Adi16.69

TEXT 69

dasa alankare yadi eka sloka haya

eka dose saba alankara haya ksaya

SYNONYMS

dasa alankare—with ten instances of literary ornamentation; yadi—if; eka—one; sloka—verse; haya—there is; eka dose—by one fault; saba—all; alankara—ornaments; haya ksaya—become null and void.

TRANSLATION

"If there are ten literary ornaments in a verse but even one faulty expression, the entire verse is nullified.

Adi16.70

TEXT 70

sundara sarira yaiche bhusane bhusita

eka sveta-kusthe yaiche karaye vigita

SYNONYMS

sundara—beautiful; sarira—body; yaiche—as; bhusane—with ornaments; bhusita—decorated; eka—one; sveta-kusthe—with a white spot of leprosy; yaiche—as; karaye—is made; vigita—abominable.

TRANSLATION

"One’s beautiful body may be decorated with jewels, but one spot of white leprosy makes the entire body abominable.

PURPORT

The great sage Bharata Muni, an authority on poetic metaphor, has given his opinion in this connection as follows.

Adi16.71

TEXT 71

rasalankara-vat kavyam

dosa-yuk ced vibhusitam

syad vapuh sundaram api

svitrenaikena durbhagam

SYNONYMS

rasa—with humors; alankara-vat—with ornaments (metaphors, similes, etc.); kavyam—poetry; dosa-yuk—faulty; cet—if; vibhusitam—very nicely decorated; syat—it becomes so; vapuh—the body; sundaram—beautiful; api—even though; svitrena—by a white spot of leprosy; ekena—one; durbhagam—unfortunate.

TRANSLATION

" ’As one’s body, although well-decorated with ornaments, is made unfortunate by even one spot of white leprosy, so an entire poem is made useless by a fault, despite alliteration, similes and metaphors.’

Adi16.72

TEXT 72

panca alankarera ebe sunaha vicara

dui sabdalankara, tina artha-alankara

SYNONYMS

panca—five; alankarera—of the literary embellishments; ebe—now; sunaha—just hear; vicara—description; dui—two; sabda-alankara—ornaments of sound or ornaments of words; tina—three; artha-alankara—ornaments of meaning.

TRANSLATION

"Now hear the description of the five literary embellishments. There are two ornaments of sound and three ornaments of meaning.

Adi16.73

TEXT 73

sabdalankara--tina-pade ache anuprasa

’sri-laksmi’ sabde ’punar-uktavad-abhasa’

SYNONYMS

sabda-alankara—ornamentation of sound; tina-pade—in three lines; ache—there is; anuprasa—alliteration; sri-laksmi-sabde—in the words sri-laksmi; punar-ukta-vat—of repetition of the same word; abhasa—there is a tinge.

TRANSLATION

"There is a sound ornament of alliteration in three lines. And in the combination of the words ’sri’ and ’laksmi’ there is the ornament of a tinge of redundancy.

Adi16.74

TEXT 74

prathama-carane panca ’ta’-karera panti

trtiya-carane haya panca ’repha’-sthiti

SYNONYMS

prathama-carane—in the first line; panca—five; ta-karera—of the letter ta; panti—very nice composition; trtiya-carane—in the third line; haya—there is; panca—five; repha—of the letter ra; sthiti—composition.

TRANSLATION

"In the arrangement of the first line the letter ’ta’ occurs five times, and the arrangement of the third line repeats the letter ’ra’ five times.

Adi16.75

TEXT 75

caturtha-carane cari ’bha’-kara-prakasa

ataeva sabdalankara anuprasa

SYNONYMS

caturtha-carane—in the fourth line; cari—four; bha-kara—of the letter bha; prakasa—manifestations; ataeva—therefore; sabda-alankara—ornamental use of different sounds; anuprasa—alliteration.

TRANSLATION

"In the fourth line the letter ’bha’ occurs four times. This arrangement of alliteration is a pleasing ornamental use of sounds.

