Madhya13.117

TEXT 117

jagannathe magna prabhura nayana-hrdaya

sri-hasta-yuge kare gitera abhinaya

SYNONYMS

jagannathe—into Lord Jagannatha; magna—absorbed; prabhura—of Lord Caitanya Mahaprabhu; nayana-hrdaya—the eyes and mind; sri-hasta-yuge—with His two arms; kare—performed; gitera—of the song; abhinaya—dramatic movement.

TRANSLATION

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

Madhya13.118

TEXT 118

gaura yadi pache cale, syama haya sthire

gaura age cale, syama cale dhire-dhire

SYNONYMS

gaura—Sri Caitanya Mahaprabhu; yadi—if; pache cale—goes behind; syama—Jagannatha; haya—becomes; sthire—still; gaura—Sri Caitanya Mahaprabhu; age cale—goes forward; syama—Lord Jagannatha; cale—goes; dhire-dhire—slowly.

TRANSLATION

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

Madhya13.119

TEXT 119

ei-mata gaura-syame, donhe thelatheli

svarathe syamere rakhe gaura maha-bali

SYNONYMS

ei-mata—in this way; gaura-syame—Lord Jagannatha and Lord Sri Caitanya Mahaprabhu; donhe—between both of Them; thelatheli—competition of pushing forward; sva-rathe—in His own car; syamere—Lord Jagannatha; rakhe—keeps; gaura—Lord Sri Caitanya Mahaprabhu; maha-bali—greatly powerful.

TRANSLATION

Thus there was a sort of competition between Caitanya Mahaprabhu and Lord Jagannatha in seeing who would lead, but Caitanya Mahaprabhu was so strong that He made Lord Jagannatha wait in His car.

PURPORT

After giving up the company of the gopis in Vrndavana, Sri Krsna, the son of Maharaja Nanda, engaged in His pastimes at Dvaraka. When Krsna went to Kuruksetra with His brother and sister and others from Dvaraka, He again met the inhabitants of Vrndavana. Sri Caitanya Mahaprabhu is radha-bhava-dyuti-suvalita, that is, Krsna Himself assuming the part of Srimati Radharani in order to understand Krsna. Lord Jagannatha-deva is Krsna, and Sri Krsna Caitanya Mahaprabhu is Srimati Radharani. Caitanya Mahaprabhu’s leading Lord Jagannatha toward Gundica temple corresponded to Srimati Radharani’s leading Krsna toward Vrndavana. Sri Ksetra, Jagannatha Puri, was taken as the kingdom of Dvaraka, the place where Krsna enjoys supreme opulence. However, He was being led by Sri Caitanya Mahaprabhu to Vrndavana, the simple village where all the inhabitants are filled with ecstatic love for Krsna. Sri Ksetra is a place of aisvarya-lila, just as Vrndavana is the place of madhurya-lila. Sri Caitanya Mahaprabhu’s following at the rear of the ratha indicated that Lord Jagannatha, Krsna, was forgetting the inhabitants of Vrndavana. Although Krsna neglected the inhabitants of Vrndavana, He could not forget them. Thus in His opulent Ratha-yatra, He was returning to Vrndavana. In the role of Srimati Radharani, Sri Caitanya Mahaprabhu was examining whether the Lord still remembered the inhabitants of Vrndavana. When Caitanya Mahaprabhu fell behind the Ratha car, Jagannatha-deva, Krsna Himself, understood the mind of Srimati Radharani. Therefore, Jagannatha sometimes fell behind the dancing Sri Caitanya Mahaprabhu to indicate to Srimati Radharani that He had not forgotten. Thus Lord Jagannatha would wait on the ratha for their forward march. In this way Lord Jagannatha agreed that without the ecstasy of Srimati Radharani He could not feel satisfied. While Jagannatha was thus waiting, Gaurasundara, Caitanya Mahaprabhu, in His ecstasy of Srimati Radharani, immediately came forward to Krsna. At such times, Lord Jagannatha would proceed ahead very slowly. These competitive exchanges were all part of the love affair between Krsna and Srimati Radharani. In that competition between Lord Caitanya’s ecstasy for Jagannatha and Jagannatha’s ecstasy for Srimati Radharani, Caitanya Mahaprabhu emerged successful.

