Madhya23.99

TEXT 99

ei rasa-asvada nahi abhaktera gane

krsna-bhakta-gana kare rasa asvadane

SYNONYMS

ei—this; rasa-asvada—tasting of transcendental mellows; nahi—not; abhaktera gane—among nondevotees; krsna-bhakta-gane—the pure devotees of Lord Krsna; kare—do; rasa—these transcendental mellows; asvadane—tasting.

TRANSLATION

"The exchange between Krsna and different devotees situated in different transcendental mellows is not to be experienced by nondevotees. Advanced devotees can understand and appreciate the different varieties of devotional service reciprocated with the Supreme Personality of Godhead.

Madhya23.100

TEXT 100

sarvathaiva duruho ’yam

abhaktair bhagavad-rasah

tat padambuja-sarvasvair

bhaktair evanurasyate

SYNONYMS

sarvatha—in all respects; eva—certainly; duruhah—difficult to be understood; ayam—this; abhaktaih—by nondevotees; bhagavat-rasah—the transcendental mellow exchanged with the Supreme Personality of Godhead; tat—that; pada-ambuja-sarvasvaih—whose all in all is the lotus feet; bhaktaih—by devotees; eva—certainly; anurasyate—are relished.

TRANSLATION

" ’Nondevotees cannot understand the transcendental mellows experienced between the devotee and the Lord. In all respects, this is very difficult, but one who has dedicated everything to the lotus feet of Krsna can taste the transcendental mellows.’

PURPORT

This verse is also found in the Bhakti-rasamrta-sindhu (2.5.131).

Madhya23.101

TEXT 101

sanksepe kahilun ei ’prayojana’-vivarana

pancama-purusartha--ei ’krsna-prema’-dhana

SYNONYMS

sanksepe kahilun—briefly I have spoken; ei-this; prayojana-vivarana-descriptions of the ultimate achievement; pancama-purusa-artha-the fifth and ultimate goal of life; ei-this; krsna-prema-dhana-the treasure of love of Krsna.

TRANSLATION

"This brief description is an elaboration of the ultimate goal of life. Indeed, this is the fifth and ultimate goal, which is beyond the platform of liberation. It is called krsna-prema-dhana, the treasure of love for Krsna.

Madhya23.102

TEXT 102

purve prayage ami rasera vicare

tomara bhai rupe kailun sakti-sancare

SYNONYMS

purve—previously; prayage—in Prayaga; ami—I; rasera vicare—in consideration of different mellows; tomara bhai—your brother; rupe—unto Rupa Gosvami; kailun—I have done; sakti-sancare—endowment of all power.

TRANSLATION

"Previously I empowered your brother Rupa Gosvami to understand these mellows. I did this while instructing him at the Dasasvamedha-ghata in Prayaga.

Madhya23.103

TEXT 103

tumiha kariha bhakti-sastrera pracara

mathuraya lupta-tirthera kariha uddhara

SYNONYMS

tumiha—you also; kariha—should perform; bhakti-sastrera pracara—propagation of the revealed scriptures of devotional service; mathuraya—in Mathura; lupta-tirthera—of lost places of pilgrimage; kariha—should make; uddhara—recovery.

TRANSLATION

"O Sanatana, you should broadcast the revealed scriptures on devotional service and excavate the lost places of pilgrimage in the district of Mathura.

Madhya23.104

TEXT 104

vrndavane krsna-seva, vaisnava-acara

bhakti-smrti-sastra kari’ kariha pracara

SYNONYMS

vrndavane—in Vrndavana; krsna-seva—the service of Lord Krsna; vaisnava-acara—behavior of Vaisnavas; bhakti-smrti-sastra—the reference books of devotional service; kari’-compiling; kariha—do; pracara—preaching.

TRANSLATION

“Establish devotional service to Lord Krsna and Radharani in Vrndavana. You should also compile bhakti scripture and preach the bhakti cult from Vrndavana.”

