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Madhya 19: Lord Sri Caitanya Mahaprabhu Instructs Srila Rupa Gosvami

Chapter 19:

Lord Sri Caitanya Mahaprabhu Instructs Srila Rupa Gosvami

A summary of this chapter is given by Srila Bhaktivinoda Thakura in his

Amrta-pravaha-bhasya. Meeting Sri Caitanya Mahaprabhu in a village

called Ramakeli, two brothers, Rupa and Sanatana, began to devise means

to get out of their government service. They appointed some brahmanas to

perform purascarana ceremonies and chant the holy name of Krsna. Srila

Rupa Gosvami deposited ten thousand gold coins with a grocer, and the

balance he brought in two boats to a place called Bakla Candradvipa.

There he divided this money among the brahmanas, Vaisnavas and his

relatives, and a portion he kept for emergency measures and personal

needs. He was informed that Sri Caitanya Mahaprabhu was going to

Vrndavana from Jagannatha Puri through the forest of Madhya Pradesh;

therefore he sent two people to Jagannatha Puri to find out when the

Lord would leave for Vrndavana. In this way Rupa Gosvami retired, but

Sanatana Gosvami told the Nawab that he was sick and could not attend to

his work. Giving this excuse, he sat at home and studied Srimad-

Bhagavatam with learned brahmana scholars. The Nawab Hussain Shah first

sent his personal physician to see what the real facts were; then he

personally came to see why Sanatana was not attending to official

business. Knowing that he wanted to resign his post, the Nawab had him

arrested and imprisoned. The Nawab then went off to attack Orissa.

When Sri Caitanya Mahaprabhu started for Vrndavana through the forest of

Madhya Pradesh (Jharikhanda), Rupa Gosvami left home and sent news to

Sanatana that he was leaving with his younger brother (Anupama Mallika)

to meet Sri Caitanya Mahaprabhu. Srila Rupa Gosvami finally reached

Prayaga and met with Sri Caitanya Mahaprabhu for ten successive days.

During this time, Vallabha Bhatta extended an invitation to the Lord

with great respect. Sri Caitanya Mahaprabhu introduced Srila Rupa

Gosvami to Vallabha Bhatta. After this, a brahmana scholar named

Raghupati Upadhyaya arrived and discussed Krsna consciousness with the

Lord. Kaviraja Gosvami then extensively describes the living condition

of Sri Rupa and Sanatana at Vrndavana. During the ten days at Prayaga,

Srila Rupa Gosvami was instructed by the Lord, who gave him the basic

principles of the Bhakti-rasamrta-sindhu. The Lord then sent Srila Rupa

Gosvami to Vrndavana. The Lord Himself returned to Varanasi and stayed

at the home of Candrasekhara.

Madhya 19.1

TEXT 1

TEXT

vrndavaniyam rasa-keli-vartam

kalena luptam nija-saktim utkah

sancarya rupe vyatanot punah sa

prabhur vidhau prag iva loka-srstim

SYNONYMS

vrndavaniyam -- related to Vrndavana; rasa-keli-vartam -- talks about

the pastimes of Sri Krsna; kalena -- with the course of time; luptam --

lost; nija-saktim -- His personal potency; utkah -- being eager;

sancarya -- infusing; rupe -- to Rupa Gosvami; vyatanot -- manifested;

punah -- again; sah -- He; prabhuh -- Sri Caitanya Mahaprabhu; vidhau --

unto Lord Brahma; prak iva -- as formerly; loka-srstim -- the creation

of this cosmic manifestation.

TRANSLATION

Before the creation of this cosmic manifestation, the Lord enlightened

the heart of Lord Brahma with the details of the creation and manifested

the Vedic knowledge. In exactly the same way, the Lord, being anxious to

revive the Vrndavana pastimes of Lord Krsna, impregnated the heart of

Rupa Gosvami with spiritual potency. By this potency, Srila Rupa Gosvami

could revive the activities of Krsna in Vrndavana, activities almost

lost to memory. In this way, He spread Krsna consciousness throughout

the world.

Madhya 19.2

TEXT 2

TEXT

jaya jaya sri-caitanya jaya nityananda

jayadvaita-candra jaya gaura-bhakta-vrnda

SYNONYMS

jaya jaya sri-caitanya -- all glories to Sri Caitanya Mahaprabhu; jaya

nityananda -- all glories to Lord Nityananda; jaya advaita-candra -- all

glories to Advaita Prabhu; jaya gaura-bhakta-vrnda -- all glories to the

devotees of the Lord.

TRANSLATION

All glories to Lord Sri Caitanya Mahaprabhu! All glories to Lord

Nityananda! All glories to Advaitacandra! And all glories to all the

devotees of the Lord!

Madhya 19.3

TEXT 3

TEXT

sri-rupa-sanatana rahe ramakeli-grame

prabhure miliya gela apana-bhavane

SYNONYMS

sri-rupa-sanatana -- the brothers named Rupa and Sanatana; rahe --

stayed; ramakeli-grame -- in Ramakeli; prabhure -- Sri Caitanya

Mahaprabhu; miliya -- meeting; gela -- went back; apana-bhavane -- to

their own homes.

TRANSLATION

After meeting Sri Caitanya Mahaprabhu in the village of Ramakeli, the

brothers Rupa and Sanatana returned to their homes.

Madhya 19.4

TEXT 4

TEXT

dui-bhai visaya-tyagera upaya srjila

bahu-dhana diya dui brahmane varila

SYNONYMS

dui-bhai -- the two brothers; visaya-tyagera -- of giving up material

activities; upaya srjila -- discovered a means; bahu-dhana -- much money;

diya -- paying; dui brahmane -- two brahmanas; varila -- appointed.

TRANSLATION

The two brothers devised a means whereby they could give up their

material activities. For this purpose, they appointed two brahmanas and

paid them a large amount of money.

Madhya 19.5

TEXT 5

TEXT

krsna-mantre karaila dui purascarana

acirat paibare caitanya-carana

SYNONYMS

krsna-mantre -- in the holy mantra Hare Krsna; karaila -- caused to

perform; dui -- two; purascarana -- religious ceremonies; acirat --

without delay; paibare -- to get; caitanya-carana -- the shelter of the

lotus feet of Sri Caitanya Mahaprabhu.

TRANSLATION

The brahmanas performed religious ceremonies and chanted the holy name

of Krsna so that the two brothers might attain shelter at the lotus feet

of Sri Caitanya Mahaprabhu very soon.

PURPORT

A purascarana is a ritualistic ceremony performed under the guidance of

an expert spiritual master or a brahmana. It is performed for the

fulfillment of certain desires. One rises early in the morning, chants

the Hare Krsna mantra, performs arcana by the arati ceremony and

worships the Deities. These activities are described in Madhya-lila,

Fifteenth Chapter, verse 108.

Madhya 19.6

TEXT 6

TEXT

sri-rupa-gosani tabe naukate bhariya

apanara ghare aila bahu-dhana lana

SYNONYMS

sri-rupa-gosani -- Sri Rupa Gosvami; tabe -- thereafter; naukate bhariya

-- filling boats; apanara ghare -- to his own house; aila -- returned;

bahu-dhana lana -- taking large amounts of riches.

TRANSLATION

At this time, Sri Rupa Gosvami returned home, taking with him large

quantities of riches loaded in boats.

Madhya 19.7

TEXT 7

TEXT

brahmana-vaisnave dila tara ardha-dhane

eka cauthi dhana dila kutumba-bharane

SYNONYMS

brahmana-vaisnave -- to the brahmanas and Vaisnavas; dila -- gave as

charity; tara -- of the riches; ardha-dhane -- fifty percent; eka cauthi

dhana -- one-fourth of the riches; dila -- gave; kutumba-bharane -- to

satisfy the relatives.

TRANSLATION

Srila Rupa Gosvami divided the wealth that he brought back home. He gave

fifty percent in charity to brahmanas and Vaisnavas and twenty-five

percent to his relatives.

PURPORT

This is a practical example of how one should divide his money and

retire from household life. Fifty percent of one's money should be

distributed to qualified and pure devotees of the Lord. Twenty-five

percent may be given to family members, and twenty-five percent may be

kept for personal use in case of emergency.

Madhya 19.8

TEXT 8

TEXT

danda-bandha lagi' cauthi sancaya karila

bhala-bhala vipra-sthane sthapya rakhila

SYNONYMS

danda-bandha lagi' -- in case of legal implications; cauthi -- one-

fourth; sancaya karila -- he collected; bhala-bhala -- very respectable;

vipra-sthane -- in the custody of a brahmana; sthapya rakhila -- kept

deposited.

TRANSLATION

He kept one-fourth of his wealth with a respectable brahmana. He kept

this for his personal safety because he was expecting some legal

complications.

Madhya 19.9

TEXT 9

TEXT

gaude rakhila mudra dasa-hajare

sanatana vyaya kare, rakhe mudi-ghare

SYNONYMS

gaude -- in Bengal; rakhila -- kept; mudra -- coins; dasa-hajare -- ten

thousand; sanatana -- his elder brother; vyaya kare -- spent; rakhe --

deposited; mudi-ghare -- in the place of a local grocer.

TRANSLATION

He deposited ten thousand coins, which were later spent by Sri Sanatana

Gosvami, in the custody of a local Bengali grocer.

Madhya 19.10

TEXT 10

TEXT

sri-rupa sunila prabhura niladri-gamana

vana-pathe yabena prabhu sri-vrndavana

SYNONYMS

sri-rupa -- Srila Rupa Gosvami; sunila -- heard; prabhura -- of Sri

Caitanya Mahaprabhu; niladri-gamana -- departure for Jagannatha Puri;

vana-pathe -- on the path through the forest; yabena -- will go; prabhu -

- Sri Caitanya Mahaprabhu; sri-vrndavana -- to Vrndavana.

TRANSLATION

Sri Rupa Gosvami heard that Sri Caitanya Mahaprabhu had returned to

Jagannatha Puri and was preparing to go to Vrndavana through the forest.

Madhya 19.11

TEXT 11

TEXT

rupa-gosani nilacale pathaila dui-jana

prabhu yabe vrndavana karena gamana

SYNONYMS

rupa-gosani -- Rupa Gosvami; nilacale -- to Jagannatha Puri; pathaila --

sent; dui-jana -- two persons; prabhu -- Sri Caitanya Mahaprabhu; yabe --

when; vrndavana -- to Vrndavana; karena -- makes; gamana -- departure.

TRANSLATION

Sri Rupa Gosvami sent two people to Jagannatha Puri to find out when Sri

Caitanya Mahaprabhu would depart for Vrndavana.

Madhya 19.12

TEXT 12

TEXT

sighra asi' more tanra diba samacara

suniya tad-anurupa kariba vyavahara

SYNONYMS

sighra asi' -- very hastily returning; more -- unto me; tanra -- His;

diba -- give; samacara -- news; suniya -- hearing; tat-anurupa --

accordingly; kariba -- I shall make; vyavahara -- arrangements.

TRANSLATION

Sri Rupa Gosvami told the two men, "You are to return quickly and let me

know when He will depart. Then I shall make the proper arrangements."

