Hera Panchami & Return Rathyatra

TRANSLATION
In the garden along the road from the Jagannätha temple to Guëòicä, Lord Caitanya Mahäprabhu performed various pastimes. A brähmaëa named Kåñëadäsa performed the bathing ceremony of Lord Çré Caitanya Mahäprabhu.

Madhya 1.145
guëòicäte nåtya-ante kaila jala-keli
herä-païcaméte dekhila lakñmé-devéra kelé

TRANSLATION
After dancing in the Guëòicä temple, the Lord sported in the water with His devotees, and on Herä-païcamé day they all saw the activities of the goddess of fortune, Lakñmédevé.

Madhya 14.106
TEXT
‘herä-païcamé’ra dina äila jäniyä
käçé-miçre kahe räjä sayatna kariyä

TRANSLATION
Knowing that the Herä-païcamé festival was drawing near, King Pratäparudra attentively talked with Käçé Miçra.

Madhya 14.107
kalya ‘herä-païcamé’ habe lakñméra vijaya
aiche utsava kara yena kabhu nähi haya

TRANSLATION
“Tomorrow will be the function of Herä-païcamé or Lakñmé-vijaya. Hold this festival in a way that it has never been held before.”
PURPORT
This Herä-païcamé festival takes place five days after the Ratha-yäträ festival. Lord Jagannätha has left His wife, the goddess of fortune, and gone to Våndävana, which is the Guëòicä temple. Due to separation from the Lord, the goddess of fortune decides to come to see the Lord at Guëòicä. The coming of the goddess of fortune to Guëòicä is celebrated by Herä-païcamé. Sometimes this is misspelled as Harä-païcamé the section known as ativäòé. The word herä means “to see” and refers to the goddess of fortune going to see Lord Jagannätha. The word païcamé means “the fifth day” and is used because this takes place on the fifth day of the moon.

Madhya 14.108
mahotsava kara taiche viçeña sambhära
dekhi’ mahäprabhura yaiche haya camatkära

TRANSLATION
King Pratäparudra said, “Hold this festival in such a gorgeous way that upon seeing it, Caitanya Mahäprabhu will be completely pleased and astonished.

Madhya 14.109
öhäkurera bhäëòäre ära ämära bhäëòäre
citra-vastra-kiìkiëé, ära chatra-cämare

TRANSLATION
“Take as many printed cloths, small bells, umbrellas and cämaras as there are in my storehouse and in the Deity’s storehouse.

Madhya 14.110
dhvajävånda-patäkä-ghaëöäya karaha maëòana
nänä-vädya-nåtya-doläya karaha säjana

TRANSLATION
“Collect all kinds of small and large flags and ringing bells. Then decorate the carrier and have various musical and dancing parties accompany it. In this way decorate the carrier attractively.

Madhya 14.111
dviguëa kariyä kara saba upahära
ratha-yäträ haite yaiche haya camatkära

TRANSLATION
“You should also double the quantity of prasäda. Make so much that it will even surpass the Ratha-yäträ festival.

Madhya 14.112
seita’ kariha,—prabhu laïä bhakta-gaëa
svacchande äsiyä yaiche karena daraçana

TRANSLATION
“Arrange the festival in such a way that Çré Caitanya Mahäprabhu may freely go with His devotees to visit the Deity without difficulty.”

Madhya 14.113
prätaù-käle mahäprabhu nija-gaëa laïä
jagannätha darçana kaila sundaräcale yäïä

TRANSLATION
In the morning, Çré Caitanya Mahäprabhu took His personal associates with Him to see Lord Jagannätha at Sundaräcala.
PURPORT
Sundaräcala is the Guëòicä temple. The temple of Jagannätha at Jagannätha Puré is called Néläcala, and the temple at Guëòicä is called Sundaräcala.

Madhya 14.114
néläcale äilä punaù bhakta-gaëa-saìge
dekhite utkaëöhä herä-païcaméra raìge

TRANSLATION
Çré Caitanya Mahäprabhu and His personal devotees returned to Néläcala with great eagerness to see the Herä-païcamé festival.

Madhya 14.115
käçé-miçra prabhure bahu ädara kariyä
svagaëa-saha bhäla-sthäne vasäila laïä

TRANSLATION
Käçé Miçra received Caitanya Mahäprabhu with great respect, and taking the Lord and His associates to a very nice place, he had them seated.

Madhya 14.116
rasa-viçeña prabhura çunite mana haila
éñat häsiyä prabhu svarüpe puchila

TRANSLATION
After taking His seat, Çré Caitanya Mahäprabhu wanted to hear about a particular mellow of devotional service; therefore, mildly smiling, He began to question Svarüpa Dämodara.

Madhya 14.117-118
yadyapi jagannätha karena dvärakäya vihära
sahaja prakaöa kare parama udära
tathäpi vatsara-madhye haya eka-bära
våndävana dekhite täìra utkaëöhä apära

TRANSLATION
“Although Lord Jagannätha enjoys His pastimes at Dvärakä-dhäma and naturally manifests sublime liberality there, still, once a year, He becomes unlimitedly eager to see Våndävana.”

Madhya 14.119
våndävana-sama ei upavana-gaëa
tähä dekhibäre utkaëöhita haya mana

TRANSLATION
Pointing out the neighboring gardens, Çré Caitanya Mahäprabhu said, “All these gardens exactly resemble Våndävana; therefore Lord Jagannätha is very eager to see them again.

Madhya 14.120
bähira ha-ite kare ratha-yäträ-chala
sundaräcale yäya prabhu chäòi’ néläcala

TRANSLATION
“Externally He gives the excuse that He wants to participate in the Ratha-yäträ festival, but actually He wants to leave Jagannätha Puré to go to Sundaräcala, Guëòicä temple, the replica of Våndävana.

Madhya 14.121
nänä-puñpodyäne tathä khele rätri-dine
lakñmédevére saìge nähi laya ki käraëe?

TRANSLATION
“The Lord enjoys His pastimes day and night in various flower gardens there. But why did He not take Lakñmédevé, the goddess of fortune, with Him?”
Madhya 14.122
svarüpa kahe,—çuna, prabhu, käraëa ihära
våndävana-kréòäte lakñméra nähi adhikära

TRANSLATION
Svarüpa Dämodara replied, “My dear Lord, please hear the reason for this. Lakñmédevé, the goddess of fortune, cannot be admitted to the pastimes of Våndävana.

Madhya 14.123
våndävana-léläya kåñëera sahäya gopé-gaëa
gopé-gaëa vinä kåñëera harite näre mana

TRANSLATION
“In the pastimes of Våndävana, the only assistants are the gopés. But for the gopés, no one can attract the mind of Kåñëa.”

Madhya 14.124
prabhu kahe,—yäträ-chale kåñëera gamana
subhadrä ära baladeva, saìge dui jana

TRANSLATION
The Lord said, “Using the car festival as an excuse, Kåñëa goes there with Subhadrä and Baladeva.

Madhya 14.125
gopé-saìge yata lélä haya upavane
nigüòha kåñëera bhäva keha nähi jäne

TRANSLATION
“All the pastimes with the gopés that take place in those gardens are very confidential ecstasies of Lord Kåñëa. No one knows them.

Madhya 14.126
ataeva kåñëera präkaöye nähi kichu doña
tabe kene lakñmédevé kare eta roña?

TRANSLATION
“Since there is no fault at all in Kåñëa’s pastimes, why does the goddess of fortune become angry?”

