Madhya1.36

TEXT 36

ei saba grantha kaila gosani sanatana

rupa-gosani kaila yata, ke karu ganana

SYNONYMS

ei saba—all these; grantha—scriptures; kaila—compiled; gosani sanatana—Sanatana Gosvami; rupa-gosani—Rupa Gosvami; kaila—did; yata—all; ke—who; karu ganana—can count.

TRANSLATION

We have already given the names of four books compiled by Sanatana Gosvami. Similarly, Srila Rupa Gosvami has also compiled many books, which no one can even count.

Madhya1.37

TEXT 37

pradhana pradhana kichu kariye ganana

laksa granthe kaila vraja-vilasa varnana

SYNONYMS

pradhana pradhana—the most important ones; kichu—some; kariye—I do; ganana—enumeration; laksa—hundreds and thousands; granthe—in verses; kaila—did; vraja-vilasa—of the pastimes of the Lord in Vrndavana; varnana—description.

TRANSLATION

I shall therefore enumerate the chief books compiled by Srila Rupa Gosvami. He has described the pastimes of Vrndavana in thousands of verses.

Madhya1.38

TEXT 38

rasamrta-sindhu, ara vidagdha-madhava

ujjvala-nilamani, ara lalita-madhava

SYNONYMS

rasamrta-sindhu—of the name Bhakti-rasamrta-sindhu; ara—and; vidagdha-madhava—of the name Vidagdha-madhava; ujjvala-nilamani—of the name Ujjvala-nilamani; ara—and; lalita-madhava—of the name Lalita-madhava.

TRANSLATION

The books compiled by Sri Rupa Gosvami include the Bhakti-rasamrta-sindhu, Vidagdha-madhava, Ujjvala-nilamani and Lalita-madhava.

Madhya1.39-40

TEXTS 39-40

dana-keli-kaumudi, ara bahu stavavali

astadasa lila-cchanda, ara padyavali

govinda-virudavali, tahara laksana

mathura-mahatmya, ara nataka-varnana

SYNONYMS

dana-keli-kaumudi—of the name Dana-keli-kaumudi; ara—and; bahu stavavali—many prayers; astadasa—eighteen; lila-cchanda—chronological pastimes; ara—and; padyavali—of the name Padyavali; govinda-virudavali—of the name Govinda-virudavali; tahara laksana—the symptoms of the book; mathura-mahatmya—the glories of Mathura; ara nataka-varnana—and descriptions of drama (Nataka-candrika).

TRANSLATION

Srila Rupa Gosvami also compiled the Dana-keli-kaumudi, Stavavali, Lila-cchanda, Padyavali, Govinda-virudavali, Mathura-mahatmya and Nataka-varnana.

Madhya1.41

TEXT 41

laghu-bhagavatamrtadi ke karu ganana

sarvatra karila vraja-vilasa varnana

SYNONYMS

laghu-bhagavatamrta-adi—another list, containing Laghu-bhagavatamrta; ke—who; karu ganana—can count; sarvatra—everywhere; karila—did; vraja-vilasa—of the pastimes of Vrndavana; varnana—description.

TRANSLATION

Who can count the rest of the books (headed by the Laghu-bhagavatamrta) written by Srila Rupa Gosvami? He has described the pastimes of Vrndavana in all of them.

PURPORT

Srila Bhaktisiddhanta Sarasvati has given a description of these books. The Bhakti-rasamrta-sindhu is a great book of instruction on how to develop devotional service to Lord Krsna and follow the transcendental process. It was finished in the year 1463 Sakabda (A.D. 1542). This book is divided into four parts: purva-vibhaga (eastern division), daksina-vibhaga (southern division), pascima-vibhaga (western division) and uttara-vibhaga (northern division). In the purva-vibhaga, there is a description of the permanent development of devotional service. The general principles of devotional service, the execution of devotional service, ecstasy in devotional service and ultimately the attainment of love of Godhead are described. In this way there are four laharis (waves) in this division of the ocean of the nectar of devotion.

In the daksina-vibhaga (southern division) there is a general description of the mellow (relationship) called bhakti-rasa, which is derived from devotional service. There are also descriptions of the stages known as vibhava, anubhava, sattvika, vyabhicari and sthayi-bhava, all on this high platform of devotional service. Thus there are five waves in the daksina-vibhaga division. In the western division (pascima-vibhaga) there is a description of the chief transcendental humors derived from devotional service. These are known as mukhya-bhakti-rasa-nirupana, or attainment of the chief humors or feelings in the execution of devotional service. In that part there is a description of devotional service in neutrality, further development in love and affection (called servitude), further development in fraternity, further development in parenthood, or parental love, and finally conjugal love between Krsna and His devotees. Thus there are five waves in the western division.