Madhya 19.13

TEXT 13

TEXT

etha sanatana-gosani bhave mane mana

raja more priti kare, se -- mora bandhana

SYNONYMS

etha -- here (in Gauda-desa); sanatana-gosani -- the elder brother,

Sanatana Gosvami; bhave -- considers; mane mana -- in the mind; raja --

the Nawab; more -- me; priti kare -- loves very much; se -- that; mora --

my; bandhana -- great obligation.

TRANSLATION

While Sanatana Gosvami was in Gauda-desa, he was thinking, "The Nawab is

very pleased with me. I certainly have an obligation.

Madhya 19.14

TEXT 14

TEXT

kona mate raja yadi more kruddha haya

tabe avyahati haya, karilun niscaya

SYNONYMS

kona mate -- somehow or other; raja -- the Nawab; yadi -- if; more --

upon me; kruddha haya -- becomes angry; tabe -- then; avyahati -- escape;

haya -- there is; karilun niscaya -- I have decided.

TRANSLATION

"If the Nawab somehow or other becomes angry with me, I shall be greatly

relieved. That is my conclusion."

Madhya 19.15

TEXT 15

TEXT

asvasthyera chadma kari' rahe nija-ghare

raja-karya chadila, na yaya raja-dvare

SYNONYMS

asvasthyera -- of not being well; chadma -- pretext; kari' -- making;

rahe -- remains; nija-ghare -- at home; raja-karya -- government service;

chadila -- relinquished; na yaya -- did not go; raja-dvare -- to the

court of the Nawab.

TRANSLATION

On the pretext of bad health, Sanatana Gosvami remained home. Thus he

gave up government service and did not go to the royal court.

Madhya 19.16

TEXT 16

TEXT

lobhi kayastha-gana raja-karya kare

apane svagrhe kare sastrera vicare

SYNONYMS

lobhi -- greedy; kayastha-gana -- persons engaged in secretarial and

clerical work; raja-karya kare -- executed the government service; apane

-- personally; sva-grhe -- at home; kare -- did; sastrera vicare --

discussion of the revealed scriptures.

TRANSLATION

The greedy masters of his clerical and secretarial staff performed the

government duties while Sanatana personally remained home and discussed

the revealed scriptures.

PURPORT

Sanatana Gosvami was the minister in charge of the government

secretariat, and his assistants -- the undersecretaries and clerks --

all belonged to the kayastha community. Formerly the kayasthas belonged

to the clerical and secretarial staff of the government, and later if

one served in such a post, he was called a kayastha. Eventually if a

person could not identify himself as a brahmana, ksatriya, vaisya or

sudra, he used to introduce himself as a kayastha to get a wealthy and

honorable position. In Bengal it is said that if one cannot give the

identity of his caste, he calls himself a kayastha. On the whole, the

kayastha community is a mixture of all castes, and it especially

includes those engaged in clerical or secretarial work. Materially such

people are always busy occupying responsible government posts.

When Sanatana Gosvami was relaxing and feeling inclined to retire from

government service, many kayasthas on his secretarial staff were very

eager to occupy his post. In this regard, Srila Bhaktivinoda Thakura

states that when Sanatana Gosvami was a government minister and the

kayasthas who assisted him saw that he was reluctant to continue, they

became very expert in their duties. Sanatana Gosvami was a brahmana

belonging to the Sarasvata brahmana community. It is said that when he

resigned, a subordinate named Purandara Khan, who was a kayastha,

occupied his post.

Madhya 19.17

TEXT 17

TEXT

bhattacarya pandita bisa trisa lana

bhagavata vicara karena sabhate vasiya

SYNONYMS

bhattacarya pandita -- learned scholars known as bhattacaryas; bisa

trisa -- twenty or thirty; lana -- taking with him; bhagavata vicara --

discussion of Srimad-Bhagavatam; karena -- does; sabhate vasiya --

sitting in an assembly.

TRANSLATION

Sri Sanatana Gosvami used to discuss Srimad-Bhagavatam in an assembly of

twenty or thirty learned brahmana scholars.

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura gives the following commentary

on the words bhagavata vicara. As confirmed in the Mundaka Upanisad (1.1.

4–5), there are two kinds of educational systems:

dve vidye veditavya iti, ha sma yad brahma-vido vadanti -- para

caivapara ca. tatrapara rg-vedo yajur-vedah sama-vedo ‘tharva-vedah

siksa kalpo vyakaranam niruktam chando jyotisam iti. atha para yaya tad

aksaram adhigamyate.

"There are two kinds of educational systems. One deals with

transcendental knowledge [para vidya] and the other with material

knowledge [apara vidya]. All the Vedas -- the Rg Veda, Yajur Veda, Sama

Veda and Atharva Veda, along with their corollaries, known as siksa,

kalpa, vyakarana, nirukta, chanda and jyotisa -- belong to the inferior

system of material knowledge [apara vidya]. By para vidya one can

understand the aksara -- Brahman or the Absolute Truth." As far as the

Vedic literature is concerned, the Vedanta-sutra is accepted as the para

vidya. Srimad-Bhagavatam is an explanation of that para vidya. Those who

aspire for liberation (mukti or moksa) and introduce themselves as

vaidantika are also equal to those groups aspiring to improve religion (

dharma), economic development (artha) and sense gratification (kama).

Dharma, artha, kama and moksa are called catur-varga. They are all

within the system of inferior, material knowledge. Any literature giving

information about the spiritual world, spiritual life, spiritual

identity and the spirit soul is called para vidya. Srimad-Bhagavatam

does not have anything to do with the materialistic way of life; it

gives transcendental information to educate people in the superior

system of para vidya. Sanatana Gosvami was engaged in discussing the

bhagavata-vidya, which means he discussed transcendental superior

knowledge. Those who are karmis, jnanis or yogis are not actually fit to

discuss Srimad-Bhagavatam. Only Vaisnavas, or pure devotees, are fit to

discuss that literature. As stated in Srimad-Bhagavatam itself (12.13.18)

srimad-bhagavatam puranam amalam yad vaisnavanam priyam

yasmin paramahamsyam ekam amalam jnanam param giyate

yatra jnana-viraga-bhakti-sahitam naiskarmyam aviskrtam

tac chrnvan supathan vicarana-paro bhaktya vimucyen narah

Although Srimad-Bhagavatam is counted among the Puranas, it is called

the spotless Purana. Because it does not discuss anything material, it

is liked by transcendental Vaisnava devotees. The subject matter found

in Srimad-Bhagavatam is meant for paramahamsas. As it is said, paramo

nirmatsaranam satam vedyam [SB 1.1.2]. A paramahamsa is one who does not

live in the material world and who does not envy others. In Srimad-

Bhagavatam, devotional service is discussed to arouse the living entity

to the transcendental position of jnana (knowledge) and vairagya (

renunciation). As stated in Srimad-Bhagavatam (1.2.12):

tac chraddadhanah munayo jnana-vairagya-yuktaya

pasyanty atmani catmanam bhaktya sruta-grhitaya

"The seriously inquisitive student or sage, well equipped with knowledge

and detachment, realizes that Absolute Truth by rendering devotional

service in terms of what he has heard from the Vedanta-sruti."

This is not sentiment. Knowledge and renunciation can be obtained

through devotional service (bhaktya sruta-grhitaya), that is, by

arousing one's dormant devotional consciousness, Krsna consciousness.

When Krsna consciousness is aroused, it relieves one from fruitive

activity, activity for economic improvement and material enjoyment. This

relief is technically called naiskarmya, and when one is relieved, he is

no longer interested in working hard for sense gratification. Srimad-

Bhagavatam is Srila Vyasadeva's last, mature contribution, and one

should read and hear it in an assembly of realized souls while engaging

in devotional service. At such a time one can be liberated from all

material bondage. This was the course taken by Sanatana Gosvami, who

retired from government service to study Srimad-Bhagavatam with learned

scholars.

Madhya 19.18

TEXT 18

TEXT

ara dina gaudesvara, sange eka-jana

acambite gosani-sabhate kaila agamana

SYNONYMS

ara dina -- one day; gaudesvara -- the Nawab of Bengal; sange -- with;

eka-jana -- one other person; acambite -- suddenly; gosani-sabhate -- in

the assembly of Sanatana Gosvami; kaila agamana -- came.

TRANSLATION

While Sanatana Gosvami was studying Srimad-Bhagavatam in the assembly of

learned brahmanas, one day the Nawab of Bengal and another person

suddenly appeared.

PURPORT

The full name of the Nawab of Bengal (Hussain Shah) was Alauddina

Saiyada Husena Saha Seripha Makka, and he ruled Bengal for twenty-three

years, from 1420 to 1443 Sakabda Era (A.D. 1498 to 1521). Sanatana

Gosvami was studying Srimad-Bhagavatam with the scholars in the year

1424 (A.D. 1502).

Madhya 19.19

TEXT 19

TEXT

patsaha dekhiya sabe sambhrame uthila

sambhrame asana diya rajare vasaila

SYNONYMS

patsaha dekhiya -- seeing the Nawab; sabe -- all of them; sambhrame --

in great respect; uthila -- stood up; sambhrame -- with great respect;

asana diya -- giving a sitting place; rajare -- the King; vasaila --

made to sit.

TRANSLATION

As soon as all the brahmanas and Sanatana Gosvami saw the Nawab appear,

they all stood up and respectfully gave him a sitting place to honor him.

PURPORT

Although Nawab Hussain Shah was a mleccha-yavana, he was nonetheless the

governor of the country, and the learned scholars and Sanatana Gosvami

offered him all the respect due a king or a governor. When a person

occupies an exalted executive post, one should consider that he has

acquired the grace of the Lord. In the Bhagavad-gita (10.41) Lord Krsna

says:

yad yad vibhutimat sattvam srimad urjitam eva va

tat tad evavagaccha tvam mama tejo-‘msa-sambhavam

"Know that all opulent, beautiful and glorious creations spring from but

a spark of My splendor."

Whenever we see something exalted, we must consider it part of the power

of the Supreme Personality of Godhead. A powerful man (vibhutimat

sattvam) is one who has obtained the grace of the Lord or has derived

some power from Him. In the Bhagavad-gita (7.10) Krsna says, tejas

tejasvinam aham: "I am the power of the powerful." The learned brahmana

scholars showed respect to Nawab Hussain Shah because he represented a

fraction of Krsna's power.

Madhya 19.20

TEXT 20

TEXT

raja kahe, -- tomara sthane vaidya pathailun

vaidya kahe, -- vyadhi nahi, sustha ye dekhilun

SYNONYMS

raja kahe -- the Nawab said; tomara sthane -- to your place; vaidya -- a

physician; pathailun -- I sent; vaidya kahe -- the physician said;

vyadhi nahi -- there is no disease; sustha -- completely healthy; ye --

that; dekhilun -- I have seen.

TRANSLATION

The Nawab said, "I sent my physician to you, and he has reported that

you are not diseased. As far as he could see, you are completely healthy.

Madhya 19.21

TEXT 21

TEXT

amara ye kichu karya, saba toma lana

karya chadi' rahila tumi gharete vasiya

SYNONYMS

amara -- my; ye kichu -- whatever; karya -- business; saba -- everything;

toma -- you; lana -- with; karya chadi' -- giving up your duties;

rahila -- remained; tumi -- you; gharete -- at home; vasiya -- sitting.