Madhya13.120

TEXT 120

nacite nacite prabhura haila bhavantara

hasta tuli’ sloka pade kari’ uccaih-svara

SYNONYMS

nacite nacite—while dancing; prabhura—of Sri Caitanya Mahaprabhu; haila—there was; bhava-antara—a change of ecstasy; hasta tuli’-raising the arms; sloka pade—recites one verse; kari’-making; uccaih-svara—loud voice.

TRANSLATION

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

Madhya13.121

TEXT 121

yah kaumara-harah sa eva hi varas ta eva caitra-ksapas

te conmilita-malati-surabhayah praudhah kadambanilah

sa caivasmi tathapi tatra surata-vyapara-lila-vidhau

reva-rodhasi vetasi-taru-tale cetah samutkanthate

SYNONYMS

yah—that same person who; kaumara-harah—the thief of my heart during youth; sah—he; eva hi—certainly; varah—lover; tah—these; eva—certainly; caitra-ksapah—moonlit nights of the month of Caitra; te—those; ca—and; unmilita—fructified; malati—of malati flowers; surabhayah—fragrances; praudhah—full; kadamba—with the fragrance of the kadamba flower; anilah—the breezes; sa—that one; ca—also; eva—certainly; asmi—I am; tathapi—still; tatra—there; surata-vyapara—in intimate transactions; lila—of pastimes; vidhau—in the manner; reva—of the river named Reva; rodhasi—on the bank; vetasi—of the name Vetasi; taru-tale—underneath the tree; cetah—my mind; samutkanthate—is very eager to go.

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 malati 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 Reva under the Vetasi tree. That is my desire.”

PURPORT

This verse appears in the Padyavali (382), an anthology of verses compiled by Srila Rupa Gosvami.

Madhya13.122

TEXT 122

ei sloka mahaprabhu pade bara bara

svarupa vina artha keha na jane ihara

SYNONYMS

ei sloka—this verse; mahaprabhu—Sri Caitanya Mahaprabhu; pade—recites; bara bara—again and again; svarupa vina—except for Svarupa Damodara; artha—meaning; keha—anyone; na jane—does not know; ihara—of this.

TRANSLATION

This verse was recited by Sri Caitanya Mahaprabhu again and again. But for Svarupa Damodara, no one could understand its meaning.

Madhya13.123

TEXT 123

ei slokartha purve kariyachi vyakhyana

slokera bhavartha kari sanksepe akhyana

SYNONYMS

ei sloka-artha—the meaning of this verse; purve—previously; kariyachi—I have done; vyakhyana—explanation; slokera—of the same verse; bhava-artha—purport; kari—I do; sanksepe—in brief; akhyana—description.

TRANSLATION

I have already explained this verse. Now I shall simply describe it in brief.

PURPORT

In this connection, see Madhya-lila, Chapter One, verses 53, 77-80 and 82-84.

Madhya13.124

TEXT 124

purve yaiche kuruksetre saba gopi-gana

krsnera darsana pana anandita mana

SYNONYMS

purve yaiche—as previously; kuru-ksetre—in the holy place known as Kuruksetra; saba gopi-gana—all the gopis of Vrndavana; krsnera—of Lord Krsna; dar-sana—interview; pana—getting; anandita mana—very much pleased within the mind.

TRANSLATION

Formerly, all the gopis of Vrndavana were very pleased when they met with Krsna in the holy place Kuruksetra.

Madhya13.125

TEXT 125

jagannatha dekhi’ prabhura se bhava uthila

sei bhavavista hana dhuya gaoyaila

SYNONYMS

jagannatha dekhi’-by seeing Lord Jagannatha; prabhura—of Sri Caitanya Mahaprabhu; se bhava—that ecstasy; uthila—awakened; sei—that; bhava-avista—absorbed in that ecstasy; hana—becoming; dhuya—refrain; gaoyaila—caused to sing.

TRANSLATION

Similarly, after seeing Lord Jagannatha, Sri Caitanya Mahaprabhu awoke with the ecstasy of the gopis. Being absorbed in this ecstasy, He asked Svarupa Damodara to sing the refrain.

Madhya13.126

TEXT 126

avesese radha krsne kare nivedana

sei tumi, sei ami, sei nava sangama

SYNONYMS

avasese—at last; radha—Srimati Radharani; krsne—unto Lord Krsna; kare—does; nivedana—submission; sei tumi—You are the same Krsna; sei ami—I am the same Radharani; sei nava sangama—We are meeting in the same new spirit as in the beginning.