Madhya 14.127
svarüpa kahe,—premavatéra ei ta’ svabhäva
käntera audäsya-leçe haya krodha-bhäva

TRANSLATION
Svarüpa Dämodara replied, “It is the nature of a girl afflicted by love to become immediately angry upon finding neglect on the part of her lover.”

Madhya 14.128
hena-käle, khacita yähe vividha ratana
suvarëera caudolä kari’ ärohaëa

TRANSLATION
While Svarüpa Dämodara and Çré Caitanya Mahäprabhu were talking, the procession of the goddess of fortune came by. She was riding upon a golden palanquin carried by four men and bedecked with a variety of jewels.

Madhya 14.129
chatra-cämara-dhvajä patäkära gaëa
nänä-vädya-äge näce deva-däsé-gaëa

TRANSLATION
The palanquin was also surrounded by people carrying umbrellas, cämara whisks and flags, and it was preceded by musicians and dancing girls.

Madhya 14.130
tämbüla-sampuöa, jhäri, vyajana, cämara
säthe däsé çata, hära divya bhüñämbara

TRANSLATION
The maidservants were carrying water pitchers, cämara whisks and boxes for betel nuts. There were hundreds of maidservants, all attractively dressed with valuable necklaces.

Madhya 14.131
alaukika aiçvarya saìge bahu-parivära
kruddha haïä lakñmédevé äilä siàha-dvära

TRANSLATION
In an angry mood, the goddess of fortune arrived at the main gate of the temple accompanied by many members of her family, all of whom exhibited uncommon opulence.

Madhya 14.132
jagannäthera mukhya mukhya yata bhåtya-gaëe
lakñmédevéra däsé-gaëa karena bandhane

TRANSLATION
When the procession arrived, the maidservants of the goddess of fortune began to arrest all the principal servants of Lord Jagannätha.

Madhya 14.133
bändhiyä äniyä päòe lakñméra caraëe
core yena daëòa kari’ laya nänä-dhane

TRANSLATION
The maidservants bound the servants of Jagannätha, handcuffed them, and made them fall down at the lotus feet of the goddess of fortune. Indeed, they were arrested just like thieves who have all their riches taken away.
PURPORT
When Lord Jagannätha starts His car festival, He gives assurance to the goddess of fortune that He will return the next day. When He does not return, the goddess of fortune, after waiting two or three days, begins to feel that her husband has neglected her. She naturally becomes quite angry. Gorgeously decorating herself and her associates, she comes out of the temple and stands before the main gate. All the principal servants of Lord Jagannätha are then arrested by her maidservants, brought before her and forced to fall down at her lotus feet.

Madhya 14.134
acetanavat täre karena täòane
nänä-mata gäli dena bhaëòa-vacane

TRANSLATION
When the servants fall down before the lotus feet of the goddess of fortune, they almost fall unconscious. They are chastised and made the butt of jokes and loose language.

Madhya 14.135
lakñmé-saìge däsé-gaëera prägalbhya dekhiyä
häse mahäprabhura gaëa mukhe hasta diyä

TRANSLATION
When Çré Caitanya Mahäprabhu’s associates saw such impudence exhibited by the maidservants of the goddess of fortune, they covered their faces with their hands and began to smile.

Madhya 14.136
dämodara kahe,—aiche mänera prakära
trijagate kähäì nähi dekhi çuni ära

TRANSLATION
Svarüpa Dämodara said, “There is no egoistic pride like this within the three worlds. At least I have neither seen nor heard of it.

Madhya 14.137
mäniné nirutsähe chäòe vibhüñaëa
bhüme vasi’ nakhe lekhe, malina-vadana

TRANSLATION
“When a woman is neglected and disappointed, out of egoistic pride she gives up her ornaments and morosely sits down on the floor, marking lines on it with her nails.

Madhya 14.138
pürve satyabhämära çuni evaà-vidha mäna
vraje gopé-gaëera mäna—rasera nidhäna

TRANSLATION
“I have heard of this kind of pride in Satyabhämä, Kåñëa’s proudest Queen, and I have also heard of it in the gopés of Våndävana, who are the reservoirs of all transcendental mellows.

Madhya 14.139
iìho nija-sampatti saba prakaöa kariyä
priyera upara yäya sainya säjäïa

TRANSLATION
“But in the case of the goddess of fortune, I see a different kind of pride. She manifests her own opulences and even goes with her soldiers to attack her husband.”
PURPORT
After seeing the impudence of the goddess of fortune, Svarüpa Dämodara Gosvämé wanted to inform Çré Caitanya Mahäprabhu about the superexcellence of the gopés’ loving affairs. He therefore said, “My Lord, I never experienced anything like the behavior of the goddess of fortune. We sometimes see a beloved wife becoming proud of her position and then frustrated due to some neglect. She then gives up caring for her appearance, accepts dirty clothes and morosely sits on the floor and draws lines with her nails. We have heard of such egoistic pride in Satyabhämä and the gopés of Våndävana, but what we see in the goddess of fortune here at Jagannätha Puré is completely different. She becomes very angry with her husband, and attacks Him with her great opulence.”
(A.C. Bhaktivedanta Swami Prabhupada. Sri Chaitanya Charitamrita Madhya-lila 14:106-139. texts and purports).

Madhya 14.140
prabhu kahe,—kaha vrajera mänera prakära
svarüpa kahe,—gopé-mäna-nadé çata-dhära

TRANSLATION
Çré Caitanya Mahäprabhu said, “Please tell me of the varieties of egoistic pride manifest in Våndävana.” Svarüpa Dämodara replied, “The pride of the gopés is like a river flowing with hundreds of tributaries.

Madhya 14.141
näyikära svabhäva, prema-våtte bahu bheda
sei bhede nänä-prakära mänera udbheda

TRANSLATION
“The characteristics and modes of love are different in different women. Their jealous anger also takes on different varieties and qualities.

Madhya 14.142
samyak gopikära mäna nä yäya kathana
eka-dui-bhede kari dig-daraçana

TRANSLATION
“It is not possible to give a complete statement about the different types of jealous anger manifest by the gopés, but a few principles may serve as an indication.

Madhya 14.143
mäne keha haya ‘dhérä,’ keha ta’ ‘adhérä’
ei tina-bhede, keha haya ‘dhérädhérä’

TRANSLATION
“There are three types of women experiencing jealous anger: sober women, restless women and women both restless and sober.

Madhya 14.144
‘dhérä’ känte düre dekhi’ kare pratyutthäna
nikaöe äsile, kare äsana pradäna

TRANSLATION
“When a sober heroine sees her hero approaching from a distance, she immediately stands up to receive him. When he comes near, she immediately offers him a place to sit.

Madhya 14.145
hådaye kopa, mukhe kahe madhura vacana
priya äliìgite, täre kare äliìgana

TRANSLATION
“The sober heroine conceals her anger within her heart and externally speaks sweet words. When her lover embraces her, she also returns his embrace.

Madhya 14.146
sarala vyavahära, kare mänera poñaëa
kimvä solluëöha-väkye kare priya-nirasana

TRANSLATION
“The sober heroine is very simple in her behavior. She keeps her jealous anger within her heart, but with mild words and smiles she refutes the advances of her lover.

Madhya 14.147
‘adhérä’ niñöhura-väkye karaye bhartsana
karëotpale täòe, kare mäläya bandhana

TRANSLATION
“The restless heroine, however, sometimes chastises her lover with cruel words, sometimes pulls his ear and sometimes binds him with a flower garland.

