Rathyatra with Lord Chaitanya

Sri Chaitanya Charitamrta, Chapter 13
The Ecstatic Dancing of the Lord at Ratha-yäträ.

To view this page you will need the Balaram font installed on your system

Back to Rathyatra page
A summary of this chapter is given by Çréla Bhaktivinoda Öhäkura in his Amåta-praväha-bhäñya as follows. After bathing early in the morning, Çré Caitanya Mahäprabhu saw the Deities (Jagannätha, Baladeva and Subhadrä) get aboard Their three carts. This function is called Päëòu-vijaya. At that time, King Pratäparudra took a broom with a golden handle and began to cleanse the road. Lord Jagannätha took permission from the goddess of fortune and then started in the car for the Guëòicä temple. The road to the temple led along a broad, sandy beach, and on both sides of the road were residential quarters, houses and gardens. Along that road the servants called gauòas began to pull the cars. Çré Caitanya Mahäprabhu divided His saìkértana party into seven divisions. With two mådaìgas in each division, there were altogether fourteen mådaìgas While performing kértana, Çré Caitanya Mahäprabhu exhibited various symptoms of transcendental ecstasy, and Jagannätha and Çré Caitanya Mahäprabhu exchanged Their feelings very blissfully. When the cars reached the place known as Balagaëòi, the devotees offered the Deities simple food. At this time, in a nearby garden, Çré Caitanya Mahäprabhu and His devotees took a brief rest from the dancing.

Madhya 13.1
TEXT 1
TEXT
sa jéyät kåñëa-caitanyaù
çré-rathägre nanarta yaù
yenäséj jagatäà citraà
jagannätho ’pi vismitaù

TRANSLATION
May the Supreme Personality of Godhead, Çré Kåñëa Caitanya, who danced in front of the car of Çré Jagannätha, be all glorified! By seeing His dancing, not only was the whole universe held in wonder, but Lord Jagannätha Himself became very much astonished.

Madhya 13.2
TEXT 2
TEXT
jaya jaya çré-kåñëa-caitanya nityänanda
jayädvaita-candra jaya gaura-bhakta-vånda

TRANSLATION
All glories to Çré Kåñëa Caitanya and Prabhu Nityänanda! All glories to Advaitacandra! And all glories to the devotees of Lord Çré Caitanya Mahäprabhu!

Madhya 13.3
TEXT 3
TEXT
jaya çrotä-gaëa, çuna, kari’ eka mana
ratha-yäträya nåtya prabhura parama mohana

TRANSLATION
All glories to the listeners of Caitanya-caritämåta. Please hear the description of the dancing of Lord Caitanya Mahäprabhu at the Ratha-yäträ festival. His dancing is very enchanting. Please hear of it with great attention.

Madhya 13.4
TEXT 4
TEXT
ära dina mahäprabhu haïä sävadhäna
rätre uöhi’ gaëa-saìge kaila prätaù-snäna

TRANSLATION
The next day, Çré Caitanya Mahäprabhu and His personal associates got up in the dark and attentively took their early morning baths.

Madhya 13.5
TEXT 5
TEXT
päëòu-vijaya dekhibäre karila gamana
jagannätha yäträ kaila chäòi’ siàhäsana

TRANSLATION
Çré Caitanya Mahäprabhu and His personal associates then went to see the ceremony of Päëòu-vijaya. During this ceremony, Lord Jagannätha leaves His throne and gets up onto the car.

Madhya 13.6
TEXT 6
TEXT
äpani pratäparudra laïä pätra-gaëa
mahäprabhura gaëe karäya vijaya-darçana

TRANSLATION
King Pratäparudra in person, as well as his entourage, allowed the Päëòu-vijaya ceremony to be seen by all the associates of Çré Caitanya Mahäprabhu.

Madhya 13.7
TEXT 7
TEXT
advaita, nitäi ädi saìge bhakta-gaëa
sukhe mahäprabhu dekhe éçvara-gamana

TRANSLATION
Çré Caitanya Mahäprabhu and His prominent devotees—Advaita Äcärya, Nityänanda Prabhu and others—were very happy to observe how Lord Jagannätha began the Ratha-yäträ.

Madhya 13.8
TEXT 8
TEXT
baliñöha dayitä’ gaëa—yena matta häté
jagannätha vijaya karäya kari’ hätähäti

TRANSLATION
The very strongly built dayitäs [carriers of the Jagannätha Deity] were as powerful as drunken elephants. They manually carried Lord Jagannätha from the throne to the car.
PURPORT
The word dayitä refers to one who has received the mercy of the Lord. Lord Jagannätha has a number of stalwart servants known as dayitäs. These servants do not come from very high-caste families (brähmaëas, kñatriyas or vaiçyas), but because they are engaged in the service of the Lord, they have been elevated to a respected position. Thus they are known as dayitäs. These servants of Lord Jagannätha take care of the Lord from the day of the Snäna-yäträ up to the time the Lord is carried from the throne to the Ratha car. In the Kñetra-mähätmya these dayitäs are said to come from the çabaras, a caste that keeps and sells pigs. However, among the dayitäs there are also many who come from the brähmaëa caste. Those dayitäs coming from the brähmaëa families are called dayitä-patis, or leaders of the dayitäs. The dayitä-patis offer food such as sweetmeats to Lord Jagannätha during the anavasara, the resting period after Snäna-yäträ. They also make the early morning offering of sweetmeats daily, It is said that during the anavasara Lord Jagannätha suffers from fever and that the dayitä-patis offer Him an infusion of drugs represented by fruit juice. It is said that in the beginning Lord Jagannätha was worshiped by the çabaras and was known as the Deity Néla Mädhava. Later, when the Deity was established in the temple, the Lord became known as Jagannätha. Because the Deities were taken from the çabaras, all the çabara devotees were elevated to the position of dayitäs.

Madhya 13.9
TEXT 9
TEXT
kataka dayitä kare skandha älambana
kataka dayitä dhare çré-padma-caraëa

TRANSLATION
While carrying the Deity of Lord Jagannätha, some of the dayitäs took hold of the shoulders of the Lord, and some caught His lotus feet.

Madhya 13.10
TEXT 10
TEXT
kaöi-taöe baddha, dåòha sthüla paööa-òoré
dui dike dayitä-gaëa uöhäya tähä dhari’

TRANSLATION
The Lord Jagannätha Deity was bound at the waist by a strong, thick rope made of silk. From two sides the dayitäs caught hold of this rope and raised the Deity.

Madhya 13.11
TEXT 11
TEXT
ucca dåòha tulé saba päti’ sthäne sthäne
eka tulé haite tvaräya ära tuléte äne

TRANSLATION
Strong, puffed-up cotton pads called tulés were spread out from the throne to the car, and the heavy Deity of Lord Jagannätha was carried from one pillow-like pad to the next by the dayitäs.

Madhya 13.12
TEXT 12
TEXT
prabhu-padäghäte tulé haya khaëòa khaëòa
tulä saba uòi’ yäya, çabda haya pracaëòa

TRANSLATION
While the dayitäs carried the heavy Jagannätha Deity from one pad to the next, some of the pads broke, and the cotton contents floated into the air. When they broke, they made a heavy, cracking sound.

Madhya 13.13
TEXT 13
TEXT
viçvambhara jagannäthe ke cäläite päre?
äpana icchäya cale karite vihäre

TRANSLATION
Lord Jagannätha is the maintainer of the whole universe. Who can carry Him from one place to another? However, the Lord moves by His personal will just to perform His pastimes.

Madhya 13.14
TEXT 14
TEXT
mahäprabhu ‘maëimä’ ‘maëimä’ kare dhvani
nänä-vädya-kolähale kichui nä çuni

TRANSLATION
While the Lord was transported from the throne to the car, tumultuous sounds were made on various musical instruments. Çré Caitanya Mahäprabhu was chanting “Maëimä Maëimä,” but He could not be heard.
PURPORT
The word maëimä is used to address a respectable person in Orissa. Lord Jagannätha was being respectfully addressed by Çré Caitanya in this way.

Madhya 13.15
TEXT 15
TEXT
tabe pratäparudra kare äpane sevana
suvarëa-märjané laïä kare patha sammärjana

TRANSLATION
While the Lord was being carried from the throne to the car, King Pratäparudra personally engaged in the Lord’s service by cleansing the road with a broom that had a golden handle.

Madhya 13.16
TEXT 16
TEXT
candana-jalete kare patha niñecane
tuccha sevä kare vasi’ räja-siàhäsane

TRANSLATION
The King sprinkled the road with sandalwood-scented water. Although he was the owner of the royal throne, he engaged in menial service for the sake of Lord Jagannätha.

Madhya 13.17
TEXT 17
TEXT
uttama haïä räjä kare tuccha sevana
ataeva jagannäthera kåpära bhäjana

TRANSLATION
Although the King was the most exalted respectable person, still he accepted menial service for the Lord; he, therefore, became a suitable candidate for receiving the Lord’s mercy.

Madhya 13.18
TEXT 18
TEXT
mahäprabhu sukha päila se-sevä dekhite
mahäprabhura kåpä haila se-sevä ha-ite

TRANSLATION
Upon seeing the King engaged in such menial service, Caitanya Mahäprabhu became very happy. Simply by rendering this service, the King received the mercy of the Lord.
PURPORT
Unless one receives the mercy of the Lord, he cannot understand the Supreme Personality of Godhead or engage in His devotional service.

athäpi te deva padämbuja-dvaya-
prasäda-leçänugåhéta eva hi
jänäti tattvaà bhagavan-mahimno
na cänya eko ’pi ciraà vicinvan
(Bhäg. 10.14.29)
Only a devotee who has received a small fraction of the mercy of the Lord can understand Him. Others may engage in theoretical speculation to understand the Lord, but they can not know anything about Him. Although Mahäräja Pratäparudra was very eager to see Çré Caitanya Mahäprabhu, the Lord refused to see him. However, when Çré Caitanya Mahäprabhu saw the King engaged in menial service for Lord Jagannätha, He became very happy. Thus the King became eligible to receive Çré Caitanya Mahäprabhu’s mercy. If a devotee accepts Lord Çré Caitanya Mahäprabhu as the universal guru and Lord Jagannätha as the Supreme Personality of Godhead Kåñëa, he is benefited by the combined mercy of Kåñëa and guru. That is stated by Çré Caitanya Mahäprabhu in His instructions to Rüpa Gosvämé. (Cc. Madhya 19.151)

brahmäëòa bhramite kona bhägyavän jéva
guru-kåñëa-prasäde päya bhakti-latä-béja

The seed of devotional service fructifies and becomes a transcendental creeper. Finally it reaches the lotus feet of the Lord in the spiritual sky. This seed is obtained by the mercy of the Lord and the guru. By the Lord’s mercy one gets the association of a bona fide guru, and by the mercy of the guru, one gets a chance to render devotional service. Devotional service, the science of bhakti-yoga, carries one from this material world to the spiritual world.

Madhya 13.19
TEXT 19
TEXT
rathera säjani dekhi’ loke camatkära
nava hemamaya ratha—sumeru-äkära

TRANSLATION
Everyone was astonished to see the decorations on the Ratha car. The car appeared to be newly made of gold, and it was as high as Mount Sumeru.
PURPORT
In the year 1973 there was a gorgeous Ratha-yäträ festival in London, England, and the car was brought to Trafalgar Square. The London daily newspaper the Guardian published a front-page photo caption: “ISKCON Ratha-yäträ is rival to the Nelson Column in Trafalgar Square.” The Nelson Column is a very impressive statue of Lord Nelson and can be seen from a good distance. Just as the residents of Puré compared the Ratha-yäträ car to Mount Sumeru, the residents of London considered the car rival to the Nelson Monument.

Madhya 13.20
TEXT 20
TEXT
çata çata su-cämara-darpaëe ujjvala
upare patäkä çobhe cäìdoyä nirmala

TRANSLATION
The decorations included bright mirrors and hundreds and hundreds of cämaras [white whisks made of yak tails]. On top of the car were a neat and clean canopy and very beautiful flag.

Madhya 13.21
TEXT 21
TEXT
ghäghara, kiìkiëé bäje, ghaëöära kvaëita
nänä citra-paööa-vastre ratha vibhüñita

TRANSLATION
The car was also decorated with silken cloth and various pictures. Many brass bells, gongs and ankle bells rang.

Madhya 13.22
TEXT 22
TEXT
léläya caòila éçvara rathera upara
ära dui rathe caòe subhadrä, haladhara

TRANSLATION
For the pastimes of the Ratha-yäträ ceremony, Lord Jagannätha got aboard one car, and His sister, Subhadrä, and elder brother, Balaräma, got aboard two other cars.