TRANSLATION

Sri Caitanya Mahaprabhu spoke thus to Lord Jagannatha: "You are the same Krsna, and I am the same Radharani. We are meeting again in the same way that We met in the beginning of Our lives.

Madhya13.127

TEXT 127

tathapi amara mana hare vrndavana

vrndavane udaya karao apana-carana

SYNONYMS

tathapi—yet; amara—my; mana—mind; hare—attracts; vrndavana—Sri Vrndavana; vrndavane—at Vrndavana; udaya karao—please cause to reappear; apana-carana—the brilliance of Your lotus feet.

TRANSLATION

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

Madhya13.128

TEXT 128

ihan lokaranya, hati, ghoda, ratha-dhvani

tahan pusparanya, bhrnga-pika-nada suni

SYNONYMS

ihan—at this place, Kuruksetra; loka-aranya—too great a crowd of people; hati—elephants; ghoda—horses; ratha-dhvani—the rattling sound of chariots; tahan—there, in Vrndavana; puspa-aranya—the garden of flowers; bhrnga—of bumblebees; pika—of the birds; nada—sound; suni—I hear.

TRANSLATION

"Kuruksetra is crowded with people, their elephants and horses, and the rattling of chariots. In Vrndavana, however, there are flower gardens, and the humming of the bees and chirping of the birds can be heard.

Madhya13.129

TEXT 129

ihan raja-vesa, sange saba ksatriya-gana

tahan gopa-vesa, sange murali-vadana

SYNONYMS

ihan—here, at Kuruksetra; raja-vesa—dressed like a royal prince; sange—with You; saba—all; ksatriya-gana—great warriors; tahan—there, in Vrndavana; gopa-vesa—dressed like a cowherd boy; sange—with You; murali-vadana—the blowing of Your transcendental flute.

TRANSLATION

"Here at Kuruksetra You are dressed like a royal prince, accompanied by great warriors, but in Vrndavana You appeared just like an ordinary cowherd boy, accompanied only by Your beautiful flute.

Madhya13.130

TEXT 130

vraje tomara sange yei sukha-asvadana

sei sukha-samudrera ihan nahi eka kana

SYNONYMS

vraje—at Vrndavana; tomara—of You; sange—in the company; yei—what; sukha-asvadana—taste of transcendental bliss; sei—that; sukha-samudrera—of the ocean of transcendental bliss; ihan—here, at Kuruksetra; nahi—there is not; eka—one; kana—drop.

TRANSLATION

"Here there is not even a drop of the ocean of transcendental happiness that I enjoyed with You in Vrndavana.

Madhya13.131

TEXT 131

ama lana punah lila karaha vrndavane

tabe amara mano-vancha haya ta’ purane

SYNONYMS

ama lana—taking Me; punah—again; lila—pastimes; karaha—perform; vrndavane—at Vrndavana; tabe—then; amara manah-vancha—the desire of My mind; haya—becomes; ta’-indeed; purane—in fulfillment.

TRANSLATION

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

Madhya13.132

TEXT 132

bhagavate ache yaiche radhika-vacana

purve taha sutra-madhye kariyachi varnana

SYNONYMS

bhagavate—in Srimad-Bhagavatam; ache—there is; yaiche—as; radhika-vacana—the statement of Srimati Radhika; purve—previously; taha—that; sutra-madhye—in the synopsis; kariyachi varnana—I have described.

TRANSLATION

I have already described in brief Srimati Radharani’s statement from Srimad-Bhagavatam.

Madhya13.133

TEXT 133

sei bhavavese prabhu pade ara sloka

sei saba slokera artha nahi bujhe loka

SYNONYMS

sei—that; bhava-avese—in ecstasy; prabhu—Sri Caitanya Mahaprabhu; pade—recites; ara—another; sloka—verse; sei—those; saba slokera—of all verses; artha—meaning; nahi—do not; bujhe—understand; loka—people in general.

TRANSLATION

In that ecstatic mood, Sri Caitanya Mahaprabhu recited many other verses, but people in general cannot understand their meaning.

Madhya13.134

TEXT 134

svarupa-gosani jane, na kahe artha tara

sri-rupa-gosani kaila se artha pracara

SYNONYMS

svarupa-gosani—Svarupa Damodara Gosvami; jane—knows; na—does not; kahe—say; artha—the meaning; tara—of those verses; sri-rupa-gosani—Sri Rupa Gosvami; kaila—did; se—that; artha—of meaning; pracara—broadcasting.