In the northern division (uttara-vibhaga) there is a description of the indirect mellows of devotional service-namely, devotional service in laughter, devotional service in wonder, and devotional service in chivalry, pity, anger, dread and ghastliness. There are also mixing of mellows and the transgression of different humors. Thus there are nine waves in this part. This is but a brief outline of the Bhakti-rasamrta-sindhu.

The Vidagdha-madhava is a drama of Lord Krsna’s pastimes in Vrndavana. Srila Rupa Gosvami finished this book in the year 1454 Sakabda (A.D. 1533). The first part of this drama is called venu-nada-vilasa, the second part manmatha-lekha, the third part radha-sanga, the fourth part venu-harana, the fifth part radha-prasadana, the sixth part sarad-vihara, and the seventh and last part gauri-vihara.

There is also a book called Ujjvala-nilamani, a transcendental account of loving affairs that includes metaphor, analogy and higher bhakti sentiments. Devotional service in conjugal love is described briefly in the Bhakti-rasamrta-sindhu, but it is very elaborately discussed in the Ujjvala-nilamani. This book describes different types of lovers, their assistants, and those who are very dear to Krsna. There is also a description of Srimati Radharani and other female lovers, as well as various group leaders. Messengers and the constant associates, as well as others who are very dear to Krsna, are all described. The book also relates how love of Krsna is awakened and describes the ecstatic situation, the devotional situation, permanent ecstasy, disturbed ecstasy, steady ecstasy, different positions of different dresses, feelings of separation, prior attraction, anger in attraction, varieties of loving affairs, separation from the beloved, meeting with the beloved, and both direct and indirect enjoyment between the lover and the beloved. All this has been very elaborately described.

Similarly, Lalita-madhava is a description of Krsna’s pastimes in Dvaraka. These pastimes were made into a drama, and the work was finished in the year 1459 Sakabda. The first part deals with festivities in the evening, the second with the killing of the Sankhacuda, the third with maddened Srimati Radharani, the fourth with Radharani’s proceeding toward Krsna, the fifth with the achievement of Candravali, the sixth with the achievement of Lalita, the seventh with the meeting in Nava-vrndavana, the eighth with the enjoyment in Nava-vrndavana, the ninth with looking over pictures, and the tenth with complete satisfaction of the mind. Thus the entire drama is divided into ten parts.

The Laghu-bhagavatamrta is divided into two parts. The first is called “The Nectar of Krsna” and the second “The Nectar of Devotional Service.” The importance of Vedic evidence is stressed in the first part, and this is followed by a description of the original form of the Supreme Personality of Godhead as Sri Krsna and descriptions of His pastimes and expansions in svamsa (personal forms) and vibhinnamsa. According to different absorptions, the incarnations are called avesa and tad-ekatma. The first incarnation is divided into three purusavataras-namely, Maha-Visnu, Garbhodakasayi Visnu and Ksirodakasayi Visnu. Then there are the three incarnations of the modes of nature-namely, Brahma, Visnu and Mahesvara (Siva). All the paraphernalia used in the service of the Lord is transcendental, beyond the three qualities of this material world. There is also a description of twenty-five lila-avataras, namely Catuh-sana (the Kumaras), Narada, Varaha, Matsya, Yajna, Nara-narayana Rsi, Kapila, Dattatreya, Hayagriva, Hamsa, Prsnigarbha, Rsabha, Prthu, Nrsimha, Kurma, Dhanvantari, Mohini, Vamana, Parasurama, Dasarathi, Krsna-dvaipayana, Balarama, Vasudeva, Buddha and Kalki. There are also fourteen incarnations of Manu: Yajna, Vibhu, Satyasena, Hari, Vaikuntha, Ajita, Vamana, Sarvabhauma, Rsabha, Visvaksena, Dharmasetu, Sudhama, Yogesvara and Brhadbhanu. There are also four incarnations for the four yugas, and their colors are described as white, red, blackish and black (sometimes yellow, as in the case of Lord Caitanya Mahaprabhu). There are different types of millenniums and incarnations for those millenniums. The categories called avesa, prabhava, vaibhava and para constitute different situations for the different incarnations. According to specific pastimes, the names are spiritually empowered. There are also descriptions of the difference between the powerful and the power, and the inconceivable activities of the Supreme Lord.