Adi16.76

TEXT 76

’sri’-sabde, ’laksmi’-sabde--eka vastu ukta

punar-ukta-praya bhase, nahe punar-ukta

SYNONYMS

sri-sabde—by the word sri; laksmi-sabde—by the word laksmi; eka vastu—one thing; ukta—is indicated; punar-ukta-praya—almost repetition; bhase—appears; nahe—but actually it is not; punar-ukta—repetition.

TRANSLATION

"Although the words ’sri’ and ’laksmi’ convey the same meaning and are therefore almost redundant, they are nevertheless not redundant.

Adi16.77

TEXT 77

’sri-yukta laksmi’ arthe arthera vibheda

punar-uktavad-abhasa, sabdalankara-bheda

SYNONYMS

sri-yukta laksmi—Laksmi, possessed of opulence; arthe—in the sense; arthera—of the meaning; vibheda—difference; punar-ukta-vad-abhasa—tinge of punar-ukta-vat; sabda-alankara—ornamental use of words; bheda—different.

TRANSLATION

"Describing Laksmi as possessed of sri [opulence] offers a difference in meaning with a tinge of repetition. This is the second ornamental use of words.

Adi16.78

TEXT 78

’laksmir iva’ arthalankara--upama-prakasa

ara arthalankara ache, nama--’virodhabhasa’

SYNONYMS

laksmir iva—the words laksmir iva (like Laksmi); artha-alankara—ornamental use of the meaning; upama—analogy; prakasa—manifestation; ara—also; artha-alankara—ornamental use of meaning; ache—there is; nama—which is named; virodha-abhasa—possibility of contradiction.

TRANSLATION

"The use of the words ’laksmir iva’ [’like Laksmi’] manifests the ornament of meaning called upama [analogy]. There is also the further ornament of meaning called virodhabhasa, or a contradictory indication.

Adi16.79

TEXT 79

’gangate kamala janme’--sabara subodha

’kamale gangara janma’--atyanta virodha

SYNONYMS

gangate—in the river Ganges; kamala—lotus flower; janme—grows; sabara—of everyone; subodha—understanding; kamale—in the lotus flower; gangara—of the Ganges; janma—birth; atyanta—very much; virodha—contradiction.

TRANSLATION

"Everyone knows that lotus flowers grow in the water of the Ganges. But to say that the Ganges takes birth from a lotus flower seems extremely contradictory.

Adi16.80

TEXT 80

’ihan visnu-pada-padme gangara utpatti’

virodhalankara iha maha-camatkrti

SYNONYMS

ihan—in this connection; visnu-pada-padme—in the lotus feet of Lord Visnu; gangara—of mother Ganges; utpatti—beginning; virodha—contradiction; alankara—literary decoration; iha—it; maha—very great; camatkrti—wonder.

TRANSLATION

"The existence of mother Ganges begins from the lotus feet of the Lord. Although this statement that water comes from a lotus flower is a contradiction, in connection with Lord Visnu it is a great wonder.

Adi16.81

TEXT 81

isvara-acintya-saktye gangara prakasa

ihate virodha nahi, virodha-abhasa

SYNONYMS

isvara-acintya-saktye—by the inconceivable potency of the Supreme Lord; gangara—of the Ganges; prakasa—emanation; ihate—in this; virodha nahi—there is no contradiction; virodha-abhasa—appears to be a contradiction.

TRANSLATION

"In this birth of the Ganges by the inconceivable potency of the Lord, there is no contradiction although it appears contradictory.

PURPORT

The central point of all Vaisnava philosophy is to accept the inconceivable potency of Lord Visnu. What sometimes appears contradictory from a material viewpoint is understandable in connection with the Supreme Personality of Godhead because He can perform contradictory activities by dint of His inconceivable potencies. Modern scientists are puzzled. They cannot even explain how such a large quantity of chemicals has formed the atmosphere. Scientists explain that water is a combination of hydrogen and oxygen, but when asked where such a large quantity of hydrogen and oxygen came from and how they combined to manufacture the great oceans and seas, they cannot answer because they are atheists who will not accept that everything comes from life. Their thesis is that life comes from matter.