TRANSLATION

"I am depending on you to carry out so many of my activities, but you

have given up your governmental duties to sit here at home.

Madhya 19.22

TEXT 22

TEXT

mora yata karya-kama, saba kaila nasa

ki tomara hrdaye ache, kaha mora pasa

SYNONYMS

mora -- my; yata -- all; karya-kama -- occupational duties; saba --

everything; kaila nasa -- you have spoiled; ki -- what; tomara -- your;

hrdaye -- within the heart; ache -- there is; kaha -- kindly tell; mora

pasa -- to me.

TRANSLATION

"You have spoiled all my activities. What is your intention? Please tell

me frankly."

Madhya 19.23

TEXT 23

TEXT

sanatana kahe, -- nahe ama haite kama

ara eka-jana diya kara samadhana

SYNONYMS

sanatana kahe -- Sanatana Gosvami replied; nahe -- not; ama -- me; haite

-- from; kama -- execution of the duty; ara eka-jana -- someone else;

diya -- by means of; kara samadhana -- execute the management.

TRANSLATION

Sanatana Gosvami replied, "You can no longer expect any service from me.

Please arrange for someone else to tend to the management."

Madhya 19.24

TEXT 24

TEXT

tabe kruddha hana raja kahe ara-bara

tomara ‘bada bhai' kare dasyu-vyavahara

SYNONYMS

tabe -- at that time; kruddha hana -- becoming angry; raja kahe -- the

Nawab said; ara-bara -- again; tomara bada bhai -- your elder brother;

kare -- does; dasyu-vyavahara -- the activity of a plunderer.

TRANSLATION

Becoming angry with Sanatana Gosvami, the Nawab said, "Your elder

brother is acting just like a plunderer.

Madhya 19.25

TEXT 25

TEXT

jiva-bahu mari' kaila cakla saba nasa

etha tumi kaila mora sarva karya nasa

SYNONYMS

jiva -- living entities; bahu -- many; mari' -- killing; kaila -- did;

cakla -- the province of Bengal; saba -- all; nasa -- destruction; etha -

- here; tumi -- you; kaila -- did; mora -- my; sarva -- all; karya --

plans; nasa -- destruction.

TRANSLATION

"By killing many living entities, your elder brother has destroyed all

Bengal. Now here you are destroying all my plans."

Madhya 19.26

TEXT 26

TEXT

sanatana kahe, -- tumi svatantra gaudesvara

ye yei dosa kare, deha' tara phala

SYNONYMS

sanatana kahe -- Sanatana Gosvami said; tumi -- you; svatantra --

independent; gauda-isvara -- the ruler of Bengal; ye yei -- whatever;

dosa -- faults; kare -- one commits; deha' -- you award; tara phala --

the results of that.

TRANSLATION

Sanatana Gosvami said, "You are the supreme ruler of Bengal and are

completely independent. Whenever someone commits a fault, you punish him

accordingly."

Madhya 19.27

TEXT 27

TEXT

eta suni' gaudesvara uthi' ghare gela

palaiba bali' sanatanere bandhila

SYNONYMS

eta suni' -- hearing this; gauda-isvara -- the Nawab of Bengal; uthi' --

standing up; ghare gela -- went back home; palaiba -- I shall run away;

bali' -- because of this; sanatanere bandhila -- he arrested Sanatana.

TRANSLATION

Hearing this, the Nawab of Bengal stood up and returned to his home. He

ordered the arrest of Sanatana Gosvami so that he would not be able to

leave.

PURPORT

It is said that the relationship between the Nawab of Bengal and

Sanatana Gosvami was very intimate. The Nawab used to consider Sanatana

Gosvami his younger brother, and when Sanatana Gosvami showed a very

strong intention to resign, the Nawab, feeling familial affection,

essentially said, "I am your elder brother, but I do not look after the

state management. My only business is attacking other states with my

soldiers and fighting everywhere as a plunderer. Because I am a meat-

eater [yavana], I am used to hunting all kinds of living beings. In this

way I am destroying all kinds of living entities in Bengal. While

engaged in this destructive business, I am hoping that you will tend to

the administration of the state. Since I, your elder brother, am engaged

in such a destructive business, you, being my younger brother, should

look after the state management. If you do not, how will things continue?

" This talk was based on a family relationship, and Sanatana Gosvami

also replied in an intimate and joking way. Essentially he told the

Nawab, "My dear brother, you are the independent ruler of Bengal. You

can act in whatever way you like, and if someone commits a fault, you

can punish him accordingly." In other words, Sanatana Gosvami was saying

that since the Nawab was accustomed to acting like a plunderer, he

should go ahead and take action. Since Sanatana was not showing much

enthusiasm for performing his duty, the Nawab should dismiss him from

his service. The Nawab could understand the intention of Sanatana

Gosvami's statement. He therefore left in an angry mood and ordered

Sanatana Gosvami's arrest.

Madhya 19.28

TEXT 28

TEXT

hena-kale gela raja udiya marite

sanatane kahe, -- tumi cala mora sathe

SYNONYMS

hena-kale -- at this time; gela -- went; raja -- the King; udiya marite -

- to attack the Orissa province; sanatane kahe -- he said to Sanatana

Gosvami; tumi cala -- you come; mora sathe -- along with me.

TRANSLATION

At this time the Nawab was going to attack the province of Orissa, and

he told Sanatana Gosvami, "Come along with me."

PURPORT

Hussain Shah attacked the neighboring province of Orissa in 1424 Sakabda

Era (A.D. 1502). At that time he conquered the feudal princes there.

Madhya 19.29

TEXT 29

TEXT

tenho kahe, -- yabe tumi devataya duhkha dite

mora sakti nahi, tomara sange yaite

SYNONYMS

tenho kahe -- Sanatana Gosvami replied; yabe -- will go; tumi -- you;

devataya -- to the Supreme Personality of Godhead; duhkha dite -- to

give unhappiness; mora sakti -- my power; nahi -- there is not; tomara

sange -- in company with you; yaite -- to go.

TRANSLATION

Sanatana Gosvami replied, "You are going to Orissa to give pain to the

Supreme Personality of Godhead. For this reason I am powerless to go

with you."

Madhya 19.30

TEXT 30

TEXT

tabe tanre bandhi' rakhi' karila gamana

etha nilacala haite prabhu calila vrndavana

SYNONYMS

tabe -- thereafter; tanre -- him; bandhi' -- arresting; rakhi' --

keeping; karila gamana -- he went away; etha -- at this time; nilacala

haite -- from Jagannatha Puri; prabhu -- Sri Caitanya Mahaprabhu; calila

vrndavana -- departed for Vrndavana.

TRANSLATION

The Nawab again arrested Sanatana Gosvami and kept him in prison. At

this time, Sri Caitanya Mahaprabhu departed for Vrndavana from

Jagannatha Puri.

Madhya 19.31

TEXT 31

TEXT

tabe sei dui cara rupa-thani aila

‘vrndavana calila prabhu' -- asiya kahila

SYNONYMS

tabe -- at that time; sei -- those; dui -- two; cara -- messengers; rupa-

thani -- into the presence of Rupa Gosvami; aila -- came back; vrndavana

calila prabhu -- Sri Caitanya Mahaprabhu has departed for Vrndavana;

asiya -- coming; kahila -- they informed.

TRANSLATION

The two persons who went to Jagannatha Puri to inquire about the Lord's

departure returned and informed Rupa Gosvami that the Lord had already

departed for Vrndavana.

Madhya 19.32

TEXT 32

TEXT

suniya sri-rupa likhila sanatana-thani

‘vrndavana calila sri-caitanya-gosani

SYNONYMS

suniya -- hearing; sri-rupa -- Sri Rupa Gosvami; likhila -- wrote;

sanatana-thani -- to Sanatana Gosvami; vrndavana -- to Vrndavana; calila

-- has gone; sri-caitanya-gosani -- Sri Caitanya Mahaprabhu.

TRANSLATION

Upon receiving this message from his two messengers, Rupa Gosvami

immediately wrote a letter to Sanatana Gosvami saying that Sri Caitanya

Mahaprabhu had departed for Vrndavana.

Madhya 19.33

TEXT 33

TEXT

ami-dui-bhai calilana tanhare milite

tumi yaiche taiche chuti' aisa tahan haite

SYNONYMS

ami-dui-bhai -- we two brothers; calilana -- have gone; tanhare milite --

to meet Him; tumi -- you; yaiche taiche -- somehow or other; chuti' --

getting free; aisa -- come; tahan haite -- from there.

TRANSLATION

In his letter to Sanatana Gosvami, Srila Rupa Gosvami wrote, "We two

brothers are starting out to go see Sri Caitanya Mahaprabhu. You must

also somehow or other get released and come meet us."

PURPORT

The two brothers herein mentioned are Rupa Gosvami and his younger

brother, Anupama Mallika. Rupa Gosvami was informing Sanatana Gosvami

that he should join him and his younger brother.

Madhya 19.34

TEXT 34

TEXT

dasa-sahasra mudra tatha ache mudi-sthane

taha diya kara sighra atma-vimocane

SYNONYMS

dasa-sahasra mudra -- ten thousand coins; tatha -- there; ache -- there

are; mudi-sthane -- in the grocer's place; taha diya -- with this amount;

kara -- get; sighra -- as soon as possible; atma-vimocane -- release

from the internment.

TRANSLATION

Rupa Gosvami further informed Srila Sanatana Gosvami: "I have left a

deposit of ten thousand coins with the grocer. Use that money to get out

of prison.

Madhya 19.35

TEXT 35

TEXT

yaiche taiche chuti' tumi aisa vrndavana'

eta likhi' dui-bhai karila gamana

SYNONYMS

yaiche taiche -- somehow or other; chuti' -- getting released; tumi --

you; aisa -- come; vrndavana -- to Vrndavana; eta likhi' -- writing this;

dui-bhai -- the two brothers, namely Rupa Gosvami and his younger

brother, Anupama; karila gamana -- departed.

TRANSLATION

"Somehow or other get yourself released and come to Vrndavana." After

writing this, the two brothers [Rupa Gosvami and Anupama] went to see

Sri Caitanya Mahaprabhu.

Madhya 19.36

TEXT 36

TEXT

anupama mallika, tanra nama -- ‘sri-vallabha'

rupa-gosanira chota-bhai -- parama-vaisnava

SYNONYMS

anupama mallika -- Anupama Mallika; tanra nama -- his name; sri-vallabha

-- Sri Vallabha; rupa-gosanira -- of Rupa Gosvami; chota-bhai -- younger

brother; parama-vaisnava -- great devotee.

TRANSLATION

Rupa Gosvami's younger brother was a great devotee whose actual name was

Sri Vallabha, but he was given the name Anupama Mallika.

Madhya 19.37

TEXT 37

TEXT

tanha lana rupa-gosani prayage aila

mahaprabhu tahan suni' anandita haila

SYNONYMS

tanha lana -- taking him along; rupa-gosani -- Sri Rupa Gosvami; prayage

-- to Prayaga; aila -- came; mahaprabhu -- Sri Caitanya Mahaprabhu;

tahan -- there; suni' -- hearing; anandita haila -- were very pleased.

