotion circumambulates the temple of Lord Hari is carried on a swan
airplane to Vaikuha.
nrasihe
pradakiena caikena deva-devasya mandire

ktena yat phala n tac chnuva nptmaja
pthv-pradakia-phala
yat tat prpya hari vrajet
In the Nsiha Pura it is said:
O prince, please hear the glorious result attained by a person who once circumambulates the
temple of Lord Viu, the Lord of lords. Such a person attains the result of circumambulating
the earth. He goes to Lord Hari.
anyatra ca
eva ktv tu kasya ya kuryd dvi pradakiam
sapta-dvpavat-puya labhate tu pade pade
pahan nma-sahasra tu nmny evtha kevalam
It is further stated:
A person who circumambulates the temple of r Hari as he chants the holy names of Lord
Ka or the thousand names of Ka attains the result of circumambulating the earth,
which consists of seven islands, or giving the earth in charity.
hari-bhakti-sudhodaye
viu pradaki-kurvan yas tatrvartate punatad
evvartana tasya punar nvartate bhave
In the Hari-bhakti-sudhodaya it is said:
A person who after circumambulating the temple of r Hari one time again
circumambulates the temple is not subjected to return to this world of repeated birth and
death.
bhan-nradye yama-bhagratha-samvde
pradakia-traya kuryd yo vior manujevara
sarva-ppa-vinirmukto devendratva samanute
In the Bhan-nradya Pura, Yamarja tells King Bhagratha:

O King, a person who circumambulates the temple of r Hari three times becomes free of all
sins and he enjoys the post of King Indra.
tatraiva pradakia-mhtmye sudharmopkhynrambhe
bhakty kurvanti ye vio pradakia-catuayam
te 'pi ynti para sthna sarva-lokottamottamam. iti.
tat khyta yat su-dharmasya prvasmin gdhra-janmani
ka-pradakibhysn mah-siddhir abhd iti
In the Nrada Pura, Pradakia-mhtmya, in the beginning of Sudharmas story, it is said:
Those who devotedly circumambulate the temple of Lord Viu four times go to the
supreme abode, which is situated beyond all other planets. In his previous life as a vulture,
Sudharma circumambulated the temple of Lord Ka and thereby attained the highest
perfection.
atha pradakiy niiddha viu-smtau
eka-hasta-prama ca eka caiva pradaki
akle darana vior hanti puya pur-ktam
Prohibitions in the performance of circumambulation are described in the Viu-smti as

follows:
Offering obeisances to r Viu with only one hand, circumambulating the temple of r
Ka only once, and seeing the Deity of r Ka at an improper time destroy ones previous
pious merits.
ki ca
kasya purato naiva sryasyaiva pradakim
kuryd bhramarik-rpa vaimukhypadan prabho
It is also said:
One should not circumambulate the sun-god in a circle like a bumblebee before the temple
of r Hari, for then one must turn ones back to the Deity.
tath cokta
pradakia na kartavya
vimukhatvc ca karat
It is also said:
Circumambulating the temple of r Hari in these ways is prohibited, for such activities will
make one averse to the Lord.
TEXT 11
pradakia uni prabhu hsite lgil
hsi balena prabhu,tumi hril hril
When the Lord heard the word circumambulated, He laughed and said, You are defeated.
TEXT 12
crya balena,ki smagr hribre
lakaa dekho, tabe jiniha mre
Advaita crya inquired, What have I lost? Give Me evidence, then I can believe You.
TEXT 13-14
prabhu bale,smagrunaha hribra
tumi ye karil pradakia-vyavahra
yata-kaa tumi ph-digere calil
tata-kaa tomra ye darana nahil
The Lord then said, Listen, this is what You have lost. When You are behind the Lord while
circumambulating Him, You are deprived of the Lords darana.
TEXT 15
mi yata-kaa dhari dekhi jaganntha
mra locana ra n yya kothta
For as long as I take darana of Lord Jaganntha, My eyes do not move anywhere else.
When r Gaurasundara would see Lord Jaganntha, He would simply gaze at the Lords face.
In his book Ka-karmta, r Bilvamagala has described the sweetness of the Lords
beautiful face. The sweetness of the Lords face is superior to the sweetness of His other
limbs, and the sweetness of His enchanting smile is superior to the sweetness of His face.
r Gaurasundara has expressed that the Lords lotus face, composed of five knowledge-
acquiring senses, is more attractive than His other limbs. And the Lords smile, which is
indicative of His pleasure, stimulates and acknowledges resolute service.
r Advaita Prabhu circumambulated Lord r Jaganntha five to seven times. His object of
vision was the body of the Lord, but r Gaurasundaras object of vision was Lord
Jagannthas lotus face. Therefore r Gaurasundara defeated Advaita Prabhu in the contest.
When one is behind Jaganntha while circumambulating Him, one can see only the back half
of His body, but when one sees from the front, one can have eye-to-eye contact.
TEXT 16
ki dakie, kib vme, kib pradakie
ra nhi dekhi jaganntha-mukha vine
I do not look to the left or right, nor do I circumambulate. I do not see anything other than
the beautiful face of Lord Jaganntha.
TEXT 17
kara-yoa kari bale crya gosi
e-rpe sakala hri tomra se hi
Advaita crya folded His hands and said to the Lord, May I always be defeated by You in
this way.
TEXT 18
e kathra adhikrra tribhuvane
satya kahila ei nhi tom-vine
But I tell You frankly, there is no one in the three worlds qualified to act like You.
TEXT 19
tumi se ihra prabhu, eka adhikre
kathya tomre se mtra mi hri
You alone are qualified in this way. Only before You am I defeated in this topic.
TEXT 20
uni hsena sarva vaiava-maala
hari bali uhila magala-kolhala
On hearing this conversation, all the Vaiavas smiled and raised an auspicious tumult by
chanting, Hari! Hari!
TEXT 21
ei-mata prabhura vicitra sarva-kath
advaitere ati prta karena sarvath
In this way, the Lords topics are all amazing. The Lord always showed great affection for
Advaita crya.
TEXT 22
eka-dina gaddhara-deva prabhu-sthne
kahilena prva-mantra-dkra krae
One day r Gaddhara Paita asked the Lord about the initiation mantra he had been given.
TEXT 23
ia-mantra mi ye kahilu kro prati
sei haite mra n sphure bhla mati
I have given someone my initiation mantra, and now I am not getting realization from
chanting it.
TEXT 24
sei mantra tumi more kaha punar-bra
tabe mana-prasannat haibe mra
You please give that mantra to me again, and then my mind will be joyful.
Mantra refers to the sound vibration by which one can give up thoughts of material
enjoyment. If an instructor instructs mantras to a faithless person, his heart becomes
polluted. If one loses transcendental knowledge because of bad association, then one must
gather it again. Knowing this fact, r Gaddhara Paita Gosvm requested r
Gaurasundara to give him reinitiation, but Mahprabhu told him to receive mantra again
from his original guru.
r Gaddhara Paitas guru was rla Puarka Vidynidhi.
TEXT 25
prabhu bale,tomra ye upade che
svadhnatath apardh hao pche
The Lord said, You already have a spiritual master, so be careful. Dont become an offender.
TEXT 26
mantrera ki dya, pro mra tomra
upade thkite n haya vyavahra