Madhya 14.148
‘dhérädhérä’ vakra-väkye kare upahäsa
kabhu stuti, kabhu nindä, kabhu vä udäsa

TRANSLATION
“The heroine who is a combination of sobriety and restlessness always jokes with equivocal words. She sometimes praises her lover, sometimes blasphemes him and sometimes remains indifferent.

Madhya 14.149
‘mugdhä’, ‘madhyä’, ‘pragalbhä’,—tina näyikära bheda
‘mugdhä’ nähi jäne mänera vaidagdhya-vibheda

TRANSLATION
“Heroines may also be classified as captivated, intermediate and impudent. The captivated heroine does not know very much about the cunning intricacies of jealous anger.

Madhya 14.150
mukha äcchädiyä kare kevala rodana
käntera priya-väkya çuni’ haya parasanna

TRANSLATION
“The captivated heroine simply covers her face and goes on crying. When she hears sweet words from her lover, she is very satisfied.

Madhya 14.151
‘madhyä’ ‘pragalbhä’ dhare dhérädi-vibheda
tära madhye sabära svabhäve tina bheda

TRANSLATION
“Both the intermediate and impudent heroines can be classified as sober, restless and both sober and restless. All their characteristics can be further classified in three divisions.

Madhya 14.152
keha ‘prakharä’, keha ‘mådu’, keha haya ‘samä’
sva-svabhäve kåñëera bäòäya prema-sémä

TRANSLATION
“Some of them are very talkative, some are mild, and some are equipoised. Each heroine, according to her own character, increases Çré Kåñëa’s loving ecstasy.

Madhya 14.153
präkharya, märdava, sämya svabhäva nirdoña
sei sei svabhäve kåñëe karäya santoña

TRANSLATION
“Although some of the gopés are talkative, some mild and some equipoised, all of them are transcendental and faultless. They please Kåñëa by their unique characteristics.”

Madhya 14.154
e-kathä çuniyä prabhura änanda apära
‘kaha, kaha, dämodara’,—bale bära bära

TRANSLATION
Çré Caitanya Mahäprabhu felt unlimited happiness upon hearing these descriptions, and He again and again requested Svarüpa Dämodara to continue speaking.

Madhya 14.155
dämodara kahe,—kåñëa rasika-çekhara
rasa-äsvädaka, rasamaya-kalevara

TRANSLATION
Dämodara Gosvämé said, “Kåñëa is the master of all transcendental mellows. He is the taster of transcendental mellows, and His body is composed of transcendental bliss.

Madhya 14.156
premamaya-vapu kåñëa bhakta-premädhéna
çuddha-preme, rasa-guëe, gopikä—pravéëa

TRANSLATION
“Kåñëa is full of ecstatic love and always subordinate to the love of his devotees. The gopés are very experienced in pure love and in the dealings of transcendental mellows.

Madhya 14.157
gopikära preme nähi rasäbhäsa-doña
ataeva kåñëera kare parama santoña

TRANSLATION
“There is no flaw or adulteration in the love of the gopés; therefore they give Kåñëa the highest pleasure.
PURPORT
Rasäbhäsa occurs when one’s relationship with Kåñëa is adulterated. There are different types of rasäbhäsa—first-, second-and third-class. The word räsa means “mellow,” and äbhäsa means “a shadow.” If one tastes one kind of mellow and something extra is imposed, that is uparasa. If something is derived from the original mellow, it is called anurasa. If something is appreciated that is far removed from the original mellow, it is called aparasa. Uparasa, anurasa and aparasa are, respectively, first-, second-and third-class rasäbhäsas. As stated in the Bhakti-rasämåta-sindhu (4.9):
pürvam evänuçiñöena vikalä rasa-lakñaëä
rasä eva rasäbhäsä rasa-jïair anukértitäù
syus tridhoparasäç cänurasäç cäparasäç ca te
uttamä madhyamäù proktäù kaniñöhäç cety amé kramät

Madhya 14.158
evaà çaçaìkäàçu-viräjitä niçäù
sa satya-kämo ’nuratäbalä-gaëaù
siñeva ätmany avaruddha-saurataù
sarväù çarat-kävya-kathä-rasäçrayäù

TRANSLATION
“ ‘Lord Çré Kåñëa, who is the Absolute Truth, enjoyed His räsa dance every night during the autumn season. He performed this dance in the moonlight and with full transcendental mellows. He used poetic words and surrounded Himself with women who were very much attracted to Him.’
PURPORT
This verse is a quotation from Çrémad-Bhägavatam (10.33.25). The gopés are all transcendental spirit souls. One should never think that the gopés and Kåñëa have material bodies. Våndävana-dhäma is also a spiritual abode, and there the days and nights, the trees, flowers, water and everything else are spiritual. There is not even a trace of material contamination. Kåñëa, who is the Supreme Brahman and Supersoul, is not at all interested in anything material. His activities with the gopés are all spiritual and take place within the spiritual world. They have nothing to do with the material world. Lord Kåñëa’s lusty desires and ail His dealings with the gopés are on the spiritual platform. One has to be transcendentally realized before even considering relishing the pastimes of Kåñëa with the gopés. One who is on the mundane platform must first purify himself by following the regulative principles. Only then can he try to understand Kåñëa and the gopés. Çré Caitanya Mahäprabhu and Svarüpa Dämodara Gosvämé are here talking about the relationship between Kåñëa and the gopés: therefore the subject matter is neither mundane nor erotic. Being a sannyäsé, Çré Caitanya Mahäprabhu was very strict in His dealings with women. Unless the gopés were on the spiritual platform, Çré Caitanya Mahäprabhu would have never even mentioned them to Svarüpa Dämodara Gosvämé. Therefore these descriptions do not at all pertain to material activity.

Madhya 14.159
‘vämä’ eka gopé-gaëa, ‘dakñiëä’ eka gaëa
nänä-bhäve karäya kåñëe rasa äsvädana

TRANSLATION
“The gopés can be divided into a left wing and a right wing. Both wings induce Kåñëa to taste transcendental mellows by various manifestations of ecstatic love.

Madhya 14.160
gopé-gaëa-madhye çreñöhä rädhä-öhäkuräëé
nirmala-ujjvala-rasa-prema-ratna-khani

TRANSLATION
“Of all the gopés, Çrématé Rädhäräëé is the chief. She is a jewel mine of ecstatic love and the source of all purified transcendental conjugal mellows.

Madhya 14.161
vayase ‘madhyamä’ teìho svabhävete ‘samä’
gäòha prema-bhäve teìho nirantara ‘vämä’

TRANSLATION
“Rädhäräëé is grown up, and Her character is equipoised. She is always deeply absorbed in ecstatic love and always feeling in the mood of a left-wing gopé.
PURPORT
The left wing and right wing of the gopés has been explained by Rüpa Gosvämé in Ujjvala-nélamaëi. The left wing is described in this way:

mana-grahe sadodyuktä
tac-chaithilye ca kopanä
abhedyä näyake präyaù
krürä vämeti kértyate

asahyä mäna-nirbandhe
näyake yukta-vädiné
sämabhis tena bhedyä ca
dakñiëä parikértitä

Madhya 14.162
vämya-svabhäve mäna uöhe nirantara
tära madhye uöhe kåñëera änanda-sägara

TRANSLATION
“Because She is a left-wing gopé, Her womanly anger is always awakening, but Kåñëa derives transcendental bliss from Her activities.