Sri Krsna is the original Supreme Personality of Godhead, and no one is greater than Him. He is the source of all incarnations. In the Laghu-bhagavatamrta there are descriptions of His partial incarnations, a description of the impersonal Brahman effulgence (actually the bodily effulgence of Sri Krsna), the superexcellence of Sri Krsna’s pastimes as an ordinary human being with two hands and so forth. There is nothing to compare with the two-armed form of the Lord. In the spiritual world (vaikuntha-jagat) there is no distinction between the owner of the body and the body itself. In the material world the owner of the body is called the soul, and the body is called a material manifestation. In the Vaikuntha world, however, there is no such distinction. Lord Sri Krsna is unborn, and His appearance as an incarnation is perpetual. Krsna’s pastimes are divided into two parts-manifest and unmanifest. For example, when Krsna takes His birth within this material world, His pastimes are considered to be manifest. However, when He disappears, one should not think that He is finished, for His pastimes are going on in an unmanifest form. Varieties of humors, however, are enjoyed by the devotees and Lord Krsna during His manifest pastimes. After all, His pastimes in Mathura, Vrndavana and Dvaraka are eternal and are going on perpetually somewhere in some part of the universe.

Madhya1.42

TEXT 42

tanra bhratus-putra nama--sri-jiva-gosani

yata bhakti-grantha kaila, tara anta nai

SYNONYMS

tanra—his; bhratuh-putra—nephew; nama—of the name; sri-jiva-gosani—Srila Jiva Gosvami Prabhupada; yata—all; bhakti-grantha—books on devotional service; kaila—compiled; tara—that; anta—end; nai—there is not.

TRANSLATION

Sri Rupa Gosvami’s nephew, Srila Jiva Gosvami, has compiled so many books on devotional service that there is no counting them.

Madhya1.43

TEXT 43

sri-bhagavata-sandarbha-nama grantha-vistara

bhakti-siddhantera tate dekhaiyachena para

SYNONYMS

sri-bhagavata-sandarbha-nama—of the name Bhagavata-sandarbha; grantha—the book; vistara—very elaborate; bhakti-siddhantera—of the conclusions of devotional service; tate—in that book; dekhaiyachena—he has shown; para—the limit.

TRANSLATION

In Sri Bhagavata-sandarbha, Srila Jiva Gosvami has written conclusively about the ultimate end of devotional service.

PURPORT

The Bhagavata-sandarbha is also known as Sat-sandarbha. In the first part, called Tattva-sandarbha, it is proved that Srimad-Bhagavatam is the most authoritative evidence directly pointing to the Absolute Truth. The second Sandarbha, called Bhagavat-sandarbha, draws a distinction between impersonal Brahman and localized Paramatma and describes the spiritual world and the domination of the mode of goodness devoid of contamination by the other two material modes. In other words, there is a vivid description of the transcendental position known as suddha-sattva. Material goodness is apt to be contaminated by the other two material qualities-ignorance and passion-but when one is situated in the suddha-sattva position, there is no chance for such contamination. It is a spiritual platform of pure goodness. The potency of the Supreme Lord and the living entity is also described, and there is a description of the inconceivable energies and varieties of energies of the Lord. The potencies are divided into categories-internal, external, personal, marginal and so forth. There are also discussions of the eternality of Deity worship, the omnipotence of the Deity, His all-pervasiveness, His giving shelter to everyone, His subtle and gross potencies, His personal manifestations, His expressions of form, quality and pastimes, His transcendental position and His complete form. It is also stated that everything pertaining to the Absolute has the same potency and that the spiritual world, the associates in the spiritual world and the threefold energies of the Lord in the spiritual world are all transcendental. There are further discussions concerning the difference between the impersonal Brahman and the Personality of Godhead, the fullness of the Personality of Godhead, the objective of all Vedic knowledge, the personal potencies of the Lord, and the Personality of Godhead as the original author of Vedic knowledge.