TRANSLATION

Sri Rupa Gosvami and Anupama Mallika went to Prayaga, and they were very

pleased to hear the news that Sri Caitanya Mahaprabhu was there.

Madhya 19.38

TEXT 38

TEXT

prabhu caliyachena bindu-madhava-darasane

laksa laksa loka aise prabhura milane

SYNONYMS

prabhu -- Sri Caitanya Mahaprabhu; caliyachena -- was going; bindu-

madhava-darasane -- to see Lord Bindu Madhava; laksa laksa loka -- many

hundreds of thousands of people; aise -- came; prabhura -- with Sri

Caitanya Mahaprabhu; milane -- for meeting.

TRANSLATION

At Prayaga, Sri Caitanya Mahaprabhu went to see the temple of Bindu

Madhava, and many hundreds of thousands of people followed Him just to

meet Him.

Madhya 19.39

TEXT 39

TEXT

keha kande, keha hase, keha nace, gaya

‘krsna' ‘krsna' bali' keha gadagadi yaya

SYNONYMS

keha kande -- some cried; keha hase -- some laughed; keha nace -- some

danced; gaya -- chanted; krsna krsna bali' -- saying "Krsna, Krsna";

keha -- some; gadagadi yaya -- rolled on the ground.

TRANSLATION

Some of the people following the Lord were crying. Some were laughing,

some dancing and some chanting. Indeed, some of them were rolling on the

ground, exclaiming "Krsna! Krsna!"

Madhya 19.40

TEXT 40

TEXT

ganga-yamuna prayaga narila dubaite

prabhu dubaila krsna-premera vanyate

SYNONYMS

ganga-yamuna -- the river Ganges and river Yamuna; prayaga -- Prayaga;

narila -- were not able; dubaite -- to flood; prabhu -- Sri Caitanya

Mahaprabhu; dubaila -- flooded; krsna-premera -- of ecstatic love of

Krsna; vanyate -- in an inundation.

TRANSLATION

Prayaga is located at the confluence of two rivers -- the Ganges and the

Yamuna. Although these rivers were not able to flood Prayaga with water,

Sri Caitanya Mahaprabhu inundated the whole area with waves of ecstatic

love for Krsna.

Madhya 19.41

TEXT 41

TEXT

bhida dekhi' dui bhai rahila nirjane

prabhura avesa haila madhava-darasane

SYNONYMS

bhida dekhi' -- seeing the crowd; dui bhai -- the two brothers; rahila --

remained; nirjane -- in a secluded place; prabhura -- of Sri Caitanya

Mahaprabhu; avesa -- ecstasy; haila -- there was; madhava-darasane -- by

seeing the Deity, Bindu Madhava.

TRANSLATION

Seeing the great crowd, the two brothers remained standing in a secluded

place. They could see that Sri Caitanya Mahaprabhu was ecstatic to see

Lord Bindu Madhava.

Madhya 19.42

TEXT 42

TEXT

premavese nace prabhu hari-dhvani kari'

urdhva-bahu kari' bale -- bala ‘hari' ‘hari'

SYNONYMS

prema-avese -- in ecstatic love; nace -- danced; prabhu -- Sri Caitanya

Mahaprabhu; hari-dhvani kari' -- vibrating the holy name of Hari; urdhva

-- raised; bahu -- the arms; kari' -- making; bale -- says; bala hari

hari -- chant "Hari, Hari".

TRANSLATION

The Lord was loudly chanting the holy name of Hari. Dancing in ecstatic

love and raising His arms, He asked everyone to chant "Hari! Hari!"

Madhya 19.43

TEXT 43

TEXT

prabhura mahima dekhi' loke camatkara

prayage prabhura lila nari varnibara

SYNONYMS

prabhura -- of Sri Caitanya Mahaprabhu; mahima -- the greatness; dekhi' -

- seeing; loke -- in all people; camatkara -- astonishment; prayage --

at Prayaga; prabhura -- of Sri Caitanya Mahaprabhu; lila -- the pastimes;

nari -- I am not able; varnibara -- to describe.

TRANSLATION

Everyone was astounded to see the greatness of Sri Caitanya Mahaprabhu.

Indeed, I cannot properly describe the pastimes of the Lord at Prayaga.

Madhya 19.44

TEXT 44

TEXT

daksinatya-vipra-sane ache paricaya

sei vipra nimantriya nila nijalaya

SYNONYMS

daksinatya -- Deccan; vipra-sane -- with a brahmana; ache -- there was;

paricaya -- acquaintance; sei -- that; vipra-brahmana; nimantriya --

inviting; nila -- brought; nija-alaya -- to his own place.

TRANSLATION

Sri Caitanya Mahaprabhu had made an acquaintance with a brahmana from

Deccan [in South India], and that brahmana invited Him for meals and

took Him to his place.

Madhya 19.45

TEXT 45

TEXT

vipra-grhe asi' prabhu nibhrte vasila

sri-rupa-vallabha dunhe asiya milila

SYNONYMS

vipra-grhe -- to the house of that brahmana; asi' -- coming; prabhu --

Sri Caitanya Mahaprabhu; nibhrte -- in a solitary place; vasila -- sat

down; sri-rupa-vallabha -- the two brothers Rupa Gosvami and Sri

Vallabha; dunhe -- both of them; asiya -- coming; milila -- met Him.

TRANSLATION

While Sri Caitanya Mahaprabhu was sitting in a solitary place in the

home of that Deccan brahmana, Rupa Gosvami and Sri Vallabha [Anupama

Mallika] came to meet Him.

Madhya 19.46

TEXT 46

TEXT

dui-guccha trna dunhe dasane dhariya

prabhu dekhi' dure pade dandavat hana

SYNONYMS

dui-guccha -- two bunches; trna -- straw; dunhe -- both of them; dasane

dhariya -- holding in the teeth; prabhu dekhi' -- seeing the Lord; dure -

- in a distant place; pade -- fell down; danda-vat -- like rods; hana --

becoming.

TRANSLATION

Seeing the Lord from a distance, the two brothers put two clumps of

straw between their teeth and immediately fell down on the ground like

rods, offering Him obeisances.

Madhya 19.47

TEXT 47

TEXT

nana sloka padi' uthe, pade bara bara

prabhu dekhi' premavesa ha-ila dunhara

SYNONYMS

nana -- various; sloka -- verses; padi' -- reciting; uthe -- stood up;

pade -- fell down; bara bara -- again and again; prabhu dekhi' -- seeing

the Lord; prema-avesa -- ecstatic emotion; ha-ila -- there was; dunhara -

- of both of them.

TRANSLATION

Both brothers were overwhelmed with ecstatic emotion, and reciting

various Sanskrit verses, they stood up and fell down again and again.

Madhya 19.48

TEXT 48

TEXT

sri-rupe dekhiya prabhura prasanna haila mana

‘utha, utha, rupa, aisa', balila vacana

SYNONYMS

sri-rupe dekhiya -- seeing Srila Rupa Gosvami; prabhura -- of Sri

Caitanya Mahaprabhu; prasanna -- very pleased; haila -- was; mana --

mind; utha -- please stand up; utha -- please stand up; rupa -- My dear

Rupa; aisa -- come; balila -- He said; vacana -- the words.

TRANSLATION

Sri Caitanya Mahaprabhu was very pleased to see Srila Rupa Gosvami, and

He told him, "Stand up! Stand up! My dear Rupa, come here."

Madhya 19.49

TEXT 49

TEXT

krsnera karuna kichu na yaya varnane

visaya-kupa haite kadila toma dui-jane

SYNONYMS

krsnera -- of Lord Krsna; karuna -- the mercy; kichu -- any; na -- not;

yaya -- is possible; varnane -- to describe; visaya-kupa haite -- from

the well of material enjoyment; kadila -- delivered; toma -- you; dui-

jane -- both.

TRANSLATION

Sri Caitanya Mahaprabhu then said, "It is not possible to describe Krsna'

s mercy, for He has delivered you both from the well of material

enjoyment.

Madhya 19.50

TEXT 50

TEXT

na me ‘bhaktas catur-vedi

mad-bhaktah sva-pacah priyah

tasmai deyam tato grahyam

sa ca pujyo yatha hy aham

SYNONYMS

na -- not; me -- My; abhaktah -- devoid of pure devotional service;

catuh-vedi -- a scholar in the four Vedas; mat-bhaktah -- My devotee;

sva-pacah -- even from a family of dog-eaters; priyah -- very dear;

tasmai -- to him (a pure devotee, even though born in a very low family);

deyam -- should be given; tatah -- from him; grahyam -- should be

accepted (remnants of food); sah -- that person; ca -- also; pujyah --

worshipable; yatha -- as much as; hi -- certainly; aham -- I.

TRANSLATION

"[Lord Krsna said:] ‘Even though a person is a very learned scholar of

the Sanskrit Vedic literatures, he is not accepted as My devotee unless

he is pure in devotional service. Even though a person is born in a

family of dog-eaters, he is very dear to Me if he is a pure devotee who

has no motive to enjoy fruitive activities or mental speculation. Indeed,

all respects should be given to him, and whatever he offers should be

accepted. Such devotees are as worshipable as I am."'

PURPORT

This verse is included in the Hari-bhakti-vilasa (10.127), compiled by

Sanatana Gosvami.

Madhya 19.51

TEXT 51

TEXT

ei sloka padi' dunhare kaila alingana

krpate dunhara mathaya dharila carana

SYNONYMS

ei sloka -- this verse; padi' -- reciting; dunhare -- the two brothers;

kaila alingana -- embraced; krpate -- out of causeless mercy; dunhara --

of the two of them; mathaya -- on the heads; dharila -- placed; carana --

His feet.

TRANSLATION

After reciting this verse, Sri Caitanya Mahaprabhu embraced the two

brothers, and out of His causeless mercy He placed His feet on their

heads.

Madhya 19.52

TEXT 52

TEXT

prabhu-krpa pana dunhe dui hata yudi'

dina hana stuti kare vinaya acari'

SYNONYMS

prabhu-krpa -- the Lord's mercy; pana -- getting; dunhe -- the two of

them; dui -- two; hata -- hands; yudi' -- folding; dina hana -- most

humbly; stuti kare -- offer prayers; vinaya acari' -- with submission.

TRANSLATION

After receiving the Lord's causeless mercy, the two brothers folded

their hands and in great humility offered the following prayers unto the

Lord.

Madhya 19.53

TEXT 53

TEXT

namo maha-vadanyaya

krsna-prema-pradaya te

krsnaya krsna-caitanya-

namne gaura-tvise namah

SYNONYMS

namah -- obeisances; maha-vadanyaya -- who is most munificent and

charitably disposed; krsna-prema -- love of Krsna; pradaya -- who can

give; te -- unto You; krsnaya -- the original Personality of Godhead;

krsna-caitanya-namne -- under the name Krsna Caitanya; gaura-tvise --

whose complexion is the golden complexion of Srimati Radharani; namah --

obeisances.

TRANSLATION

"O most munificent incarnation! You are Krsna Himself appearing as Sri

Krsna Caitanya Mahaprabhu. You have assumed the golden color of Srimati

Radharani, and You are widely distributing pure love of Krsna. We offer

our respectful obeisances unto You.