What to speak of a mantra, I can give even My life to you. But it would not be proper to give
you mantra while your spiritual master is alive.
TEXT 27
gaddhara bale,tiho n chena eth
tna parivarte tumi karha sarvath
Gaddhara replied, He is not here now, so You can do it in his place.
TEXT 28
prabhu bale,tomra ye guru vidynidhi
anyse tomra miliy dibe vidhi
The Lord then said, By the arrangement of providence your spiritual master, Puarka
Vidynidhi, will soon come, and you will easily meet him.
TEXT 29
sarvaja-cmaijnena sakala
vidynidhi ghra-gati sibe utkala
The crest jewel of omniscient persons knew everything. He said, Puarka Vidynidhi will
soon arrive in Pur.
TEXT 30
ethi dekhib dina-daera bhitare
isena kevala mre dekhibre
You will meet him here in ten days, for he is coming just to see Me.
TEXT 31
niravadhi vidynidhi haya mora mane
bujhila tumi kariy na tne
I always remember Puarka Vidynidhi. Now I understand that you have attracted him to
come here.
TEXT 32
ei-mata prabhu priya gaddhara-sage
tna mukhe bhgavata uni thke rage
In this way the Lord happily spent His days hearing rmad Bhgavatam from Gaddhara.
TEXT 33
gaddhara paena sammukhe bhgavata
uni prake prabhu prema-bhva yata
Whenever Gaddhara would recite Bhgavatam, the Lord would manifest various symptoms
of ecstatic love.
TEXT 34
prahlda-caritra ra dhruvera caritra
atvtti kariyunena svahita
The Lord attentively heard the glories of Prahlda and Dhruva hundreds of times.
The characteristics of Prahlda are described in the Seventh Canto of the rmad Bhgavatam,
and the characteristics of Dhruva are described in the Fourth Canto of the rmad
Bhgavatam. r Gaddhara Paita Gosvm was the speaker of rmad Bhgavatam, and r
Gaurasundara was the listener. He attentively heard topics of Prahlda and Dhruvas
cultivation of devotional service from the mouth of r Gaddhara hundreds of times.
TEXT 35
ra krye prabhura nhika avasara
nma-gua balena unena nirantara
He had no time for any other activity, for He was constantly engaged in hearing and chanting
the names and qualities of Ka and His devotees.
Rather than speaking about any other topic, r Gaurasundara always glorified topics
regarding the Supreme Lords names, forms, qualities, and pastimes as if He had one hundred
mouths. He had no time to pay any attention to any subject other than Kas names, forms,
qualities, associates, characteristics, and pastimes.
TEXT 36
bhgavata-phe gaddhara mahaya
dmodara-svarpera krtana viaya
Just as Gaddhara was expert in reciting Bhgavatam, Svarpa Dmodara was expert in
performing krtana.
r Gaddhara Paita was most expert in explaining rmad Bhgavatam. The four objectives
of lifereligiosity, economic development, sense gratification, and liberationultimately
become the goal of those who study and teach rmad Bhgavatam to accumulate food, cloth,
family maintenance, and other insignificant fruits. But r Gaddhara Paitas recitation of
rmad Bhgavatam and rman Mahprabhus hearing and chanting of rmad Bhgavatam
were not aimed at attaining these four objectives of life.
r Dmodara Svarpa was always engaged in glorifying the topics of Hari. He had no
engagement other than glorifying the qualities of Hari. r Dmodara Svarpa was the
topmost authority on the conclusions regarding devotional service. He would always engage
in pure ka-krtana without becoming influenced by others opinions, persistent requests,
or mixed doctrines. The Myvds desire for liberation and the attached householders
desire for sense gratification did not induce r Dmodara Svarpa to indulge in associating
with outsiders. He exclusively gave pleasure to r Gaurasundaras heart.
TEXT 37
ekevara dmodara-svarpa gua gya
vihvala haiy nce r-gaurga-rya

Whenever Svarpa Dmodara chanted the qualities of Ka, who is one without a second,
Lord Gaurga would become overwhelmed and would dance in ecstasy.
TEXT 38-39
aru, kampa, hsya, mrcch, pulaka, hukra
yata kichu che prema-bhaktira vikra
mrtimanta sabe thke varera sthne
ncena caitanyacandra ih-sab-sane
Transformations of ecstatic love like shedding tears, shivering, laughing, losing

consciousness, hairs standing on end, and loud crying manifested in their personified forms
and danced along with Caitanyacandra.
TEXT 40
dmodara-svarpera ucca-sakrtana
unile n thke bhya, pae sei-kaa
When the Lord heard the loud chanting of Svarpa Dmodara, He would lose consciousness
and fall to the ground.
On hearing the loud krtana of r Dmodara Svarpa, r Gaurasundara forgot the

conception of the external world and manifest the cultivation of Ka consciousness.
TEXT 41
sannysi-prada yata varera haya
dmodara-svarpa-samna keho naya
Among all the sannys associates of the Lord, no one was equal to Svarpa Dmodara.
Many people think that since according to social etiquette renunciants belonging to the
fourth rama are superior to brahmacrs fixed in ecstatic love for Ka, they are more dear
to r Gaurasundara. Yet none of the sannyss headed by Paramnanda Pur were as dear to
the Lord as Dmodara Svarpa.
TEXT 42
yata prti varera pur-gosire
dmodara-svarpere tata prti kare
The Lord had similar affection for Svarpa Dmodara as He had for Paramnanda Pur.
r Svarpa Dmodara was renowned as Lord Gaurasundaras first manifestation. r

Gaurasundara did not display any less respect for Dmodara Svarpa than He displayed for
r Paramnanda Pur.
TEXT 43
dmodara-svarpasagta-rasa-maya
yra dhvani-ravae prabhura ntya haya
Dmodara Svarpa was expert in the art of melodious singing. The Lord would dance
whenever He heard him sing.
TEXT 44
alakita-rpakeho cinite n pre
kapara rpe yena bulena nagare
Svarpa Dmodara remained incognito as he wandered around the city so that no one could
recognize him.
Mahprabhu would begin to dance whenever Svarpa sang melodiously. If a person disguises
himself whenever he wanders about, people will not understand his actual identity.
Mahprabhu similarly covered His position as the Supreme Lord and concealed His actual
identity whenever He wandered throughout the city disguised as a devotee.
TEXT 45
krtana karite yena tumburu nrada
ek prabhu ncyenaki ra sampad
Svarpa Dmodara would induce the Lord to dance by performing krtana as nicely as Nrada
Muni sings accompanied by his stringed instrument [or a celestial singer] known as
Tumburu. What could be more glorious?
See the purport to Caitanya-bhgavata, di-khaa, Chapter One, text 52.
TEXT 46
sannysra madhye varera priya-ptra
ra nhi, eka pur-gosi se mtra
Among the Lords sannys associates, there was no one as dear to the Lord as Paramnanda
Pur.
TEXT 47
dmodara-svarpa, paramnanda-pur
sannysi-prade ei dui adhikr
Paramnanda Pur and Svarpa Dmodara were the two most qualified devotees among the
Lords sannys associates.
Dmodara Svarpa was one of the Lords sannys associates.
TEXT 48
niravadhi nikae thkena dui jana
prabhura sannyse kare daera grahaa
These two personalities always remained with the Lord. They accepted sannysa to assist the
Lord in His sannysa pastimes.
TEXT 49
pur dhynapara, dmodarera krtana
nysi-rpe nysi-dehe bhu dui jana
Paramnanda Pur was always engaged in meditation, and r Svarpa was always engaged in
chanting the Hare Ka mah-mantra. In this way these two sannyss were like the arms of
Lord Caitanya.
Dmodara Svarpa was fond of performing krtana, and Paramnanda Pur was renounced
and engaged in worshiping the Lord through meditation. In the sannysa body of Lord
Gaurasundara, these two were like His arms.
TEXT 50
ahar-nia gauracandra sakrtana-rage
viharena dmodara-svarpera sage
Day and night, Gauracandra enjoyed performing krtana with Svarpa Dmodara.
TEXT 51
ki ayane, ki bhojane, kib paryaane
dmodare prabhu n chena kona-kae
While sleeping, eating, or moving about, Svarpa Dmodara would never leave the Lord for
even a moment.
r Dmodara always assisted the Lord, whether the Lord was sleeping, eating, or traveling.
There was not a moment when Svarpa Dmodara was separated from the Lord.
TEXT 52
prvrame puruottamcrya nma tna
priya-sakh puarka vidynidhi-nma