PURPORT

Sanatana Gosvami was enjoined (1) to broadcast the revealed scriptures on devotional service and establish the conclusions of devotional service, (2) to reestablish lost places of pilgrimage like Vrndavana and Radha-kunda, (3) to establish the Vrndavana method of temple worship and install Deities in temples (Sri Sanatana Gosvami established Madana-mohana temple, and Rupa Gosvami established Govindaji temple.), and (4) to enunciate the behavior of a Vaisnava (as Srila Sanatana Gosvami did in Hari-bhakti-vilasa). In this way Sanatana Gosvami was empowered to establish the cult of Vaisnavism. As stated by Srinivasa Acarya:

nana-sastra-vicaranaika-nipunau sad-dharma-samsthapakau
lokanam hita-karinau tribhuvane manyau saranyakarau
radha-krsna-padaravinda-bhajananandena mattalikau
vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau

“I offer my respectful obeisances unto the six Gosvamis, namely Sri Sanatana Gosvami, Sri Rupa Gosvami, Sri Raghunatha Bhatta Gosvami, Sri Raghunatha dasa Gosvami, Sri Jiva Gosvami and Sri Gopala Bhatta Gosvami, who are very expert in scrutinizingly studying all the revealed scriptures with the aim of establishing eternal religious principles for the benefit of all human beings. Thus they are honored all over the three worlds, and they are worth taking shelter of because they are absorbed in the mood of the gopis and are engaged in the transcendental loving service of Radha and Krsna.”

This Krsna consciousness movement continues the tradition of the six Gosvamis, especially Srila Sanatana Gosvami and Srila Rupa Gosvami. Serious students of this Krsna consciousness movement must understand their great responsibility to preach the cult of Vrndavana (devotional service to the Lord) all over the world. We now have a nice temple in Vrndavana, and serious students should take advantage of it. I am very hopeful that some of our students can take up this responsibility and render the best service to humanity by educating people in Krsna consciousness.

Madhya23.105

TEXT 105

yukta-vairagya-sthiti saba sikhaila

suska-vairagya-jnana saba nisedhila

SYNONYMS

yukta-vairagya—of proper renunciation; sthiti—the situation; saba—all; sikhaila—instructed; suska-vairagya—dry renunciation; jnana—speculative knowledge; saba—all; nisedhila—forbade.

TRANSLATION

Sri Caitanya Mahaprabhu then told Sanatana Gosvami about proper renunciation according to a particular situation, and the Lord forbade dry renunciation and speculative knowledge in all respects.

PURPORT

Madhya23.106-107

TEXTS 106-107

advesta sarva-bhutanam

maitrah karuna eva ca

nirmamo nirahankarah

sama-duhkha-sukhah ksami

santustah satatam yogi

yatatma drdha-niscayah

mayy arpita-mano-buddhir

yo mad-bhaktah sa me priyah

SYNONYMS

advesta—not envious or jealous; sarva-bhutanam—to all living entities in all parts of the world; maitrah—friendly; karunah—compassionate; eva—certainly; ca—and; nirmamah—with no sense of proprietorship; nirahankarah—without pride (without considering oneself a great preacher); sama-duhkha-sukhah—equal in distress and happiness (peaceful); ksami—tolerant to offenses created by others; santustah—satisfied; satatam—continuously; yogi—engaged in bhakti-yoga; yata-atma—having controlled the senses and mind; drdha-niscayah—having firm confidence and determination; mayi—unto Me; arpita—dedicated; manah-buddhih—mind and intelligence; yah—who; mat-bhaktah—My devotee; sah—that person; me—My; priyah—dear.

TRANSLATION

" ’One who is not envious but who is a kind friend to all living entities, who does not think himself a proprietor, who is free from false ego, equal in both happiness and distress, always satisfied, forgiving and self-controlled, who is engaged in devotional service with determination and whose mind and intelligence are dedicated to Me-he is very dear to Me.

PURPORT

Madhya23.108

TEXT 108

yasman nodvijate loko

lokan nodvijate tu yah

harsamarsa-bhayodvegair

mukto yah sa ca me priyah

SYNONYMS

yasmat—from whom; na—not; udvijate—is agitated by fear or lamentation; lokah—the people in general; lokat—from the people; na—not; udvijate—is agitated; tu—but; yah—who; harsa—jubilation; amarsa—anger; bhaya—fear; udvegaih—and from anxiety; muktah—liberated; yah—anyone who; sah—he; ca—also; me priyah—My very dear devotee.

TRANSLATION

" ’He for whom no one is put into difficulty and who is not disturbed by anxiety, who is liberated from jubilation, anger, fear and anxiety, is very dear to Me.

Madhya23.109

TEXT 109

anapeksah sucir daksa

udasino gata-vyathah

sarvarambha-parityagi

yo me bhaktah sa me priyah

SYNONYMS

anapeksah—indifferent; sucih—clean; daksah—expert in executing devotional service; udasinah—without affection for anything material; gata-vyathah—liberated from all material distress; sarva-arambha—all kinds of endeavor; parityagi—completely rejecting; yah—anyone who; me—My; bhaktah—devotee; sah—he; me priyah—very dear to Me.