Madhya 13.23
TEXT 23
TEXT
païca-daça dina éçvara mahä-lakñmé laïä
täìra saìge kréòä kaila nibhåte vasiyä

TRANSLATION
For fifteen days the Lord had remained in a secluded place with the supreme goddess of fortune and had performed His pastimes with her.
PURPORT
The fifteen-day period of anavasara is also called nibhåta, in honor of the solitary place where the supreme goddess of fortune lives. After living there a fortnight, Lord Jagannätha took permission from the goddess of fortune to leave.

Madhya 13.24
TEXT 24
TEXT
täìhära sammati laïä bhakte sukha dite
rathe caòi’ bähira haila vihära karite

TRANSLATION
Having taken permission from the goddess of fortune, the Lord came out to ride on the Ratha car and perform His pastimes for the pleasure of the devotees.
PURPORT
In this connection, Çréla Bhaktisiddhänta Sarasvaté Öhäkura comments that as an ideal husband, Lord Jagannätha remained fifteen days in a secluded place with His wife, the supreme goddess of fortune. Nonetheless, the Lord wanted to come out of seclusion to give happiness to His devotees. The Lord enjoys Himself in two ways, known as svakéya and parakéya. The Lord’s conjugal love in the svakéya-rasa relates to the regulative principles observed in Dvärakä. There the Lord has many married queens, but in Våndävana the conjugal love of the Lord is not with His married wives but with His girl friends, the gopés. Conjugal love with the gopés is called parakéya-rasa. Lord Jagannätha leaves the secluded place where He enjoys the company of the supreme goddess of fortune in svakéya-rasa, and He goes to Våndävana where He enjoys the parakéya-rasa. Bhaktisiddhänta Sarasvaté Öhäkura therefore reminds us that the Lord’s pleasure in parakéya-rasa is superior to His pleasure in svakéya-rasa.
In the material world, parakéya-rasa, or loving affairs with unmarried girl friends, is a most degraded relationship, but in the spiritual world this type of loving affair is considered the supreme enjoyment. In the material world everything is but a reflection of the spiritual world, and that reflection is perverted. We cannot understand the affairs of the spiritual world on the basis of our experience in the material world. The Lord’s pastimes with the gopés are therefore misunderstood by mundane scholars and word-wranglers. The parakéya-rasa of the spiritual world should not be discussed except by one who is very advanced in pure devotional service. The parakéya-rasa in the spiritual world and that in the material world are not comparable. The former is like gold, and the latter is like iron. Because the difference between the two is so great, they cannot actually be compared. However, one can easily distinguish the value of gold by seeing the value of iron. One who has the proper realization can easily distinguish the transcendental activities of the spiritual world from material activities.

Madhya 13.25
TEXT 25
TEXT
sükñma çveta-bälu pathe pulinera sama
dui dike öoöä, saba—yena våndävana

TRANSLATION
The fine, white sand spread all over the path resembled the bank of the Yamunä, and the small gardens on both sides looked just like those in Våndävana.

Madhya 13.26
TEXT 26
TEXT
rathe caòi’ jagannätha karilä gamana
dui-pärçve dekhi’ cale änandita-mana

TRANSLATION
As Lord Jagannätha rode in His car and saw the beauty on both sides, His mind was filled with pleasure.

Madhya 13.27
TEXT 27
TEXT
‘gauòa’ saba ratha öäne kariyä änanda
kñaëe çéghra cale ratha, kñaëe cale manda

TRANSLATION
The pullers of the car were known as gauòas, and they pulled with great pleasure. However, the car sometimes went very fast and sometimes very slow.

Madhya 13.28
TEXT 28
TEXT
kñaëe sthira haïä rahe, öänileha nä cale
éçvara-icchäya cale, nä cale käro bale

TRANSLATION
Sometimes the car would stand still and not move, even though it was pulled very vigorously. The chariot therefore moved by the will of the Lord, not by the strength of any ordinary person.

Madhya 13.29
TEXT 29
TEXT
tabe mahäprabhu saba laïä bhakta-gaëa
svahaste paräila sabe mälya-candana

TRANSLATION
As the car stood still, Çré Caitanya Mahäprabhu gathered all His devotees and, with His own hand, decorated them with flower garlands and sandalwood pulp.

Madhya 13.30
TEXT 30
TEXT
paramänanda puré, ära bhäraté brahmänanda
çré-haste candana päïä bäòila änanda

TRANSLATION
Paramänanda Puré and Brahmänanda Bhäraté were both personally given garlands and sandalwood pulp from the very hands of Çré Caitanya Mahäprabhu. This increased their transcendental pleasure.

Madhya 13.31
TEXT 31
TEXT
advaita-äcärya, ära prabhu-nityänanda
çré-hasta-sparçe duìhära ha-ila änanda

TRANSLATION
Similarly, when Advaita Äcärya and Nityänanda Prabhu felt the touch of the transcendental hand of Çré Caitanya Mahäprabhu, They were both very pleased.

Madhya 13.32
TEXT 32
TEXT
kértanéyä-gaëe dila mälya-candana
svarüpa, çréväsa,—yähäì mukhya dui-jana

TRANSLATION
The Lord also gave garlands and sandalwood pulp to the performers of saìkértana. The chief two performers were Svarüpa Dämodara and Çréväsa Öhäkura.

Madhya 13.33
TEXT 33
TEXT
cäri sampradäye haila cabbiça gäyana
dui dui märdaìgika haila añöa jana

TRANSLATION
There were altogether four parties of kértana performers, comprising twenty-four chanters. In each party there were also two mådaìga players, making an additional eight persons.

Madhya 13.34
TEXT 34
TEXT
tabe mahäprabhu mane vicära kariyä
cäri sampradäya dila gäyana bäìöiyä

TRANSLATION
When the four parties were formed, Çré Caitanya Mahäprabhu, after some consideration, divided the chanters.

Madhya 13.35
TEXT 35
TEXT
nityänanda, advaita, haridäsa, vakreçvare
cäri jane äjïä dila nåtya karibäre

TRANSLATION
Çré Caitanya Mahäprabhu ordered Nityänanda Prabhu, Advaita Äcärya, Haridäsa Öhäkura and Vakreçvara Paëòita to dance in each of the four respective parties.

Madhya 13.36
TEXT 36
TEXT
prathama sampradäye kaila svarüpa—pradhäna
ära païca-jana dila täìra päligäna

TRANSLATION
Svarüpa Dämodara was chosen as the leader of the first party and was given five assistants to respond to his chanting.

Madhya 13.37
TEXT 37
TEXT
dämodara, näräyaëa, datta govinda
räghava paëòita, ära çré-govindänanda

TRANSLATION
The five who responded to the singing of Svarüpa Dämodara were Dämodara Paëòita, Näräyaëa, Govinda Datta, Räghava Paëòita and Çré Govindänanda.

Madhya 13.38
TEXT 38
TEXT
advaitere nåtya karibäre äjïä dila
çréväsa—pradhäna ära sampradäya kaila

TRANSLATION
Advaita Äcärya Prabhu was ordered to dance in the first group. The Lord then formed another group with Çréväsa Öhäkura as the chief man.
PURPORT
In the first group, Dämodara Svarüpa was appointed chief singer, and the responding singers were Dämodara Paëòita, Näräyaëa, Govinda Datta, Räghava Paëòita and Govindänanda. Çré Advaita Äcärya was appointed as a dancer. The next group was formed, and the chief singer was Çréväsa Öhäkura.

Madhya 13.39
TEXT 39
TEXT
gaìgädäsa, haridäsa, çrémän, çubhänanda
çré-räma paëòita, tähäì näce nityänanda

TRANSLATION
The five singers who responded to the singing of Çréväsa Öhäkura were Gaìgädäsa, Haridäsa, Çrémän, Çubhänanda and Çré Räma Paëòita. Çré Nityänanda Prabhu was appointed as a dancer.
Madhya 13.40
TEXT 40
TEXT
väsudeva, gopénätha, muräri yähäì gäya
mukunda—pradhäna kaila ära sampradäya

TRANSLATION
Another group was formed consisting of Väsudeva, Gopénätha, and Muräri. All these were responsive singers, and Mukunda was the chief singer.

Madhya 13.41
TEXT 41
TEXT
çrékänta, vallabha-sena ära dui jana
haridäsa-öhäkura tähäì karena nartana

TRANSLATION
Another two persons, Çrékänta and Vallabha Sena, joined as responsive singers. In this group, Haridäsa Öhäkura [the senior] was the dancer.
PURPORT
In the third group, Mukunda was appointed the chief singer. This party was composed of Väsudeva, Gopénätha, Muräri, Çrékänta and Vallabha Sena. The senior Haridäsa Öhäkura was the dancer.

Madhya 13.42
TEXT 42
TEXT
govinda-ghoña—pradhäna kaila ära sampradäya
haridäsa, viñëudäsa, räghava, yähäì gäya

TRANSLATION
The Lord formed another group, appointing Govinda Ghosh as leader. In this group the younger Haridäsa, Viñëudäsa and Räghava were the responding singers.

Madhya 13.43
TEXT 43
TEXT
mädhava, väsudeva-ghoña,—dui sahodara
nåtya karena tähäì paëòita-vakreçvara

TRANSLATION
Two brothers named Mädhava Ghosh and Väsudeva Ghosh also joined this group as responsive singers. Vakreçvara Paëòita was the dancer.

Madhya 13.44
TEXT 44
TEXT
kuléna-grämera eka kértanéyä-samäja
tähäì nåtya karena rämänanda, satyaräja

TRANSLATION
There was a saìkértana party from the village known as Kuléna-gräma, and Rämänanda and Satyaräja were appointed the dancers in this group.

Madhya 13.45
TEXT 45
TEXT
çäntipurera äcäryera eka sampradäya
acyutänanda näce tathä, ära saba gäya

TRANSLATION
There was another party that came from Çäntipura and was formed by Advaita Äcärya. Acyutänanda was the dancer, and the rest of the men were singers.

Madhya 13.46
TEXT 46
TEXT
khaëòera sampradäya kare anyatra kértana
narahari näce tähäì çré-raghunandana

TRANSLATION
Another party was formed by the people of Khaëòa. These people were singing in a different place. In that group, Narahari Prabhu and Raghunandana were dancing.

Madhya 13.47
TEXT 47
TEXT
jagannäthera äge cäri sampradäya gäya
dui päçe dui, päche eka sampradäya

TRANSLATION
Four parties chanted and danced in front of Lord Jagannätha, and on both sides were two other parties. Another was at the rear.

Madhya 13.48
TEXT 48
TEXT
säta sampradäye bäje caudda mädala
yära dhvani çuni’ vaiñëava haila pägala

TRANSLATION
There were altogether seven parties of saìkértana, and in each party two men were beating drums. Thus fourteen drums were being played at once. The sound was tumultuous, and all the devotees became mad.

Madhya 13.49
TEXT 49
TEXT
vaiñëavera megha-ghaöäya ha-ila bädala
kértanänande saba varñe netra-jala

TRANSLATION
All the Vaiñëavas came together like an assembly of clouds. As the devotees chanted the holy names, tears fell in great ecstasy like rainfall from their eyes.

Madhya 13.50
TEXT 50
TEXT
tri-bhuvana bhari’ uöhe kértanera dhvani
anya vädyädira dhvani kichui nä çuni

TRANSLATION
When the saìkértana resounded, it filled the three worlds. Indeed, no one could hear mundane sounds or musical instruments other than the saìkértana.

Madhya 13.51
TEXT 51
TEXT
säta öhäïi bule prabhu ‘hari’ ‘hari’ bali’
’jaya jagannätha’, balena hasta-yuga tuli’

TRANSLATION
Lord Caitanya Mahäprabhu wandered through all seven groups chanting the holy name,“Hari, Hari!” Raising His arms, He shouted, “All glories to Lord Jagannätha!”

Madhya 13.52
TEXT 52
TEXT
ära eka çakti prabhu karila prakäça
eka-käle säta öhäïi karila viläsa

TRANSLATION
Lord Caitanya Mahäprabhu then exhibited another mystic power by performing pastimes simultaneously in all seven groups.

Madhya 13.53
TEXT 53
TEXT
sabe kahe,—prabhu ächena mora sampradäya
anya öhäïi nähi yä’na ämäre dayäya

TRANSLATION
Everyone said, “Lord Caitanya Mahäprabhu is present in my group. Indeed, He does not go anywhere else. He is bestowing His mercy upon us.”

Madhya 13.54
TEXT 54
TEXT
keha lakhite näre prabhura acintya-çakti
antaraìga-bhakta jäne, yäìra çuddha-bhakti

TRANSLATION
Actually, no one could see the inconceivable potency of the Lord. Only the most confidential devotees, those in pure, unalloyed devotional service, could understand.

Madhya 13.55
TEXT 55
TEXT
kértana dekhiyä jagannätha harañita
saìkértana dekhe ratha kariyä sthagita

TRANSLATION
Lord Jagannätha was very pleased by the saìkértana, and He brought His car to a standstill just to see the performance.