In his previous rama, Svarpa Dmodara was known as Puruottama crya, and he had a
dear friend named Puarka Vidynidhi.
He who was known in the Lords Navadvpa pastimes as Puruottama Bhacrya became
famous as Dmodara Svarpa during Mahprabhus Nlcala pastimes. The elderly Puarka
Vidynidhi was his dearmost friend.
TEXT 53
pathe caliteo prabhu dmodara-gne
ncena vihvala haiy, patha nhi jne
Even while walking on the road, whenever the Lord heard Svarpa Dmodara sing, He would
become overwhelmed with ecstasy and forget the way.
TEXT 54
ekevara dmodara-svarpa-sahati
prabhu se nande pae, n jnena kati
The Lord would relish such ecstasy in the company of Dmodara Svarpa that He would not
understand where He was.
TEXT 55
kib jala, kib sthala, kib vana, la
kichu n jnena prabhu, garjena vila
The Lord would not know whether He was in the water, on the ground, in the forest, or in
the bushes, and He would loudly cry out.
TEXT 56
ekevara dmodara krtana karena
prabhure o vane le paite dharena

Svarpa Dmodara would perform krtana alone with the Lord. Whenever the Lord would fall
in the forest or in the bushes, Svarpa Dmodara would catch hold of Him.
TEXT 57
dmodara-svarpera bhgyera ye sm
dmodara-svarpa se thra upam
The limit of Svarpa Dmodaras good fortune is found only in Svarpa Dmodara himself.
Because r Dmodara Svarpa was the constant companion of r Gaurasundara, his good
fortune surpassed that of other devotees of Gaura. Whenever Mahprabhu would fall in the
forest or in the branches of trees out of ecstasy, r Dmodara Svarpa would display his
matchless service propensity by completely protecting Mahprabhus transcendental body
from all kinds of injury. Since Mahprabhu always remained intoxicated with ecstatic love,
He seldom displayed external consciousness. At such times Dmodara would serve Him in all
respects.
TEXT 58
eka-dina mahprabhu via haiy
pail kpera mjhe cha khiy
One day Mahprabhu became completely absorbed in ecstatic love and fell into a well.
TEXT 59
dekhiy advaita-di sammoha piy
krandana karena sabe ire hta diy
Seeing this, Advaita crya and the other devotees became bewildered, and they began crying
as they held their heads in their hands.
TEXT 60
kichu n jnena prabhu prema-bhakti-rase
blakera prya yena kpe pai bhse
The Lord was enjoying ecstatic love, so He did not understand what had happened. He
simply floated in that well like a child.
TEXT 61
sei kae kpa haila navanta-maya
prabhura r-age kichu kata nhi haya
When the Lord fell, the well became like butter, so His body was not scratched.
TEXT 62
e kon adbhuta, yra bhaktira prabhve
vaiava ncite age kanaka n lge
This was not very wonderful. By the influence of devotional service a Vaiava also does not
feel the pain of a thorn he steps on while dancing.
TEXT 63
tabe advaitdi mili sarva-bhakta-gae
tulilena prabhure dhariy kata-kae
Advaita Prabhu and the other devotees then quickly pulled the Lord out of the well.
TEXT 64
pail kpete prabhu th nhi jne
ki bala, ki kath prabhu jijse pane
The Lord did not understand that He had fallen in the well. He therefore asked the devotees,
What is going on? Why are your crying?
TEXT 65
bhya n jnena prabhu prema-bhakti-rase
asarvaja-prya prabhu sabre jijse
The Lord was relishing the mellows of ecstatic love and was unaware of external events. He
inquired from others as if He did not know what had happened.
Lord Gaurasundara was so absorbed in the mellows of ecstatic devotional service that no
memory of the external world obstructed His cultivation of Ka consciousness. Moreover,
after regaining His external consciousness, He would sometimes act as if He did not
understand anything. In this way He would cover His omniscience and His position as the
Supreme Lord.
TEXT 66
r-mukhera uni ati-amta-vacana
nande bhsena advaitdi bhakta-gaa
Hearing the nectarean words from the mouth of the Lord, the devotees headed by Advaita
Prabhu floated in ecstasy.
TEXT 67
ei mate bhakti-rase vara vihare
vidynidhi ilena jni antare
As the Lord was enjoying the mellows of devotional service in this way, He understood that
Puarka Vidynidhi had arrived.
TEXT 68
citte mtra karite vara sei kae
vidynidhi siy dilena daraane

As soon as the Lord remembered him, Puarka Vidynidhi came there to meet Him.
TEXT 69
vidynidhi dekhi prabhu hsite lgil
bpa il, bpa il balite lgil
When the Lord saw Puarka Vidynidhi, He smiled and said, My father has come. My
father has come.
TEXT 70
premanidhi premnande hail vihvala
pra haila hdayera sakala magala
r Premanidhi became overwhelmed in ecstatic love and his heart became filled with all
auspiciousness.
Premanidhi was another name of Vidynidhi.
TEXT 71
r-bhakta-vatsala gauracandra nryaa
premanidhi vake kari karena krandana
The Supreme Lord, r Gauracandra, who is affectionate to His devotees, embraced

Premanidhi and began crying.
TEXT 72
sakala vaiava-vnda knde cri-bhite
vaikuha-svarpa sukha milil skte
The Vaiavas on all sides began to weep as they experienced the complete happiness of
Vaikuha.
TEXT 73
vara-sahita yata che bhakta-gaa
premanidhi-prte prema be anukaa
The Lord and the assembled devotees affection for Premanidhi increased incessantly.
TEXT 74
dmodara-svarpa thna prva-sakh
caitanyera agre dui-jane haila dekh
Dmodara Svarpa was his old friend, and now they met each other in the presence of the
Lord.
TEXT 75
dui-jane chena duhra pada-dhli
duhe dhardhari, helheli, phelpheli
They both desired the dust of the others feet, so they pulled and pushed each other and fell
to the ground.
TEXT 76
keho kre n prena, duhe mahbal
karyena, hsena, gaurga kuthal
They were both strong and powerful, and therefore neither was defeated. Lord Gaurga,
who inspired them in this way, smiled as He eagerly watched.
TEXT 77
tabe bhya pi prabhu vidynidhi-prati