TRANSLATION

" ’A devotee who is not dependent on others but dependent solely on Me, who is clean inwardly and outwardly, who is expert, indifferent to material things, without cares, free from all pains, and who rejects all pious and impious activities, is very dear to Me.

PURPORT

The word anapeksah means that one should not be concerned with mundane people and should not depend upon them. One should depend solely on the Supreme Personality of Godhead and be free from material desires. One should also be clean, within and without. To be outwardly clean, one should regularly bathe with soap and oil, and to be inwardly clean one should always be absorbed in thoughts of Krsna. The words sarvarambha-parityagi indicate that one should not be interested in the so-called smarta-vidhi of pious and impious activities.

Madhya23.110

TEXT 110

yo na hrsyati na dvesti

na socati na kanksati

subhasubha-parityagi

bhaktiman yah sa me priyah

SYNONYMS

yah—he who; na hrsyati—is not jubilant (upon getting something favorable); na dvesti—does not hate (being artificially influenced by something unfavorable); na—not; socati—laments; na—not; kanksati—desires; subha-asubha—the materially auspicious and inauspicious; parityagi—completely rejecting; bhakti-man—possessing devotion; yah—anyone who; sah—that person; me priyah—very dear to Me.

TRANSLATION

"One who neither rejoices nor hates, who neither laments nor desires, who renounces both auspicious and inauspicious things and who is devoted to Me is very dear to Me.

Madhya23.111-112

TEXTS 111-112

samah satrau ca mitre ca

tatha manapamanayoh

sitosna-sukha-duhkhesu

samah sanga-vivarjitah

tulya-ninda-stutir mauni

santusto yena kenacit

aniketah sthira-matir

bhaktiman me priyo narah

SYNONYMS

samah—equal; satrau—to the enemy; ca—also; mitre—to the friend; ca—and; tatha—similarly; mana-apamanayoh—in honor and dishonor; sita—in winter; usna—and in scorching heat; sukha—in happiness; duhkhesu—and in distress; samah—equipoised; sanga-vivarjitah—without affection; tulya—equal; ninda—blasphemy; stutih—and praise; mauni—grave; santustah—always satisfied; yena kenacit—by whatever comes; aniketah—without attachment for a residence; sthira—steady; matih—minded; bhaktiman—devotee; me—My; priyah—dear; narah—a person.

TRANSLATION

" ’One who is equal to friends and enemies, who is equipoised in honor and dishonor, heat and cold, happiness and distress, fame and infamy, who is always free from contamination, always grave and satisfied with anything, who doesn’t care for any residence, and who is fixed in devotional service, is very dear to Me.

Madhya23.113

TEXT 113

ye tu dharmamrtam idam

yathoktam paryupasate

sraddadhana mat-parama

bhaktas te ’tiva me priyah

SYNONYMS

ye—the devotees who; tu—but; dharma-amrtam—eternal religious principle of Krsna consciousness; idam—this; yatha-uktam—as mentioned above; paryupasate—worship; sraddadhanah—having faith and devotion; mat-paramah—accepting Me as the Supreme or the ultimate goal of life; bhaktah—such devotees; te—they; ativa—very much; me—My; priyah—dear.

TRANSLATION

" ’He who thus follows this imperishable religious principle of Krsna consciousness with great faith and devotion, fully accepting Me as the supreme goal, is very, very dear to Me.’

Madhya23.114

TEXT 114

cirani kim pathi na santi disanti bhiksam

naivanghri-pah parabhrtah sarito ’py asusyan

ruddha guhah kim ajito ’vati nopasannan

kasmad bhajanti kavayo dhana-durmadandhan

SYNONYMS

cirani—torn old clothes; kim—whether; pathi—on the path; na—not; santi—are; disanti—give; bhiksam—alms; na—not; eva—certainly; anghri-pah—the trees; parabhrtah—maintainers of others; saritah—rivers; api—also; asusyan—have dried up; ruddhah—closed; guhah—caves; kim—whether; ajitah—the Supreme Personality of Godhead, who is unconquerable; avati—protects; na—not; upasannan—the surrendered; kasmat—for what reason, therefore; bhajanti—flatter; kavayah—the devotees; dhana-durmada-andhan—persons who are puffed up with material possessions.