Where do all these chemicals come from? The answer is that they are produced by the inconceivable energy of the Supreme Personality of Godhead. Living entities are part of the Supreme Godhead, and from their bodies come many chemicals. For example, the lemon tree is a living entity that produces many lemons, and within each lemon is a great deal of citric acid. Therefore, if even an insignificant living entity who is but a part of the Supreme Lord can produce so much of a chemical, how much potency there must be in the body of the Supreme Personality of Godhead.

Scientists cannot perfectly explain where the chemicals of the world are manufactured, but one can explain this perfectly by accepting the inconceivable energy of the Supreme Lord. There is no reason for denying this argument. Since there are potencies in the living entities who are samples of the Personality of Godhead, how much potency there must be in the Supreme Godhead Himself. As described in the Vedas, nityo nityanam cetanas cetananam: “He is the chief eternal of all eternals and the chief living entity among all living entities.” (Katha Upanisad 2.2.13)

Unfortunately, atheistic science will not accept that matter comes from life. Scientists insist upon their most illogical and foolish theory that life comes from matter, although this is quite impossible. They cannot prove in their laboratories that matter can produce life, yet there are thousands and thousands of examples illustrating that matter comes from life. Therefore in Sri Caitanya-caritamrta Krsnadasa Kaviraja Gosvami says that as soon as one accepts the inconceivable potency of the Supreme Personality of Godhead, no great philosopher or scientist can put forward any thesis to contradict the Lord’s power. This is expressed in the following Sanskrit verse.

Adi16.82

TEXT 82

ambujam ambuni jatam kvacid api na jatam ambujad ambu

mura-bhidi tad-viparitam padambhojan maha-nadi jata

SYNONYMS

ambujam—lotus flower; ambuni—in the water; jatam—is grown; kvacit—at any time; api—certainly; na—not; jatam—grown; ambujat—from a lotus flower; ambu—water; mura-bhidi—in Krsna, the killer of Murasura; tat-viparitam—just the opposite of that; pada-ambhojat—from the lotus flower of His feet; maha-nadi—the great river; jata—has grown.

TRANSLATION

" ’Everyone knows that lotus flowers grow in the water but water never grows from a lotus. All such contradictions, however, are wonderfully possible in Krsna: the great river Ganges has grown from His lotus feet.’

Adi16.83

TEXT 83

gangara mahattva--sadhya, sadhana tahara

visnu-padotpatti--’anumana’ alankara

SYNONYMS

gangara—of the Ganges; mahattva—opulences; sadhya—subject matter; sadhana—means; tahara—of that; visnu-pada-utpatti—her origin from the lotus feet of the Lord; anumana—called anumana (hypothesis); alankara—an ornament.

TRANSLATION

"The real glory of mother Ganges is that she has grown from the lotus feet of Lord Visnu. Such a hypothesis is another ornament, called anumana.

Adi16.84

TEXT 84

sthula ei panca dosa, panca alankara

suksma vicariye yadi achaye apara

SYNONYMS

sthula—gross; ei—these; panca—five; dosa—faults; panca—five; alankara—literary ornaments; suksma—in detail; vicariye—we consider; yadi—if; achaye—there are; apara—unlimited.

TRANSLATION

"I have simply discussed the five gross faults and five literary embellishments of this verse, but if we consider it in fine detail we will find unlimited faults.

Adi16.85

TEXT 85

pratibha, kavitva tomara devata-prasade

avicara kavye avasya pade dosa-badhe

SYNONYMS

pratibha—ingenuity; kavitva—poetic imagination; tomara—your; devata—of a demigod; prasade—by the grace; avicara—without good judgment; kavye—in the poetry; avasya—certainly; pade—there is; dosa—fault; badhe—obstruction.