katodina nlcale tumi kara sthiti
Then the Lord regained His external consciousness and requested Puarka Vidynidhi,
You please stay in Nlcala for some time.
TEXT 78
uni premanidhi mah-santoa hail
bhgya hena mni prabhu-nikae rahil
When Premanidhi heard the Lords request, he became very satisfied. He considered himself
fortunate and set up his residence near the Lord.
TEXT 79
gaddhara-devo ia-mantra punar-bra
premanidhi-sthne preme kailena svkra
Gaddhara Paita took the opportunity to lovingly accept mantra initiation again from
Premanidhi.
TEXT 80
ra ki kahiba premanidhira mahimy
ra iya gaddhara ei prema-sm
What more can I say about the glories of Premanidhi? The extent of his love is understood by
the fact that he had a disciple such as Gaddhara Paita.
TEXT 81
yra krti vkhne advaita, rnivsa
yra krti balena murri, haridsa
Indeed, Premanidhis glories were narrated by Advaita Prabhu, rvsa, Murri, and Haridsa.
TEXT 82
hena nhi vaiava ye tne n vkhne
puarko sarva-bhakta kya-vkya-mane
There was not a single Vaiava who did not glorify him. Similarly, Puarka Vidynidhi
would serve the devotees with his body, mind, and speech.
TEXT 83
ahakra tna dehe nhi tilamtra
n bujhi ki adbhuta caitanya-kp-ptra
There was not a speck of false ego in his person. I am unable to understand the wonderful
mercy that he received from Lord Caitanya.
TEXT 84
ye-rpa kera priya-ptra vidynidhi
gaddhara-r-mukhera kath kichu likhi
Now I will write something regarding Puarka Vidynidhis position as a dear servant of
Ka according to what I heard from the mouth of Gaddhara Paita.
The phrase gaddhara-r-mukhera kath means whatever I heard from the lotus mouth of
Gaddhara.
TEXT 85
vidynidhi rkhi prabhu pana nikae
vs dil yamevaresamudrera tae
The Lord kept Puarka Vidynidhi with Him in Jaganntha Pur and assigned him a
residence at Yamevara, on the shore of the ocean.
Puarka Vidynidhi was given a residence at Yamevara-o (a garden). He lived there and
spent a lot of time with r Gaurasundara.
TEXT 86
nlcale rahiy dekhena jaganntha
dmodara-svarpera baa prema-ptra
While residing in Nlcala, he regularly went to see Lord Jaganntha. Puarka Vidynidhi
was very dear to Svarpa Dmodara.
TEXT 87
dui-jane jaganntha dekhe eka-sage
anyonye thkena r-ka-rasa-kath-rage
They would go together to see Lord Jaganntha and then enjoy discussing topics of Ka.
TEXT 88
ytr si bjila oana-ah nma
nay-vastra pare jaganntha bhagavn
Soon the time came for the festival called Oana-ah. On this occasion, Lord Jaganntha
wears a new dress.
Because Lord Jaganntha in rdhma Pur wears a new winter dress on the sixth day of the
waxing moon in the month of Agrahyaa (November-December), this festival is called
Oana-ah (oana means to wear and ah means sixth day), or the festival of
dressing Lord Jaganntha. The festival has taken this name because Lord Jaganntha wears a
winter dress. This festival continues up to the fourth day of the waxing moon in the month of
Mgha (January-February).
TEXT 89
se dina muy-vastra parena vare
tna yei icch sei-mata dse kare
By the desire of Lord Jaganntha, His servants dress Him in a starched dress on this day.
The phrase muy-vastra refers to unwashed, starched cloth.
TEXT 90
r-gaurasundaro lai sarva-bhakta-gaa
il dekhite ytrr-vastra-oana
Lord Gaurasundara took all of His devotees and went to see this festival of Oana-ah.
TEXT 91
mdaga, muhar, akha, dundbhi, khla
hka, dagaa, k bjye vila
Mdagas, muhars, conchshells, kettledrums, khlas, hkas, dagaas, and ks were

loudly played.
TEXT 92
se dine nn vastra parena ananta
ah haite lgi rahe makara-paryanta
On that day Lord Jaganntha wears various dresses. This festival continues from the sixth day
of the waxing moon in the month of Agrahyaa (November-December) to the end of the
month of Mgha (January-February).
The phrase makara-paryanta means up to the end of Mgha.
TEXT 93
vastra lgi haite lgila rtri-ee

bhakta-goh-saha prabhu dekhi preme bhse
The offering of dresses goes on till the end of night. As Lord Caitanya watched this festival
with His devotees, He floated in waves of ecstatic love.
The phrase lgi haite lgila means to offer cloth to the body of Lord Jaganntha. In Nlcala
the phrase lgi haoya (to offer) is still used in phrases like candanera lgi haoyand pupera
lgi haoy.
TEXT 94
panei upsaka, upsya pane
ke bujhe thna mana, tna kp vine
Lord Caitanya was Himself the worshiper and the object of worship. But without His mercy,
who could understand His mind?
TEXT 95
ei prabhu dru-rpe vaise yogsane
nysi-rpe bhakti-yoga karena pane
In the form of the Deity, the Lord sat on the throne, and in the form of a sannys, He
practiced devotional service.
In His Deity form r Gaurasundara was Lord Jaganntha, and in His sannys form He
accepted the mood of a devotee and distributed knowledge to people.
TEXT 96
paa-netaukla, pta, nla nn vare
divya vastra dena, mukt racita suvare
Fine white, yellow, and blue silk clothes decorated with pearls and gold were offered to the
Deity form of the Lord.
The phrase paa-neta means fine silk cloth (the word paa refers to jute, silk, etc., and the
word neta refers to fine cloth.)
TEXT 97
vastra lgi haile dena pupa-alakra
pupera kakaa, r-kira pupahra
After Lord Jaganntha was dressed, He was decorated with flower ornaments, flower bangles,
a flower crown, and flower garlands.
TEXT 98
gandha, pupa, dhpa, dpa oaopacre
pj kari bhoga dil vividha-prakre
Jaganntha was then worshiped with sixteen items like sandalwood pulp, flowers, incense,
and ghee lamps. He was then offered various types of foodstuffs.
TEXT 99
tabe prabhu ytr dekhi sarva-goh-sage
il vsya premnanda sukha-rage
After the Lord saw this festival in the company of all His associates, He returned to His
residence absorbed in ecstatic love.
TEXT 100
vsya vidya kail vaiava-sabre
virale rahil nijnande ekevare
After sending all the Vaiavas home, the Lord remained alone in His own ecstatic mood.
TEXT 101
yra ye vsya sabe karil gamana
vidynidhi dmodara-sage anukaa
All the devotees left for their respective residences except Puarka Vidynidhi, who
remained with Svarpa Dmodara.
TEXT 102
anyonye duhra yateka mana
kathnikapae duhe kahe duhre sarvath
They would both disclose their minds to each other without hesitation.
TEXT 103
muy-vasana ye dharil jagannthe
sandeha janmila vidynidhira ihte
After seeing Lord Jaganntha wearing starched cloth, Puarka Vidynidhi developed some
doubt.
TEXT 104
jijsil dmodara-svarpera sthne
muy-vasana varere dena kene
He asked Svarpa Dmodara, Why do they offer starched dress to Lord Jaganntha?
TEXT 105
e dee ta ruti-smti-sakala pracure
tabe kene vin dhaute maa-vastra pare?