Madhya 13.56
TEXT 56
TEXT
pratäparudrera haila parama vismaya
dekhite vivaça räjä haila premamaya

TRANSLATION
King Pratäparudra also was astonished to see the saìkértana. He became inactive and was converted to ecstatic love of Kåñëa.

Madhya 13.57
TEXT 57
TEXT
käçé-miçre kahe räjä prabhura mahimä
käçé-miçra kahe,—tomära bhägyera nähi sémä

TRANSLATION
When the King informed Käçé Miçra of the glories of the Lord, Käçé Miçra replied,“O King, your fortune has no limit!”

Madhya 13.58
TEXT 58
TEXT
särvabhauma-saìge räjä kare öhäräöhäri
ära keha nähi jäne caitanyera curi

TRANSLATION
The King and Särvabhauma Bhaööäcärya were both aware of the Lord’s activities, but no one else could see the tricks of Lord Caitanya Mahäprabhu.

Madhya 13.59
TEXT 59
TEXT
yäre täìra kåpä, sei jänibäre päre
kåpä vinä brahmädika jänibäre näre

TRANSLATION
Only a person who has received the mercy of the Lord can understand. Without the Lord’s mercy, even the demigods, headed by Lord Brahmä, cannot understand.

Madhya 13.60
TEXT 60
TEXT
räjära tuccha sevä dekhi’ prabhura tuñöa mana
sei ta’ prasäde päila ‘rahasya-darçana’

TRANSLATION
Çré Caitanya Mahäprabhu was very satisfied to see the King accept the menial task of sweeping the street, and for this humility, the King received the mercy of Çré Caitanya Mahäprabhu. He could therefore observe the mystery of Çré Caitanya Mahäprabhu’s activities.
PURPORT
The mystery of the Lord’s activities is described by Çréla Bhaktisiddhänta Sarasvaté Öhäkura. Lord Jagannätha was astonished to see the transcendental dancing and chanting of Çré Caitanya Mahäprabhu, and He stopped His car just to see the dancing. Lord Caitanya Mahäprabhu then danced in such a mystical way that He pleased Lord Jagannätha. The seer and the dancer were one and the same Supreme Person, but the Lord, being one and many at the same time, was exhibiting the variegatedness of His pastimes. This is the meaning behind His mysterious exhibition. By the mercy of Çré Caitanya Mahäprabhu, the King could understand how both of Them were enjoying each other’s activities. Another mysterious exhibition was Çré Caitanya Mahäprabhu’s simultaneous presence in seven groups. By the mercy of Çré Caitanya Mahäprabhu, the King could understand that also.

Madhya 13.61
TEXT 61
TEXT
säkñäte nä deya dekhä, parokñe ta’ dayä
ke bujhite päre caitanya-candrera mäyä

TRANSLATION
Although the King was refused an interview, he was indirectly bestowed causeless mercy. Who can understand the internal potency of Çré Caitanya Mahäprabhu?
PURPORT
As Çré Caitanya Mahäprabhu was playing the part of a world teacher, He did not agree to see the King because a king is a mundane person interested in money and women. Indeed, the very name “king” suggests one who is always surrounded by money and women. As a sannyäsé, Çré Caitanya Mahäprabhu was afraid of both money and women. The very word “king” is repugnant to one who is in the renounced order of life. Çré Caitanya Mahäprabhu refused to see the King, but indirectly, by the Lord’s causeless mercy, the King was able to understand the Lord’s mysterious activities. Lord Caitanya Mahäprabhu’s activities were exhibited sometimes to reveal Him as the Supreme Personality of Godhead and sometimes to show Him as a devotee. Both kinds of activity are mysterious and appreciated only by pure devotees.

Madhya 13.62
TEXT 62
TEXT
särvabhauma, käçé-miçra,—dui mahäçaya
räjäre prasäda dekhi’ ha-ilä vismaya

TRANSLATION
When the two great personalities Särvabhauma Bhaööäcärya and Käçé Miçra saw Caitanya Mahäprabhu’s causeless mercy upon the King, they were astonished.

Madhya 13.63
TEXT 63
TEXT
ei-mata lélä prabhu kaila kata-kñaëa
äpane gäyena, näcä’na nija-bhakta-gaëa

TRANSLATION
Lord Çré Caitanya Mahäprabhu performed His pastimes for some time in this way. He personally sang and induced His personal associates to dance.

Madhya 13.64
TEXT 64
TEXT
kabhu eka mürti, kabhu hana bahu-mürti
kärya-anurüpa prabhu prakäçaye çakti

TRANSLATION
According to His need, the Lord sometimes exhibited one form and sometimes many. This was being executed by His internal potency.

Madhya 13.65
TEXT 65
TEXT
léläveçe prabhura nähi nijänusandhäna
icchä jäni ‘lélä çakti’ kare samädhäna

TRANSLATION
Indeed, the Personality of Godhead forgot Himself in the course of His transcendental pastimes, but His internal potency [lélä-çakti], knowing the intentions of the Lord, made all arrangements.
PURPORT
It is stated in the Upaniñads:

paräsya çaktir vividhaiva çrüyate
sväbhäviké jïäna-bala-kriyä ca

“The Supreme Lord has multi-potencies which act so perfectly that all consciousness, strength and activity are being directed solely by His will.” (Çvetäçvatara Upaniñad 6.8)
Çré Caitanya Mahäprabhu exhibited His mystic power in presenting Himself simultaneously in each and every saìkértana group. Most people thought that He was one, but some saw that He was many. The internal devotees could understand that the Lord, although one, was exhibiting Himself as many in the different saìkértana groups. When Çré Caitanya Mahäprabhu danced, He forgot Himself and was simply absorbed in ecstatic bliss. However, His internal potency arranged everything perfectly. This is the difference between the internal and external potency. In the material world, the external potency (material energy) can act only after one endeavors at great length, but when the Supreme Lord desires, everything is performed automatically by the internal potency. By His will, things happen so nicely and perfectly that they appear to be carried out automatically. Sometimes the activities of the internal potency are exhibited in the material world. In fact, all the activities of material nature are actually performed by the inconceivable energies of the Lord, but so-called scientists and students of material nature are unable to understand ultimately how things are happening. They evasively conclude that everything is being done by nature, but they do not know that behind nature is the potent Supreme Personality of Godhead. This is explained in Bhagavad-gétä:

mayädhyakñeëa prakåtiù
süyate sa-caräcaram
hetunänena kaunteya
jagad viparivartate

“This material nature is working under My direction, O son of Kunté, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again.” (Bg. 9.10)

Madhya 13.66
TEXT 66
TEXT
pürve yaiche räsädi lélä kaila våndävane
alaukika lélä gaura kaila kñaëe kñaëe

TRANSLATION
Just as Lord Çré Kåñëa formerly performed the räsa-lélä dance and other pastimes at Våndävana, Lord Çré Caitanya Mahäprabhu performed uncommon pastimes moment after moment.

Madhya 13.67
TEXT 67
TEXT
bhakta-gaëa anubhave, nähi jäne äna
çré-bhägavata-çästra tähäte pramäëa

TRANSLATION
Çré Caitanya Mahäprabhu’s dancing before the Ratha-yäträ car could be perceived only by pure devotees. Others could not understand. Descriptions of Lord Kåñëa’s uncommon dancing can be found in the revealed scripture Çrémad-Bhägavatam.
PURPORT
Lord Çré Kåñëa expanded Himself into many forms while engaged in the räsa-lélä dance, and He also expanded Himself when He married 16,000 wives in Dvärakä. The same process was adopted by Çré Caitanya Mahäprabhu when He expanded Himself into seven forms to dance in each and every group of the saìkértana party. These expansions were appreciated by pure devotees, including King Pratäparudra. Although for reasons of external formality Çré Caitanya Mahäprabhu refused to see King Pratäparudra because he was a king, King Pratäparudra became one of the Lord’s most confidential devotees by the Lord’s special mercy upon Him. The King could see Çré Caitanya Mahäprabhu simultaneously present in all seven groups. As confirmed in Çrémad-Bhägavatam, one cannot see the expansions of the transcendental forms of the Lord unless one is a pure devotee of the Lord.

Madhya 13.68
TEXT 68
TEXT
ei-mata mahäprabhu kare nåtya-raìge
bhäsäila saba loka premera taraìge

TRANSLATION
In this way Çré Caitanya Mahäprabhu danced in great jubilation and inundated all the people with waves of ecstatic love.

Madhya 13.69
TEXT 69
TEXT
ei-mata haila kåñëera rathe ärohaëa
tära äge prabhu näcäila bhakta-gaëa

TRANSLATION
Thus Lord Jagannätha mounted His car, and Lord Çré Caitanya Mahäprabhu inspired all His devotees to dance in front of it.

Madhya 13.70
TEXT 70
TEXT
äge çuna jagannäthera guëòicä-gamana
tära äge prabhu yaiche karilä nartana

TRANSLATION
Now please hear about Lord Jagannätha’s going to the Guëòicä temple while Çré Caitanya Mahäprabhu danced before the Ratha car.

Madhya 13.71
TEXT 71
TEXT
ei-mata kértana prabhu karila kata-kñaëa
äpana-udyoge näcäila bhakta-gaëa

TRANSLATION
The Lord performed kértana for some time and, through His own endeavor, inspired all the devotees to dance.

Madhya 13.72
TEXT 72
TEXT
äpani näcite yabe prabhura mana haila
säta sampradäya tabe ekatra karila

TRANSLATION
When the Lord Himself wanted to dance, all seven groups combined together.

Madhya 13.73
TEXT 73
TEXT
çréväsa, rämäi, raghu, govinda, mukunda
haridäsa, govindänanda, mädhava, govinda

TRANSLATION
The Lord’s devotees—including Çréväsa, Rämäi, Raghu, Govinda, Mukunda, Haridäsa, Govindänanda, Mädhava and Govinda—all combined together.

Madhya 13.74
TEXT 74
TEXT
uddaëòa-nåtye prabhura yabe haila mana
svarüpera saìge dila ei nava jana

TRANSLATION
When Çré Caitanya Mahäprabhu desired to jump high while dancing, He placed these nine people in the charge of Svarüpa Dämodara.

Madhya 13.75
TEXT 75
TEXT
ei daça jana prabhura saìge gäya, dhäya
ära saba sampradäya cäri dike gäya

TRANSLATION
These devotees [Svarüpa Dämodara and the devotees in his charge] sang along with the Lord, and they also ran beside Him. All the other groups of men also sang.

Madhya 13.76
TEXT 76
TEXT
daëòavat kari, prabhu yuòi’ dui häta
ürdhva-mukhe stuti kare dekhi’ jagannätha

TRANSLATION
Offering obeisances to the Lord with folded hands, Çré Caitanya Mahäprabhu raised His face toward Jagannätha and prayed as follows.

Madhya 13.77
TEXT 77
TEXT
namo brahmaëya-deväya
go-brähmaëa-hitäya ca
jagad-dhitäya kåñëäya
govindäya namo namaù

TRANSLATION
“ ‘Let me offer my respectful obeisances unto Lord Kåñëa, who is the worshipable Deity for all brahminical men, who is the well-wisher of cows and brähmaëas, and who is always benefiting the whole world. I offer my repeated obeisances to the Personality of Godhead, known as Kåñëa and Govinda.’
PURPORT
This is a quotation from the Viñëu Puräëa (1.19.65).

Madhya 13.78
TEXT 78
TEXT
jayati jayati devo devaké-nandano ’sau
jayati jayati ko våñëi-vaàça-pradépaù
jayati jayati megha-çyämalaù komaläìgo
jayati jayati påthvé-bhära-näço mukundaù

TRANSLATION
“ ‘All glories unto the Supreme Personality of Godhead who is known as the son of Devaké. All glories to the Supreme Personality of Godhead who is known as the light of the dynasty of Våñëi. All glories to the Supreme Personality of Godhead whose bodily luster is like that of a new cloud and whose body is as soft as a lotus flower. All glories to the Supreme Personality of Godhead who appeared on this planet to deliver the world from the burden of demons and who can offer liberation to everyone.’
PURPORT
This is a verse from the Mukunda-mälä (3).

Madhya 13.79
TEXT 79
TEXT
jayati jana-niväso devaké-janma-vädo
yadu-vara-pariñat svair dorbhir asyann adharmam
sthira-cara-våjina-ghnaù susmita-çré-mukhena
vraja-pura-vanitänäà vardhayan käma-devam

TRANSLATION
“ ‘Lord Çré Kåñëa is He who is known as jana-niväsa, the ultimate resort of all living entities, and who is also known as Devaké-nandana or Yaçodä-nandana, the son of Devaké and Yaçodä. He is the guide of the Yadu dynasty, and with His mighty arms He kills everything inauspicious as well as every man who is impious. By His presence He destroys all things inauspicious for all living entities, moving and inert. His blissful smiling face always increases the lusty desires of the gopés of Våndävana. May He be all glorious and happy!’
PURPORT
This is a quotation from Çrémad-Bhägavatam (10.90.48).