TRANSLATION

"You have achieved poetic imagination and ingenuity by the grace of your worshipable demigod. But poetry not well reviewed is certainly subject to criticism.

Adi16.86

TEXT 86

vicari’ kavitva kaile haya sunirmala

salankara haile artha kare jhalamala

SYNONYMS

vicari’-with proper consideration; kavitva—poetic explanation; kaile—if done; haya—it becomes; sunirmala—very pure; sa-alankara—with metaphorical use of words; haile—if it is; artha—meaning; kare—does; jhalamala—dazzle.

TRANSLATION

“Poetic skill used with due consideration is very pure, and with metaphors and analogies it is dazzling.”

Adi16.87

TEXT 87

suniya prabhura vyakhya digvijayi vismita

mukhe na nihsare vakya, pratibha stambhita

SYNONYMS

suniya—hearing; prabhura—of the Lord; vyakhya—explanation; dig-vijayi—the champion; vismita—struck with wonder; mukhe—in the mouth; na—did not; nihsare—come out; vakya—words; pratibha—ingenuity; stambhita—choked up.

TRANSLATION

After hearing the explanation of Lord Caitanya Mahaprabhu, the champion poet was struck with wonder. His cleverness stunned, he could not say anything.

Adi16.88

TEXT 88

kahite cahaye kichu, na aise uttara

tabe vicaraye mane ha-iya phanphara

SYNONYMS

kahite—to speak; cahaye—wants; kichu—something; na—not; aise—comes; uttara—any reply; tabe—thereafter; vicaraye—considers; mane—within the mind; ha-iya—becoming; phanphara—puzzled.

TRANSLATION

He wanted to say something, but no reply could come from his mouth. He then began to consider this puzzle within his mind.

Adi16.89

TEXT 89

paduya balaka kaila mora buddhi lopa

jani--sarasvati more kariyachena kopa

SYNONYMS

paduya—student; balaka—a boy; kaila—made; mora—my; buddhi—intelligence; lopa—lost; jani—I can understand; sarasvati—mother Sarasvati; more—with me; kariyachena—must have been; kopa—angry.

TRANSLATION

"This mere boy has blocked my intelligence. I can therefore understand that mother Sarasvati has become angry with me.

PURPORT

In the Bhagavad-gita it is clearly said that all intelligence comes from the Supreme Personality of Godhead, who is situated in everyone’s heart as Paramatma. The Paramatma gave the pandita the intelligence to understand that because he was proud of his learning and wanted to defeat even the Supreme Lord, by the will of the Lord and through the agency of mother Sarasvati he had been defeated. One should not, therefore, be too proud of one’s position. Even if one is a greatly learned scholar, if he commits an offense to the lotus feet of the Lord he will not be able to speak properly, in spite of his learning. In every respect, we are controlled. Our only duty, therefore, is to surrender always to the lotus feet of the Lord and not be falsely proud. Mother Sarasvati created this situation to favor the champion pandita so that he might surrender unto Lord Caitanya Mahaprabhu.

Adi16.90

TEXT 90

ye vyakhya karila, se manusyera nahe sakti

nimani-mukhe rahi’ bale apane sarasvati

SYNONYMS

ye vyakhya—which explanation; karila—He has made; se—that; manusyera—of any human being; nahe—there is not; sakti—power; nimani-mukhe—in the mouth of this boy Nimai; rahi’-remaining; bale—speaks; apane—personally; sarasvati—mother Sarasvati.

TRANSLATION

“The wonderful explanation the boy has given could not have been possible for a human being. Therefore mother Sarasvati must have spoken personally through His mouth.”

Adi16.91

TEXT 91

eta bhavi’ kahe--suna, nimani pandita

tava vyakhya suni’ ami ha-ilan vismita

SYNONYMS

eta bhavi—thinking like this; kahe—the pandita says; suna—hear; nimani pandita—O Nimai Pandita; tava—Your; vyakhya—explanations; suni’-hearing; ami—I; ha-ilan—have become; vismita—struck with wonder.