The rutis and smtis are widely accepted in this place, so why is starched cloth offered
before it is washed?
TEXT 106
dmodara-svarpa kahena,una kath
decre ithe doa n layena eth
Svarpa Dmodara replied, Please listen. There is no fault in this, because that is the custom
of this place.
TEXT 107
ruti-smti ye jne, se n kare sarvathe
ytrra ei-mata sarva-kla eth
Persons who know the rutis and smtis may not observe this festival, but here it has always
been observed in this way.
TEXT 108
varera icch yadi n thke antare
tabe dekha rj kene niedha n kare
If this was not the desire of Lord Jaganntha, then why hasnt the King stopped it?
TEXT 109
vidynidhi bale,bhla, karuka vare
varera ye karma, sevake kene kare
Puarka Vidynidhi said, The Lord may do as He likes, but why do the servants imitate
the activities of the Lord?
TEXT 110
pj-p, pau-pla, paich, vehr
apavitra-vastra kene dhare v ihr
Why do the priests, the pjrs, the temple superintendents, and the servants touch the
unwashed clothes?
The phrase pj-p refers to the pjr pas, or learned priests.
The phrase pau-pla refers to those pas who dress Lord Jaganntha (See Caitanya-
candrodaya-naka, Chapter Eight).
TEXT 111
jaganntha-vara, sambhave saba tne
tna caraa ki kariba sarva-jane
Lord Jaganntha is the supreme controller. For Him, everything is possible. But how can
others imitate His activities?
TEXT 112
maa-vastra-spare hasta dhuile se uddhi
ih v n kare kene haiy subuddhi
If one touches starched cloth, he should wash his hands to purify himself. Why dont such
learned persons follow this injunction?
TEXT 113
rjaptra abudha ye ih n vicre
rjo muy-vastra dena nija-ire
The government officers are ignorant because they do not consider this. The King even
wraps this starched cloth on his head.
TEXT 114
dmodara-svarpa balena,una bhi!
hena bujhi, oana-ytrya doa ni
Dmodara Svarpa replied, Please listen, my dear brother. I think there is no fault in this
Oana festival.
TEXT 115
para brahma-jaganntha-rpa-avatra
vidhi v niedha eth n kare vicra
The Supreme Brahman has incarnated as the Deity of Lord Jaganntha. Therefore rules and
regulations do not apply to Him.
TEXT 116
vidynidhi bale,bhi, una eka kath
para brahmajaganntha-vigraha sarvath
Puarka Vidynidhi said, Please listen, brother. The Deity of Lord Jaganntha is the
Supreme Brahman in all respects.
TEXT 117
tne doa nhi vidhi-niedha laghile
e-gulo brahma haila thki nlcale
He is not at fault even if He violates the rules and regulations. But have all these others
become Brahman by staying in Nlcala?
Following local custom, the king would wrap an unwashed starched cloth around his head.
Yet the smti injunction is that starched cloth is impure. Although this custom of wearing
starched cloth is permissible for the Supreme Lord, it is proper for His servants to always
remain in a pure state. Brahman is a nonvariegated object. It is devoid of all material qualities.
The Deity form of the Lord is transcendental, so this custom may be suitable for Him, but His
servants are not Brahman devoid of material qualities. Therefore they must consider qualities
and faults. The servants are not Deity incarnations. Vidynidhi considered that the behavior
of Lord Jagannthas servants was faulty.
TEXT 118
ihro chileka loka-vyavahra
sabei haila brahma-rpa-avatra!
They have given up proper etiquette and have become like incarnations of the Supreme
Brahman.
TEXT 119
eta bali sarva-pathe hsiy hsiy
yyena yehena hsyvea-yukta haiy
While speaking in this way, they laughed again and again as they walked down the road.
TEXT 120
dui sakh hthti kariy hsena
jaganntha-dsereo cra doena
The two friends held each others hands and laughed as they discussed whether Lord
Jagannthas servants were at fault.
TEXT 121
sabe n jnena sarva-dsera prabhva
ka se jnena yra yata anurga

No one can understand the glories of the Lords servants. Only Ka knows their attachment
for Him.
TEXT 122
bhramo karyena ka pana-dsere
bhramac-chedo kare pche sadaya-antare
Ka sometimes bewilders His devotee, and then, feeling compassion for him, He destroys
his illusion.
Although Puarka Vidynidhi was a great devotee, when he enacted the pastime of finding
fault in the devotees of Lord Jaganntha, the affectionate Supreme Lord performed one
pastime to destroy his staged illusion.
TEXT 123
bhrama karil vidynidhire pane
bhramac-cheda-kpo unib ei-kae
First the Lord bewildered Puarka Vidynidhi, now you will hear how the Lord destroyed
his illusion.
TEXT 124
ei-mata rage-hage dui priya-sakh
calilena ka-krye yra yath vs
In this way the two intimate friends went to their residences to perform their Ka
consciousness duties.
TEXT 125
bhik kari ilena gaurgera sthne
prabhu-sthne si sabe thkilayane

After taking their meals, they went to Gaurgas residence for some time, then they returned
to their residences and took rest.
TEXT 126
sakala jnena prabhu caitanya-gosi
jaganntha-rpe svapne gel tna hi
In His form as Lord Jaganntha, the omniscient Lord Caitanya appeared before Puarka
Vidynidhi in a dream.
TEXT 127
svapane dekhena vidynidhi mahaya
jaganntha-bali si hail vijaya
Vidynidhi Mahaya saw Lord Jaganntha and Balarma appear before him in his dream.
TEXT 128
krodha-rpa jagannthavidynidhi dekhe
pane dhariy tre cayena mukhe
Vidynidhi saw Lord Jaganntha catch hold of him and slap his face in an angry mood.
TEXT 129
dui bhi mili caa mre dui gle
hena daha cahaa ye aguli gle phule
The two brothers, Jaganntha and Balarma, slapped him on his cheeks so hard that his
swollen face bore impressions of Their fingers.
TEXT 130
dukha pi vidynidhi ka raka bale
apardha kama bali pae pada-tale
Feeling distress, Vidynidhi fell at Their feet and prayed, Ka save me! Forgive my
offenses!
As a result of Vidynidhis finding fault with the behavior of Jagannthas servants, r

Jaganntha and r Balarma appeared in a dream before Vidynidhi and profusely slapped
him on the face. Vidynidhi asked Kni and Bali why They were unnecessarily punishing
him. What was his offense? When his offense was disclosed, he begged pardon from Them.
TEXT 131
kon apardhe more mraha gosi!
prabhu bale,tora apardhera anta ni
O Lord, for what offense are You beating me? The Lord replied, There is no end to your
offenses.
TEXT 132
mora jti, mora sevakera jti ni
sakala jnil tumi rahi ei hi
I do not belong to any caste, and My servants also do not belong to any caste. You should
have learned this while staying here.
TEXT 133
tabe kene rahiycha jti-n-sthne
jti rkhi cala tumi pana-bhavane
Why then are you staying in a place where you will lose your caste? If you want to protect
your caste, you better go home.
TEXT 134
mi ye kariy chi ytrra nirbandha
thte o bhva ancrera sambandha
I have inaugurated the traditional observance of this festival. How then can you think that
there is any improper behavior in it?
TEXT 135
mre kariy brahma, sevaka nindiy
muy-kpaa-sthne doa-di diy
You accept Me as the Supreme Brahman, but you offend My servants by finding fault in their
dressing Me with starched cloth.
What was his offense? In answer to this, Jaganntha said that he had committed the offense of
criticizing His servants for dressing Him in starched cloth. If Vidynidhi wished to protect his
religious principles and caste, he should leave r-ketra and return to his own residence.
These activities appear faulty only from the external point of view.
TEXT 136
svapne vidynidhi mahbhaya pi mane
krandana karena mth dhari r-carae
Vidynidhi felt great fear. He therefore placed his head at the lotus feet of the Lord and cried.
TEXT 137
saba apardha prabhu, kama ppihere
ghilu ghilu, prabhu balilu tomre
Please forgive the offenses of this most sinful person! I am defeated! I apologize!
The word ghilu means I apologize or I accept defeat.