TRANSLATION

The meaning of those verses was known to Svarupa Damodara Gosvami, but he did not reveal it. However, Sri Rupa Gosvami has broadcast the meaning.

Madhya13.135

TEXT 135

svarupa sange yara artha kare asvadana

nrtya-madhye sei sloka karena pathana

SYNONYMS

svarupa sange—in the association of Svarupa Damodara Gosvami; yara—of which; artha—meaning; kare—does; asvadana—taste; nrtya-madhye—in the midst of dancing; sei sloka—that verse; karena pathana—recites.

TRANSLATION

While dancing, Sri Caitanya Mahaprabhu again began to recite that verse, which He tasted in the association of Svarupa Damodara Gosvami.

Madhya13.136

TEXT 136

ahus ca te nalina-nabha padaravindam

yogesvarair hrdi vicintyam agadha-bodhaih

samsara-kupa-patitottaranavalambam

geham jusam api manasy udiyat sada nah

SYNONYMS

ahuh—the gopis said; ca—and; te—Your; nalina-nabha—O Lord, whose navel is just like a lotus flower; pada-aravindam—lotus feet; yoga-isvaraih—by great mystic yogis; hrdi—within the heart; vicintyam—to be meditated upon; agadha-bodhaih—who are highly learned philosophers; samsara-kupa—in the dark well of material existence; patita—of those fallen; uttarana—for deliverance; avalambam—the only shelter; geham—in family affairs; jusam—of those engaged; api—although; manasi—in the minds; udiyat—let be awakened; sada—always; nah—our.

TRANSLATION

“The gopis 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 yogis 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 Srimad-Bhagavatam (10.82.48). The gopis were never interested in karma-yoga, jnana-yoga, or dhyana-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 Krsna 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 Vrndavana pasturing ground, the gopis were pained and began to cry. The gopis wanted to keep Krsna at home always, and in this way their minds were absorbed in Krsna consciousness. Such pure Krsna consciousness can arise only in Vrndavana. Thus Sri Caitanya Mahaprabhu began to explain His own mind, which was saturated in the ecstasy of the gopis.

Madhya13.137

TEXT 137

anyera hrda ya-mana, mora mana-vrndavana,

’mane’ ’vane’ eka kari’ jani

tahan tomara pada-dvaya, karaha yadi udaya,

tabe tomara purna krpa mani

SYNONYMS

anyera—of others; hrdaya—consciousness; mana—mind; mora mana—My mind; vrndavana—Vrndavana consciousness; mane—with the mind; vane—with Vrndavana; eka kari’-as one and the same; jani—I know; tahan—there, at Vrndavana; tomara—Your; pada-dvaya—two lotus feet; karaha—You do; yadi—if; udaya—appearance; tabe—then; tomara—Your; purna—complete; krpa—mercy; mani—I accept.

TRANSLATION

Speaking in the mood of Srimati Radharani, Caitanya Mahaprabhu said, " ’For most people, the mind and heart are one, but because My mind is never separated from Vrndavana, I consider My mind and Vrndavana to be one. My mind is already Vrndavana, and since You like Vrndavana, 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 Krsna, feelings for Krsna and a desire to serve Krsna, 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 Krsna. Without Krsna, one cannot live, just as a person cannot live without some enjoyment for his mind.

Madhya13.138

TEXT 138

prana-natha, suna mora satya nivedana

vraja-amara sadana, tahan tomara sangama,

na paile na rahe jivana

SYNONYMS

prana-natha—O My Lord, master of My life; suna—please hear; mora—My; satya—true; nivedana—submission; vraja—Vrndavana; amara—My; sadana—place; tahan—there; tomara—Your; sangama—association; na paile—if I do not get; na—not; rahe—does remain; jivana—life.

TRANSLATION

" ’My dear Lord, kindly hear My true submission. My home is Vrndavana, 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.

Madhya13.139

TEXT 139

purve uddhava-dvare, ebe saksat amare,

yoga-jnane kahila upaya

tumi-vidagdha, krpamaya, janaha amara hrdaya,

more aiche kahite na yuyaya

SYNONYMS

purve—previously; uddhava-dvare—through Uddhava; ebe—now; saksat—directly; amare—unto Me; yoga—mystic yogic meditation; jnane—philosophical speculation; kahila—You have said; upaya—the means; tumi—You; vidagdha—very humorous; krpa-maya—mercifu1; janaha—You know; amara—My; hrdaya—mind; more—unto Me; aiche—in that way; kahite—to speak; na yuyaya—is not at all befitting.