TRANSLATION

“ ’Are there no torn clothes lying on the common road? Do the trees, which exist for maintaining others, no longer give alms in charity? Do the rivers, being dried up, no longer supply water to the thirsty? Are the caves of the mountains now closed, or, above all, does the unconquerable Supreme Personality of Godhead not protect the fully surrendered souls? Why then should learned persons like devotees go to flatter those who are intoxicated by hard-earned wealth?’ ”

PURPORT

Madhya23.115

TEXT 115

tabe sanatana saba siddhanta puchila

bhagavata-siddhanta gudha sakali kahila

SYNONYMS

tabe—thereafter; sanatana—Sanatana Gosvami; saba—all; siddhanta—conclusive statements; puchila—inquired about; bhagavata-siddhanta—the conclusive statements about devotional service mentioned in Srimad-Bhagavatam; gudha—very confidential; sakali—all; kahila—Sri Caitanya Mahaprabhu described.

TRANSLATION

Thus Sanatana Gosvami inquired from Sri Caitanya Mahaprabhu about all the conclusive statements concerning devotional service, and the Lord very vividly explained all the confidential meanings of Srimad-Bhagavatam.

Madhya23.116

TEXT 116

hari-vamse kahiyache goloke nitya-sthiti

indra asi’ karila yabe sri-krsnere stuti

SYNONYMS

hari-vamse—the revealed scripture known as Hari-vamsa; kahiyache—has told of; goloke—on the planet called Goloka; nitya-sthiti—the eternal situation; indra—King Indra of the heavenly planet; asi’-coming; karila—offered; yabe—when; sri-krsnere stuti—prayers to Lord Sri Krsna.

TRANSLATION

In the revealed scripture Hari-vamsa, there is a description of Goloka Vrndavana, the planet where Lord Sri Krsna eternally resides. This information was given by King Indra when he surrendered to Krsna and offered prayers after Krsna had raised Govardhana Hill.

PURPORT

In the Vedic scripture Hari-vamsa (Visnu-parva, Chapter Nineteen), there is the following description of Goloka Vrndavana:

manusya-lokad urdhvam tu
khaganam gatir ucyate
akasasyopari rarir
dvaram svargasya bhanuman
svargad urdhvam brahma-loko
brahmarsi-gana-sevitah

tatra soma-gatis caiva
jyotisam ca mahatmanam
tasyopari gavam lokah
sadhyas tam palayanti hi
sa hi sarva-gatah krsnah
maha-kasagato mahan

uparyupari tatrapi
gatis tava tapomayi
yam na vidmo vayam sarve
prcchanto ’pi pitam aham

gatih sama-damatyanam
svargah su-krta-karmanam
brahmye tapasi yuktanam
brahma-lokah para gatih

gavam eva tu goloko
duraroha hi sa gatih
sa tu lokas tvaya krsna
sidamanah krtatmana
dhrto dhrtimata vira
nighnatopadravan gavam

When the King of heaven, Indra, surrendered to Krsna after Krsna raised Govardhana Hill, Lord Indra stated that above the planetary systems wherein human beings reside is the sky, where birds fly. Above the sky is the sun and its orbit. This is the entrance to the heavenly planets. Above the heavenly planets are other planets, up to Brahmaloka, where those advancing in spiritual knowledge reside. The planets up to Brahmaloka are part of the material world (Devi-dhama). Because the material world is under the control of Devi, Durga, it is called Devi-dhama. Above Devi-dhama is a place where Lord Siva and his wife Uma reside. Those brightened by spiritual knowledge and liberated from material contamination reside in that Sivaloka. Beyond that planetary system is the spiritual world, where there are planets called Vaikuntha-lokas. Goloka Vrndavana is situated above all the Vaikuntha-lokas. Goloka Vrndavana is the kingdom of Srimati Radharani and the parents of Krsna, Maharaja Nanda and mother Yasoda. In this way there are various planetary systems, and they are all creations of the Supreme Lord. As stated in the Brahma-samhita:

goloka-namni nija-dhamni tale ca tasya
devi-mahesa-hari-dhamasu tesu tesu
te te prabhava-nicaya vihitas ca yena
govindam adi-purusam tam aham bhajami

Thus Goloka Vrndavana-dhama is situated above the Vaikuntha planets. The spiritual sky containing all the Vaikuntha planets is very small compared to Goloka Vrndavana-dhama. The space occupied by Goloka Vrndavana-dhama is called mahakasa, or “the greatest sky of all.” Lord Indra said, “We asked Lord Brahma about Your eternal planet, but we could not understand it. Those fruitive actors who have controlled their senses and mind with pious activities can be elevated to the heavenly planets. Pure devotees who are always engaged in Lord Narayana’s service are promoted to the Vaikunthalokas. However, my Lord Krsna, Your Goloka Vrndavana-dhama is very difficult to attain. Yet both You and that supreme planetary system have descended here upon this earth. Unfortunately, I have disturbed You by my misdeeds, and that was due to my foolishness. I am therefore trying to satisfy You by my prayers.”