The third Sandarbha is called Paramatma-sandarbha, and in this book there is a description of Paramatma (the Supersoul) and an explanation of how the Supersoul exists in millions and millions of living entities. There are discussions of the differences between the qualitative incarnations, and discourses concerning the living entities, maya, the material world, the theory of transformation, the illusory energy, the sameness of this world and the Supersoul, and the truth about this material world. In this connection, the opinions of Sridhara Svami are given. It is stated that the Supreme Personality of Godhead, although devoid of material qualities, superintends all material activities. There is also a discussion of how the lila-avatara incarnations respond to the desires of the devotees and how the Supreme Personality of Godhead is characterized by six opulences.

The fourth Sandarbha is called Krsna-sandarbha, and in this book Krsna is proved to be the Supreme Personality of Godhead. There are discussions of Krsna’s pastimes and qualities, His superintendence of the purusa-avataras, and so forth. The opinions of Sridhara Svami are corroborated. In each and every scripture, the supremacy of Krsna is stressed. Baladeva, Sankarsana and other expansions of Krsna are emanations of Maha-Sankarsana. All the incarnations and expansions exist simultaneously in the body of Krsna, who is described as two-handed. There are also descriptions of the Goloka planet, Vrndavana (the eternal place of Krsna), the identity of Goloka and Vrndavana, the Yadavas and the cowherd boys (both eternal associates of Krsna), the adjustment and equality of the manifest and unmanifest pastimes, Sri Krsna’s manifestation in Gokula, the queens of Dvaraka as expansions of the internal potency, and, superior to them, the superexcellent gopis. There is also a list of the gopis’ names and a discussion of the topmost position of Srimati Radharani.

The fifth Sandarbha is called Bhakti-sandarbha, and in this book there is a discussion of how devotional service can be directly executed, and how such service can be adjusted, either directly or indirectly. There is a discussion of the knowledge of all kinds of scripture, the establishment of the Vedic institution of varnasrama, bhakti as superior to fruitive activity, and so forth. It is also stated that without devotional service even a brahmana is condemned. There are discussions of the process of karma-tyaga (the giving of the results of karma to the Supreme Personality of Godhead), and the practices of mystic yoga and philosophical speculation, which are deprecated as simply hard labor. Worship of the demigods is discouraged, and worship of a Vaisnava is considered exalted. No respect is given to the nondevotees. There are discussions of how one can be liberated even in this life (jivan-mukta), Lord Siva as a devotee, and how a bhakta and his devotional service are eternally existing. It is stated that through bhakti one can attain all success because for bhakti is transcendental to the material qualities. There is a discussion of how the self is manifest through bhakti. There is also a discussion of the self’s bliss, as well as how bhakti, even imperfectly executed, enables one to attain the lotus feet of the Supreme Personality of Godhead. Unmotivated devotional service is highly praised, and an explanation is given of how each devotee can achieve the platform of unmotivated service by association with other devotees. There is a discussion of the differences between the maha-bhagavata and the ordinary devotee, the symptoms of philosophical speculation, the symptoms of self-worship, or ahangrahopasana, the symptoms of devotional service, the symptoms of imaginary perfection, the acceptance of regulative principles, service to the spiritual master, the maha-bhagavata (liberated devotee) and service to him, service to Vaisnavas in general, the principles of hearing, chanting, remembering and serving the lotus feet of the Lord, offenses in worship, offensive effects, prayers, engaging oneself as an eternal servant of the Lord, making friendships with the Lord and surrendering everything for His pleasure. There is also a discussion of raganuga-bhakti (spontaneous love of Godhead), of the specific purpose of becoming a devotee of Lord Krsna, and a comparative study of other perfectional stages.