Madhya 14.163
aher iva gatiù premëaù
svabhäva-kuöilä bhavet
ato hetor ahetoç ca
yünor mäna udaïcati

TRANSLATION
“ ‘The progress of loving affairs between young couples is by nature crooked, like the movement of a snake. Because of this, two types of anger arise between young couples—anger with a cause and anger without a cause.’ ”
PURPORT
This is a quotation from Çréla Rüpa Gosvämé’s Ujjvala-nélamaëi (Çåìgära-bheda-prakaraëa 102).

Madhya 14.164
eta çuni’ bäòe prabhura änanda-sägara
‘kaha, kaha’ kahe prabhu, bale dämodara

TRANSLATION
When Çré Caitanya Mahäprabhu heard these talks, His ocean of transcendental bliss increased. He therefore told Svarüpa Dämodara, “Go on speaking, go on speaking.” And thus Svarüpa Dämodara continued.

Madhya 14.165
‘adhirüòha mahäbhäva’—rädhikära prema
viçuddha, nirmala, yaiche daça-väëa hema

TRANSLATION
“Çrématé Rädhäräëé’s love is a highly advanced ecstasy. All Her dealings are completely pure and devoid of material tinge. Indeed, Her dealings are ten times purer than gold.

Madhya 14.166
kåñëera darçana yadi päya äcambite
nänä-bhäva-vibhüñaëe haya vibhüñite

TRANSLATION
“As soon as Rädhäräëé gets a chance to see Kåñëa, Her body is suddenly decorated with various ecstatic ornaments.

Madhya 14.167
añöa ‘sättvika’, harñädi ‘vyabhicäré’ yäìra
‘sahaja prema’, viàçati ‘bhäva’-alaìkära

TRANSLATION
“The transcendental ornaments of Çrématé Rädhäräëé’s body include the eight sättvikas, or transcendental symptoms, the thirty-three vyabhicärébhävas, beginning with harña, or jubilation in natural love, and the twenty bhävas, or ecstatic emotional ornaments.
PURPORT
The thirty-three vyabhicäré-bhävas, bodily symptoms manifest in ecstatic love, are as follows: (1) nirveda, indifference; (2) viñäda, moroseness; (3) dainya, meekness; (4) gläni, a feeling that one is in a faulty position; (5) çrama, fatigue; (6) mada, madness; (7) garva, pride; (8) çaìkä, doubt; (9) träsa, shock; (10) ävega, intense emotion; (11) unmäda, craziness; (12) apasmära, forgetfulness; (13) vyädhi, disease; (14) moha, bewilderment; (15) måti, death; (16) älasya, laziness; (17) jäòya, invalidity; (18) vréòä, shame; (19) avahitthä, concealment; (20) småti, remembrance; (21) vitarka, argument; (22) cintä, contemplation; (23) mati, attention; (24) dhåti, forbearance; (25) harña, jubilation; (26) autsukya, eagerness; (27) augrya, violence; (28) amarña, anger; (29) asüyä, jealousy; (30) cäpalya, impudence; (31) nidrä, sleep; (32) supti, deep sleep and (33) prabodha, awakening.

Madhya 14.168
‘kila-kiïcita’, ‘kuööamita’, ‘viläsa’, ‘lalita’
‘vivvoka’, ‘moööäyita’, ära ‘maugdhya’, ‘cakita’

TRANSLATION
“Some of the symptoms critically explained in the following verses are kilakiïcita, kuööamita, viläsa, lalita, vivvoka, moööäyita, maugdhya and cakita.

Madhya 14.169
eta bhäva-bhüñäya bhüñita çré-rädhära aìga
dekhite uthale kåñëa-sukhäbdhi-taraìga

TRANSLATION
“When Çrématé Rädhäräëé’s body manifests the ornaments of many ecstatic symptoms, the ocean of Kåñëa’s happiness immediately displays transcendental waves.

Madhya 14.170
kila-kiïcitädi-bhävera çuna vivaraëa
ye bhäva-bhüñäya rädhä hare kåñëa-mana

TRANSLATION
“Now hear a description of different ecstasies, beginning with kila-kiïcita. With these ecstatic ornaments, Çrématé Rädhäräëé enchants the mind of Kåñëa.

Madhya 14.171
rädhä dekhi’ kåñëa yadi chuìite kare mana
däna-ghäöi-pathe yabe varjena gamana

TRANSLATION
“When Çré Kåñëa sees Çrématé Rädhäräëé and wants to touch Her body, He prohibits Her from going to the spot where one can cross the River Yamunä.

Madhya 14.172
yabe äsi’ mänä kare puñpa uöhäite
sakhé-äge cähe yadi gäye häta dite

TRANSLATION
“Approaching Her, Kåñëa prohibits Çrématé Rädhäräëé from picking flowers. He may also touch Her in front of Her friends.

Madhya 14.173
ei-saba sthäne ‘kila-kiïcita’ udgama
prathame ‘harña’ saïcäré—müla käraëa

TRANSLATION
“At such times, the ecstatic symptoms of kila-kiïcita are awakened. First there is jubilation in ecstatic love, which is the root cause of these symptoms.
PURPORT
Whenever Çrématé Rädhäräëé leaves Her house, She is always well-dressed and attractive. It is Her womanly nature to attract Çré Kåñëa’s attention, and upon seeing Her so attractively dressed, Çré Kåñëa desires to touch Her body. The Lord then finds some fault in Her and prohibits Her from going to a river crossing and stops Her from picking flowers. Such are the pastimes between Çrématé Rädhäräëé and Çré Kåñëa. Being a cowherd girl, Çrématé Rädhäräëé regularly carries a container of milk and often goes to sell it on the other side of the Yamunä. To cross the river, She has to pay the boatman, and the spot where the boatman collects his fares is called the däna-ghäöi. Lord Çré Kåñëa stops Her from going, telling Her, “First You have to pay the fee; then You will be allowed to go.” This pastime is called däna-keli-lélä. Similarly, if Çrématé Rädhäräëé wants to pick a flower, Çré Kåñëa claims to be the garden’s proprietor and prohibits Her. This pastime is called kila-kiïcita. Rädhäräëé’s shyness arises due to Çré Kåñëa’s prohibitions, and ecstatic loving bodily symptoms called kila-kiïcita-bhäva are manifest at this time. These ecstatic symptoms are explained in the following verse, which is from Çréla Rüpa Gosvämé’s Ujjvala-nélamaëi (Anubhäva-prakaraëa 44).

Madhya 14.174
garväbhiläña-rudita-
smitäsüyä-bhaya-krudhäm
saìkaré-karaëaà harñäd
ucyate kila-kiïcitam

TRANSLATION
“ ‘Pride, ambition, weeping, smiling, envy, fear and anger are the seven ecstatic loving symptoms manifest by a jubilant shrinking away, and these symptoms are called kila-kiïcita-bhäva.’

Madhya 14.175
ära säta bhäva äsi’ sahaje milaya
asta-bhäva-sammilane ‘mahäbhäva’ haya

TRANSLATION
“There are seven other transcendental ecstatic symptoms, and when they combine on the platform of jubilation, the combination is called mahäbhäva.

Madhya 14.176
garva, abhiläña, bha ya, çuñka-rudita
krodha, asüyä haya, ära manda-smita

TRANSLATION
“The seven combined ingredients of mahäbhäva are pride, ambition, fear, dry artificial crying, anger, envy and mild smiling.