Sri Nilakantha confirms the existence of Goloka Vrndavana-dhama by quoting the Rg-samhita (Rg Veda 1.21.154.6):

ta vam vastunyusmasi gamadhyai
yatra gavo bhuri-srnga ayasah
atraha tad urugayasya krsnah
paramam padam avabhati bhuri

“We wish to go to Your [Radha’s and Krsna’s] beautiful houses, about which cows with large, excellent horns are wandering. Yet distinctly shining on this earth is that supreme abode of Yours that showers joy on all, O Urugaya [Krsna, who is much praised].”

Madhya23.117-118

TEXTS 117-118

mausala-lila, ara krsna-antardhana

kesavatara, ara yata viruddha vyakhyana

mahisi-harana adi, saba--mayamaya

vyakhya sikhaila yaiche susiddhanta haya

SYNONYMS

mausala-lila—the pastimes of destroying the Yadu dynasty; ara—also; krsna-antardhana—the disappearance of Krsna; kesa-avatara—the incarnation of the hairs; ara—also; yata—all; viruddha vyakhyana—statements against the Krsna conscious conclusions; mahisi-harana-kidnapping of the queens; adi—and so on; saba—all; maya-maya—made of the external energy; vyakhya—explanations (countering the attack of the asuras); sikhaila—instructed; yaiche—which; su-siddhanta—proper conclusions; haya—are.

TRANSLATION

Illusory stories opposed to the conclusions of Krsna consciousness concern the destruction of the Yadu dynasty, Krsna’s disappearance, the story that Krsna and Balarama arise from a black hair and a white hair of Ksirodakasayi Visnu, and the story about the kidnapping of the queens. Sri Caitanya Mahaprabhu explained to Sanatana Gosvami the proper conclusions of these stories.

PURPORT

Due to envy, many asuras describe Krsna to be like a black crow or an incarnation of a hair. Sri Caitanya Mahaprabhu told Sanatana Gosvami how to counteract all these asuric explanations of Krsna. The word kaka means crow, and kesa means hair. The asuras describe Krsna as an incarnation of a crow, an incarnation of a sudra (a blackish tribe) and an incarnation of a hair, not knowing that the word kesa means ka-isa and that ka means Lord Brahma and isa means Lord. Thus Krsna is the Lord of Lord Brahma.

Some of Lord Krsna’s pastimes are mentioned in the Mahabharata as mausala-lila. These include the stories of the destruction of the Yadu dynasty, Krsna’s disappearance, His being pierced by a hunter’s arrow, the story of Krsna’s being an incarnation of a piece of hair (kesa-avatara) as well as mahisi-harana, the kidnapping of Krsna’s queens. Actually these are not factual but are related for the bewilderment of the asuras who want to prove that Krsna is an ordinary human being. They are false in the sense that these pastimes are not eternal, nor are they transcendental or spiritual. There are many people who are by nature averse to the supremacy of the Supreme Personality of Godhead, Visnu. Such people are called asuras. They have mistaken ideas about Krsna. As stated in Bhagavad-gita, the asuras are given a chance to forget Krsna more and more, birth after birth. Thus they make their appearance in a family of asuras and continue this process, being kept in bewilderment about Krsna. Asuras in the dress of sannyasis even explain Bhagavad-gita and Srimad-Bhagavatam in different ways according to their own imaginations. Thus they continue to remain asuras birth after birth.

Madhya23.119

TEXT 119

tabe sanatana prabhura carane dhariya

nivedana kare dante trna-guccha lana

SYNONYMS

tabe—at that time; sanatana—Sanatana Gosvami; prabhura—of Sri Caitanya Mahaprabhu; carane dhariya—catching the lotus feet; nivedana kare—submits a petition; dante—in the teeth; trna-guccha—a bunch of straw; lana—taking.