Madhya 13.80
TEXT 80
TEXT
nähaà vipro na ca nara-patir näpi vaiçyo na çüdro
nähaà varëé na ca gåha-patir no vanastho yatir vä
kintu prodyan-nikhila-paramänanda-pürnämåtäbdher
gopé-bhartuù pada-kamalayor däsa-däsänudäsaù

TRANSLATION
“ ‘I am not a brähmaëa, I am not a kñatriya, I am not a vaiçya or a çüdra. Nor am I a brahmacäré, a householder, a vänaprastha or a sannyäsé. I identify Myself only as the servant of the servant of the servant of the lotus feet of Lord Çré Kåñëa, the maintainer of the gopés. He is like an ocean of nectar, and He is the cause of universal transcendental bliss. He is always existing with brilliance.’ ”
PURPORT
This verse is found in the Padyävalé (74).

Madhya 13.81
TEXT 81
TEXT
eta paòi’ punarapi karila praëäma
yoòa-häte bhakta-gaëa vande bhagavän

TRANSLATION
Having recited all these verses from scripture, the Lord again offered His obeisances, and all the devotees, with folded hands, also offered prayers to the Supreme Personality of Godhead.

Madhya 13.82
TEXT 82
TEXT
uddaëòa nåtya prabhu kariyä huìkära
cakra-bhrami bhrame yaiche aläta-äkära

TRANSLATION
When Çré Caitanya Mahäprabhu danced and jumped high, roaring like thunder and moving in a circle like a wheel, He appeared like a circling firebrand.
PURPORT
If a burning cinder of a firebrand is whirled about very swiftly, it gives the appearance of a circle of fire. This is called aläta-äkära, or a firebrand circle. This whole circle is not actually made of fire but is a single fire in motion. Similarly, Lord Çré Caitanya Mahäprabhu is a single personality, but when He danced and jumped high in a circle, He appeared like the aläta-cakra.

Madhya 13.83
TEXT 83
TEXT
nåtye prabhura yähäì yäìhä paòe pada-tala
sasägara-çaila mahé kare öalamala

TRANSLATION
Wherever Çré Caitanya Mahäprabhu stepped while dancing, the whole earth, with its hills and seas, appeared to tilt.

Madhya 13.84
TEXT 84
TEXT
stambha, sveda, pulaka, açru, kampa, vaivarëya
nänä-bhäve vivaçatä, garva, harña, dainya

TRANSLATION
When Caitanya Mahäprabhu danced, He displayed various blissful transcendental changes in His body. Sometimes He appeared as though stunned. Sometimes the hairs of His body stood on end. Sometimes He perspired, cried, trembled and changed color, and sometimes He exhibited symptoms of helplessness, pride, exuberance and humility.

Madhya 13.85
TEXT 85
TEXT
ächäòa khäïä paòe bhüme gaòi’ yäya
suvarëa-parvata yaiche bhümete loöäya

TRANSLATION
When Çré Caitanya Mahäprabhu fell down with a crash while dancing, He would roll on the ground. At such times it appeared that a golden mountain was rolling on the ground.

Madhya 13.86
TEXT 86
TEXT
nityänanda-prabhu dui häta prasäriyä
prabhure dharite cähe äça-päça dhäïä

TRANSLATION
Nityänanda Prabhu would stretch out His two hands and try to catch the Lord when He was running here and there.

Madhya 13.87
TEXT 87
TEXT
prabhu-päche bule äcärya kariyä huìkära
‘hari-bola’ ‘hari-bola’ bale bära bära

TRANSLATION
Advaita Äcärya would walk behind the Lord and loudly chant “Hari bol! Hari bol!” again and again.

Madhya 13.88
TEXT 88
TEXT
loka nivärite haila tina maëòala
prathama-maëòale nityänanda mahä-bala

TRANSLATION
Just to check the crowds from coming too near the Lord, they formed three circles. The first circle was guided by Nityänanda Prabhu, who is Balaräma Himself, the possessor of great strength.

Madhya 13.89
TEXT 89
TEXT
käçéçvara govindädi yata bhakta-gaëa
hätähäti kari’ haila dvitéya ävaraëa

TRANSLATION
All the devotees headed by Käçéçvara and Govinda linked hands and formed a second circle around the Lord.

Madhya 13.90
TEXT 90
TEXT
bähire pratäparudra laïä pätra-gaëa
maëòala haïä kare loka niväraëa

TRANSLATION
Mahäräja Pratäparudra and his personal assistants formed a third circle around the two inner circles just to check the crowd from coming too near.

Madhya 13.91
TEXT 91
TEXT
haricandanera skandhe hasta älambiyä
prabhura nåtya dekhe räjä äviñöa haïä

TRANSLATION
With his hands on the shoulders of Haricandana, King Pratäparudra could see Lord Caitanya Mahäprabhu dancing, and the King felt great ecstasy.

Madhya 13.92
TEXT 92
TEXT
hena-käle çréniväsa premäviñöa-mana
räjära äge rahi’ dekhe prabhura nartana

TRANSLATION
While the King beheld the dancing, Çréväsa Öhäkura, standing in front of him, became ecstatic as he saw the dancing of Çré Caitanya Mahäprabhu.

Madhya 13.93
TEXT 93
TEXT
räjära äge haricandana dekhe çréniväsa
haste täìre sparçi’ kahe,—hao eka-päça

TRANSLATION
Seeing Çréväsa Öhäkura standing before the King, Haricandana touched Çréväsa with his hand and requested him to step aside.

Madhya 13.94
TEXT 94
TEXT
nåtyäveçe çréniväsa kichui nä jäne
bära bära öhele, teìho krodha haila mane

TRANSLATION
Absorbed in watching Çré Caitanya Mahäprabhu dance, Çréväsa Öhäkura could not understand why he was being touched and pushed. After he was pushed again and again, he became angry.

Madhya 13.95
TEXT 95
TEXT
cäpaòa märiyä täre kaila niväraëa
cäpaòa khäïä kruddha hailä haricandana

TRANSLATION
Çréväsa Öhäkura slapped Haricandana to stop him from pushing him. In turn, this made Haricandana angry.

Madhya 13.96
TEXT 96
TEXT
kruddha haïä täìre kichu cähe balibäre
äpani pratäparudra nivärila täre

TRANSLATION
As the angered Haricandana was about to speak to Çréväsa Öhäkura, Pratäparudra Mahäräja personally stopped him.

Madhya 13.97
TEXT 97
TEXT
bhägyavän tumi—iìhära hasta-sparça päilä
ämära bhägye nähi, tumi kåtärtha hailä

TRANSLATION
King Pratäparudra said, “You are very fortunate, for you have been graced by the touch of Çréväsa Öhäkura. I am not so fortunate. You should feel obliged to him.”
Madhya 13.98
TEXT 98
TEXT
prabhura nåtya dekhi’ loke haila camatkära
anya ächuk, jagannäthera änanda apära

TRANSLATION
Everyone was astonished by the dancing of Caitanya Mahäprabhu, and even Lord Jagannätha became extremely happy to see Him.

Madhya 13.99
TEXT 99
TEXT
ratha sthira kaila, äge nä kare gamana
animiña-netre kare nåtya daraçana

TRANSLATION
The car came to a complete standstill and remained immobile while Lord Jagannätha, with unblinking eyes, watched the dancing of Çré Caitanya Mahäprabhu.

Madhya 13.100
TEXT 100
TEXT
subhadrä-balarämera hådaye ulläsa
nåtya dekhi’ dui janära çré-mukhete häsa

TRANSLATION
The goddess of fortune, Subhadrä, and Lord Balaräma both felt great happiness and ecstasy within Their hearts. Indeed, They were seen smiling at the dancing.

Madhya 13.101
TEXT 101
TEXT
uddaëòa nåtye prabhura adbhuta vikära
añöa sättvika bhäva udaya haya sama-käla

TRANSLATION
When Caitanya Mahäprabhu danced and jumped high, eight wonderful transformations indicative of divine ecstasy were seen in His body. All these symptoms were visible simultaneously.

Madhya 13.102
TEXT 102
TEXT
mäàsa-vraëa sama roma-vånda pulakita
çimuléra våkña yena kaëöaka-veñöita

TRANSLATION
His skin erupted with goose pimples, and the hairs of His body stood on end. His body resembled the çimulé [silk cotton tree], all covered with thorns.

Madhya 13.103
TEXT 103
TEXT
eka eka dantera kampa dekhite läge bhaya
loke jäne, danta saba khasiyä paòaya

TRANSLATION
Indeed, the people became afraid just to see His teeth chatter, and they even thought that His teeth would fall out.

Madhya 13.104
TEXT 104
TEXT
sarväìge prasveda chuöe täte raktodgama
jaja gaga’ ‘jaja gaga’—gadgada-vacana

TRANSLATION
Çré Caitanya Mahäprabhu’s whole body flowed with perspiration and at the same time oozed blood. He made the sounds “jaja gaga, jaja gaga” in a voice choked with ecstasy.

Madhya 13.105
TEXT 105
TEXT
jalayantra-dhärä yaiche vahe açru-jala
äça-päçe loka yata bhijila sakala

TRANSLATION
Tears came forcefully from the eyes of the Lord, as if from a syringe, and all the people surrounding Him became wet.

Madhya 13.106
TEXT 106
TEXT
deha-känti gaura-varëa dekhiye aruëa
kabhu känti dekhi yena mallikä-puñpa-sama

TRANSLATION
Everyone saw the complexion of His body change from white to pink, so that His luster resembled that of the mallikä flower.

Madhya 13.107
TEXT 107
TEXT
kabhu stambha, kabhu prabhu bhümite loöäya
çuñka-käñöha-sama pada-hasta nä calaya

TRANSLATION
Sometimes He appeared stunned, and sometimes He rolled on the ground. Indeed, sometimes His legs and hands became as hard as dry wood, and He did not move.

Madhya 13.108
TEXT 108
TEXT
kabhu bhüme paòe, kabhu çväsa haya héna
yähä dekhi’ bhakta-gaëera präëa haya kñéëa

TRANSLATION
When the Lord fell on the ground, sometimes His breathing almost stopped. When the devotees saw this, their lives also became very feeble.

Madhya 13.109
TEXT 109
TEXT
kabhu netre näsäya jala, mukhe paòe phena
amåtera dhärä candra-bimbe vahe yena

TRANSLATION
Water flowed from His eyes and sometimes through His nostrils, and foam fell from His mouth. These flowings appeared to be torrents of nectar descending from the moon.

Madhya 13.110
TEXT 110
TEXT
sei phena laïä çubhänanda kaila päna
kåñëa-prema-rasika teìho mahä-bhägyavän

TRANSLATION
The foam which fell from the mouth of Çré Caitanya Mahäprabhu was taken and drunk by Çubhänanda because he was very fortunate and expert in relishing the mellow of ecstatic love of Kåñëa.

Madhya 13.111
TEXT 111
TEXT
ei-mata täëòava-nåtya kaila kata-kñaëa
bhäva-viçeñe prabhura praveçila mana

TRANSLATION
After performing His devastating dance for some time, Çré Caitanya Mahäprabhu’s mind entered into a mood of ecstatic love.

Madhya 13.112
TEXT 112
TEXT
täëòava-nåtya chäòi’ svarüpere äjïä dila
hådaya jäniyä svarüpa gäite lägila

TRANSLATION
After abandoning the dancing, the Lord ordered Svarüpa Dämodara to sing. Understanding His mind, Svarüpa Dämodara began to sing as follows.

Madhya 13.113
TEXT 113
TEXT
“sei ta paräëa-nätha päinu
yähä lägi’ madana-dahane jhuri’ genu”

TRANSLATION
“Now I have gained the Lord of My life, in the absence of whom I was being burned by Cupid and was withering away.”
PURPORT
This song refers to Çrématé Rädhäräëé’s meeting with Kåñëa at the holy place of Kurukñetra, where Lord Çré Kåñëa and His brother and sister came to visit when there was a solar eclipse. It is a song of separation from Kåñëa. When Rädhäräëé met Kåñëa at Kurukñetra, She remembered His intimate association in Våndävana, and She thought, “Now I have gained the Lord of my life. In His absence I was being burned by the arrow of Cupid, and thus I was withering away. Now I have My life again.”

Madhya 13.114
TEXT 114
TEXT
ei dhuyä uccaiù-svare gäya dämodara
änande madhura nåtya karena éçvara

TRANSLATION
When this refrain was loudly sung by Svarüpa Dämodara, Çré Caitanya Mahäprabhu again began rhythmically dancing in transcendental bliss.

Madhya 13.115
TEXT 115
TEXT
dhére dhére jagannätha karena gamana
äge nåtya kari’ calena çacéra nandana

TRANSLATION
The car of Lord Jagannätha began to move slowly while the son of mother Çacé went ahead and danced in front.