The sixth Sandarbha is called Priti-sandarbha, a thesis on love of Godhead. Here it is stated that through love of Godhead, one becomes perfectly liberated and attains the highest goal of life. A distinction is made between the liberated condition of a personalist and that of an impersonalist, and there is a discussion of liberation during one’s lifetime as distinguished from liberation from material bondage. Of all kinds of liberation, liberation in loving service to the Lord is described as the most exalted, and meeting the Supreme Personality of Godhead face to face is shown to be the highest perfection of life. Immediate liberation is contrasted with liberation by a gradual process. Both realization of Brahman and meeting with the Supreme Personality of Godhead are described as liberation within one’s lifetime, but meeting with the Supreme Personality of Godhead, both internally and externally, is shown to be superexcellent, above the transcendental realization of the Brahman effulgence. There is a comparative study of liberation as salokya, samipya and sarupya. Samipya is better than salokya. Devotional service is considered to be liberation with greater facilities, and there is a discussion of how to obtain it. There are also discussions of the transcendental state one achieves after attaining the devotional platform, which is the exact position of love of Godhead; the marginal symptoms of transcendental love, and how it is awakened; the distinction between so-called love and transcendental love on the platform of love of Godhead; and different types of humors and mellows enjoyed in relishing the lusty affairs of the gopis, which are different from mundane affairs, which in turn are symbolical representations of pure love for Krsna. There are also discussions of bhakti mixed with philosophical speculation, the superexcellence of the love of the gopis, the difference between opulent devotional service and loving devotional service, the exalted position of the residents of Gokula, the progressively exalted position of the friends of Krsna, the gopas and the gopis in parental love with Krsna, and finally the superexcellence of the love of the gopis and that of Srimati Radharani. There is also a discussion of how spiritual feelings can be present when one simply imitates them and of how such mellows are far superior to the ordinary mellows of mundane love, and there are descriptions of different ecstasies, the awakening of ecstasy, transcendental qualities, the distinction of dhirodatta, the utmost attractiveness of conjugal love, the ecstatic features, the permanent ecstatic features, the mellows divided in five transcendental features of direct loving service, and indirect loving service, considered in seven divisions. Finally there is a discussion of overlapping of different rasas, and there are discussions of santa (neutrality), servitorship, taking shelter, parental love, conjugal love, direct transcendental enjoyment and enjoyment in separation, previous attraction and the glories of Srimati Radharani.

Madhya1.44

TEXT 44

gopala-campu-name grantha-mahasura

nitya-lila sthapana yahe vraja-rasa-pura

SYNONYMS

gopala-campu—Gopala-campu; name—by the name; grantha—the transcendental work of literature; maha-sura—most formidable; nitya-lila—of eternal pastimes; sthapana—establishment; yahe—in which; vraja-rasa—the transcendental mellows enjoyed in Vrndavana; pura—complete.

TRANSLATION

The most famous and formidable transcendental literary work is the book named Gopala-campu. In this book the eternal pastimes of the Lord are established, and the transcendental mellows enjoyed in Vrndavana are completely described.

PURPORT

In his Anubhasya, Srila Bhaktisiddhanta Sarasvati Thakura gives the following information about the Gopala-campu. The Gopala-campu is divided into two parts. The first part is called the eastern wave, and the second part is called the northern wave. In the first part there are thirty-three supplications and in the second part thirty-seven supplications. In the first part, completed in 1510 Sakabda (A.D. 1589), the following subject matters are discussed: (1) Vrndavana and Goloka; (2) the killing of the Putana demon, the gopis’ returning home under the instructions of mother Yasoda, the bathing of Lord Krsna and Balarama, snigdha-kantha and madhu-kantha; (3) the dream of mother Yasoda; (4) the Janmastami ceremony; (5) the meeting between Nanda Maharaja and Vasudeva, and the killing of the Putana demon; (6) the pastimes of awakening from bed, the deliverance of the demon Sakata, and the name-giving ceremony; (7) the killing of the Trnavarta demon, Lord Krsna’s eating dirt, Lord Krsna’s childish naughtiness, and Lord Krsna as a thief; (8) churning of the yogurt, Krsna’s drinking from the breast of mother Yasoda, the breaking of the yogurt pot, Krsna bound with ropes, the deliverance of the two brothers (Yamalarjuna) and the lamentation of mother Yasoda; (9) entering Sri Vrndavana; (10) the killing of Vatsasura, Bakasura and Vyomasura; (11) the killing of Aghasura and the bewilderment of Lord Brahma; (12) the tending of the cows in the forest; (13) taking care of the cows and chastising the Kaliya serpent; (14) the killing of Gardabhasura (the ass demon), and the praise of Krsna; (15) the previous attraction of the gopis; (16) the killing of Pralambasura and the eating of the forest fire; (17) the gopis’ attempt to approach Krsna. (18) the lifting of Govardhana Hill; (19) bathing Krsna with milk; (20) the return of Nanda Maharaja from the custody of Varuna and the vision of Goloka Vrndavana by the gopis; (21) the performance of the rituals in Katyayani-vrata and the worship of the goddess Durga; (22) the begging of food from the wives of the brahmanas performing sacrifices, (23) the meeting of Krsna and the gopis; (24) Krsna’s enjoying the company of the gopis, the disappearance of Radha and Krsna from the scene, and the search for Them by the gopis; (25) the reappearance of Krsna; (26) the determination of the gopis; (27) pastimes in the waters of the Yamuna; (28) the deliverance of Nanda Maharaja from the clutches of the serpent; (29) various pastimes in solitary places; (30) the killing of Sankhacuda and the Hori; (31) the killing of Aristasura; (32) the killing of the Kesi demon; (33) the appearance of Sri Narada Muni and a description of the year in which the book was completed.