TRANSLATION

“ ’My dear Krsna, formerly, when You were staying in Mathura, 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 jnana-yoga or dhyana-yoga. Although You know Me very well, You are still instructing Me in jnana-yoga and dhyana-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 Krsna. 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 arca-vigraha or arca-avatara, an incarnation of the Supreme Lord in the form of a material manifestation (brass, stone or wood). Ultimately there is no difference between Krsna manifest in matter or Krsna manifest in spirit because both are His energies. For Krsna, there is no distinction between matter and spirit. His manifestation in material form, therefore, is as good as His original form, sac-cid-ananda-vigraha. A devotee constantly engaged in Deity worship according to the rules and regulations laid down in the sastras 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.

Madhya13.140

TEXT 140

citta kadhi’ toma haite, visaye cahi lagaite,

yatna kari, nari kadhibare

tare dhyana siksa karaha, loka hasana mara,

sthanasthana na kara vicare

SYNONYMS

citta kadhi’-withdrawing the consciousness; toma haite—from You; visaye—in mundane subject matters; cahi—Iwant; lagaite—to engage; yatna kari—I endeavor; nari kadhibare—I cannot withdraw; tare—to such a servant; dhyana—of meditation; siksa—instruction; karaha—You give; loka—people in general; hasana—laugh; mara—You kill; sthana-asthana—proper or improper place; na kara—You do not make; vicare—consideration.

TRANSLATION

Caitanya Mahaprabhu 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

Srila Rupa Gosvami says in the Bhakti-rasamrta-sindhu (1.1.11):

anyabhilasita-sunyam
jnana-karmady-anavrtam
anukulyena krsnanu-
silanam bhaktir uttama

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 gopis therefore expressed themselves as follows.

Madhya13.141

TEXT 141

nahe gopi yogesvara, pada-kamala tomara,

dhyana kari’ paibe santosa

tomara vakya-paripati, tara madhye kutinati,

suni’ gopira aro badhe rosa

SYNONYMS

nahe—not; gopi—gopis; yogesvara—masters of mystic yoga practice; pada-kamala tomara—Your lotus feet; dhyana kari’-by meditation; paibe santosa—we get satisfaction; tomara—Your; vakya—words; paripati—very kindly composed; tara madhye—within that; kutinati—duplicity; suni’-hearing; gopira—of the gopis; aro—more and more; badhe—increases; rosa—anger.

TRANSLATION

“ ’The gopis are not like the mystic yogis. They will never be satisfied simply by meditating on Your lotus feet and imitating the so-called yogis. Teaching the gopis 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

Srila Prabodhananda Sarasvati has stated (Caitanya-candramrta 5):

kaivalyam narakayate tri-dasa-pur akasa-puspayate
durdantendriya-kala-sarpa-patali protkhata-damstrayate
visvam purna-sukhayate vidhi-mahendradis ca kitayate
yat karunya-kataksa-vaibhavavatam tam gauram eva stumah

For a pure devotee who has realized Krsna consciousness through Sri Caitanya Mahaprabhu, 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 Krsna. In Vrndavana, the gopis, cowherd boys and even the calves, cows, trees and water are fully conscious of Krsna. They are never satisfied with anything but Krsna.

Madhya13.142

TEXT 142

deha-smrti nahi yara, samsara-kupa kahan tara,

taha haite na cahe uddhara

viraha-samudra-jale, kama-timingile gile,

gopi-gane neha’ tara para

SYNONYMS

deha-smrti—bodily concept of life; nahi—not; yara—one whose; samsara-kupa—blind well of material life; kahan—where is; tara—his; taha haite—from that; na—does not; cahe—want; uddhara—liberation; viraha-samudra-jale—in the water of the ocean of separation; kama-timingile—the transcendental Cupid in the form of timingila fish; gile—swallow; gopi-gane—the gopis; neha’-please take out; tara para—beyond that.

TRANSLATION

Sri Caitanya Mahaprabhu continued: " ’The gopis are fallen in the great ocean of separation, and they are being devoured by the timingila fish, which represent their ambition to serve You. The gopis are to be delivered from the mouths of these timingila fish, for they are pure devotees. Since they have no material conception of life, why should they aspire for liberation? The gopis do not want that liberation desired by yogis and jnanis, for they are already liberated from the ocean of material existence.

PURPORT