Madhya 13.116
TEXT 116
TEXT
jagannäthe netra diyä sabe näce, gäya
kértanéyä saha prabhu päche päche yäya

TRANSLATION
While dancing and singing, all the devotees in front of Lord Jagannätha kept their eyes on Him. Caitanya Mahäprabhu then went to the end of the procession with the saìkértana performers.

Madhya 13.117
TEXT 117
TEXT
jagannäthe magna prabhura nayana-hådaya
çré-hasta-yuge kare gétera abhinaya

TRANSLATION
His eyes and mind fully absorbed in Lord Jagannätha, Caitanya Mahäprabhu began to play the drama of the song with His two arms.

Madhya 13.118
TEXT 118
TEXT
gaura yadi päche cale, çyäma haya sthire
gaura äge cale, çyäma cale dhére-dhére

TRANSLATION
When Caitanya Mahäprabhu was dramatically enacting the song, He would sometimes fall behind in the procession. At such times, Lord Jagannätha would come to a standstill. When Caitanya Mahäprabhu again went forward, Lord Jagannätha’s car would slowly start again.

Madhya 13.119
TEXT 119
TEXT
ei-mata gaura-çyäme, doìhe öheläöheli
svarathe çyämere räkhe gaura mahä-balé

TRANSLATION
Thus there was a sort of competition between Caitanya Mahäprabhu and Lord Jagannätha in seeing who would lead, but Caitanya Mahäprabhu was so strong that He made Lord Jagannätha wait in His car.
PURPORT
After giving up the company of the gopés in Våndävana, Çré Kåñëa, the son of Mahäräja Nanda, engaged in His pastimes at Dvärakä. When Kåñëa went to Kurukñetra with His brother and sister and others from Dvärakä, He again met the inhabitants of Våndävana. Çré Caitanya Mahäprabhu is rädhä-bhäva-dyuti-suvalita, that is, Kåñëa Himself assuming the part of Çrématé Rädhäräëé in order to understand Kåñëa. Lord Jagannätha-deva is Kåñëa, and Çré Kåñëa Caitanya Mahäprabhu is Çrématé Rädhäräëé. Caitanya Mahäprabhu’s leading Lord Jagannätha toward Guëòicä temple corresponded to Çrématé Rädhäräëé’s leading Kåñëa toward Våndävana. Çré Kñetra, Jagannätha Puré, was taken as the kingdom of Dvärakä, the place where Kåñëa enjoys supreme opulence. However, He was being led by Çré Caitanya Mahäprabhu to Våndävana, the simple village where all the inhabitants are filled with ecstatic love for Kåñëa. Çré Kñetra is a place of aiçvarya-lélä, just as Våndävana is the place of mädhurya-lélä. Çré Caitanya Mahäprabhu’s following at the rear of the ratha indicated that Lord Jagannätha, Kåñëa, was forgetting the inhabitants of Våndävana. Although Kåñëa neglected the inhabitants of Våndävana, He could not forget them. Thus in His opulent Ratha-yäträ, He was returning to Våndävana. In the role of Çrématé Rädhäräëé, Çré Caitanya Mahäprabhu was examining whether the Lord still remembered the inhabitants of Våndävana. When Caitanya Mahäprabhu fell behind the Ratha car, Jagannätha-deva, Kåñëa Himself, understood the mind of Çrématé Rädhäräëé. Therefore, Jagannätha sometimes fell behind the dancing Çré Caitanya Mahäprabhu to indicate to Çrématé Rädhäräëé that He had not forgotten. Thus Lord Jagannätha would wait on the ratha for their forward march. In this way Lord Jagannätha agreed that without the ecstasy of Çrématé Rädhäräëé He could not feel satisfied. While Jagannätha was thus waiting, Gaurasundara, Caitanya Mahäprabhu, in His ecstasy of Çrématé Rädhäräëé, immediately came forward to Kåñëa. At such times, Lord Jagannätha would proceed ahead very slowly. These competitive exchanges were all part of the love affair between Kåñëa and Çrématé Rädhäräëé. In that competition between Lord Caitanya’s ecstasy for Jagannätha and Jagannätha’s ecstasy for Çrématé Rädhäräëé, Caitanya Mahäprabhu emerged successful.

Madhya 13.120
TEXT 120
TEXT
näcite näcite prabhura hailä bhäväntara
hasta tuli’ çloka paòe kari’ uccaiù-svara

TRANSLATION
While Çré Caitanya Mahäprabhu was dancing, His ecstasy changed. Raising His two arms, He began to recite the following verse in a loud voice.

Madhya 13.121
TEXT 121
TEXT
yaù kaumära-haraù sa eva hi varas tä eva caitra-kñapäs
te conmélita-mälaté-surabhayaù prauòhäù kadambäniläù
sä caiväsmi tathäpi tatra surata-vyäpära-lélä-vidhau
revä-rodhasi vetasé-taru-tale cetaù samutkaëöhate

TRANSLATION
“That very personality who stole away my heart during my youth is now again my master. These are the same moonlit nights of the month of Caitra. The same fragrance of mälaté flowers is there, and the same sweet breezes are blowing from the kadamba forest. In our intimate relationship, I am also the same lover, yet still my mind is not happy here. I am eager to go back to that place on the bank of the Revä under the Vetasé tree. That is my desire.”
PURPORT
This verse appears in the Padyävalé (382), an anthology of verses compiled by Çréla Rüpa Gosvämé.

Madhya 13.122
TEXT 122
TEXT
ei çloka mahäprabhu paòe bära bära
svarüpa vinä artha keha nä jäne ihära

TRANSLATION
This verse was recited by Çré Caitanya Mahäprabhu again and again. But for Svarüpa Dämodara, no one could understand its meaning.

Madhya 13.123
TEXT 123
TEXT
ei çlokärtha pürve kariyächi vyäkhyäna
çlokera bhävärtha kari saìkñepe äkhyäna

TRANSLATION
I have already explained this verse. Now I shall simply describe it in brief.
PURPORT
In this connection, see Madhya-lélä, Chapter One, verses 53, 77–80 and 82–84.

Madhya 13.124
TEXT 124
TEXT
pürve yaiche kurukñetre saba gopé-gaëa
kåñëera darçana päïä änandita mana

TRANSLATION
Formerly, all the gopés of Våndävana were very pleased when they met with Kåñëa in the holy place Kurukñetra.

Madhya 13.125
TEXT 125
TEXT
jagannätha dekhi’ prabhura se bhäva uöhila
sei bhäväviñöa haïä dhuyä gäoyäila

TRANSLATION
Similarly, after seeing Lord Jagannätha, Çré Caitanya Mahäprabhu awoke with the ecstasy of the gopés. Being absorbed in this ecstasy, He asked Svarüpa Dämodara to sing the refrain.

Madhya 13.126
TEXT 126
TEXT
aveçeñe rädhä kåñëe kare nivedana
sei tumi, sei ämi, sei nava saìgama

TRANSLATION
Çré Caitanya Mahäprabhu spoke thus to Lord Jagannätha: “You are the same Kåñëa, and I am the same Rädhäräëé. We are meeting again in the same way that We met in the beginning of Our lives.

Madhya 13.127
TEXT 127
TEXT
tathäpi ämära mana hare våndävana
våndävane udaya karäo äpana-caraëa

TRANSLATION
“Although We are both the same, My mind is still attracted to Våndävana-dhäma. I wish that You will please again appear with Your lotus feet in Våndävana.

Madhya 13.128
TEXT 128
TEXT
ihäì lokäraëya, häté, ghoòä, ratha-dhvani
tähäì puñpäraëya, bhåìga-pika-näda çuni

TRANSLATION
“Kurukñetra is crowded with people, their elephants and horses, and the rattling of chariots. In Våndävana, however, there are flower gardens, and the humming of the bees and chirping of the birds can be heard.

Madhya 13.129
TEXT 129
TEXT
ihäì räja-veça, saìge saba kñatriya-gaëa
tähäì gopa-veça, saìge muralé-vädana

TRANSLATION
“Here at Kurukñetra You are dressed like a royal prince, accompanied by great warriors, but in Våndävana You appeared just like an ordinary cowherd boy, accompanied only by Your beautiful flute.

Madhya 13.130
TEXT 130
TEXT
vraje tomära saìge yei sukha-äsvädana
sei sukha-samudrera ihäì nähi eka kaëa

TRANSLATION
“Here there is not even a drop of the ocean of transcendental happiness that I enjoyed with You in Våndävana.

Madhya 13.131
TEXT 131
TEXT
ämä laïä punaù lélä karaha våndävane
tabe ämära mano-väïchä haya ta’ püraëe

TRANSLATION
“I therefore request You to come to Våndävana and enjoy pastimes with Me. If You do so, My ambition will be fulfilled.”

Madhya 13.132
TEXT 132
TEXT
bhägavate äche yaiche rädhikä-vacana
pürve tähä sütra-madhye kariyächi varëana

TRANSLATION
I have already described in brief Çrématé Rädhäräëé’s statement from Çrémad-Bhägavatam.

Madhya 13.133
TEXT 133
TEXT
sei bhäväveçe prabhu paòe ära çloka
sei saba çlokera artha nähi bujhe loka

TRANSLATION
In that ecstatic mood, Çré Caitanya Mahäprabhu recited many other verses, but people in general cannot understand their meaning.

Madhya 13.134
TEXT 134
TEXT
svarüpa-gosäïi jäne, nä kahe artha tära
çré-rüpa-gosäïi kaila se artha pracära

TRANSLATION
The meaning of those verses was known to Svarüpa Dämodara Gosvämé, but he did not reveal it. However, Çré Rüpa Gosvämé has broadcast the meaning.

Madhya 13.135
TEXT 135
TEXT
svarüpa saìge yära artha kare äsvädana
nåtya-madhye sei çloka karena paöhana

TRANSLATION
While dancing, Çré Caitanya Mahäprabhu again began to recite that verse, which He tasted in the association of Svarüpa Dämodara Gosvämé.

Madhya 13.136
TEXT 136
TEXT
ähuç ca te nalina-näbha padäravindaà
yogeçvarair hådi vicintyam agädha-bodhaiù
saàsära-küpa-patitottaraëävalambaà
gehaà juñäm api manasy udiyät sadä naù

TRANSLATION
“The gopés spoke thus: ‘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 yogés 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.’ ”
PURPORT
This is a quotation from Çrémad-Bhägavatam (10.82.48). The gopés were never interested in karma-yoga, jïäna-yoga, or dhyäna-yoga. They were simply interested in bhakti-yoga. Unless they were forced, they never liked to meditate on the lotus feet of the Lord. Rather, they preferred to take the lotus feet of the Lord and place them on their breasts. Sometimes they regretted that their breasts were so hard, fearing that Kåñëa might not be very pleased to keep His soft lotus feet there. When those lotus feet were pricked by the grains of sand in the Våndävana pasturing ground, the gopés were pained and began to cry. The gopés wanted to keep Kåñëa at home always, and in this way their minds were absorbed in Kåñëa consciousness. Such pure Kåñëa consciousness can arise only in Våndävana. Thus Çré Caitanya Mahäprabhu began to explain His own mind, which was saturated in the ecstasy of the gopés.

Madhya 13.137
TEXT 137
TEXT
anyera håda ya—mana, mora mana—våndävana,
’mane’ ‘vane’ eka kari’ jäni
tähäì tomära pada-dvaya, karäha yadi udaya,
tabe tomära pürëa kåpä mäni

TRANSLATION
Speaking in the mood of Çrématé Rädhäräëé, Caitanya Mahäprabhu said, “ ‘For most people, the mind and heart are one, but because My mind is never separated from Våndävana, I consider My mind and Våndävana to be one. My mind is already Våndävana, and since You like Våndävana, will You please place Your lotus feet there? I would deem that Your full mercy.
PURPORT
Only when the mind is free from designations can one desire the association of the Supreme Personality of Godhead. The mind must have some occupation. If a person is to be free of material things, his mind cannot be vacant; there must be subject matters for thinking, feeling and willing. Unless one’s mind is filled with thoughts of Kåñëa, feelings for Kåñëa and a desire to serve Kåñëa, the mind will be filled with material activities. Those who have given up all material activities and have ceased thinking of them should always retain the ambition to think of Kåñëa. Without Kåñëa, one cannot live, just as a person cannot live without some enjoyment for his mind.

Madhya 13.138
TEXT 138
TEXT
präëa-nätha, çuna mora satya nivedana
vraja—ämära sadana, tähäì tomära saìgama,
nä päile nä rahe jévana

TRANSLATION
“ ‘My dear Lord, kindly hear My true submission. My home is Våndävana, and I wish Your association there. But if I do not get it, then it will be very difficult for Me to keep My life.