Madhya 19.54

TEXT 54

TEXT

yo ‘jnana-mattam bhuvanam dayalur

ullaghayann apy akarot pramattam

sva-prema-sampat-sudhayadbhuteham

sri-krsna-caitanyam amum prapadye

SYNONYMS

yah -- that Personality of Godhead who; ajnana-mattam -- maddened by

ignorance or foolishly passing time in karma, jnana, yoga and Mayavada

philosophy; bhuvanam -- the entire three worlds; dayaluh -- so merciful;

ullaghayan -- subduing such processes as karma, jnana and yoga; api --

despite; akarot -- made; pramattam -- maddened; sva-prema-sampat-sudhaya

-- by the nectar of His personal devotional service, which is an

invaluable treasure of bliss; adbhuta-iham -- whose activities are

wonderful; sri-krsna-caitanyam -- unto Lord Sri Caitanya Mahaprabhu;

amum -- that; prapadye -- I surrender.

TRANSLATION

"We offer our respectful obeisances unto that merciful Supreme

Personality of Godhead who has converted all three worlds, which were

maddened by ignorance, and saved them from their diseased condition by

making them mad with the nectar from the treasure-house of love of God.

Let us take full shelter of that Personality of Godhead, Sri Krsna

Caitanya, whose activities are wonderful."

PURPORT

This verse is found in the Govinda-lilamrta (1.2).

Madhya 19.55

TEXT 55

TEXT

tabe mahaprabhu tanre nikate vasaila

‘sanatanera varta kaha' -- tanhare puchila

SYNONYMS

tabe -- thereafter; mahaprabhu -- Sri Caitanya Mahaprabhu; tanre -- them;

nikate -- near Him; vasaila -- sat down; sanatanera varta -- news of

Sanatana; kaha -- please tell; tanhare -- them; puchila -- questioned.

TRANSLATION

After this, Sri Caitanya Mahaprabhu sat them down by His side and asked

them, "What news do you have of Sanatana?"

Madhya 19.56

TEXT 56

TEXT

rupa kahena, -- tenho bandi haya raja-ghare

tumi yadi uddhara', tabe ha-ibe uddhare

SYNONYMS

rupa kahena -- Rupa Gosvami said; tenho -- he; bandi -- arrested; haya --

is; raja-ghare -- in the court of the government; tumi -- You; yadi --

if; uddhara' -- kindly rescue; tabe -- then; ha-ibe -- he will be;

uddhare -- relieved from that entanglement.

TRANSLATION

Rupa Gosvami replied, "Sanatana has now been arrested by the government

of Hussain Shah. If You kindly save him, he can be liberated from that

entanglement."

Madhya 19.57

TEXT 57

TEXT

prabhu kahe, -- sanatanera hanache mocana

acirat ama-saha ha-ibe milana

SYNONYMS

prabhu kahe -- Sri Caitanya Mahaprabhu said; sanatanera -- of Sanatana

Gosvami; hanache -- there has been; mocana -- release; acirat -- very

soon; ama-saha -- with Me; ha-ibe milana -- there will be meeting.

TRANSLATION

Sri Caitanya Mahaprabhu immediately replied, "Sanatana has already been

released from his confinement, and he will very soon meet with Me."

Madhya 19.58

TEXT 58

TEXT

madhyahna karite vipra prabhure kahila

rupa-gosani se-divasa tathani rahila

SYNONYMS

madhyahna karite -- to accept lunch; vipra -- the brahmana of Deccan;

prabhure -- Sri Caitanya Mahaprabhu; kahila -- requested; rupa-gosani --

Rupa Gosvami; se-divasa -- that day; tathani -- there; rahila --

remained.

TRANSLATION

The brahmana then requested Sri Caitanya Mahaprabhu to accept His lunch.

Rupa Gosvami also remained there that day.

Madhya 19.59

TEXT 59

TEXT

bhattacarya dui bhaiye nimantrana kaila

prabhura sesa prasada-patra dui-bhai paila

SYNONYMS

bhattacarya -- Balabhadra Bhattacarya; dui bhaiye -- the two brothers;

nimantrana kaila -- invited to take lunch; prabhura sesa prasada-patra --

the remnants of the plate of food offered to Sri Caitanya Mahaprabhu;

dui-bhai paila -- the two brothers obtained.

TRANSLATION

Balabhadra Bhattacarya invited the two brothers to take lunch also. The

remnants of food from the plate of Sri Caitanya Mahaprabhu were offered

to them.

Madhya 19.60

TEXT 60

TEXT

triveni-upara prabhura vasa-ghara sthana

dui bhai vasa kaila prabhu-sannidhana

SYNONYMS

triveni-upara -- on the bank of the confluence of the Yamuna and the

Ganges; prabhura -- of Sri Caitanya Mahaprabhu; vasa-ghara -- of the

residential house; sthana -- the place; dui bhai -- the two brothers;

vasa kaila -- resided; prabhu-sannidhana -- near Sri Caitanya Mahaprabhu.

TRANSLATION

Sri Caitanya Mahaprabhu selected His residence beside the confluence of

the Ganges and the Yamuna, a place called Triveni. The two brothers --

Rupa Gosvami and Sri Vallabha -- selected their residence near the Lord'

Madhya 19.61

TEXT 61

TEXT

se-kale vallabha-bhatta rahe adaila-grame

mahaprabhu aila suni' aila tanra sthane

SYNONYMS

se-kale -- at that time; vallabha-bhatta -- Vallabha Bhatta; rahe --

resided; adaila-grame -- in the village known as Adaila; mahaprabhu --

Sri Caitanya Mahaprabhu; aila -- has come; suni' -- hearing; aila --

came; tanra sthane -- to His place.

TRANSLATION

At that time, Sri Vallabha Bhatta was staying at Adaila-grama, and when

he heard that Sri Caitanya Mahaprabhu had arrived, he went to His place

to see Him.

PURPORT

Vallabha Bhatta was a great learned scholar of Vaisnavism. In the

beginning he was very much devoted to Sri Caitanya Mahaprabhu, but since

he thought that he could not receive proper respect from Him, he later

joined the Visnu Svami sect and became the acarya of that sect. His sect

is celebrated as the Vallabhacarya-sampradaya. This sampradaya has had

great influence in Vrndavana near Gokula and in Bombay. Vallabha Bhatta

wrote many books, including a commentary on Srimad-Bhagavatam called

Subodhini-tika and notes on the Vedanta-sutra in the form of an

Anubhasya. He also wrote a combination of sixteen short works called

Sodasa-grantha. The village where he was staying -- Adaila-grama, or

Adeli-grama -- was near the confluence of the rivers Ganges and Yamuna,

on the other side of the Yamuna from Prayaga, about one mile from the

river. A temple of Lord Visnu there still belongs to the Vallabha-

sampradaya.

Vallabha Bhatta was originally from a place in southern India called

Trailanga. There is a railway station there called Nidadabhalu. Sixteen

miles from that station is a village called Kankadabada, or Kakunrapadhu.

A learned brahmana named Laksmana Diksita used to live there, and

Vallabha Bhatta was his son. There are five sections of the brahmana

community of Andhra Pradesh, known as Bella-nati, Vegi-nati, Muraki-nati,

Telagu-nati and Kasala-nati. Out of these five brahminical communities,

Vallabhacarya took his birth in the community of Bella-nati in the year

1400 Sakabda Era (A.D. 1478). According to some people, Vallabha

Bhattacarya's father took sannyasa before Vallabha's birth, and he

returned home to take Vallabhacarya as his son. According to the opinion

of others, Vallabhacarya was born in 1400 Sakabda Era on the Ekadasi day

of the dark moon in the month of Caitra, and he took his birth in a

brahmana family surnamed Khambhampatibaru. According to this account,

his father's name was Laksmana Bhatta Diksita, and he was born in

Campakaranya. In someone else's opinion, Vallabhacarya appeared near the

village named Canpa-jhara-grama, which is near a railway station named

Rajima in Madhya Pradesh.

After studying for eleven years at Varanasi, Vallabhacarya returned home.

On his return, he heard that his father had departed from the material

world. Keeping his brother and mother at home, he went to the banks of

the river Tungabhadra, to a village called Vidyanagara, where he

enlightened Krsnadeva, the grandson of King Bukkaraja. After that, he

traveled throughout India thrice on trips lasting six years each. Thus

he passed eighteen years and became victorious in his discussions of

revealed scripture. When he was thirty years old, he married Mahalaksmi,

who belonged to the same brahmana community as his. Near Govardhana Hill

he established a Deity in the valley. Finally he came to Adaila, which

is on the other side of the Yamuna from Prayaga.

Vallabhacarya had two sons, Gopinatha and Viththalesvara, and in his old

age he accepted the renounced order. In 1452 Sakabda Era (A.D. 1530), he

passed away from the material world at Varanasi. His book known as

Sodasa-grantha and his commentaries on the Vedanta-sutra (Anubhasya) and

Srimad-Bhagavatam (Subodhini) are very famous. He wrote many other books

besides.

Madhya 19.62

TEXT 62

TEXT

tenho dandavat kaila, prabhu kaila alingana

dui jane krsna-katha haila kata-ksana

SYNONYMS

tenho -- he; dandavat -- obeisances; kaila -- made; prabhu -- Sri

Caitanya Mahaprabhu; kaila -- did; alingana -- embracing; dui jane --

between the two of them; krsna-katha -- topics about Lord Krsna; haila --

there were; kata-ksana -- for some time.

TRANSLATION

Vallabha Bhattacarya offered Sri Caitanya Mahaprabhu his obeisances, and

the Lord embraced him. After that, they discussed topics about Krsna for

some time.

Madhya 19.63

TEXT 63

TEXT

krsna-kathaya prabhura maha-prema uthalila

bhattera sankoce prabhu samvarana kaila

SYNONYMS

krsna-kathaya -- in the discussion on Krsna; prabhura -- of Sri Caitanya

Mahaprabhu; maha-prema -- great love; uthalila -- arose; bhattera -- of

the Bhattacarya; sankoce -- due to shyness; prabhu -- Sri Caitanya

Mahaprabhu; samvarana kaila -- restrained Himself.

TRANSLATION

Sri Caitanya Mahaprabhu felt great ecstatic love when they began

discussing Krsna, but the Lord checked His feelings because He felt shy

before Vallabha Bhatta.

Madhya 19.64

TEXT 64

TEXT

antare gara-gara prema, nahe samvarana

dekhi' camatkara haila vallabha-bhattera mana

SYNONYMS

antare -- inside; gara-gara -- raged; prema -- ecstatic love; nahe --

there was not; samvarana -- checking; dekhi' -- detecting; camatkara --

astonishment; haila -- there was; vallabha-bhattera mana -- in the mind

of Vallabha Bhatta.

TRANSLATION

Although the Lord restrained Himself externally, ecstatic love raged

within. There was no checking that. Vallabha Bhatta was astonished to

detect this.

Madhya 19.65

TEXT 65

TEXT

tabe bhatta mahaprabhure nimantrana kaila

mahaprabhu dui-bhai tanhare milaila

SYNONYMS

tabe -- then; bhatta -- Vallabha Bhatta; mahaprabhure -- Sri Caitanya

Mahaprabhu; nimantrana kaila -- invited; mahaprabhu -- Sri Caitanya

Mahaprabhu; dui-bhai -- the two brothers Rupa and Vallabha; tanhare --

to him; milaila -- introduced.