TEXT 138
ye mukhe hsilu prabhu, tora sevakere
se mukhera sti prabhu, bhla kail more
O Lord, with this mouth I have laughed at Your servants, so You have now properly
punished that mouth.
TEXT 139
bhla-dina haila mora ji suprabhta
mukha-kapolera bhgye bjila r-hta
This is the auspicious beginning of a new day, for my face and forehead were touched by
Your lotus hand.
r Puarka Vidynidhi thought about his bodily pains and understood that the touch of
the Lords lotus hands had awakened his good fortune. He was extremely happy because the
Lord had personally punished him. This is the real mercy of the Lord on his servant.
TEXT 140
prabhu bale,tore anugrahera lgiy
tomre karilusti sevaka dekhiy
The Lord replied, I have punished you to bestow mercy on you, for I consider you My
servant.
TEXT 141
svapne premanidhi-prati prema-di kari
deule il dui bhirma-hari
In this way the two brothers, Jaganntha and Balarma, mercifully glanced on Premanidhi in
his dream and then returned to Their temple.
TEXT 142
svapna dekhi vidynidhi jgiy uhil
gle caa dekhi saba hsite lgil
After seeing this dream, Puarka Vidynidhi woke up. Then he saw the slap marks on his
cheeks and began to laugh.
TEXT 143
r-hastera cae saba phuliyche gla
dekhi premanidhi bale,baa bhla bhla
His cheeks were swollen from the slapping of the lotus hands of the Supreme Lord. Seeing
this, Premanidhi said, This is very good!
TEXT 144
yena kailu apardha, tra sti pilu
bhlai kailena prabhu, alpe eilu
I have received punishment for my offense, yet the Lord has mercifully awarded me only a
token punishment.
TEXT 145
dekha dekha ei vidynidhira mahim
sevakere day yata, tra ei sm
Just see the glories of Puarka Vidynidhi! This is the limit of the Lords mercy on His
devotees.
TEXT 146
putra ye pradyumnathne o hena-mate
caa n mrena prabhu ikra nimitte
The Lord did not slap even His own son Pradyumna to teach him in this way.
TEXT 147-148
jnak-rukmi-satyabhm-di yata
vara-varra che kata kata
sktei mre yra apardha haya
svapnera prasda-sti dya kabhu naya
The Lords associates and consorts like Jnak, Rukmi, and Satyabhm, as well as the
various gods and goddesses are directly punished if they commit an offense, but to receive the
Lords mercy by being punished in a dream is rarely seen.
TEXT 149
svapne daa pya, kib artha-lbha haya
jgile purua se sakala kichu naya
Someone who receives punishment or wealth in a dream has nothing to show for it when he
wakes up.
TEXT 150
sti v prasda prabhu svapne yre kare
ye yadi skta loke dekhe phala dhare
But if the Lord punishes or bestows mercy on someone in a dream, the results are seen by
everyone.
TEXT 151
tra baa bhgyavn nhika sasre
svapneho n kahe kichu abhakta-janere
There is no one so fortunate in this world, for the Lord does not speak to nondevotees even
in their dreams.
TEXT 152-153
skte se ei saba bujhaha vicre
ei ye yavana-gae nind-his kare
thro svapne anubhava mtra che
nind-his kare dekhi, svapna nhi pye
By analyzing this incident one can directly understand that because the yavanas engage in
blasphemy and violence, they can never see the Lord in their dreams, even if they want to.
TEXT 154-155
yavanera ki dya, ye brhmaa sajjana
tr yata apardha kare anukaa
apardha haile dui loke dukha pya
svapneho abhakta ppihere nikhya
What to speak of yavanas, even respectable brhmaas who constantly commit offenses attain
miseries in this life and in the next as a result of their offenses. Yet the Lord does not teach
such sinful nondevotees in their dreams.
The Supreme Lord always remains aloof from either rewarding or punishing the nondevotees.
But since He is the well-wisher of the devotees, He rectifies His dear devotee by punishing
him in his dream.
TEXT 156
svapne pratydea prabhu karena yhre

se-i mahbhgya hena mne panre
A person who receives instructions from the Lord in a dream considers himself most
fortunate.
TEXT 157
skte pane svapne mrila thre
e prasde sabe dekhe r-premanidhire
Evidence of the mercy r Premanidhi received when he was beaten by the Lord in a dream
could be seen by everyone.
TEXT 158
tabe puarka-deva uhil prabhte
cae gla phuliyche dekhe dui hte
When Puarka Vidynidhi got up in the morning, he could feel with his hands that his
cheeks were swollen.
TEXT 159
prati-dina dmodara-svarpa siy
jaganntha dekhe dohe eka-saga haiy
Svarpa Dmodara would come every day, and the two would go together to see Lord
Jaganntha.
TEXT 160
pratyaha ise svarpa se dina il
siy thke kichu kahite lgil
When Svarpa Dmodara came as he did regularly, he began to speak to Vidynidhi.

TEXT 161
sakle isa jaganntha-daraane
ji ay haite nhi uhe ki krae?
Every morning you come with me to see Jaganntha. Why havent you gotten up yet today?
TEXT 162
vidynidhi bale,bhi, hethya isa
saba kath kara mora eth si vaisa
Vidynidhi replied, O brother, please come and sit down and I will explain everything.
TEXT 163
dmodara si dekhetna dui gla
phuliyche, caa-cihna dekhena vila
When Svarpa Dmodara came near, he saw that Puarka Vidynidhis cheeks were
swollen with slap marks.
TEXT 164
dmodara-svarpa jijse,e-ki kathkene
gla phuliyche, kib pile vyath
Svarpa Dmodara asked him, What is this? Why are your cheeks swollen? Did you get
hurt?
TEXT 165
hsiy balena vidynidhi mahaya

una bhi, kli gela yateka saaya
Puarka Vidynidhi smiled and said, Please listen, brother. All my doubts were
vanquished last night.
TEXT 166
muy-vastrere ye karilu avajna
tra sti gle ei dekha vidyamna
Look at my cheeks and see the evidence of the punishment I received because of criticizing
the offering of starched clothes to Lord Jaganntha.
TEXT 167
ji svapne si jaganntha-balarma
dui-daa cayena nhika virma
Last night Lord Jaganntha and Balarma appeared before me in a dream and continually
slapped me for two daas (about forty-eight minutes).
TEXT 168
mora paridhna-vastra karili nindana
eta bali gle cayena dui jana
They both slapped my cheeks while saying, You have criticized the clothes We wear.
TEXT 169
gle bjiyche yata agulera aguri
bhla-mate uttaro karite nhi pri
See the marks of Their fingers on my cheeks. I was unable to pacify Them.
TEXT 170
e lajjya khre sambh nhi kari
gla bla haile se bhira haite pri
I am too embarrassed to speak to anyone. I will go out only after my cheeks become normal.
TEXT 171
eta kath anyatra kahite yogya nahe
baa bhgya hena bhi, mnila hdaye
It is not proper to tell others about this incident. O brother, in my heart I consider myself
most fortunate.
TEXT 172
bhla sti pilu apardha-anurpe
e nahile paitma mah-andha-kpe
I have received a proper punishment for my offense, otherwise I would have fallen into a
blind well.
TEXT 173
vidynidhi-prati dekhi snehera udaya
nande bhsena dmodara mahaya
Seeing the Lords affection towards Puarka Vidynidhi, Svarpa Dmodara floated in
ecstasy.
TEXT 174
sakhra sampade haya sakhra ullsa
dui jane hsena paramnanda-hsa