TRANSLATION

Thinking thus, the pandita said, "My dear Nimai Pandita, please hear me. Hearing Your explanation, I am simply struck with wonder.

Adi16.92

TEXT 92

alankara nahi pada, nahi sastrabhyasa

kemane e saba artha karile prakasa

SYNONYMS

alankara—the literary use of words; nahi pada—You never read; nahi—nor is there; sastra-abhyasa—long practice in the discussion of the sastras; kemane—by which method; e saba—all these; artha—explanations; karile—You have made; prakasa—manifestation.

TRANSLATION

“I am surprised. You are not a literary student and do not have long experience in studying the sastras. How have You been able to explain all these critical points?”

Adi16.93

TEXT 93

iha suni’ mahaprabhu ati bada rangi

tanhara hrdaya jani’ kahe kari’ bhangi

SYNONYMS

iha suni’-hearing this; mahaprabhu—Caitanya Mahaprabhu; ati—very; bada—much; rangi—funny; tanhara—his; hrdaya—heart; jani’-understanding; kahe—says; kari’-doing; bhangi—indication.

TRANSLATION

Hearing this and understanding the pandita’s heart, Sri Caitanya Mahaprabhu replied in a humorous way.

Adi16.94

TEXT 94

sastrera vicara bhala-manda nahi jani

sarasvati ye balaya, sei bali vani

SYNONYMS

sastrera vicara—discussion of sastra; bhala-manda—good or bad; nahi jani—do not know; sarasvati—mother Sarasvati; ye balaya—whatever she speaks; sei—those; bali—I say; vani—words.

TRANSLATION

“My dear sir, I do not know what is good composition and what is bad. But whatever I have spoken must be understood to have been spoken by mother Sarasvati.”

Adi16.95

TEXT 95

iha suni’ digvijayi karila niscaya

sisu-dvare devi more kaila parajaya

SYNONYMS

iha suni’-hearing this; dig-vijayi—the champion; karila—admitted; niscaya—decision; sisu-dvare—through this boy; devi—mother Sarasvati; more—unto me; kaila—has done; parajaya—defeat.

TRANSLATION

When he heard this judgment from Lord Caitanya Mahaprabhu, the pandita sorrowfully wondered why mother Sarasvati wanted to defeat him through a small boy.

Adi16.96

TEXT 96

aji tanre nivediba, kari’ japa-dhyana

sisu-dvare kaila more eta apamana

SYNONYMS

aji—today; tanre—unto her; nivediba—I shall offer my prayers; kari’-performing; japa—chanting; dhyana—meditation; sisu-dvare—through a boy; kaila—has done; more—unto me; eta—so much; apamana—insult.

TRANSLATION

“I shall offer prayers and meditation to the goddess of learning,” the champion concluded, “and ask her why she has insulted me so greatly through this boy.”

Adi16.97

TEXT 97

vastutah sarasvati asuddha sloka karaila

vicara-samaya tanra buddhi acchadila

SYNONYMS

vastutah—in fact; sarasvati—mother Sarasvati; asuddha—impure; sloka—verse; karaila—caused him to compose; vicara-samaya—at the time of reviewing; tanra—his; buddhi—intelligence; acchadila—covered.

TRANSLATION

Sarasvati had in fact induced the champion to compose his verse in an impure way. Furthermore, when it was discussed she covered his intelligence, and thus the Lord’s intelligence was triumphant.

Adi16.98

TEXT 98

tabe sisya-gana saba hasite lagila

ta’-saba nisedhi’ prabhu kavire kahila

SYNONYMS

tabe—at that time; sisya-gana—the disciples; saba—all; hasite—to laugh; lagila—began; ta’-saba—all of them; nisedhi’-forbidding; prabhu—the Lord; kavire—unto the poet; kahila—addressed.

TRANSLATION

When the poetic champion was thus defeated, all the Lord’s disciples sitting there began to laugh loudly. But Lord Caitanya Mahaprabhu asked them not to do so, and He addressed the poet as follows.