Madhya 14.177
nänä-svädu añöa-bhäva ekatra milana
yähära äsväde tåpta haya kåñëa-mana

TRANSLATION
“There are eight symptoms of ecstatic love on the platform of transcendental jubilation, and when they are combined and tasted by Kåñëa, the Lord’s mind is completely satisfied.

Madhya 14.178
dadhi, khaëòa, ghåta, madhu, maréca, karpüra
eläci-milane yaiche rasälä madhura

TRANSLATION
“Indeed, they are compared to a combination of yogurt, candy, ghee, honey, black pepper, camphor and cardamom, which, when mixed together, are very tasty and sweet.

Madhya 14.179
ei bhäva-yukta dekhi’ rädhäsya-nayana
saìgama ha-ite sukha päya koöi-guëa

TRANSLATION
“Lord Çré Kåñëa is thousands upon thousands of times more satisfied when He sees Çrématé Rädhäräëé’s face light up from this combination of ecstatic love than He is by direct union with Her.
This is further explained in the following verse from the Ujjvala-nélamaëi (Anubhäva-prakaraëa 46) of Çréla Rüpa Gosvämé.

Madhya 14.180
antaù smeratayojjvalä jala-kaëa-vyäkérëa-pakñmäìkurä
kiïcit päöalitäïcalä rasikatotsiktä puraù kuïcaté
ruddhäyäù pathi mädhavena madhura-vyäbhugna-torottarä
rädhäyäù kila-kiïcita-stavakiné dåñöiù çriyaà vaù kriyät

TRANSLATION
“ ‘May the sight of Çrématé Rädhäräëé’s kila-kiïcita ecstasy, which is like a bouquet, bring good fortune to all. When Çré Kåñëa blocked Rädhäräëé’s way to the däna-ghäöi, there was laughter within Her heart. Her eyes grew bright, and fresh tears flowed from Her eyes, reddening them. Due to Her sweet relationship with Kåñëa, Her eyes were enthusiastic, and when Her crying subsided, She appeared even more beautiful.’

Madhya 14.181
bäñpa-vyäkulitäruëäïcala-calan-netraà rasolläsitaà
helolläsa-calädharaà kuöilita-bhrü-yugmam udyat-smitam
rädhäyäù kila-kiïcitäïcitam asau vékñyänanaà saìgamäd
änandaà tam aväpa koöi-guëitaà yo ’bhün na gér-gocaraù

TRANSLATION
“ ‘Agitated by tears, Çrématé Rädhäräëé’s eyes were tinged with red, just like the eastern horizon at sunrise. Her lips began to move with jubilation and lusty desire. Her eyebrows curved, and Her lotus-like face smiled mildly. Seeing Rädhäräëé’s face exhibit such emotion, Lord Çré Kåñëa felt a million times happier than when He embraced Her. Indeed, Lord Çré Kåñëa’s happiness is not at all mundane.’ ”
PURPORT
This is a quotation from the Govinda-lélämåta (9.18).

Madhya 14.182
eta çuni’ prabhu hailä änandita mana
sukhäviñöa haïä svarüpe kailä äliìgana

TRANSLATION
Upon hearing this, Çré Caitanya Mahäprabhu became very happy, and, being absorbed in this happiness, He embraced Svarüpa Dämodara Gosvämé.

Madhya 14.183
‘viläsädi’-bhäva-bhüñära kaha ta’ lakñaëa
yei bhäve rädhä hare govindera mana?

TRANSLATION
Çré Caitanya Mahäprabhu then asked Svarüpa Dämodara, “Please speak of the ecstatic ornaments decorating the body of Çrématé Rädhäräëé, by which She enchants the mind of Çré Govinda.”

Madhya 14.184
tabe ta’ svarüpa-gosäïi kahite lägilä
çuni’ prabhura bhakta-gaëa mahä-sukha päilä

TRANSLATION
Being thus requested, Svarüpa Dämodara began to speak. All the devotees of Çré Caitanya Mahäprabhu were very happy to hear him.

Madhya 14.185
rädhä vasi’ äche, kibä våndävane yäya
tähäì yadi äcambite kåñëa-daraçana päya

TRANSLATION
“Sometimes when Çrématé Rädhäräëé is sitting or when She is going to Våndävana, She sometimes sees Kåñëa.

Madhya 14.186
dekhite nänä-bhäva haya vilakñaëa
se vailakñaëyera näma ‘viläsa’-bhüñaëa

TRANSLATION
“The symptoms of various ecstasies that become manifest at that time are called viläsa.
PURPORT
This is described in the following verse, taken from the Ujjvala-nélamaëi (Anubhäva-prakaraëa 31).

Madhya 14.187
gati-sthänäsanädénäà
mukha-neträdi-karmaëäm
tätkälikaà tu vaiçiñöyaà
viläsaù priya-saìgajam

TRANSLATION
“ ‘The various symptoms manifested in a woman’s face, eyes, and the other parts of her body and the way she moves, stands or sits when she meets her beloved are called viläsa.’ ”

Madhya 14.188
lajjä, harña, abhiläña, sambhrama, vämya, bhaya
eta bhäva mili’ rädhäya caïcala karaya

TRANSLATION
Svarüpa Dämodara said, “Timidity, jubilation, ambition, respect, fear and the characteristics of the left-wing gopés were all ecstatic symptoms combined to agitate Çrématé Rädhäräëé.
PURPORT
This is explained in the following verse found in the Govinda-lélämåta (9.11).

Madhya 14.189
puraù kåñëälokät sthagita-kuöiläsyä gatir abhüt
tiraçcénaà kåñëämbara-dara-våtaà çré-mukham api
calat-täraà sphäraà nayana-yugam äbhugnam iti sä
viläsäkhya-svälaìkaraëa-valitäsét priya-mude

TRANSLATION
“ ‘When Çrématé Rädhäräëé saw Lord Kåñëa just before Her, Her progress stopped, and She assumed an attitude of opposition. Although Her face was slightly covered by a blue garment, Her two starry eyes were agitated, being wide and curved. Thus She was decorated with the ornaments of viläsa, and Her beauty increased to give pleasure to Çré Kåñëa, the Supreme Personality of Godhead.’

Madhya 14.190
kåñëa-äge rädhä yadi rahe däëòäïä
tina-aìga-bhaìge rahe bhrü näcäïä

TRANSLATION
“When Çrématé Rädhäräëé stands before Kåñëa, She stands bent in three places—Her neck, waist and legs—and Her eyebrows dance.

Madhya 14.191
mukhe-netre haya nänä-bhävera udgära
ei käntä-bhävera näma ‘lalita’-alaìkära

TRANSLATION
“When there is an awakening of various ecstatic features on Çrématé Rädhäräëé’s face and in Her eyes, the lalita ornaments are manifest.

Madhya 14.192
vinyäsa-bhaìgir aìgänäà
bhrü-viläsa-manoharä
sukumärä bhaved yatra
lalitaà tad udähåtam

TRANSLATION
“ ‘When the bodily features are delicate and expertly curved, and when the eyebrows are very beautifully agitated, the ornament of charm, called lalita alaìkära, is manifest.’
PURPORT
This verse is from Ujjvala-nélamaëi (Anubhäva-prakaraëa 56).

Madhya 14.193
lalita-bhüñita rädhä dekhe yadi kåñëa
duìhe duìhä milibäre hayena satåñëa

TRANSLATION
“When Lord Çré Kåñëa happens to see Çrématé Rädhäräëé decorated with these lalita ornaments, They both anxiously want to meet one another.