In the second part, known as Uttara-campu, the following subject matters are discussed: (1) attraction for Vrajabhumi; (2) the cruel activities of Akrura; (3) Krsna’s departure for Mathura; (4) a description of the city of Mathura; (5) the killing of Kamsa; (6) Nanda Maharaja’s separation from Krsna and Balarama; (7) Nanda Maharaja’s entrance into Vrndavana without Krsna and Balarama; (8) the studies of Krsna and Balarama; (9) how the son of the teacher of Krsna and Balarama was returned; (10) Uddhava’s visit to Vrndavana; (11) Radharani’s talking with the messenger bumblebee; (12) the return of Uddhava from Vrndavana; (13) the binding of Jarasandha; (14) the killing of the yavana Jarasandha; (15) the marriage of Balarama; (16) the marriage of Rukmini; (17) seven marriages; (18) the killing of Narakasura, the taking of the parijata flower from heaven and Krsna’s marriage to 16,000 princesses; (19) victory over Banasura; (20) a description of Balarama’s return to Vraja; (21) the killing of Paundraka (the imitation Visnu); (22) the killing of Dvivida and thoughts of Hastinapura; (23) departure for Kuruksetra; (24) how the residents of Vrndavana and Dvaraka met at Kuruksetra; (25) Krsna’s consultation with Uddhava; (26) the deliverance of the king; (27) the performance of the Rajasuya sacrifice; (28) the killing of Salva; (29) Krsna’s considering returning to Vrndavana; (30) Krsna’s revisiting Vrndavana; (31) the adjustment of obstructions by Srimati Radharani and others; (32) everything completed; (33) the residence of Radha and Madhava; (34) decorating Srimati Radharani and Krsna; (35) the marriage ceremony of Srimati Radharani and Krsna; (36) the meeting of Srimati Radharani and Krsna; and (37) entering Goloka.

Madhya1.45

TEXT 45

ei mata nana grantha kariya prakasa

gosthi sahite kaila vrndavane vasa

SYNONYMS

ei mata—in this way; nana—various; grantha—books; kariya—making; prakasa—publication; gosthi—family members; sahite—with; kaila—did; vrndavane—at Vrndavana; vasa—residence.

TRANSLATION

Thus Srila Rupa Gosvami, Sanatana Gosvami and their nephew Srila Jiva Gosvami, as well as practically all of their family members, lived in Vrndavana and published important books on devotional service.

Madhya1.46

TEXT 46

prathama vatsare advaitadi bhakta-gana

prabhure dekhite kaila, niladri gamana

SYNONYMS

prathama—the first; vatsare—in the year; advaita-adi—headed by Advaita Acarya; bhakta-gana—all the devotees; prabhure—the Lord; dekhite—to see; kaila—did; niladri—to Jagannatha Puri; gamana—going.

TRANSLATION

The first year after Sri Caitanya Mahaprabhu accepted the renounced order of life, all the devotees, headed by Sri Advaita Prabhu, went to see the Lord at Jagannatha Puri.

Madhya1.47

TEXT 47

ratha-yatra dekhi’ tahan rahila cari-masa

prabhu-sange nrtya-gita parama ullasa

SYNONYMS

ratha-yatra—the car festival; dekhi’-seeing; tahan—there; rahila—remained; cari-masa—four months; prabhu-sange—with the Lord; nrtya-gita—chanting and dancing; parama—greatest; ullasa—pleasure.

TRANSLATION

After attending the Ratha-yatra ceremony at Jagannatha Puri, all the devotees remained there for four months, greatly enjoying the company of Sri Caitanya Mahaprabhu by performing kirtana [chanting and dancing].

Madhya1.48

TEXT 48

vidaya samaya prabhu kahila sabare

pratyabda asibe sabe gundica dekhibare

SYNONYMS

vidaya—departing; samaya—at the time; prabhu—the Lord; kahila—said; sabare—unto everyone; pratyabda—every year; asibe—you should come; sabe—all; gundica—of the name Gundica; dekhibare—to see.