Adi16.99

TEXT 99

tumi bada pandita, mahakavi-siromani

yanra mukhe bahiraya aiche kavya-vani

SYNONYMS

tumi—you; bada pandita—greatly learned scholar; maha-kavi—of all great poets; siromani—the topmost; yanra—of whom; mukhe—in the mouth; bahiraya—emanates; aiche—such; kavya-vani—poetic language.

TRANSLATION

"You are the most learned scholar and the topmost of all great poets, for otherwise how could such fine poetry come from your mouth?

Adi16.100

TEXT 100

tomara kavitva yena ganga-jala-dhara

toma-sama kavi kotha nahi dekhi ara

SYNONYMS

tomara—your; kavitva—poetic ingenuity; yena—like; ganga-jala-dhara—the flowing of the waters of the Ganges; toma-sama—like you; kavi—poet; kotha—anywhere; nahi—not; dekhi—I see; ara—anyone else.

TRANSLATION

"Your poetic skill is like the constant flow of the waters of the Ganges. I find no one in the world who can compete with you.

Adi16.101

TEXT 101

bhavabhuti, jayadeva, ara kalidasa

tan-sabara kavitve ache dosera prakasa

SYNONYMS

bhavabhuti—of the name Bhavabhuti; jayadeva—of the name Jayadeva; ara—and; kalidasa—of the name Kalidasa; tan-sabara—of all of them; kavitve—in the poetic power; ache—there is; dosera—of faults; prakasa—manifestation.

TRANSLATION

"Even in the poetic compositions of such great poets as Bhavabhuti, Jayadeva and Kalidasa there are many examples of faults.

Adi16.102

TEXT 102

dosa-guna-vicara--ei alpa kari’ mani

kavitva-karane sakti, tanha se vakhani

SYNONYMS

dosa-guna-vicara—therefore to criticize one’s poetry as good or bad; ei—this; alpa—negligible; kari’-making; mani—I consider; kavitva—poetic ingenuity; karane—in performing; sakti—power; tanha—that; se—we; vakhani—describe.

TRANSLATION

"Such mistakes should be considered negligible. One should see only how such poets have displayed their poetic power.

PURPORT

Adi16.103

TEXT 103

saisava-capalya kichu na labe amara

sisyera samana muni na han tomara

SYNONYMS

saisava—childish; capalya—impudence; kichu—anything; na—do not; labe—please take; amara—My; sisyera—of disciples; samana—the equal; muni—I; na—not; han—am; tomara—your.

TRANSLATION

"I am not even fit to be your disciple. Therefore kindly do not take seriously whatever childish impudence I have shown.

Adi16.104

TEXT 104

aji vasa’ yaha, kali miliba abara

suniba tomara mukhe sastrera vicara

SYNONYMS

aji—today; vasa’-resting place; yaha—go back; kali—tomorrow; miliba—we will meet; abara—again; suniba—I shall hear; tomara mukhe—from your mouth; sastrera—on the sastras; vicara—discussion.

TRANSLATION

“Please go back home, and tomorrow we may meet again so that I may hear discourses on the sastras from your mouth.”

Adi16.105

TEXT 105

ei-mate nija ghare gela dui jana

kavi ratre kaila sarasvati-aradhana

SYNONYMS

ei-mate—in this way; nija ghare—to their respective homes; gela—went back; dui jana—both of them; kavi—poet; ratre—at night; kaila—performed; sarasvati—of mother Sarasvati; aradhana—worship.

TRANSLATION

In this way both the poet and Caitanya Mahaprabhu went back to their homes, and at night the poet worshiped mother Sarasvati.

Adi16.106

TEXT 106

sarasvati svapne tanre upadesa kaila

saksat isvara kari’ prabhuke janila

SYNONYMS

sarasvati—mother Sarasvati; svapne—in a dream; tanre—unto him; upadesa—advice; kaila—gave; saksat—directly; isvara—the Supreme Person; kari’-accepting; prabhuke—the Lord; janila—he understood.