Madhya 14.194
hriyä tiryag-grévä-caraëa-kaöi-bhaìgé-sumadhurä
calac-cillé-vallé-dalita-ratinäthorjita-dhanuù
priya-premolläsollasita-lalitälälita-tanuù
priya-prétyai säséd udita-lalitälaìkåti-yutä

TRANSLATION
“ ‘When Çrématé Rädhäräëé was decorated with the ornament of lalita-alaìkära, just to increase Çré Kåñëa’s love, an attractive curve was manifest by Her neck, knees and waist. This was brought about by Her timidity and apparent desire to avoid Kåñëa. The flickering movements of Her eyebrows could conquer the powerful bow of Cupid. To increase the joy of Her beloved’s love, Her body was decorated with the ornaments of lalita-alaìkära.’
PURPORT
This verse is quoted from the Govinda-lélämåta (9.14).

Madhya 14.195
lobhe äsi’ kåñëa kare kaïcukäkarñaëa
antare ulläsa, rädhä kare niväraëa

TRANSLATION
“When Kåñëa comes forward and greedily snatches at the border of Rädhäräëé’s sari, She is actually very pleased within, but overtly She tries to stop Him.

Madhya 14.196
bähire vämatä-krodha, bhitare sukha mane
‘kuööamita’-näma ei bhäva-vibhüñaëe

TRANSLATION
“This ecstatic dress of Çrématé Rädhäräëé’s is called kuööamita. When it is manifest, She externally tries to avoid Kåñëa, and She apparently becomes angry, although She is very happy within.

Madhya 14.197
stanädharädi-grahaëe
håt-prétäv api sambhramät
bahiù krodho vyathitavat
proktaà kuööamitaà budhaiù

TRANSLATION
“ ‘When the border of Her sari and the cloth veiling Her face are caught, She externally appears offended and angry, but within Her heart She is very happy. Learned scholars call this attitude kuööamita.’
PURPORT
This is a quotation from Ujjvala-nélamaëi (Anubhäva-prakaraëa 49).

Madhya 14.198
kåñëa-väïchä pürëa haya, kare päëi-rodha
antare änanda rädhä, bähire vämya-krodha

TRANSLATION
“Although Çrématé Rädhäräëé was checking Her sari with Her hand, internally She was thinking, ‘Let Kåñëa satisfy His desires.’ In this way She was very pleased within, although She externally displayed opposition and anger.
Madhya 14.199
vyathä päïä’ kare yena çuñka rodana
éñat häsiyä kåñëe karena bhartsana

TRANSLATION
“Çrématé Rädhäräëé externally displays a kind of dry crying, as if She is offended. Then She mildly smiles and admonishes Lord Kåñëa.

Madhya 14.200
päëi-rodham avirodhita-väïchaà
bhartsanäç ca madhura-smita-garbhäù
mädhavasya kurute karabhorur
häri çuñka-ruditaà ca mukhe ’pi

TRANSLATION
“ ‘Actually She has no desire to stop Kåñëa’s endeavor to touch Her body with His hands, yet Çrématé Rädhäräëé, whose thighs are like the trunk of a baby elephant, protests His advances and, sweetly smiling, admonishes Him. At such times She cries without tears on Her charming face.’

Madhya 14.201
ei-mata ära saba bhäva-vibhüñaëa
yähäte bhüñita rädhä hare kåñëa mana

TRANSLATION
“In this way, Çrématé Rädhäräëé is ornamented and decorated with various ecstatic symptoms, which attract the mind of Çré Kåñëa.

Madhya 14.202
ananta kåñëera lélä nä yäya varëana
äpane varëena yadi ‘sahasra-vadana’

TRANSLATION
“It is not at all possible to describe the unlimited pastimes of Çré Kåñëa, even though He Himself describes them in His incarnation of Sahasra-vadana, the thousand-mouthed Çeña Näga.”

Madhya 14.203
çréväsa häsiyä kahe,—çuna, dämodara
ämära lakñméra dekha sampatti vistara

TRANSLATION
This time, Çréväsa Öhäkura smiled and told Dämodara Paëòita, “My dear sir, please hear! Just see how opulent my goddess of fortune is!

Madhya 14.204
våndävanera sampad dekha,—puñpa-kisalaya
giridhätu-çikhipiccha-guïjäphala-maya

TRANSLATION
“As far as Våndävana’s opulence is concerned, it consists of a few flowers and twigs, some minerals from the hills, a few peacock feathers and the plant known as guïjä.

Madhya 14.205
våndävana dekhibäre gelä jagannätha
çuni’ lakñmé-devéra mane haila äsoyätha

TRANSLATION
“When Jagannätha decided to see Våndävana, He went there, and upon hearing this, the goddess of fortune experienced restlessness and jealousy.

Madhya 14.206
eta sampatti chäòi’ kene gelä våndävana
täìre häsya karite lakñmé karilä säjana

TRANSLATION
“She wondered, ‘Why did Lord Jagannätha give up so much opulence and go to Våndävana?’ To make Him a laughingstock, the goddess of fortune made arrangements for much decoration.

Madhya 14.207
“tomära öhäkura, dekha eta sampatti chäòi’
patra-phala-phula-lobhe gelä puñpa-bäòé

TRANSLATION
“Then the maidservants of the goddess of fortune said to the servants of Lord Jagannätha, ‘Why did your Lord Jagannätha abandon the great opulence of the goddess of fortune and, for the sake of a few leaves, fruits and flowers, go see the flower garden of Çrématé Rädhäräëé?

Madhya 14.208
ei karma kare kähäì vidagdha-çiromaëi?
lakñméra agrete nija prabhure deha’ äni’ ”

TRANSLATION
“ ‘Your master is so expert at everything, but why does He do such things? Please bring your master before the goddess of fortune.’

Madhya 14.209
eta bali’ mahä-lakñméra saba däsé-gaëe
kaöi-vastre bändhi’ äne prabhura nija-gaëe

TRANSLATION
“In this way all the maidservants of the goddess of fortune arrested the servants of Jagannätha, bound them around the waist and brought them before the goddess of fortune.

Madhya 14.210
lakñméra caraëe äni’ karäya praëati
dhana-daëòa laya, ära karäya minati

TRANSLATION
“When all the maidservants brought Lord Jagannätha’s servants before the lotus feet of the goddess of fortune, the Lord’s servants were fined and forced to submit.

Madhya 14.211
rathera upare kare daëòera täòana
cora-präya kare jagannäthera sevaka-gaëa

TRANSLATION
“All the maidservants began to beat the Ratha car with sticks, and they treated the servants of Lord Jagannätha almost like thieves.

Madhya 14.212
saba bhåtya-gaëa kahe,—yoòa kari’ häta
‘käli äni diba tomära äge jagannätha,

TRANSLATION
“Finally all of Lord Jagannätha’s servants submitted to the goddess of fortune with folded hands, assuring her that they would bring Lord Jagannätha before her the very next day.

Madhya 14.213
tabe çänta haïä lakñmé yäya nija ghara
ämära lakñméra sampad—väkya-agocara

TRANSLATION
“Being thus pacified, the goddess of fortune returned to her apartment. Just see! My goddess of fortune is opulent beyond all description.”

Madhya 14.214
dugdha äuöi’ dadhi mathe tomära gopé-gaëe
ämära öhäkuräëé vaise ratna-siàhäsane
TRANSLATION
Çréväsa Öhäkura continued to address Svarüpa Dämodara: “Your gopés are engaged in boiling milk and churning it to turn it into yogurt, but my mistress, the goddess of fortune, sits on a throne made of jewels and gems.”