As one becomes happy upon seeing the good fortune of a friend, the two both laughed in
great happiness.
TEXT 175
dmodara-svarpa balena,una bhi!
e-mata adbhuta daa dekhi uni ni
Dmodara Svarpa said, Listen, my brother, I have never heard about or seen such a
wonderful punishment.
TEXT 176
svapne si sti kare pane skte
ra uni ni, sabe dekhilu tomte
The Lord appeared in a dream and personally punished you. I have never before heard of
such a thing, but I can directly see that you have been punished.
TEXT 177
hena-mate dui sakh bhsena santoe
rtra-dina n jnena ka-kath-rase
In this way the two friends floated in happiness and forgot whether it was day or night as
they continually enjoyed topics of Ka.
vaya tu na vitpyma uttama-loka-vikrame
yac-chvat rasa-jn svdu svdu pade pade
We never tire of hearing the transcendental pastimes of the Personality of Godhead, who is
glorified by hymns and prayers. Those who have developed a taste for transcendental
relationships with Him relish hearing of His pastimes at every moment.

nigama-kalpa-taror galita phala
uka-mukhd amta-drava-sayutam
pibata bhgavata rasam laya
muhur aho rasik bhuvi bhvuk
O expert and thoughtful men, relish rmad Bhgavatam, the mature fruit of the desire tree
of Vedic literatures. It emanated from the lips of r ukadeva Gosvm. Therefore this fruit
has become even more tasteful, although its nectarean juice was already relishable for all,
including liberated souls.
ko nma tpyed rasavit kathy
mahattamaiknta-paryaasya
nnta gunm aguasya jagmur
yogevar ye bhava-pdma-mukhy
The Personality of Godhead, Lord Ka [Govinda], is the exclusive shelter for all great
living beings, and His transcendental attributes cannot even be measured by such masters of
mystic powers as Lord iva and Lord Brahm. Can anyone who is expert in relishing nectar
[rasa] ever be fully satiated by hearing topics about Him?
brahman ka-kath puy
mdhvr loka-malpah
ko nu tpyeta vna
ruta-jo nitya-ntan
What experienced listener, O brhmaa, could ever grow satiated while listening to the
pious, charming and ever-fresh topics of Lord Ka, which cleanse away the worlds
contamination?
na kmaye ntha tad apy aha kvacin

na yatra yumac-carambujsava
mahattamntar-hdayn mukha-cyuto
vidhatsva karyutam ea me vara
My dear Lord, I therefore do not wish to have the benediction of merging into Your
existence, a benediction in which there is no existence of the nectarean beverage of Your
lotus feet. I want the benediction of at least one million ears, for thus I may be able to hear
about the glories of Your lotus feet from the mouths of Your pure devotees.
yaaiva surava rya-sagame
yadcchay copaoti te sakt
katha gua-jo viramed vin pau
rr yat pravavre gua-sagrahecchay
My dear highly glorified Lord, if one, in the association of pure devotees, hears even once
the glories of Your activities, he does not, unless he is nothing but an animal, give up the
association of devotees, for no intelligent person would be so careless as to leave their
association. The perfection of chanting and hearing about Your glories was accepted even by
the goddess of fortune, who desired to hear of Your unlimited activities and transcendental
glories.
nivtta-tarair upagyamnd
bhavauadhc chrotra-mano-bhirmt
ka uttamaloka-gunuvdt
pumn virajyeta vin paughnt
Glorification of the Supreme Personality of Godhead is performed in the parampar system;

that is, it is conveyed from spiritual master to disciple. Such glorification is relished by those
no longer interested in the false, temporary glorification of this cosmic manifestation.
Descriptions of the Lord are the right medicine for the conditioned soul undergoing repeated
birth and death. Therefore, who will cease hearing such glorification of the Lord except a
butcher or one who is killing his own self?
satm aya sra-bht nisargo
yad-artha-v-ruti-cetasm api
prati-kaa navya-vad acyutasya yat
striy vinm iva sdhu vrt
Paramahasas, devotees who have accepted the essence of life, are attached to Ka in the
core of their hearts, and He is the aim of their lives. It is their nature to talk only of Ka at
every moment, as if such topics were newer and newer. They are attached to such topics, just
as materialists are attached to topics of women and sex.
tulya-ruta-tapa-ls
tulya-svyri-madhyam
api cakru pravacanam
eka uravo 'pare
Although these sages were all equally qualified in terms of Vedic study and austerity, and
although they all saw friends, enemies, and neutral parties equally, they chose one of their
number to be the speaker, and the rest became eager listeners.
It is also stated [in the Hari-bhakti-vilsa, Tenth Vilsa]:
tath vaiava-dharm ca kriyamn api svayam
sapcchet tad vida sdhn anyo 'nya prti vddhaye
Although one personally engages in Vaiava-dharma, he should make inquiries from like-
minded devotees to increase his love.
tava kathmta tapta-jvana
kavibhir ita kalmapaham
ravaa-magalarmad tata
bhuvi ganti ye bhri-d jan

The nectar of Your words and the descriptions of Your activities are the life and soul of those
suffering in this material world. These narrations, transmitted by learned sages, eradicate
ones sinful reactions and bestow good fortune upon whoever hears them. These narrations
are broadcast all over the world and are filled with spiritual power. Certainly those who
spread the message of Godhead are most munificent.
TEXT 178
hena puarka vidynidhira prabhva
ihne se gauracandra prabhu bale bpa
Such was the influence of Puarka Vidynidhi. Lord Gauracandra would address him as
father.
TEXT 179
pda-spara-bhaye n karena gag-snna
sabe gag dekhena, karena jala-pna
Puarka Vidynidhi would not take bath in the Ganges in fear of touching her with his feet.
He would simply take darana of the Ganges and drink the water.
Some devotees do not take bath in the Ganges out of consideration that the Ganges water is
nectar emanating from Kas lotus feet. Rather than touching the water of the Ganges with
their feet, they drink the water and take darana of the Ganges.
TEXT 180
e bhaktera nma lai gaurga vara
puarka bpa bali kndena vistara
Lord Gaurga would cry profusely and call out the name of this devotee, O father,
Puarka!
TEXT 181
puarka-vidynidhi-caritra unile
avaya thre ka-pda-padma mile
Whoever hears the characteristics of Puarka Vidynidhi will certainly achieve the lotus
feet of Ka.
TEXT 182

khaa, Chapter Ten, entitled The Glories of r Puarka Vidynidhi.
End of Antya-khaa
END OF R RMAD VNDVANA DSA HKURAS R CAITANYA-BHGAVATA
r-gaurasundara-vara ll tra manohara
nitynanda-svarpa-praka
crya advaita ra gaddhara-akti tra
paca-tattva bhakta rnivsa
The pastimes of the Paca-tattva are most enchanting. r Gaurasundara is the Supreme
Personality of Godhead, Lord Nitynanda is His personal manifestation, Advaita is His
separate expansion, Gaddhara is His energy, and rnivsa is His devotee.
patita-pvana-reha r-gaura-kiora-preha
patita-janera tr gati
rvsera bhrt-sut nrya-nme
mtvivambhara-pade yra mati