TRANSLATION

In a dream the goddess informed him of the Lord’s position, and the poetic champion could understand that Lord Caitanya Mahaprabhu is the Supreme Personality of Godhead Himself.

Adi16.107

TEXT 107

prate asi’ prabhu-pade la-ila sarana

prabhu krpa kaila, tanra khandila bandhana

SYNONYMS

prate—in the morning; asi’-coming back; prabhu-pade—at the lotus feet of the Lord; la-ila—took; sarana—shelter; prabhu—the Lord; krpa—mercy; kaila—showed; tanra—his; khandila—cut off; bandhana—all bondage.

TRANSLATION

The next morning the poet came to Lord Caitanya and surrendered unto His lotus feet. The Lord bestowed His mercy upon him and cut off all his bondage to material attachment.

PURPORT

Adi16.108

TEXT 108

bhagyavanta digvijayi saphala-jivana

vidya-bale paila mahaprabhura carana

SYNONYMS

bhagyavanta—very fortunate; dig-vijayi—the poetic champion; sa-phala—successful; jivana—life; vidya-bale—by the strength of learning; paila—got; maha-prabhura—of Lord Sri Caitanya Mahaprabhu; carana—lotus feet.

TRANSLATION

The poetic champion was certainly most fortunate. His life was successful by dint of his vast learning and erudite scholarship, and thus he attained the shelter of Lord Caitanya Mahaprabhu.

PURPORT

Sri Narottama dasa Thakura has sung that the best qualification for taking shelter of the lotus feet of Lord Caitanya is to be the most fallen because the Lord came specifically to deliver the fallen souls. In this age there are very few scholars. Almost everyone is a fallen meat-eater, drunkard, woman-hunter or gambler. Such persons are never considered learned scholars, even if they pose as such. Because these so-called scholars superficially see that Caitanya Mahaprabhu associates with the fallen souls, they think that He is meant for a lower class of men but that they do not need Him. Thus such scholars do not take to the Krsna consciousness movement. To be puffed up with false learning, therefore, is a disqualification for accepting the Krsna consciousness movement. But here is a special example, for although the poetic champion was a greatly learned scholar, the Lord also favored him because of his humble submission.

Adi16.109

TEXT 109

e-saba lila varniyachena vrndavana-dasa

ye kichu visesa ihan karila prakasa

SYNONYMS

e-saba—all these; lila—pastimes; varniyachena—has described; vrndavana-dasa—Vrndavana dasa Thakura; ye kichu—whatever; visesa—specifics; ihan—in this connection; karila—I have made; prakasa—presentation.

TRANSLATION

Srila Vrndavana dasa Thakura has described all these incidents elaborately. I have only presented the specific incidents he has not described.

Adi16.110

TEXT 110

caitanya-gosanira lila--amrtera dhara

sarvendriya trpta haya sravane yahara

SYNONYMS

caitanya-gosanira lila—the pastimes of Lord Caitanya Mahaprabhu; amrtera dhara—drops of nectar; sarva-indriya—all senses; trpta—satisfied; haya—become; sravane—by hearing; yahara—of them all.

TRANSLATION

The nectarean drops of Sri Caitanya Mahaprabhu’s pastimes can satisfy the senses of everyone who hears them.

Adi16.111

TEXT 111

sri-rupa-raghunatha-pade yara asa

caitanya-caritamrta kahe krsnadasa

SYNONYMS

sri-rupa—Srila Rupa Gosvami; raghunatha—Srila Raghunatha dasa Gosvami; pade—at the lotus feet; yara—whose; asa—expectation; caitanya-caritamrta—the book named Caitanya-caritamrta; kahe—describes; krsnadasa—Srila Krsnadasa Kaviraja Gosvami.

TRANSLATION

Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta, following in their footsteps.

Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, Adi-lila, Sixteenth Chapter, describing the pastimes of the Lord in His childhood and youth.