Madhya 14.215
närada-prakåti çréväsa kare parihäsa
çuni’ häse mahäprabhura yata nija-däsa

TRANSLATION
Çréväsa Öhäkura, who was enjoying the mood of Närada Muni, thus made jokes. Hearing him, all the personal servants of Çré Caitanya Mahäprabhu began to smile.

Madhya 14.216
prabhu kahe,—çréväsa, tomäte närada-svabhäva
aiçvarya-bhäve tomäte, éçvara-prabhäva

TRANSLATION
Çré Caitanya Mahäprabhu then told Çréväsa Öhäkura, “My dear Çréväsa, your nature is exactly like that of Närada Muni. The Supreme Personality of Godhead’s opulence is having a direct influence upon you.

Madhya 14.217
iìho dämodara-svarüpa—çuddha-vrajaväsé
aiçvarya nä jäne iìho çuddha-preme bhäsi’

TRANSLATION
“Svarüpa Dämodara is a pure devotee of Våndävana. He does not even know what opulence is, for he is simply absorbed in pure devotional service.”

Madhya 14.218
svarüpa kahe,—çréväsa, çuna sävadhäne
våndävana-sampad tomära nähi paòe mane?

TRANSLATION
Svarüpa Dämodara then retorted, “My dear Çréväsa, please hear me with attention. You have forgotten the transcendental opulence of Våndävana.

Madhya 14.219
våndävane sähajika ye sampat-sindhu
dvärakä-vaikuëöha-sampat—tära eka bindu

TRANSLATION
“The natural opulence of Våndävana is just like an ocean. The opulence of Dvärakä and Vaikuëöha is not even to be compared to a drop.

Madhya 14.220
parama puruñottama svayaà bhagavän
kåñëa yähäì dhané tähäì våndävana-dhäma

TRANSLATION
“Çré Kåñëa is the Supreme Personality of Godhead full of all opulences, and His complete opulences are exhibited only in Våndävana-dhäma.

Madhya 14.221
cintämaëi-maya bhümi ratnera bhavana
cintämaëi-gaëa däsé-caraëa-bhüñaëa

TRANSLATION
“Våndävana-dhäma is made of transcendental touchstone. Its entire surface is the source of all valuable jewels, and the cintämaëi stone is used to decorate the lotus feet of the maidservants of Våndävana.

Madhya 14.222
kalpavåkña-latära—yähäì sähajika-vana
puñpa-phala vinä keha nä mäge anya dhana

TRANSLATION
“Våndävana is a natural forest of desire trees and creepers, and the inhabitants do not want anything but the fruits and flowers of those desire trees.

Madhya 14.223
ananta käma-dhenu tähäì phire vane vane
dugdha-mätra dena, keha nä mäge anya dhane

TRANSLATION
“In Våndävana there are cows that fulfill all desires [käma-dhenus], and their number is unlimited. They graze from forest to forest and deliver only milk. The people want nothing else.

Madhya 14.224
sahaja lokera kathä—yähäì divya-géta
sahaja gamana kare,—yaiche nåtya-pratéta

TRANSLATION
“In Våndävana, the natural speech of the people sounds like music, and their natural motion resembles a dance.

Madhya 14.225
sarvatra jala—yähäì amåta-samäna
cid-änanda jyotiù svädya—yähäì mürtimän

TRANSLATION
“The water in Våndävana is nectar, and the brahmajyoti effulgence, which is full of transcendental bliss, is directly perceived there in its form.

Madhya 14.226
lakñmé jini’ guëa yähäì lakñméra samäja
kåñëa-vaàçé kare yähäì priya-sakhé-käya

TRANSLATION
“The gopés there are also goddesses of fortune, and they surpass the goddess of fortune who abides in Vaikuëöha. In Våndävana, Lord Kåñëa is always playing His transcendental flute, which is His dear companion.

Madhya 14.227
çriyaù käntäù käntaù parama-puruñaù kalpa-taravo
drumä bhümiç cintämaëi-gaëa-mayé toyam amåtam
kathä gänaà näöyaà gamanam api vaàçé priya-sakhé
cid-änandaà jyotiù param api tad äsvädyam api ca

TRANSLATION
“ ‘The damsels of Våndävana, the gopés, are super goddesses of fortune. The enjoyer in Våndävana is the Supreme Personality of Godhead Kåñëa. The trees there are all wish-fulfilling trees, and the land is made of transcendental touchstone. The water is all nectar, the talking is singing, the walking is dancing, and the constant companion of Kåñëa is His flute. The effulgence of transcendental bliss is experienced everywhere. Therefore Våndävana-dhäma is the only relishable abode.’
PURPORT
This is a quotation from Brahma-saàhitä (5.56).

Madhya 14.228
cintämaëiç caraëa-bhüñaëam aìganänäà
çåìgära-puñpa-taravas taravaù suräëäm
våndävane vraja-dhanaà nanu käma-dhenu-
våndäni ceti sukha-sindhur aho vibhütiù

TRANSLATION
“ ‘The anklets on the damsels of Vraja-bhümi are made of cintämaëi stone. The trees are wish-fulfilling trees, and they produce flowers with which the gopés decorate themselves. There are also wish-fulfilling cows [käma dhenus], which deliver unlimited quantities of milk. These cows constitute the wealth of Våndävana. Thus Våndävana’s opulence is blissfully exhibited.’ ”
PURPORT
This is a verse written by Bilvamaìgala Öhäkura.

Madhya 14.229
çuni’ premäveçe nåtya kare çréniväsa
kakña-täli bäjäya, kare aööa-aööa häsa

TRANSLATION
Çréväsa then began to dance in ecstatic love. He vibrated sounds by slapping his armpits with the palms of his hands, and he laughed very loudly.

Madhya 14.230
rädhära çuddha-rasa prabhu äveçe çunila
sei rasäveçe prabhu nåtya ärambhila

TRANSLATION
Thus Çré Caitanya Mahäprabhu heard these discussions about the pure transcendental mellow of Çrématé Rädhäräëé. Absorbed in transcendental ecstasy, the Lord began to dance.

Madhya 14.231
rasäveçe prabhura nåtya, svarüpera gäna
‘bala’ ‘bala’ bali’ prabhu päte nija-käëa

TRANSLATION
While Çré Caitanya Mahäprabhu was dancing in ecstatic love and Svarüpa Dämodara was singing, the Lord said, “Go on singing! Go on singing!” The Lord then extended His own ears.

Madhya 14.232
vraja-rasa-géta çuni’ prema uthalila
puruñottama-gräma prabhu preme bhäsäila

TRANSLATION
Thus Çré Caitanya Mahäprabhu’s ecstatic love was awakened by hearing the songs of Våndävana. In this way He inundated Puruñottama, Jagannätha Puré, with love of Godhead.

Madhya 14.233
lakñmé-evé yathä-käle gelä nija-ghara
prabhu nåtya kare, haila tåtéya prahara

TRANSLATION
Finally the goddess of fortune returned to her apartment. In due course of time, as Çré Caitanya Mahäprabhu was dancing, afternoon arrived.

Madhya 14.234
cäri sampradäya gäna kari’ bahu çränta haila
mahäprabhura premäveça dviguëa bäòila

TRANSLATION
After much singing, all four saìkértana parties grew fatigued, but Çré Caitanya Mahäprabhu’s ecstatic love increased twofold.