Madhya 13.139
TEXT 139
TEXT
pürve uddhava-dväre, ebe säkñät ämäre,
yoga-jïäne kahilä upäya
tumi—vidagdha, kåpämaya, jänaha ämära hådaya,
more aiche kahite nä yuyäya

TRANSLATION
“ ‘My dear Kåñëa, formerly, when You were staying in Mathurä, You sent Uddhava to teach Me speculative knowledge and mystic yoga. Now You Yourself are speaking the same thing, but My mind doesn’t accept it. There is no place in My mind for jïäna-yoga or dhyäna-yoga. Although You know Me very well, You are still instructing Me in jïäna-yoga and dhyäna-yoga. It is not right for You to do so.’ ”
PURPORT
The process of mystic yoga, the speculative method for searching out the Supreme Absolute Truth, does not appeal to one who is always absorbed in thoughts of Kåñëa. A devotee is not at all interested in speculative activities. Instead of cultivating speculative knowledge or practicing mystic yoga, a devotee should worship the Deity in the temple and continuously engage in the Lord’s service. Temple Deity worship is realized by the devotees to be the same as direct service to the Lord. The Deity is known as arcä-vigraha or arcä-avatära, an incarnation of the Supreme Lord in the form of a material manifestation (brass, stone or wood). Ultimately there is no difference between Kåñëa manifest in matter or Kåñëa manifest in spirit because both are His energies. For Kåñëa, there is no distinction between matter and spirit. His manifestation in material form, therefore, is as good as His original form, sac-cid-änanda-vigraha. A devotee constantly engaged in Deity worship according to the rules and regulations laid down in the çästras and given by the spiritual master realizes gradually that he is in direct contact with the Supreme Personality of Godhead. Thus he loses all interest in so-called meditation, yoga practice and mental speculation.

Madhya 13.140
TEXT 140
TEXT
citta käòhi’ tomä haite, viñaye cähi lägäite,
yatna kari, näri käòhibäre
täre dhyäna çikñä karäha, loka häsäïä mära,
sthänästhäna nä kara vicäre

TRANSLATION
Caitanya Mahäprabhu continued: “ ‘I would like to withdraw My consciousness from You and engage it in material activities, but even though I try, I cannot do so. I am naturally inclined to You only. Your instructions for Me to meditate on You are therefore simply ludicrous. In this way, You are killing Me. It is not very good for You to think of Me as a candidate for Your instructions.
PURPORT
Çréla Rüpa Gosvämé says in the Bhakti-rasämåta-sindhu (1.1.11):

anyäbhiläñitä-çünyaà
jïäna-karmädy-anävåtam
änukülyena kåñëänu-
çélanaà bhaktir uttamä

For a pure devotee, there is no scope for indulgence in mystic yoga practice or the cultivation of speculative philosophy. It is indeed impossible for a pure devotee to engage his mind in such unwanted activities. Even if a pure devotee wanted to, his mind would not allow him to do so. That is a characteristic of a pure devotee—he is transcendental to all fruitive activity, speculative philosophy and mystic yoga meditation. The gopés therefore expressed themselves as follows.

Madhya 13.141
TEXT 141
TEXT
nahe gopé yogeçvara, pada-kamala tomära,
dhyäna kari’ päibe santoña
tomära väkya-paripäöé, tära madhye kuöinäöé,
çuni’ gopéra äro bäòhe roña

TRANSLATION
“ ‘The gopés are not like the mystic yogés. They will never be satisfied simply by meditating on Your lotus feet and imitating the so-called yogés. Teaching the gopés about meditation is another kind of duplicity. When they are instructed to undergo mystic yoga practice, they are not at all satisfied. On the contrary, they become more angry with You.’ ”
PURPORT
Çréla Prabodhänanda Sarasvaté has stated (Caitanya-candrämåta 5):

kaivalyaà narakäyate tri-daça-pür äkäça-puñpäyate
durdäntendriya-käla-sarpa-paöalé protkhäta-daàñöräyate
viçvaà pürëa-sukhäyate vidhi-mahendrädiç ca kéöäyate
yat käruëya-katäkña-vaibhavavatäà taà gauram eva stumaù

For a pure devotee who has realized Kåñëa consciousness through Çré Caitanya Mahäprabhu, the monistic philosophy by which one becomes one with the Supreme appears hellish. The mystic yoga practice by which the mind is controlled and the senses subjugated also appears ludicrous to a pure devotee. The devotee’s mind and senses are already engaged in the transcendental service of the Lord. In this way the poisonous effects of sense activities are removed. If one’s mind is always engaged in the service of the Lord, there is no possibility that one will think, feel or act materially. Similarly, the fruitive workers’ attempt to attain heavenly planets is nothing more than phantasmagoria for the devotee. After all, the heavenly planets are material, and in due course of time they will all be dissolved. Devotees do not care for such temporary things. They engage in transcendental devotional activities because they desire elevation to the spiritual world, where they can live eternally and peacefully and with full knowledge of Kåñëa. In Våndävana, the gopés, cowherd boys and even the calves, cows, trees and water are fully conscious of Kåñëa. They are never satisfied with anything but Kåñëa.

Madhya 13.142
TEXT 142
TEXT
deha-småti nähi yära, saàsära-küpa kähäì tära,
tähä haite nä cähe uddhära
viraha-samudra-jale, käma-timiìgile gile,
gopé-gaëe neha’ tära pära

TRANSLATION
Çré Caitanya Mahäprabhu continued: “ ‘The gopés are fallen in the great ocean of separation, and they are being devoured by the timiìgila fish, which represent their ambition to serve You. The gopés are to be delivered from the mouths of these timiìgila fish, for they are pure devotees. Since they have no material conception of life, why should they aspire for liberation? The gopés do not want that liberation desired by yogés and jïänés, for they are already liberated from the ocean of material existence.
PURPORT
The bodily conception is created by the desire for material enjoyment. This is called vipada-småti, which is the opposite of real life. The living entity is eternally the servant of Kåñëa, but when he desires to enjoy the material world, he cannot progress in spiritual life. One can never be happy by advancing materially. This is also stated in Çrémad-Bhägavatam (7.5.30): adänta-gobhir viçatäà tamisraà punaù-punaç-carvita-carvaëänäm. Through the uncontrolled senses, one may advance one’s hellish condition. He may continue to chew the chewed; that is, repeatedly accept birth and death. The conditioned souls use the duration of life between birth and death only to engage in the same hackneyed activities—eating, sleeping, mating and defending. In the lower animal species, we find the same activities. Since these activities are repeated, engaging in them is like chewing that which has already been chewed. If one can give up his ambition to engage in hackneyed material life and take to Kåñëa consciousness instead, he will be liberated from the stringent laws of material nature. One does not need to make a separate attempt to become liberated. If one simply engages in the service of the Lord, he will be liberated automatically. As Çréla Bilvamaìgala Öhäkura therefore says, muktiù svayaà mukulitäïjali sevate ’smän: “Liberation stands before me with folded hands, begging to serve me.”

Madhya 13.143
TEXT 143
TEXT
våndävana, govardhana, yamunä-pulina, vana,
sei kuïje räsädika lélä
sei vrajera vraja-jana, mätä, pitä, bandhu-gaëa,
baòa citra, kemane päsarilä

TRANSLATION
“ ‘It is amazing that You have forgotten the land of Våndävana. And how is it that You have forgotten Your father, mother and friends? How have You forgotten Govardhana Hill, the bank of the Yamunä, and the forest where You enjoyed the räsa-lélä dance?

Madhya 13.144
TEXT 144
TEXT
vidagdha, mådu, sad-guëa, suçéla, snigdha, karuëa,
tumi, tomära nähi doñäbhäsa
tabe ye tomära mana, nähi smare vraja-jana,
se—ämära durdaiva-viläsa

TRANSLATION
“ ‘Kåñëa, You are certainly a refined gentleman with all good qualities. You are well-behaved, softhearted and merciful. I know that there is not even a tinge of fault to be found in You, yet Your mind does not even remember the inhabitants of Våndävana. This is only My misfortune, and nothing else.

Madhya 13.145
TEXT 145
TEXT
nä gaëi äpana-duùkha, dekhi’ vrajeçvaré-mukha,
vraja-janera hådaya vidare
kibä mära’ vraja-väsé, kibä jéyäo vraje äsi’,
kena jéyäo duùkha sahäibäre?

TRANSLATION
“ ‘I do not care for My personal unhappiness, but when I see the morose face of Your mother Yaçodä and the hearts of all the inhabitants of Våndävana breaking because of You, I wonder whether You want to kill them all. Is it that You want to enliven them by coming there? Why is it You are simply keeping them alive in a state of suffering?

Madhya 13.146
TEXT 146
TEXT
tomära ye anya veça, anya saìga, anya deça,
vraja-jane kabhu nähi bhäya
vraja-bhümi chäòite näre, tomä nä dekhile mare,
vraja-janera ki habe upäya

TRANSLATION
“ ‘The inhabitants of Våndävana do not want You dressed like a prince, nor do they want You to associate with great warriors in a different country. They cannot leave the land of Våndävana, and without Your presence, they are all dying. What is their condition to be?

Madhya 13.147
TEXT 147
TEXT
tumi—vrajera jévana, vraja-räjera präëa-dhana,
tumi vrajera sakala sampad
kåpärdra tomära mana, äsi’ jéyäo vraja-jana,
vraje udaya karäo nija-pada

TRANSLATION
“ ‘My dear Kåñëa, You are the life and soul of Våndävana-dhäma. You are especially the life of Nanda Mahäräja. You are the only opulence in the land of Våndävana, and You are very merciful. Please come and let them all live. Kindly keep Your lotus feet again in Våndävana.’
PURPORT
Çrématé Rädhäräëé did not express Her personal unhappiness at being separated from Kåñëa. She wanted to evoke Kåñëa’s feelings for the condition of all others in Våndävana-dhäma—mother Yaçodä, Mahäräja Nanda, the cowherd boys, the gopés, the birds and bees on the banks of the Yamunä, the water of the Yamunä, the trees, forests and all other paraphernalia associated with Kåñëa before He left Våndävana for Mathurä. These feelings of Çrématé Rädhäräëé were manifested by Çré Caitanya Mahäprabhu, and therefore He invited Lord Jagannätha, Kåñëa, to return to Våndävana. That is the purport of the Ratha-yäträ car’s going from Jagannätha Puré to the Guëòicä temple.

Madhya 13.148
TEXT 148
TEXT
çuniyä rädhikä-väëé, vraja-prema mane äni,
bhäve vyäkulita deha-mana
vraja-lokera prema çuni’, äpanäke ‘åëé’ mäni’,
kare kåñëa täìre äçväsana

TRANSLATION
“After hearing Çrématé Rädhäräëé’s statements, Lord Kåñëa’s love for the inhabitants of Våndävana was evoked, and His body and mind became very perturbed. After hearing of their love for Him, He immediately thought Himself to be always indebted to the residents of Våndävana. Then Kåñëa began to pacify Çrématé Rädhäräëé as follows.

Madhya 13.149
TEXT 149
TEXT
präëa-priye, çuna, mora e-satya-vacana
tomä-sabära smaraëe, jhuroì muïi rätri-dine,
mora duùkha nä jäne kona jana

TRANSLATION
“ ‘My dearest Çrématé Rädhäräëé, please hear Me. I am speaking the truth. I cry day and night simply upon remembering all you inhabitants of Våndävana. No one knows how unhappy this makes Me.’
PURPORT
It is said: våndävanaà parityajya padam ekaà na gacchati. In one sense, Kåñëa, the original Personality of Godhead (éçvaraù paramaù kåñëaù sac-cid-änanda-vigrahaù), does not even take one step away from Våndävana. However, in order to take care of various duties, Kåñëa had to leave Våndävana. He had to go to Mathurä to kill Kaàsa, and then He was taken by His father to Dvärakä, where He was busy with state affairs and disturbances created by demons. Kåñëa was away from Våndävana, and He was not at all happy, as He plainly disclosed to Çrématé Rädhäräëé. She is the dearmost life and soul of Çré Kåñëa, and He expressed His mind to Her as follows.

Madhya 13.150
TEXT 150
TEXT
vraja-väsé yata jana, mätä, pitä, sakhä-gaëa,
sabe haya mora präëa-sama
täìra madhye gopé-gaëa, säkñät mora jévana,
tumi mora jévanera jévana

TRANSLATION
“Çré Kåñëa continued: ‘All the inhabitants of Våndävana-dhäma—My mother, father, cowherd boy friends and everything else—are like My life and soul. And among all the inhabitants of Våndävana, the gopés are My very life and soul. Among the gopés, You, Çrématé Rädhäräëé, are the chief. Therefore You are the very life of My life.
PURPORT
Çrématé Rädhäräëé is the center of all Våndävana’s activities. In Våndävana, Kåñëa is the instrument of Çrématé Rädhäräëé; therefore all the inhabitants of Våndävana still chant “Jaya Rädhe.” From Kåñëa’s own statement given herein, it appears that Rädhäräëé is the Queen of Våndävana and that Kåñëa is simply Her decoration. Kåñëa is known as Madana-mohana, the enchanter of Cupid, but Çrématé Rädhäräëé is the enchanter of Kåñëa. Consequently Çrématé Rädhäräëé is called Madana-mohana-mohiné, the enchanter of the enchanter of Cupid.