TRANSLATION

Thereafter, Vallabha Bhatta invited Sri Caitanya Mahaprabhu for lunch,

and the Lord introduced the brothers Rupa and Vallabha to him.

Madhya 19.66

TEXT 66

TEXT

dui-bhai dura haite bhumite padiya

bhatte dandavat kaila ati dina hana

SYNONYMS

dui-bhai -- the two brothers; dura haite -- from a distance; bhumite --

on the ground; padiya -- falling flat; bhatte -- to Vallabha Bhatta;

dandavat kaila -- offered obeisances; ati dina hana -- being very humble.

TRANSLATION

From a distance, the brothers Rupa Gosvami and Sri Vallabha fell on the

ground and offered obeisances to Vallabha Bhatta with great humility.

Madhya 19.67

TEXT 67

TEXT

bhatta milibare yaya, dunhe palaya dure

‘asprsya pamara muni, na chuniha more'

SYNONYMS

bhatta -- Vallabha Bhatta; milibare -- to meet; yaya -- goes; dunhe --

the two brothers; palaya -- ran away; dure -- to a distant place;

asprsya -- untouchable; pamara -- most fallen; muni -- I; na chuniha --

do not touch; more -- me.

TRANSLATION

When Vallabha Bhattacarya walked toward them, they ran away to a more

distant place. Rupa Gosvami said, "I am untouchable and most sinful.

Please do not touch me."

Madhya 19.68

TEXT 68

TEXT

bhattera vismaya haila, prabhura harsa mana

bhattere kahila prabhu tanra vivarana

SYNONYMS

bhattera -- of Vallabha Bhattacarya; vismaya haila -- there was surprise;

prabhura -- of Sri Caitanya Mahaprabhu; harsa -- very happy; mana --

the mind; bhattere kahila -- said to Vallabha Bhattacarya; prabhu -- Sri

Caitanya Mahaprabhu; tanra vivarana -- description of Rupa Gosvami.

TRANSLATION

Vallabha Bhattacarya was very much surprised at this. Sri Caitanya

Mahaprabhu, however, was very pleased, and He therefore spoke to him

this description of Rupa Gosvami.

Madhya 19.69

TEXT 69

TEXT

‘inho na sparsiha, inho jati ati-hina!

vaidika, yajnika tumi kulina pravina!'

SYNONYMS

inho -- him; na sparsiha -- do not touch; inho -- he; jati -- caste; ati-

hina -- very low; vaidika -- a follower of Vedic principles; yajnika --

a performer of many sacrifices; tumi -- you; kulina -- aristocratic

brahmana; pravina -- an experienced person.

TRANSLATION

Sri Caitanya Mahaprabhu said, "Don't touch him, for he belongs to a very

low caste. You are a follower of Vedic principles and are a well

experienced performer of many sacrifices. You also belong to the

aristocracy."

PURPORT

Generally brahmanas are puffed up with false prestige because they

belong to the aristocracy and perform many Vedic sacrifices. In South

India especially, this fastidious position is most prominent. At any

rate, this was the case five hundred years ago. Sri Caitanya Mahaprabhu

actually started a revolution against this brahminical system by

inaugurating the chanting of the Hare Krsna mantra. By this chanting,

one can be delivered regardless of caste, creed, color or social

position. Whoever chants the Hare Krsna maha-mantra is immediately

purified due to the transcendental position of devotional service. Sri

Caitanya Mahaprabhu is here hinting to Vallabha Bhattacarya that an

exalted brahmana who makes sacrifices and follows Vedic principles

should not neglect a person who is engaged in devotional service by

chanting the holy name of the Lord.

Actually Rupa Gosvami did not belong to a lower caste. He was from a

highly aristocratic brahmana family, but due to his association with the

Muslim Nawab, he was considered fallen and was excommunicated from

brahmana society. However, due to his advanced devotional service, Sri

Caitanya Mahaprabhu accepted him as a gosvami. Vallabha Bhattacarya knew

all this. One who is a devotee is above caste and creed, yet Vallabha

Bhattacarya felt himself prestigious.

The present head of the Vallabha Bhattacarya sampradaya of Bombay is

named Diksita Maharaja. He is very friendly to our movement, and

whenever we meet him, this learned brahmana scholar highly praises the

activities of the Hare Krsna movement. He is a life member of our

Society, and although he is a learned scholar in the brahminical caste

tradition, he accepts our Society and considers its members bona fide

devotees of Lord Visnu.

Madhya 19.70

TEXT 70

TEXT

dunhara mukhe nirantara krsna-nama suni'

bhatta kahe, prabhura kichu ingita-bhangi jani'

SYNONYMS

dunhara mukhe -- in the mouths of both Rupa Gosvami and his brother

Vallabha; nirantara -- continuously; krsna-nama suni' -- hearing the

chanting of the holy name of Krsna; bhatta kahe -- Vallabha Bhattacarya

said; prabhura -- of Lord Sri Caitanya Mahaprabhu; kichu -- some; ingita

-- indications; bhangi -- hints; jani' -- understanding.

TRANSLATION

Hearing the holy name constantly vibrated by the two brothers, Vallabha

Bhattacarya could understand the hints of Sri Caitanya Mahaprabhu.

Madhya 19.71

TEXT 71

TEXT

‘dunhara mukhe krsna-nama kariche nartana

ei-dui ‘adhama' nahe, haya ‘sarvottama'

SYNONYMS

dunhara mukhe -- in the mouths of both; krsna-nama -- the holy name of

Lord Krsna; kariche -- is doing; nartana -- dancing; ei-dui -- both of

them; adhama nahe -- not fallen; haya -- are; sarva-uttama -- the most

exalted.

TRANSLATION

Vallabha Bhattacarya said, "Since these two are constantly chanting the

holy name of Krsna, how can they be untouchable? On the contrary, they

are most exalted."

PURPORT

Vallabha Bhattacarya's admission of the brothers' exalted position

should serve as a lesson to one who is falsely proud of his position as

a brahmana. Sometimes so-called brahmanas do not recognize our European

and American disciples as devotees or brahmanas, and some brahmanas are

so proud that they do not allow them to enter temples. Sri Caitanya

Mahaprabhu herein gives a great lesson. Although Vallabha Bhattacarya

was a great authority on brahmanism and a learned scholar, he admitted

that those who chant the Lord's holy name are bona fide brahmanas and

Vaisnavas and are therefore exalted.

Madhya 19.72

TEXT 72

TEXT

aho bata sva-paco ‘to gariyan

yaj-jihvagre vartate nama tubhyam

tepus tapas te juhuvuh sasnur arya

brahmanucur nama grnanti ye te

SYNONYMS

aho bata -- how wonderful it is; sva-pacah -- dog-eaters; atah -- than

the initiated brahmana; gariyan -- more glorious; yat -- of whom; jihva-

agre -- on the tongue; vartate -- remains; nama -- the holy name;

tubhyam -- of You, my Lord; tepuh -- have performed; tapah -- austerity;

te -- they; juhuvuh -- have performed sacrifices; sasnuh -- have bathed

in all holy places; aryah -- really belonging to the Aryan race; brahma -

- all the Vedas; anucuh -- have studied; nama -- the holy name; grnanti -

- chant; ye -- who; te -- they.

TRANSLATION

Vallabha Bhattacarya then recited the following verse: "‘My dear Lord,

one who always keeps Your holy name on his tongue becomes greater than

an initiated brahmana. Although he may be born in a family of dog-eaters

and may therefore, by material calculation, be the lowest among men, he

is still glorious. This is the wonderful effect of chanting the holy

name of the Lord. It is therefore concluded that one who chants the holy

name of the Lord should be understood to have performed all kinds of

austerities and great sacrifices mentioned in the Vedas. He has already

taken his bath in all the holy places of pilgrimage, he has studied all

the Vedas, and he is actually an Aryan.'"

PURPORT

This verse is quoted from Srimad-Bhagavatam (3.33.7).

Madhya 19.73

TEXT 73

TEXT

suni' mahaprabhu tanre bahu prasamsila

premavista hana sloka padite lagila

SYNONYMS

suni' -- hearing; mahaprabhu -- Sri Caitanya Mahaprabhu; tanre -- him;

bahu -- very much; prasamsila -- praised; prema-avista hana -- becoming

ecstatic in love of Godhead; sloka -- verses; padite lagila -- began to

recite.

TRANSLATION

Sri Caitanya Mahaprabhu was very pleased to hear Vallabha Bhatta quoting

from sastra about the position of a devotee. The Lord praised him

personally, and, feeling ecstatic love of Godhead, began to quote many

verses from sastra.

Madhya 19.74

TEXT 74

TEXT

sucih sad-bhakti-diptagni-

dagdha-durjati-kalmasah

sva-pako ‘pi budhaih slaghyo

na veda-jno ‘pi nastikah

SYNONYMS

sucih -- a brahmana purified internally and externally; sat-bhakti -- of

devotional service without motives; dipta-agni -- by the blazing fire;

dagdha -- burnt to ashes; durjati -- such as birth in a low family;

kalmasah -- whose sinful reactions; sva-pakah api -- even though born in

a family of dog-eaters; budhaih -- by learned scholars; slaghyah --

recognized; na -- not; veda-jnah api -- even though completely

conversant in Vedic knowledge; nastikah -- an atheist.

TRANSLATION

Sri Caitanya Mahaprabhu said, "‘A person who has the pure

characteristics of a brahmana due to devotional service, which is like a

blazing fire burning to ashes all the sinful reactions of past lives, is

certainly saved from the consequences of sinful acts, such as taking

birth in a lower family. Even though he may be born in a family of dog-

eaters, he is recognized by learned scholars. But although a person may

be a learned scholar in Vedic knowledge, he is not recognized if he is

an atheist.

PURPORT

This verse and the next are quoted from the Hari-bhakti-sudhodaya (3.11,

12), a transcendental literature extracted from the Puranas.

Madhya 19.75

TEXT 75

TEXT

bhagavad-bhakti-hinasya

jatih sastram japas tapah

apranasyeva dehasya

mandanam loka-ranjanam

SYNONYMS

bhagavat-bhakti-hinasya -- of a person devoid of devotional service to

the Supreme Personality of Godhead; jatih -- birth in a high caste;

sastram -- knowledge in the revealed scriptures; japah -- pronunciation

of mantras; tapah -- austerities and penances; apranasya -- which is

dead; iva -- like; dehasya -- of a body; mandanam -- decoration; loka --

to the whims of people in general; ranjanam -- simply pleasing.

TRANSLATION

"‘For a person devoid of devotional service, birth in a great family or

nation, knowledge of the revealed scriptures, performance of austerities

and penance, and chanting of Vedic mantras are all like ornaments on a

dead body. Such ornaments simply serve the concocted pleasures of the

general populace.'"

Madhya 19.76

TEXT 76

TEXT

prabhura premavesa, ara prabhava bhakti-sara

saundaryadi dekhi' bhattera haila camatkara

SYNONYMS

prabhura -- of Sri Caitanya Mahaprabhu; prema-avesa -- ecstasy in love

of Godhead; ara -- and; prabhava -- the influence; bhakti-sara -- the

essence of devotional service; saundarya-adi -- personal beauty and

other qualities; dekhi' -- seeing; bhattera -- of Vallabha Bhattacarya;

haila -- there was; camatkara -- astonishment.