They are the supreme deliverers of the fallen souls, they are most dear to r Gaurakiora, and
they are the ultimate goal of the fallen souls. rvsas brother had a daughter named
Nrya, who was the authors mother. Her mind was fixed at the lotus feet of Vivambhara.
vndvana suta tra karura prbra
r-caitanya-bhgavata yra
nitynanda-ea-bhtya hari-jana-sev-ktya
bujhala ye sarva-sra-sra
Her son was Vndvana dsa, who was unlimitedly merciful, who compiled r Caitanya-
bhgavata, who was the last servant of Nitynanda, and who revealed that service to the
devotees of Hari is the essence of all.
vaiava-mahim yata varilena susagata
thra tulan koth ni
vaiava-virodhi-jana satata tpita mana
mlya-hna sei bhasma chi
He perfectly described the incomparable glories of the Vaiavas. The minds of those who are
averse to the Vaiavas are always disturbed by the material miseries. Such persons are as
worthless as ash.
niti-vimukha-jane day-ptra tre gae
pad-ghta kare tra ire
ehena dyla vra nhi tribhuvane dhra
laye yya virajra tre
Vndvana dsa considered that people averse to Niti were suitable candidates for
compassion, so he kicked them in the head. There is no one in the three worlds as greatly
compassionate or sober as him, for he delivers such persons from material existence.
mha-jana n bujhiy ahakre matta hiy
krodh bali karaye sthpana
vaiavera day-daa kabhu n bujhaye bhaa

nca-citta kariy gopana
Foolish people intoxicated by false ego cannot understand him, so they attempt to establish
him as an angry person. The hypocrites hide their own low-class mentality and can never
understand the punishment awarded by a Vaiava, which is simply an exhibition of
compassion.
r-gauya-bhya nma bhakta-jana-sev-kma
likhi, chi kapadi chala
bhgavata-vykhy-kle prabhu more sad pale
citta deya yathocita bala
In the course of writing this commentary, r Gauya-bhya, with the desire to serve the
devotees, I have rejected all forms of cheating headed by duplicity. While writing this
commentary on Caitanya-bhgavata, the Lord always maintained me and gave me the
necessary strength of heart.
r-caitanya-bhgavata grantha uddha-bhakti-mata
kahe sadr-bhaktivinoda
nirantara pha-phale kubuddhi yibe cale
ka-preme labhibe pramoda
r Bhaktivinoda would always say that r Caitanya-bhgavata describes the process of pure
devotional service. By constantly studying this book, ones sinful mentality is destroyed and
one will achieve the joy of ecstatic love for Ka.
nijendriya-prti-kma nahe kabhu bhakti-dhma
vaiava-sevya nhi bhoga
bhakta-sev-phale prema sei mlyavn kema
vigata haibe sarva-roga
The desire to satisfy ones senses has no place in devotional service. There is no question of
sense gratification in the service of Vaiavas. As a result of serving the devotees, one attains
prema, the most valuable asset, and all material diseases are vanquished.
lna haibra clile kapaa-

pdre ybe sakala magala
sthla skma deha-dvaya bhakti-bale haya kaya
bhgavata-bhajana-kauala
The desire to merge in the existence of the Lord is as crooked as playing dice, for it deprives
one of all auspiciousness. The gross and subtle bodies of a person expert in the worship of the
bhgavatas are destroyed by the strength of his devotional service.
r-vrabhnava thra dayita-dsa
bhya-lekhakera paricaya
bhakati-vimukha jana viayete klia-mana
tabu yce prabhu padraya
The writer of this commentary is r Vrabhnav-dayita-dsa, who desires to attain r

Vrabhnav and who is the servant of Her beloved Lord. Although he is averse to devotional
service and his mind is attached to material enjoyment, he begs for the shelter of the Lords
lotus feet.
r-gaua-maala-mjha navadvpa trtharja
mypura gaura-janma-sthala
tathya caitanya-maha nhi vase yathaha
gaura-jane kariy sambala
r Caitanya Maha is situated within r Gaua-maala in Mypur-Navadvpa, the topmost

trtha and site of Gauras appearance. No cheaters are residing therein; only Gauras devotees
live there.
bhakativinoda-dsa-sage mora sad vsa
tdera anujire dhari
cri-ata-cha callie sampinu jyaiha-ee
uakmaera ailopari
I always reside in the association of rla Bhaktivinodas servants. Accepting their order on
my head, I completed this commentary on the hill of Ukmand at the end of the month of
Jyaiha, in the Gaurbda year 446 (A.D. 1932).
bhya-racanra kle bhakta-gaa more ple
gaurava-sambhrame more chale
avaka sad diy bhakti-pathe cliysnehera orik diy gale
While writing this commentary, the devotees took care of me and deceived me with awe and
respect. They bound me with ropes of affection by always providing facilities for me and
encouraging me in my devotional service.
r-gaurga-bhakta-gaa r-bhaktivinoda-jana
tdera carae mora gati
bhya-likhanera vyje tridai-sevaka-sje
rahu yena nity-sev-mati
May my mind always remain fixed at the lotus feet of Lord Gaurgas devotees like r
Bhaktivinoda. May my mind always remain fixed in eternal service as it was while writing this
commentary as the servant of the tridai-sannyss.

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Chapter Eight: The Manifestation of Opulences

When Mahprabhu was engaged in enjoying various pastimes in Navadvpa, Nitynanda

Nitynanda Prabhu continued to wander throughout Nadia; sometimes He swam in the

jaya jaya r-gaurasundara sarva-pra

jaya nitynanda-advaitera prema-dhma

jaya jagada-gopnthera vara

hena-mate navadvpe r-gaurga-rya

nitynanda-sage raga karaye sadya

advaita laiy sarva vaiava-maala

mah-ntya-gta kare ka-kolhala

nitynanda rahilena rvsera ghare

nirantara blya-bhva, na nhi sphure

pane tuliy hte bhta nhi khya

putra-prya kari' anna mlin yogya

nitynanda-anubhva jne pati-vratnity

nanda sev kare, yena putra-mt

eka-dina prabhu rnivsera sahita

vasiy kahena kathkera carita

paitere parkaye prabhu vivambhara

ei avadhte kene rkha nirantara?

r Vallabhcrya defines an avadhta as a person who is completely devoid of bodily urges

kon jti, kon kula, kichui n jni

parama udra tumi,balilma mi

panra jti-kula yadi rak co

tabe jha ei avadhtere ghuco

at hsiy bale rvsa paita

mre parka' prabhu, e nahe ucita

dineka ye tom bhaje, sei mora pra

madir-yavan yadi nitynanda dhare

jti-pra-dhana yadi mora na kare

tathpi mohra citte nahiba anyath

satya satya tomre kahilu ei kath

eteka unil yadi rvsera mukhe

hukra kariy prabhu uhe tra buke

prabhu bale,ki balil paita rvsa?

nitynanda-prati tora etai vivsa?

tomre santua ha vara diye mi

yadi lakm bhik kare nagare nagare

tathpi dridrya tora nahibeka ghare

vila-kukkura-di tomra bra

sabra mte bhakti haibeka sthira

You have understood My confidential associate Nitynanda. Therefore I am most pleased

Nitynanda Prabhu is completely under My (Gaurasundara's) protection. Since you (rvsa)

vaiavera ghe yadi haitma kukkura

eho diy taritena vaiava hkura

nitynanda samarpilumi tom' sthne

sarva-mate samvaraa karib pane

I am offering Nitynanda to you. Please take care of Him in all respects.

rvsere vara diy prabhu gel ghara

nitynanda bhrame saba nadya nagara

kaeke gagra mjhe eena stra

mahsrote lai' yya, santoa apra

blaka-sabra sage kae kr kare

kae yya gagdsa-murrira ghare

prabhura bte kaeka yyena dhiy

baa sneha kare i thne dekhiy

blya-bhve nitynanda ira caraa

dharibre yya, i kare palyana

eka-dina i kichu dekhil svapane