Madhya 13.151
TEXT 151
TEXT
tomä-sabära prema-rase, ämäke karila vaçe,
ämi tomära adhéna kevala
tomä-sabä chäòäïä, ämä düra-deçe laïä,
räkhiyäche durdaiva prabala

TRANSLATION
“ ‘My dear Çrématé Rädhäräëé, I am always subservient to the loving affairs of all of you. I am under your control only. My separation from you and residence in distant places have occurred due to My strong misfortune.

Madhya 13.152
TEXT 152
TEXT
priyä priya-saìga-hénä, priya priyä-saìga vinä,
nähi jéye,—e satya pramäëa
mora daçä çone yabe, täìra ei daçä habe,
ei bhaye duìhe räkhe präëa

TRANSLATION
“ ‘When a woman is separated from the man she loves or a man is separated from his beloved woman, neither of them can live. It is a fact that they live only for one another, for if one dies and the other hears of it, he or she will die also.

Madhya 13.153
TEXT 153
TEXT
sei saté premavaté, premavän sei pati,
viyoge ye väïche priya-hite
nä gaëe äpana-duùkha, väïche priyajana-sukha,
sei dui mile aciräte

TRANSLATION
“ ‘A loving, chaste wife and a loving husband who desire all welfare for each other in separation and do not care for personal happiness, desire only one another’s well-being. Such a pair certainly meet again without delay.

Madhya 13.154
TEXT 154
TEXT
räkhite tomära jévana, sevi ämi näräyaëa,
täìra çaktye äsi niti-niti
tomä-sane kréòä kari’, niti yäi yadu-puré,
tähä tumi mänaha mora sphürti

TRANSLATION
“ ‘You are My most dear, and I know that in My absence You cannot live for a moment. Just to keep You living, I worship Lord Näräyaëa. By His merciful potency, I come to Våndävana every day to enjoy pastimes with You. I then return to Dvärakä-dhäma. Thus You can always feel My presence here in Våndävana.

Madhya 13.155
TEXT 155
TEXT
mora bhägya mo-viñaye, tomära ye prema haye,
sei prema—parama prabala
lukäïä ämä äne, saìga karäya tomä-sane,
prakaöeha änibe satvara

TRANSLATION
“ ‘Our love affair is more powerful because of My good fortune in receiving Näräyaëa’s grace. This allows Me to come here unseen by others. I hope that very soon I will be visible to everyone.
PURPORT
Kåñëa has two kinds of presence—prakaöa and aprakaöa, manifest and unmanifest. Both are identical to the sincere devotee. Even if Kåñëa is not physically present, the devotee’s absorption in the affairs of Kåñëa makes Him present. This is confirmed in the Brahma-saàhitä (5.38):

premäïjana-cchurita-bhakti-vilocanena
santaù sadaiva hådayeñu vilokayanti
yaà çyämasundaram acintya-guëa-svarüpaà
govindam ädi-puruñaà tam ahaà bhajämi

Due to his intense love, the pure devotee always sees Lord Kåñëa present within his heart. All glories to Govinda, the primeval Personality of Godhead! When Kåñëa is not manifest before the inhabitants of Våndävana, they are always absorbed in thoughts of Him. Therefore even though Kåñëa was living at that time at Dvärakä, He was simultaneously present before all the inhabitants of Våndävana. This was His aprakaöa presence. Devotees who are always absorbed in thoughts of Kåñëa will soon see Kåñëa face to face without a doubt. Devotees who are always engaged in Kåñëa consciousness and are fully absorbed in thoughts of Kåñëa certainly return home, back to Godhead. They then see Kåñëa directly, face to face, take prasäda with Him and enjoy His company. This is confirmed in Bhagavad-gétä: tyaktvä dehaà punar janma naiti mäm eti so ’rjuna (Bg. 4.9).
During his lifetime, a pure devotee is always speaking of Kåñëa and engaging in His service, and as soon as he gives up his body, he immediately returns to Goloka Våndävana, where Kåñëa is personally present. He then meets Kåñëa directly. This is successful human life. This is the meaning of prakaöeha änibe satvara. The pure devotee will soon see the personal manifestation of Lord Çré Kåñëa.

Madhya 13.156
TEXT 156
TEXT
yädavera vipakña, yata duñöa kaàsa-pakña,
tähä ämi kailuì saba kñaya
äche dui-cäri jana, tähä märi’ våndävana,
äiläma ämi, jäniha niçcaya

TRANSLATION
“ ‘I have already killed all the mischievous demons who are enemies of the Yadu dynasty, and I have also killed Kaàsa and his allies. However, there are two or four demons still living. I want to kill them, and after doing so I shall very soon return to Våndävana. Please know this for certain.
PURPORT
Just as Kåñëa does not take a step away from Våndävana, Kåñëa’s devotee also does not like to leave Våndävana. However, when he has to tend to Kåñëa’s business, he leaves Våndävana. After finishing his mission, a pure devotee returns home, back to Våndävana, back to Godhead. Kåñëa assured Rädhäräëé that after killing the demons outside Våndävana, He would return. “I am coming back very soon,” He promised, “as soon as I have killed the few remaining demons.”

Madhya 13.157
TEXT 157
TEXT
sei çatru-gaëa haite, vraja-jana räkhite,
rahi räjye udäséna haïä
yebä stré-putra-dhane, kari räjya ävaraëe,
yadu-gaëera santoña lägiyä

TRANSLATION
“ ‘I wish to protect the inhabitants of Våndävana from the attacks of My enemies. That is why I remain in My kingdom; otherwise I am indifferent to My royal position. Whatever wives, sons and wealth I maintain in the kingdom are only for the satisfaction of the Yadus.

Madhya 13.158
TEXT 158
TEXT
tomära ye prema-guëa, kare ämä äkarñaëa,
änibe ämä dina daça biçe
punaù äsi’ våndävane, vraja-vadhü tomä-sane,
vilasiba rajané-divase
SYNONYMS

TRANSLATION
“ ‘Your loving qualities always attract Me to Våndävana. Indeed, they will bring Me back within ten or twenty days, and when I return I shall enjoy both day and night with You and all the damsels of Vrajabhümi.’

Madhya 13.159
TEXT 159
TEXT
eta täìre kahi kåñëa, vraje yäite satåñëa,
eka çloka paòi’ çunäila
sei çloka çuni’ rädhä, khäëòila sakala bädhä,
kåñëa-präptye pratéti ha-ila

TRANSLATION
“While speaking to Çrématé Rädhäräëé, Kåñëa became very anxious to return to Våndävana. He made Her listen to a verse which banished all Her difficulties and which assured Her that She would again attain Kåñëa.

Madhya 13.160
TEXT 160
TEXT
mayi bhaktir hi bhütänäm
amåtatväya kalpate
diñöyä yad äsén mat-sneho
bhavaténäà mad-äpanaù

TRANSLATION
“Lord Çré Kåñëa said: ‘Devotional service unto Me is the only way to attain Me. My dear gopés, whatever love and affection you have attained for Me by good fortune is the only reason for My returning to you.’ ”
PURPORT
This is a verse from Çrémad-Bhägavatam (10.82.44).

Madhya 13.161
TEXT 161
TEXT
ei saba artha prabhu svarüpera sane
rätri-dine ghare vasi’ kare äsvädane

TRANSLATION
Çré Caitanya Mahäprabhu would sit in His room with Svarüpa Dämodara and taste the topics of these verses day and night.

Madhya 13.162
TEXT 162
TEXT
nåtya-käle sei bhäve äviñöa haïä
çloka paòi’ näce jagannätha-mukha cäïä

TRANSLATION
Çré Caitanya Mahäprabhu danced completely absorbed in ecstatic emotion. While looking at the face of Lord Jagannätha, He danced and recited these verses.

Madhya 13.163
TEXT 163
TEXT
svarüpa-gosäïira bhägya nä yäya varëana
prabhute äviñöa yäìra käya, väkya, mana

TRANSLATION
No one can describe the good fortune of Svarüpa Dämodara Gosvämé, for he is always absorbed in the service of the Lord with his body, mind and words.

Madhya 13.164
TEXT 164
TEXT
svarüpera indriye prabhura nijendriya-gaëa
äviñöa haïä kare gäna-äsvädana

TRANSLATION
The senses of Lord Çré Caitanya Mahäprabhu were identical with the senses of Svarüpa. Therefore Caitanya Mahäprabhu used to become fully absorbed in tasting the singing of Svarüpa Dämodara.

Madhya 13.165
TEXT 165
TEXT
bhävera äveçe kabhu bhümite vasiyä
tarjanéte bhüme likhe adhomukha haïä

TRANSLATION
In emotional ecstasy, Caitanya Mahäprabhu would sometimes sit on the ground and, looking down, would write on the ground with His finger.

Madhya 13.166
TEXT 166
TEXT
aìgulite kñata habe jäni’ dämodara
bhaye nija-kare niväraye prabhu-kara

TRANSLATION
Feeling that the Lord would injure His finger by writing in this way, Svarüpa Dämodara checked Him with his own hand.

Madhya 13.167
TEXT 167
TEXT
prabhura bhävänurüpa svarüpera gäna
yabe yei rasa tähä kare mürtimän
SYNONYMS

TRANSLATION
Svarüpa Dämodara used to sing exactly according to the ecstatic emotion of the Lord. Whenever a particular mellow was being tasted by Çré Caitanya Mahäprabhu, Svarüpa Dämodara would personify it by singing.

Madhya 13.168
TEXT 168
TEXT
çré-jagannäthera dekhe çré-mukha-kamala
tähära upara sundara nayana-yugala

TRANSLATION
Çré Caitanya Mahäprabhu looked upon the beautiful lotuslike face and eyes of Lord Jagannätha.

Madhya 13.169
TEXT 169
TEXT
süryera kiraëe mukha kare jhalamala
mälya, vastra, divya alaìkära, parimala

TRANSLATION
Lord Jagannätha was garlanded, dressed with nice garments and adorned with beautiful ornaments. His face was glittering from the rays of sunshine, and the entire atmosphere was fragrant.

Madhya 13.170
TEXT 170
TEXT
prabhura hådaye änanda-sindhu uthalila
unmäda, jhaïjhä-väta tat-kñaëe uöhila

TRANSLATION
An ocean of transcendental bliss expanded in the heart of Lord Çré Caitanya Mahäprabhu, and symptoms of madness immediately intensified like a hurricane.

Madhya 13.171
TEXT 171
TEXT
änandonmäde uöhäya bhävera taraìga
nänä-bhäva-sainye upajila yuddha-raìga

TRANSLATION
The madness of transcendental bliss created waves of various emotions. The emotions appeared like opposing soldiers staging a fight.

Madhya 13.172
TEXT 172
TEXT
bhävodaya, bhäva-çänti, sandhi, çäbalya
saïcäré, sättvika, sthäyé svabhäva-präbalya
SYNONYMS

TRANSLATION
There was an increase in all the natural emotional symptoms. Thus there were awakening emotions, peacefulness, joined, mixed, transcendental and prevalent emotions, and impetuses for emotion.

Madhya 13.173
TEXT 173
TEXT
prabhura çaréra yena çuddha-hemäcala
bhäva-puñpa-druma tähe puñpita sakala

TRANSLATION
Çré Caitanya Mahäprabhu’s body appeared like a transcendental Himalayan mountain bearing ecstatic emotional flower trees, all of them blooming.

Madhya 13.174
TEXT 174
TEXT
dekhite äkarñaye sabära citta-mana
premämåta-våñöye prabhu siïce sabära mana

TRANSLATION
Upon seeing all these symptoms, everyone’s mind and consciousness were attracted. Indeed, the Lord sprinkled everyone’s mind with the nectar of transcendental love of Godhead.

Madhya 13.175
TEXT 175
TEXT
jagannätha-sevaka yata räja-pätra-gaëa
yätrika loka, néläcala-väsé yata jana

TRANSLATION
He sprinkled the minds of the servants of Lord Jagannätha, the government officers, the pilgrim visitors, the general populace and all the residents of Jagannätha Puré.
Madhya 13.176
TEXT 176
TEXT
prabhura nåtya prema dekhi’ haya camatkära
kåñëa-prema uchalila hådaye sabära

TRANSLATION
After seeing the dancing and ecstatic love of Çré Caitanya Mahäprabhu, everyone became astonished. In their hearts they became infatuated with love of Kåñëa.