TRANSLATION

When he saw the Lord's ecstatic love, Vallabha Bhattacarya was certainly

very much astonished. He was also astonished by the Lord's knowledge of

the essence of devotional service, as well as by His personal beauty and

influence.

Madhya 19.77

TEXT 77

TEXT

sagane prabhure bhatta naukate cadana

bhiksa dite nija-ghare calila lana

SYNONYMS

sa-gane -- with His associates; prabhure -- Sri Caitanya Mahaprabhu;

bhatta -- Vallabha Bhattacarya; naukate -- a boat; cadana -- putting

aboard; bhiksa dite -- to offer lunch; nija-ghare -- to his own place;

calila -- departed; lana -- taking.

TRANSLATION

Vallabha Bhattacarya then put Sri Caitanya Mahaprabhu and His associates

aboard a boat and took them to his own place to offer them lunch.

Madhya 19.78

TEXT 78

TEXT

yamunara jala dekhi' cikkana syamala

premavese mahaprabhu ha-ila vihvala

SYNONYMS

yamunara -- of the river Yamuna; jala -- the water; dekhi' -- seeing;

cikkana -- glossy; syamala -- blackish; prema-avese -- in ecstatic love;

mahaprabhu -- Sri Caitanya Mahaprabhu; ha-ila -- became; vihvala --

bewildered.

TRANSLATION

While crossing the river Yamuna, Sri Caitanya Mahaprabhu saw the glossy

black water and was immediately bewildered with ecstatic love.

Madhya 19.79

TEXT 79

TEXT

hunkara kari' yamunara jale dila jhanpa

prabhu dekhi' sabara mane haila bhaya-kanpa

SYNONYMS

hunkara kari' -- making a loud sound; yamunara jale -- in the water of

the river Yamuna; dila -- gave; jhanpa -- a plunge; prabhu dekhi' --

seeing Lord Sri Caitanya Mahaprabhu; sabara -- of everyone; mane -- in

the mind; haila -- there was; bhaya-kanpa -- fear and trembling.

TRANSLATION

Indeed, as soon as Sri Caitanya Mahaprabhu saw the river Yamuna, He

immediately made a great sound and jumped into the water. Everyone was

filled with fear and trembling to see this.

Madhya 19.80

TEXT 80

TEXT

aste-vyaste sabe dhari' prabhure uthaila

naukara upare prabhu nacite lagila

SYNONYMS

aste-vyaste -- with great haste; sabe -- all of them; dhari' -- catching;

prabhure -- Sri Caitanya Mahaprabhu; uthaila -- raised; naukara -- of

the boat; upare -- on top; prabhu -- Sri Caitanya Mahaprabhu; nacite

lagila -- began to dance.

TRANSLATION

They all hastily grabbed Sri Caitanya Mahaprabhu and pulled Him out of

the water. Once on the boat's platform, the Lord began to dance.

Madhya 19.81

TEXT 81

TEXT

mahaprabhura bhare nauka kare talamala

dubite lagila nauka, jhalake bhare jala

SYNONYMS

mahaprabhura -- of Sri Caitanya Mahaprabhu; bhare -- because of the

weight; nauka -- the boat; kare -- does; talamala -- tilting; dubite --

to sink; lagila -- began; nauka -- the boat; jhalake -- in gushes; bhare

-- fills; jala -- water.

TRANSLATION

Due to the Lord's heavy weight, the boat began to tilt. It began filling

up with water and was on the verge of sinking.

Madhya 19.82

TEXT 82

TEXT

yadyapi bhattera age prabhura dhairya haila mana

durvara udbhata prema nahe samvarana

SYNONYMS

yadyapi -- although; bhattera -- of Vallabhacarya; age -- in front;

prabhura -- of Sri Caitanya Mahaprabhu; dhairya -- patient; haila -- was;

mana -- the mind; durvara -- difficult to stop; udbhata -- wonderful;

prema -- ecstatic love; nahe -- there is not; samvarana -- checking.

TRANSLATION

Sri Caitanya Mahaprabhu tried to restrain Himself as far as possible

before Vallabhacarya, but although He tried to keep calm, His ecstatic

love could not be checked.

Madhya 19.83

TEXT 83

TEXT

desa-patra dekhi' mahaprabhu dhairya ha-ila

adailera ghate nauka asi' uttarila

SYNONYMS

desa-patra dekhi' -- seeing the circumstances; mahaprabhu -- Sri

Caitanya Mahaprabhu; dhairya ha-ila -- became calm; adailera ghate -- at

the shore of the village Adaila; nauka -- the boat; asi' -- coming;

uttarila -- landed.

TRANSLATION

Seeing the circumstances, Sri Caitanya Mahaprabhu finally became calm so

that the boat was able to reach the shore of Adaila and land there.

Madhya 19.84

TEXT 84

TEXT

bhaye bhatta sange rahe, madhyahna karana

nija-grhe anila prabhure sangete lana

SYNONYMS

bhaye -- with fear; bhatta -- Vallabha Bhattacarya; sange -- in Sri

Caitanya Mahaprabhu's association; rahe -- remains; madhyahna karana --

after arranging for His bath; nija-grhe -- to his own home; anila --

brought; prabhure -- Sri Caitanya Mahaprabhu; sangete -- in the company;

lana -- taking.

TRANSLATION

Fearing for the Lord's welfare, Vallabha Bhattacarya stayed in His

association. After arranging for His bath, the Bhattacarya took the Lord

to his own house.

Madhya 19.85

TEXT 85

TEXT

anandita hana bhatta dila divyasana

apane karila prabhura pada-praksalana

SYNONYMS

anandita hana -- becoming pleased; bhatta -- Vallabha Bhattacarya; dila -

- gave; divya-asana -- a nice sitting place; apane -- personally; karila

-- did; prabhura -- of Sri Caitanya Mahaprabhu; pada-praksalana --

washing of the feet.

TRANSLATION

When Sri Caitanya Mahaprabhu arrived at his home, Vallabha Bhattacarya,

being greatly pleased, offered the Lord a nice sitting place and

personally washed His feet.

Madhya 19.86

TEXT 86

TEXT

savamse sei jala mastake dharila

nutana kaupina-bahirvasa paraila

SYNONYMS

sa-vamse -- with all the family members; sei -- that; jala -- water;

mastake -- on the head; dharila -- sprinkled; nutana -- fresh; kaupina --

underwear; bahirvasa -- external covering; paraila -- put on.

TRANSLATION

Vallabha Bhattacarya and his whole family then sprinkled that water over

their heads. They then offered the Lord new underwear and outer garments.

Madhya 19.87

TEXT 87

TEXT

gandha-puspa-dhupa-dipe maha-puja kaila

bhattacarye manya kari' paka karaila

SYNONYMS

gandha -- scents; puspa -- flowers; dhupa -- incense; dipe -- by lamps;

maha-puja kaila -- he worshiped the Lord with great pomp; bhattacarye --

to Balabhadra Bhattacarya; manya kari' -- offering respect; paka karaila

-- engaging in cooking.

TRANSLATION

Vallabhacarya worshiped the Lord with great pomp, offering scents,

incense, flowers and lamps, and with great respect he induced Balabhadra

Bhattacarya [the Lord's cook] to cook.

Madhya 19.88

TEXT 88

TEXT

bhiksa karaila prabhure sasneha yatane

rupa-gosani dui-bhaiye karaila bhojane

SYNONYMS

bhiksa karaila -- made to take His lunch; prabhure -- Sri Caitanya

Mahaprabhu; sasneha -- with affection; yatane -- with great care; rupa-

gosani -- Srila Rupa Gosvami; dui-bhaiye -- the two brothers; karaila

bhojane -- made eat.

TRANSLATION

Thus Sri Caitanya Mahaprabhu was offered lunch with great care and

affection. The brothers Rupa Gosvami and Sri Vallabha were also offered

food.

Madhya 19.89

TEXT 89

TEXT

bhattacarya sri-rupe deoyaila ‘avasesa'

tabe sei prasada krsnadasa paila sesa

SYNONYMS

bhattacarya -- Vallabha Bhattacarya; sri-rupe -- to Srila Rupa Gosvami;

deoyaila -- offered; avasesa -- the remnants; tabe -- thereafter; sei --

those; prasada -- remnants of food; krsnadasa -- Krsnadasa; paila -- got;

sesa -- the balance.

TRANSLATION

Vallabha Bhattacarya first offered the remnants of the Lord's food to

Srila Rupa Gosvami, and then to Krsnadasa.

Madhya 19.90

TEXT 90

TEXT

mukha-vasa diya prabhure karaila sayana

apane bhatta karena prabhura pada-samvahana

SYNONYMS

mukha-vasa -- spices; diya -- offering; prabhure -- Sri Caitanya

Mahaprabhu; karaila -- made to do; sayana -- resting; apane --

personally; bhatta -- Srila Vallabha Bhatta; karena -- does; prabhura --

of Sri Caitanya Mahaprabhu; pada-samvahana -- massaging the leg.

TRANSLATION

The Lord was then given spices to purify His mouth. Afterwards He was

made to rest, and Vallabha Bhattacarya personally massaged His legs.

Madhya 19.91

TEXT 91

TEXT

prabhu pathaila tanre karite bhojane

bhojana kari' aila tenho prabhura carane

SYNONYMS

prabhu -- Sri Caitanya Mahaprabhu; pathaila -- sent; tanre -- him (

Vallabha Bhattacarya); karite bhojane -- to take his lunch; bhojana kari'

-- after taking lunch; aila -- came; tenho -- he; prabhura carane -- to

the lotus feet of Sri Caitanya Mahaprabhu.

TRANSLATION

While Vallabha Bhattacarya was massaging Him, the Lord asked him to go

take prasadam. After taking prasadam, he returned to the lotus feet of

the Lord.

Madhya 19.92

TEXT 92

TEXT

hena-kale aila raghupati upadhyaya

tiruhita pandita, bada vaisnava, mahasaya

SYNONYMS

hena-kale -- at this time; aila -- arrived; raghupati upadhyaya -- a

brahmana named Raghupati Upadhyaya; tiruhita -- belonging to the

Tiruhita state; pandita -- a very learned scholar; bada -- great;

vaisnava -- devotee; mahasaya -- respectable gentleman.

TRANSLATION

At that time Raghupati Upadhyaya of the Tiruhita district arrived. He

was a very learned scholar, a great devotee and a respectable gentleman.

PURPORT

Tiruhita, or Tirhutiya, is a combination of four districts in Bihar:

Saran, Champaran, Muzaffarpur and Darbhanga. The people of this state

are called Tirutiya.

Madhya 19.93

TEXT 93

TEXT

asi' tenho kaila prabhura carana vandana

‘krsne mati rahu' bali' prabhura vacana

SYNONYMS

asi' -- coming; tenho -- he; kaila -- did; prabhura -- of Sri Caitanya

Mahaprabhu; carana vandana -- worshiping the lotus feet; krsne mati rahu

-- just remain always Krsna conscious; bali' -- saying; prabhura vacana -

- the blessings of Sri Caitanya Mahaprabhu.