TRANSLATION

At the time of departure, the Lord requested all the devotees, “Please come here every year to see the Ratha-yatra festival of Lord Jagannatha’s journey to the Gundica temple.”

PURPORT

There is a temple named Gundica at Sundaracala. Lord Jagannatha, Baladeva and Subhadra are pushed in their three carts from the temple in Puri to the Gundica temple in Sundaracala. In Orissa, this Ratha-yatra festival is known as Jagannatha’s journey to Gundica. Whereas others speak of it as the Ratha-yatra festival, the residents of Orissa refer to it as Gundica-yatra.

Madhya1.49

TEXT 49

prabhu-ajnaya bhakta-gana pratyabda asiya

gundica dekhiya ya’na prabhure miliya

SYNONYMS

prabhu-ajnaya—upon the order of Lord Sri Caitanya Mahaprabhu; bhakta-gana—all the devotees; pratyabda—every year; asiya—coming there; gundica—the festival of Gundica-yatra; dekhiya—seeing; ya’na—return; prabhure—the Lord; miliya—meeting.

TRANSLATION

Following the order of Sri Caitanya Mahaprabhu, all the devotees used to visit Lord Caitanya Mahaprabhu every year. They would see the Gundica festival at Jagannatha Puri and then return home after four months.

Madhya1.50

TEXT 50

vimsati vatsara aiche kaila gatagati

anyonye dunhara dunha vina nahi sthiti

SYNONYMS

vimsati—twenty; vatsara—years; aiche—thus; kaila—did; gata-agati—going and coming; anyonye—mutually; dunhara—of Lord Caitanya and the devotees; dunha—the two; vina—without; nahi—there is not; sthiti—peace.

TRANSLATION

For twenty consecutive years this meeting took place, and the situation became so intense that the Lord and the devotees could not be happy without meeting one another.

Madhya1.51

TEXT 51

sesa ara yei rahe dvadasa vatsara

krsnera viraha-lila prabhura antara

SYNONYMS

sesa—at the end; ara—the balance; yei—whatever; rahe—remains; dvadasa vatsara—twelve years; krsnera—of Lord Krsna; viraha-lila—the pastimes of separation; prabhura—the Lord; antara—within.

TRANSLATION

The last twelve years were simply devoted to relishing the pastimes of Krsna in separation within the heart of the Lord.

PURPORT

Sri Krsna Caitanya Mahaprabhu enjoyed the position of the gopis in separation from Krsna. When Krsna left the gopis and went to Mathura, the gopis cried for Him the rest of their lives, feeling intense separation from Him. This ecstatic feeling of separation was specifically advocated by Lord Caitanya Mahaprabhu through His actual demonstrations.

Madhya1.52

TEXT 52

nirantara ratri-dina viraha unmade

hase, kande, nace, gaya parama visade

SYNONYMS

nirantara—without cessation; ratri-dina—night and day; viraha—of separation; unmade—in madness; hase—laughs; kande—cries; nace—dances; gaya—chants; parama—great; visade—in moroseness.

TRANSLATION

In the attitude of separation, Lord Caitanya Mahaprabhu appeared mad both day and night. Sometimes He laughed, and sometimes He cried; sometimes He danced, and sometimes He chanted in great sorrow.

Madhya1.53

TEXT 53

ye kale karena jagannatha darasana

mane bhave, kuruksetre panachi milana

SYNONYMS

ye kale—at those times; karena—does; jagannatha—Lord Jagannatha; darasana—visiting; mane—within the mind; bhave—thinks; kuru-ksetre—on the field of Kuruksetra; panachi—I have gotten; milana—meeting.

TRANSLATION

At those times, Sri Caitanya Mahaprabhu would visit Lord Jagannatha. Then His feelings exactly corresponded to those of the gopis when they saw Krsna at Kuruksetra after long separation. Krsna had come to Kuruksetra with His brother and sister to visit.

PURPORT

When Krsna was performing yajna (sacrifice) at Kuruksetra, He invited all the inhabitants of Vrndavana to come see Him. Lord Caitanya’s heart was always filled with separation from Krsna, but as soon as He had the opportunity to visit the Jagannatha temple, He became fully absorbed in the thoughts of the gopis who came to see Krsna at Kuruksetra.