Madhya 13.177
TEXT 177
TEXT
preme näce, gäya, loka, kare kolähala
prabhura nåtya dekhi’ sabe änande vihvala

TRANSLATION
Everyone danced and chanted in ecstatic love, and a great noise resounded. Everyone was overwhelmed with transcendental bliss just to see the dancing of Çré Caitanya Mahäprabhu.

Madhya 13.178
TEXT 178
TEXT
anyera ki käya, jagannätha-haladhara
prabhura nåtya dekhi’ sukhe calilä manthara

TRANSLATION
Apart from the others, even Lord Jagannätha and Lord Balaräma, with great happiness, began to move very slowly upon seeing the dancing of Çré Caitanya Mahäprabhu.

Madhya 13.179
TEXT 179
TEXT
kabhu sukhe nåtya-raìga dekhe ratha räkhi’
se kautuka ye dekhila, sei tära säkñé

TRANSLATION
Lord Jagannätha and Lord Balaräma sometimes stopped the car and happily observed Lord Caitanya’s dancing. Anyone who was able to see Them stop and watch the dancing bore witness to Their pastimes.

Madhya 13.180
TEXT 180
TEXT
ei-mata prabhu nåtya karite bhramite
pratäparudrera äge lägilä paòite

TRANSLATION
When Lord Çré Caitanya Mahäprabhu was dancing and wandering in this way, He fell down in front of Mahäräja Pratäparudra.

Madhya 13.181
TEXT 181
TEXT
sambhrame pratäparudra prabhuke dharila
täìhäke dekhite prabhura bähya-jïäna ha-ila

TRANSLATION
Mahäräja Pratäparudra picked the Lord up with great respect, but upon seeing the King, Lord Caitanya Mahäprabhu came to His external senses.

Madhya 13.182
TEXT 182
TEXT
räjä dekhi’ mahäprabhu karena dhikkära
chi, chi, viñayéra sparça ha-ila ämära

TRANSLATION
After seeing the King, Çré Caitanya Mahäprabhu condemned Himself, saying, “Oh, how pitiful it is that I have touched a person who is interested in mundane affairs.”

Madhya 13.183
TEXT 183
TEXT
äveçete nityänanda nä hailä sävadhäne
käçéçvara-govinda ächilä anya-sthäne

TRANSLATION
Not even Lord Nityänanda Prabhu, Käçéçvara or Govinda took care of Lord Caitanya Mahäprabhu when He fell down. Nityänanda was in great ecstasy, and Käçéçvara and Govinda were elsewhere.

Madhya 13.184
TEXT 184
TEXT
yadyapi räjära dekhi’ häòira sevana
prasanna haïäche täìre milibäre mana

TRANSLATION
Çré Caitanya Mahäprabhu had already been satisfied by the King’s behavior, for the King had accepted the service of a sweeper for Lord Jagannätha. Therefore Lord Caitanya Mahäprabhu actually desired to see the King.

Madhya 13.185
TEXT 185
TEXT
tathäpi äpana-gaëe karite sävadhäna
bähye kichu roñäbhäsa kailä bhagavän

TRANSLATION
However, just to warn His personal associates, the Supreme Personality of Godhead, Çré Caitanya Mahäprabhu, externally expressed feelings of anger.
PURPORT
When Mahäräja Pratäparudra asked to see the Lord, Çré Caitanya Mahäprabhu immediately refused, saying:

niñkiïcanasya bhagavad-bhajanonmukhasya
päraà paraà jigamiñor bhava-sägarasya
sandarçanaà viñayiëäm atha yoñitäà ca
hä hanta hanta viña-bhakñaëato ’py asädhu
(Cc. Madhya 11.8)
The word niñkiïcanasya refers to a person who has finished his material activities. Such a person can begin to execute his activities in Kåñëa consciousness to cross over the ocean of nescience. It is very dangerous for such a person to have intimate relationships with mundane people or to become intimately related with women. This formality is to be observed by anyone who is serious about going back home, back to Godhead. To teach His personal associates these principles, Çré Caitanya Mahäprabhu expressed external anger when touched by the King. Since the Lord was very satisfied with the humble behavior of the King, He intentionally allowed the King to touch Him, but externally He expressed anger just to warn His personal associates.

Madhya 13.186
TEXT 186
TEXT
prabhura vacane räjära mane haila bhaya
särvabhauma kahe,—tumi nä kaya saàçaya

TRANSLATION
King Pratäparudra became frightened when Lord Caitanya showed external anger, but Särvabhauma Bhaööäcärya told the King, “Don’t worry.”

Madhya 13.187
TEXT 187
TEXT
tomära upare prabhura suprasanna mana
tomä lakñya kari’ çikhäyena nija gaëa

TRANSLATION
Särvabhauma Bhaööäcärya informed the King, “The Lord is very satisfied with you. By pointing you out, He was teaching His personal associates how to behave with mundane people.”
PURPORT
Although outwardly the King was a mundane man interested in money and women, internally he was purified by devotional activities. He showed this by engaging as a street sweeper to please Lord Jagannätha. A person may appear to be a pounds-and-shillings man interested in money and women, but if he is actually very meek and humble and surrendered to the Supreme Personality of Godhead, he is not mundane. Such a judgment can be made only by Çré Caitanya Mahäprabhu and His very confidential devotees. As a general principle, however, no devotee should intimately mix with mundane people interested in money and women.

Madhya 13.188
TEXT 188
TEXT
avasara jäni’ ämi kariba nivedana
sei-käle yäi’ kariha prabhura milana

TRANSLATION
Särvabhauma Bhaööäcärya continued, “I shall submit your petition when there is an opportune moment. It will then be easy for you to come and meet the Lord.”

Madhya 13.189
TEXT 189
TEXT
tabe mahäprabhu ratha pradakñiëa kariyä
ratha-päche yäi’ öhele rathe mäthä diyä

TRANSLATION
After circumambulating Jagannätha, Çré Caitanya Mahäprabhu went behind the car and began pushing it with His head.

Madhya 13.190
TEXT 190
TEXT
öhelitei calila ratha ‘haòa’ ‘haòa’ kari’
catur-dike loka saba bale ‘hari’ ‘hari’
SYNONYMS

TRANSLATION
As soon as He pushed, the car immediately started to move, making a rattling noise. The people all around began to chant the holy name of the Lord, “Hari! Hari!”

Madhya 13.191
TEXT 191
TEXT
tabe prabhu nija-bhakta-gaëa laïä saìge
baladeva-subhadrägre nåtya kare raìge

TRANSLATION
As the car began to move, Çré Caitanya Mahäprabhu took His personal associates in front of the cars occupied by Lord Balaräma and Subhadrä, the goddess of fortune. Greatly inspired, He then began to dance in front of Them.

Madhya 13.192
TEXT 192
TEXT
tähäì nåtya kari’ jagannätha äge äilä
jagannätha dekhi’ nåtya karite lägilä

TRANSLATION
After finishing the dance before Lord Baladeva and Subhadrä, Çré Caitanya Mahäprabhu came before Lord Jagannätha’s car. Upon seeing Lord Jagannätha, He began to dance again.

Madhya 13.193
TEXT 193
TEXT
caliyä äila ratha ‘balagaëòi’-sthäne
jagannätha ratha räkhi’ dekhe òähine väme

TRANSLATION
When they reached the place called Balagaëòi, Lord Jagannätha stopped His car and began to look left and right.

Madhya 13.194
TEXT 194
TEXT
väme—’vipra-çäsana’ närikela-vana
òähine ta’ puñpodyäna yena våndävana

TRANSLATION
On the left side, Lord Jagannätha saw the neighborhood of brähmaëas known as vipra-çäsana and the coconut tree grove. On the right side, He saw nice flower gardens resembling those in the holy place Våndävana.
PURPORT
Vipra-çäsana is a name generally used in the Orissa province for the quarters where brähmaëas live.

Madhya 13.195
TEXT 195
TEXT
äge nåtya kare gaura laïä bhakta-gaëa
ratha räkhi’ jagannätha karena daraçana

TRANSLATION
Çré Caitanya Mahäprabhu and His devotees were dancing in front of the car, and, having stopped the car, Lord Jagannätha watched the dancing.

Madhya 13.196
TEXT 196
TEXT
sei sthale bhoga läge,—ächaye niyama
koöi bhoga jagannätha kare äsvädana

TRANSLATION
It was customary that food be offered to the Lord at vipra-çäsana. Indeed, innumerable dishes of food were offered, and Lord Jagannätha tasted each one of them.

Madhya 13.197
TEXT 197
TEXT
jagannäthera choöa-baòa yata bhakta-gaëa
nija nija uttama-bhoga kare samarpaëa

TRANSLATION
All kinds of devotees of Lord Jagannätha—from neophytes to the most advanced—offered their best cooked food to the Lord.

Madhya 13.198
TEXT 198
TEXT
räjä, räja-mahiñé-vånda, pätra, mitra-gaëa
néläcala-väsé yata choöa-baòa jana

TRANSLATION
This included the King, his queens, his ministers and friends and all other big and small residents of Jagannätha Puré.

Madhya 13.199
TEXT 199
TEXT
nänä-deçera deçé yata yätrika jana
nija-nija-bhoga tähäì kare samarpaëa

TRANSLATION
All the visitors who had come from different countries to Jagannätha Puré, as well as the local devotees, offered their personally cooked food to the Lord.

Madhya 13.200
TEXT 200
TEXT
äge päche, dui pärçve puñpodyäna-vane
yei yähä päya, lägäya,—nähika niyame

TRANSLATION
The devotees offered their foods everywhere, in front and behind the car, on the two sides and within the flower garden. Wherever possible, they made their offering to the Lord, for there were no hard-and-fast rules.

Madhya 13.201
TEXT 201
TEXT
bhogera samaya lokera mahä bhiòa haila
nåtya chäòi’ mahäprabhu upavane gela

TRANSLATION
While the food was being offered, a large crowd of people gathered. At that time Çré Caitanya Mahäprabhu stopped His dancing and went to a nearby garden.
Madhya 13.202
TEXT 202
TEXT
premäveçe mahäprabhu upavana päïä
puñpodyäne gåha-piëòäya rahilä paòiyä

TRANSLATION
Çré Caitanya Mahäprabhu went to the garden. Immersed in a great ecstatic emotion, He fell flat on a raised platform there.

Madhya 13.203
TEXT 203
TEXT
nåtya-pariçrame prabhura dehe ghana gharma
sugandhi çétala-väyu karena sevana

TRANSLATION
The Lord was very fatigued from the hard labor of dancing, and there was perspiration all over His body. He therefore enjoyed the fragrant, cool breeze of the garden.

Madhya 13.204
TEXT 204
TEXT
yata bhakta kértanéyä äsiyä äräme
prati-våkña-tale sabe karena viçräme

TRANSLATION
All the devotees who were performing saìkértana came there and took rest under each and every tree.

Madhya 13.205
TEXT 205
TEXT
ei ta’ kahila prabhura mahä-saìkértana
jagannäthera äge yaiche karila nartana

TRANSLATION
Thus I have described the great performance of congregational chanting by Lord Çré Caitanya Mahäprabhu as He danced in front of Lord Jagannätha.

Madhya 13.206
TEXT 206
TEXT
rathägrete prabhu yaiche karilä nartana
caitanyäñöake rüpa-gosäïi karyäche varëana

TRANSLATION
In his prayer known as the Caitanyäñöaka, Çréla Rüpa Gosvämé has given a vivid description of the Lord’s dancing before the car of Jagannätha.
PURPORT
Çréla Rüpa Gosvämé composed three prayers, each with the title Caitanyäñöaka. The verse next quoted is from the first of the Caitanyäñöaka prayers included in the book Stava-mälä.

Madhya 13.207
TEXT 207
TEXT
rathärüòhasyäräd adhipadavi néläcala-pater
adabhra-premormi-sphurita-naöanolläsa-vivaçaù
saharñaà gäyadbhiù parivåta-tanur vaiñëava-janaiù
sa caitanyaù kià me punar api dåçor yäsyati padam

TRANSLATION
“Çré Caitanya Mahäprabhu danced down the main road in great ecstasy before Lord Jagannätha, the master of Néläcala, who was sitting on His car. Overwhelmed by the transcendental bliss of dancing and surrounded by Vaiñëavas who sang the holy names, He manifested waves of ecstatic love of Godhead. When will Çré Caitanya Mahäprabhu again be visible to my vision?”

Madhya 13.208
TEXT 208
TEXT
ihä yei çune sei çré-caitanya päya
sudåòha viçväsa-saha prema-bhakti haya

TRANSLATION
Anyone who hears this description of the car festival will attain Çré Caitanya Mahäprabhu. He will also attain the elevated state by which he will have firm conviction in devotional service and love of Godhead.

Madhya 13.209
TEXT 209
TEXT
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, Thirteenth Chapter, describing Çré Caitanya Mahäprabhu’s ecstatic dancing at Lord Jagannätha’s car festival.

Back to Rathyatra page
Back to Snan yatra page

Official Jagannath Puri Temple Site