Madhya 14.235
rädhä-premäveçe prabhu hailä sei mürti
nityänanda düre dekhi’ karilena stuti

TRANSLATION
While dancing absorbed in Çrématé Rädhäräëé’s ecstatic love, Çré Caitanya Mahäprabhu appeared in Her very form. Seeing this from a distant place, Nityänanda Prabhu offered prayers.

Madhya 14.236
nityänanda dekhiyä prabhura bhäväveça
nikaöe nä äise, rahe kichu düra-deça

TRANSLATION
Seeing the ecstatic love of Çré Caitanya Mahäprabhu, Nityänanda Prabhu did not approach but remained a little distance away.

Madhya 14.237
nityänanda vinä prabhuke dhare kon jana
prabhura äveça nä yäya, nä rahe kértana

TRANSLATION
Only Nityänanda Prabhu could catch Çré Caitanya Mahäprabhu, but the ecstatic mood of the Lord would not stop. At the same time, kértana could not be continued.

Madhya 14.238
bhaìgi kari’ svarüpa sabära çrama jänäila
bhakta-gaëera çrama dekhi’ prabhura bähya haila

TRANSLATION
Svarüpa Dämodara then informed the Lord that all the devotees were fatigued. Seeing this situation, Çré Caitanya Mahäprabhu came to His external senses.

Madhya 14.239
saba bhakta laïä prabhu gelä puñpodyäne
viçräma kariyä kailä mädhyähnika snäne

TRANSLATION
Çré Caitanya Mahäprabhu then entered the flower garden with all His devotees. After resting there for some time, He finished His afternoon bath.

Madhya 14.240
jagannäthera prasäda äila bahu upahära
lakñméra prasäda äila vividha prakära

TRANSLATION
Then there arrived in large quantities a variety of food that had been offered to Çré Jagannätha and a variety that had been offered to the goddess of fortune.

Madhya 14.241
sabä laïä nänä-raìge karilä bhojana
sandhyä snäna kari’ kaila jagannätha daraçana

TRANSLATION
Çré Caitanya Mahäprabhu finished His afternoon lunch, and after His evening bath, He went to see Lord Jagannätha.

Madhya 14.242
jagannätha dekhi’ karena nartana-kértana
narendre jala-kréòä kare laïä bhakta-gaëa

TRANSLATION
As soon as He saw Lord Jagannätha, Çré Caitanya Mahäprabhu began to chant and dance. Afterward, accompanied by His devotees, the Lord enjoyed sporting in the lake called Narendra-sarovara.

Madhya 14.243
udyäne äsiyä kaila vana-bhojana
ei-mata kréòä kaila prabhu añöa-dina

TRANSLATION
Then, entering the flower garden, Çré Caitanya Mahäprabhu took His meal. In this way He continuously performed all kinds of pastimes for eight days.

Madhya 14.244
ära dine jagannäthera bhitara-vijaya
rathe caòi’ jagannätha cale nijälaya

TRANSLATION
The next day Lord Jagannätha came out from the temple and, riding on the car, returned to His own abode.

Madhya 14.245
pürvavat kaila prabhu laïä bhakta-gaëa
parama änande karena nartana-kértana

TRANSLATION
As previously, Çré Caitanya Mahäprabhu and His devotees again chanted and danced with great pleasure.

Madhya 14.246
jagannäthera punaù päëòu-vijaya ha-ila
eka guöi paööa-òoré täìhä öuöi’ gela

TRANSLATION
During the Päëòu-vijaya, Lord Jagannätha was carried, and while He was being carried, a bunch of silken ropes broke.

Madhya 14.247
päëòu-vijayera tuli phäöi-phuöi yäya
jagannäthera bhare tulä uòiyä paläya

TRANSLATION
When the Jagannätha Deity is carried, at intervals He is placed on cotton pads. When the ropes broke, the cotton pads also broke due to the weight of Lord Jagannätha, and the cotton floated in the air.

Madhya 14.248
kuléna-grämé rämänanda, satyaräja khäìna
täìre äjïä dila prabhu kariyä sammäna

TRANSLATION
Rämänanda and Satyaräja Khän were present from Kuléna-gräma, and Çré Caitanya Mahäprabhu, with great respect, gave them the following orders.

Madhya 14.249
ei paööa-òoréra tumi hao yajamäna
prati-vatsara änibe ‘òoré’ kariyä nirmäëa

TRANSLATION
Çré Caitanya Mahäprabhu ordered Rämänanda and Satyaräja Khän to become the worshipers of these ropes and every year bring silken ropes from their village.
PURPORT
It is understood that silken rope was being manufactured by the local inhabitants of Kuléna-gräma; therefore Çré Caitanya Mahäprabhu asked Rämänanda Vasu and Satyaräja Khän to get ropes every year for Lord Jagannätha’s service.

Madhya 14.250
eta bali’ dila täìre chiëòä paööa-òoré
ihä dekhi’ karibe òoré ati dåòha kari’

TRANSLATION
After telling them this, Çré Caitanya Mahäprabhu showed them the broken silken ropes, saying, “Just look at this sample. You must make ropes that are much stronger.”

Madhya 14.251
ei paööa-òoréte haya ‘çeña’-adhiñöhäna
daça-mürti haïä yeìho seve bhagavän

TRANSLATION
Çré Caitanya Mahäprabhu then informed Rämänanda and Satyaräja Khän that this rope was the abode of Lord Çeña, who expands Himself into ten forms and serves the Supreme Personality of Godhead.
PURPORT
For a description of Çeña Näga, refer to Ädi-lélä (5.123–124).

Madhya 14.252
bhägyavän satyaräja vasu rämänanda
sevä-äjïä päïä haila parama-änanda

TRANSLATION
After receiving orders from the Lord for the rendering of service, the fortunate Satyaräja and Rämänanda Vasu were highly pleased.

Madhya 14.253
prati vatsara guëòicäte bhakta-gaëa-saìge
paööa-òoré laïä äise ati baòa raìge

TRANSLATION
Every year thereafter, when the Guëòicä temple was being cleansed, Satyaräja and Rämänanda Vasu would come with other devotees and with great pleasure bring silken rope.

Madhya 14.254
tabe jagannätha yäi’ vasilä siàhäsane
mahäprabhu ghare äilä laïä bhakta-gaëe

TRANSLATION
Thus Lord Jagannätha returned to His temple and sat on His throne while Çré Caitanya Mahäprabhu returned to His residence with His devotees.

Madhya 14.255
ei-mata bhakta-gaëe yäträ dekhäila
bhakta-gaëa laïä våndävana-keli kaila

TRANSLATION
Thus Çré Caitanya Mahäprabhu showed the Ratha-yäträ ceremony to His devotees and performed the Våndävana pastimes with them.

Madhya 14.256
caitanya-gosäïira lélä—ananta, apära
‘sahasra-vadana’ yära nähi päya pära

TRANSLATION
The pastimes of Lord Caitanya are unlimited and endless. Even Sahasravadana, Lord Çeña, cannot reach the limits of His pastimes.

Madhya 14.257
çré-rüpa-raghunätha-pade yära äça
caitanya-caritämåta kahe kåñëadäsa

TRANSLATION
Praying at the lotus feet of Çré Rüpa and Çré Raghunätha, always desiring their mercy, I, Kåñëadäsa, narrate Çré Caitanya-caritämåta, following in their footsteps.
Thus end the Bhaktivedanta purports to Çré Caitanya-caritämåta, Madhya-lélä, Fourteenth Chapter, describing the Herä-païcamé-yäträ.