TRANSLATION

Sanatana Gosvami then humbly accepted his position as lower than a piece of straw, and, symbolically holding some straw in his mouth, he fell down, clasped the lotus feet of Sri Caitanya Mahaprabhu and submitted the following petition.

Madhya23.120

TEXT 120

"nica-jati, nica-sevi, muni--supamara

siddhanta sikhaila,--yei brahmara agocara

SYNONYMS

nica-jati—lower class; nica-sevi—servant of lowborn people; muni—I; supamara—very,very fallen; siddhanta sikhaila—You have taught the topmost conclusions in detail; yei—which; brahmara—of Brahma; agocara—beyond the reach.

TRANSLATION

Sanatana Gosvami said, "My dear Lord, I am a very lowborn person. Indeed, I am a servant to lowborn people; therefore I am very, very downtrodden. Nonetheless, You have taught me conclusions unknown even to Lord Brahma.

Madhya23.121

TEXT 121

tumi ye kahila, ei siddhantamrta-sindhu

mora mana chunite nare ihara eka-bindu

SYNONYMS

tumi ye—You; kahila—have spoken; ei—this; siddhanta-amrta-sindhu—the ocean of the ambrosia of conclusive truth; mora mana—my mind; chunite—to touch; nare—is not able; ihara—of it; eka-bindu—even a drop.

TRANSLATION

"The conclusions that You have told me are the ocean of the ambrosia of truth. My mind is unable to approach even a drop of that ocean.

Madhya23.122

TEXT 122

 pangu nacaite yadi haya tomara mana

vara deha’ mora mathe dhariya carana

SYNONYMS

pangu—lame man; nacaite—to make dance; yadi—if; haya—it is; tomara mana—Your mind; vara—a benediction; deha’-kindly give; mora mathe—on my head; dhariya—holding; carana—Your lotus feet.

TRANSLATION

"If You want to make a lame man like me dance, kindly bestow Your transcendental blessings by keeping Your lotus feet on my head.

Madhya23.123

TEXT 123

’muni ye sikhalun tore sphuruka sakala’

ei tomara vara haite habe mora bala"

SYNONYMS

muni—I; ye—whatever; sikhalun—have instructed; tore—unto you; sphuruka sakala—let it be manifested; ei—this; tomara vara—Your benediction; haite—from; habe—there will be; mora bala—my strength.

TRANSLATION

“Now, will You please tell me, ’Let whatever I have instructed all be fully manifest unto you.’ By benedicting me in this way, You will give me strength to describe all this.”

Madhya23.124

TEXT 124

tabe mahaprabhu tanra sire dhari’ kare

vara dila’--ei saba sphuruka tomare’

SYNONYMS

tabe—after that; mahaprabhu—Sri Caitanya Mahaprabhu; tanra—of Sanatana Gosvami; sire—on the head; dhari’-holding; kare—by the hand; vara dila—gave the benediction; ei saba—all this; sphuruka tomare—let it be manifested to you properly.

TRANSLATION

Sri Caitanya Mahaprabhu then placed His hand on Sanatana Gosvami’s head and benedicted him, saying, “Let all these instructions be manifest to you.”

Madhya23.125

TEXT 125

sanksepe kahilun--’prema’-prayojana-samvada

vistari’ kahana na yaya prabhura prasada

SYNONYMS

sanksepe—briefly; kahilun—I have described; prema-prayojana-samvada—the discussion of the ultimate goal of life, love of Godhead; vistari’-expansively; kahana—describing; na yaya—not possible; prabhura prasada—the benediction of Sri Caitanya Mahaprabhu.

TRANSLATION

Thus I have briefly described a discussion of the ultimate goal of life, love of Godhead. The mercy of Sri Caitanya Mahaprabhu cannot be described expansively.

Madhya23.126

TEXT 126

prabhura upadesamrta sune yei jana

acirat milaye tanre krsna-prema-dhana

SYNONYMS

prabhura—of Sri Caitanya Mahaprabhu; upadesa-amrta—the nectar of the instructions; sune—hears; yei jana—anyone who; acirat—without delay; milaye—meets; tanre—him; krsna-prema-dhana—the treasure of love of Krsna.

TRANSLATION

Whoever hears these instructions given to Sanatana Gosvami by the Lord comes very soon to realize love of God, Krsna.

Madhya23.127

TEXT 127

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, Madhya-lila, Twenty-third Chapter, describing love of Godhead.