TRANSLATION

Raghupati Upadhyaya first offered his respects to Sri Caitanya

Mahaprabhu, and the Lord gave him His blessings, saying, "Always stay in

Krsna consciousness."

Madhya 19.94

TEXT 94

TEXT

suni' anandita haila upadhyayera mana

prabhu tanre kahila, -- ‘kaha krsnera varnana'

SYNONYMS

suni' -- hearing; anandita -- very pleased; haila -- became; upadhyayera

mana -- the mind of Upadhyaya; prabhu -- Sri Caitanya Mahaprabhu; tanre -

- to him; kahila -- spoke; kaha krsnera varnana -- just try to describe

Krsna.

TRANSLATION

Raghupati Upadhyaya was very pleased to hear the Lord's blessings. The

Lord then asked him to describe Krsna.

Madhya 19.95

TEXT 95

TEXT

nija-krta krsna-lila-sloka padila

suni' mahaprabhura maha premavesa haila

SYNONYMS

nija-krta -- personally composed; krsna-lila -- on pastimes of Krsna;

sloka -- verses; padila -- recited; suni' -- hearing; mahaprabhura -- of

Sri Caitanya Mahaprabhu; maha -- great; prema-avesa -- ecstatic love;

haila -- there was.

TRANSLATION

When Raghupati Upadhyaya was requested to describe Krsna, he began to

recite some verses he had personally composed about Krsna's pastimes.

Hearing those verses, Sri Caitanya Mahaprabhu was overwhelmed with

ecstatic love.

Madhya 19.96

TEXT 96

TEXT

srutim apare smrtim itare bharatam anye bhajantu bhava-bhitah

aham iha nandam vande yasyalinde param brahma

SYNONYMS

srutim -- Vedic literature; apare -- someone; smrtim -- corollary to the

Vedic literature; itare -- others; bharatam -- the Mahabharata; anye --

still others; bhajantu -- let them worship; bhava-bhitah -- those who

are afraid of material existence; aham -- I; iha -- here; nandam --

Maharaja Nanda; vande -- worship; yasya -- whose; alinde -- in the

courtyard; param brahma -- the Supreme Brahman, Absolute Truth.

TRANSLATION

Raghupati Upadhyaya recited, "Those who are afraid of material existence

worship the Vedic literature. Some worship smrti, the corollaries to the

Vedic literature, and others worship the Mahabharata. As far as I am

concerned, I worship Krsna's father, Maharaja Nanda, in whose courtyard

the Supreme Personality of Godhead, the Absolute Truth, is playing."

PURPORT

This verse recited by Raghupati Upadhyaya was later included in Sri Rupa

Gosvami's Padyavali (126).

Madhya 19.97

TEXT 97

TEXT

‘age kaha' -- prabhu-vakye upadhyaya kahila

raghupati upadhyaya namaskara kaila

SYNONYMS

age kaha -- please speak further; prabhu-vakye -- on the request of Sri

Caitanya Mahaprabhu; upadhyaya -- Raghupati Upadhyaya; kahila -- said;

raghupati upadhyaya -- Raghupati Upadhyaya; namaskara kaila -- offered

Sri Caitanya Mahaprabhu obeisances.

TRANSLATION

When Raghupati Upadhyaya was requested by the Lord to recite more, he

immediately offered his respects to the Lord and granted His request.

Madhya 19.98

TEXT 98

TEXT

kam prati kathayitum ise samprati ko va pratitim ayatu

go-pati-tanaya-kunje gopa-vadhuti-vitam brahma

SYNONYMS

kam prati -- unto whom; kathayitum -- to speak; ise -- am I able;

samprati -- now; kah -- who; va -- or; pratitim -- belief; ayatu --

would do; go-pati -- of the sun-god; tanaya -- of the daughter (the

Yamuna); kunje -- in the bushes on the bank; gopa-vadhuti -- of the

cowherd girls; vitam -- the hunter; brahma -- the Supreme Personality of

Godhead.

TRANSLATION

"To whom can I speak who will believe me when I say that Krsna, the

Supreme Personality of Godhead, is hunting the gopis in the bushes by

the banks of the river Yamuna? In this way the Lord demonstrates His

pastimes."

PURPORT

This verse was also later included in the Padyavali (99).

Madhya 19.99

TEXT 99

TEXT

prabhu kahena, -- kaha, tenho pade krsna-lila

premavese prabhura deha-mana ayuyaila

SYNONYMS

prabhu kahena -- Sri Caitanya Mahaprabhu said; kaha -- please go on

speaking; tenho -- he; pade -- recites; krsna-lila -- the pastimes of

Lord Krsna; prema-avese -- in great ecstasy of love; prabhura -- of Sri

Caitanya Mahaprabhu; deha-mana -- body and mind; ayuyaila -- became

slackened.

TRANSLATION

Sri Caitanya Mahaprabhu requested Raghupati Upadhyaya to continue

speaking about the pastimes of Sri Krsna. Thus the Lord was absorbed in

ecstatic love, and His mind and body slackened.

PURPORT

Our minds and bodies are always engaged in material activities. When

they are activated on the spiritual platform, they slacken on the

material platform.

Madhya 19.100

TEXT 100

TEXT

prema dekhi' upadhyayera haila camatkara

‘manusya nahe, inho -- krsna' -- karila nirdhara

SYNONYMS

prema dekhi' -- seeing His ecstatic love; upadhyayera -- of Raghupati

Upadhyaya; haila -- there was; camatkara -- wonder; manusya nahe -- not

a human being; inho -- He; krsna -- Lord Krsna Himself; karila nirdhara -

- made assessment.

TRANSLATION

When Raghupati Upadhyaya saw Sri Caitanya Mahaprabhu's ecstatic symptoms,

he decided that the Lord was not a human being but Krsna Himself.

Madhya 19.101

TEXT 101

TEXT

prabhu kahe, -- upadhyaya, srestha mana' kaya?

‘syamam eva param rupam' -- kahe upadhyaya

SYNONYMS

prabhu kahe -- Sri Caitanya Mahaprabhu inquired; upadhyaya -- My dear

Upadhyaya; srestha -- the supermost; mana' -- you consider; kaya -- what;

syamam -- Syamasundara, Krsna; eva -- certainly; param rupam -- the

supreme form; kahe -- replied; upadhyaya -- Raghupati Upadhyaya.

TRANSLATION

Sri Caitanya Mahaprabhu asked Raghupati Upadhyaya, "According to your

decision, who is the foremost being?"

Raghupati Upadhyaya replied, "Lord Syamasundara is the supreme form."

Madhya 19.102

TEXT 102

TEXT

syama-rupera vasa-sthana srestha mana' kaya?

‘puri madhu-puri vara' -- kahe upadhyaya

SYNONYMS

syama-rupera -- of the supreme form, Syamasundara; vasa-sthana --

residence; srestha -- the supreme; mana' -- you accept; kaya -- which;

puri -- the city; madhu-puri -- Mathura; vara -- best; kahe -- said;

upadhyaya -- Raghupati Upadhyaya.

TRANSLATION

"Of all Krsna's abodes, which do you think is the best?"

Raghupati Upadhyaya said, "Madhu-puri, or Mathura-dhama, is certainly

the best."

PURPORT

Lord Krsna has many forms, as stated in the Brahma-samhita (5.33):

advaitam acyutam anadim ananta-rupam. Sri Caitanya Mahaprabhu asked

Raghupati Upadhyaya which form was the best of Lord Krsna's millions of

forms, and he immediately replied that the supreme form was the

Syamasundara form. In that form, Krsna stands curved in three places and

holds His flute. The Syamasundara form is also described in the Brahma-

samhita (5.38):

premanjana-cchurita-bhakti-vilocanena

santah sadaiva hrdayesu vilokayanti

yam syamasundaram acintya-guna-svarupam

govindam adi-purusam tam aham bhajami

"I worship the primeval Lord, Govinda, who is always seen by the devotee

whose eyes are anointed with the pulp of love. He is seen in His eternal

form of Syamasundara, situated within the heart of the devotee."

Those who are filled with ecstatic love for Krsna always see the form of

Syamasundara within their hearts. Raghupati Upadhyaya confirms that the

Absolute Truth, the Supreme Personality of Godhead, has many

incarnations -- Narayana, Nrsimha, Varaha and others -- but Krsna is

distinguished as the supermost. According to Srimad-Bhagavatam (1.3.28),

krsnas tu bhagavan svayam: "Krsna is the original Personality of Godhead.

" Krsna means Syamasundara, who plays His flute in Vrndavana. Of all

forms, this form is the best of all. Krsna lives sometimes in Mathura

and sometimes in Dvaraka, but Mathura is considered the better place.

This is also confirmed by Rupa Gosvami in his Upadesamrta (9):

vaikunthaj janito vara madhu-puri. "Madhu-puri, or Mathura, is far

superior to the Vaikunthalokas in the spiritual world."

Madhya 19.103

TEXT 103

TEXT

balya, pauganda, kaisore, srestha mana' kaya?

‘vayah kaisorakam dhyeyam' -- kahe upadhyaya

SYNONYMS

balya -- childhood; pauganda -- the boyhood age before youth; kaisore --

the beginning of youth; srestha -- best; mana' -- you think; kaya --

which; vayah -- the age; kaisorakam-kaisora or fresh youth; dhyeyam --

most worshipable; kahe -- said; upadhyaya -- Raghupati Upadhyaya.

TRANSLATION

Sri Caitanya Mahaprabhu asked, "Of the three ages of Krsna known as

childhood, boyhood and fresh youth, which do you consider best?"

Raghupati Upadhyaya replied, "Fresh youth is the best age."

Madhya 19.104

TEXT 104

TEXT

rasa-gana-madhye tumi srestha mana' kaya?

‘adya eva paro rasah' -- kahe upadhyaya

SYNONYMS

rasa-gana-madhye -- among all the mellows; tumi -- you; srestha -- as

supreme; mana' -- accept; kaya -- which one; adyah -- conjugal love; eva

-- certainly; parah rasah -- the best of all mellows; kahe -- replied;

upadhyaya -- Raghupati Upadhyaya.

TRANSLATION

When Sri Caitanya Mahaprabhu asked, "Among all the mellows, which do you

consider best?"

Raghupati Upadhyaya replied, "The mellow of conjugal love is supermost."

Madhya 19.105

TEXT 105

TEXT

prabhu kahe, -- bhala tattva sikhaila more

eta bali' sloka pade gadgada-svare

SYNONYMS

prabhu -- Sri Caitanya Mahaprabhu; kahe -- said; bhala -- good; tattva --

conclusions; sikhaila more -- you have taught Me; eta bali' -- saying

this; sloka pade -- Sri Caitanya Mahaprabhu recited the full verse;

gadgada-svare -- in a faltering voice.

TRANSLATION

Sri Caitanya Mahaprabhu then said, "You have certainly given first-class

conclusions." After saying this, He began to recite the full verse in a

faltering voice.

Madhya 19.106

TEXT 106

TEXT

syamam eva param rupam

puri madhu-puri vara

vayah kaisorakam dhyeyam

adya eva paro rasah

SYNONYMS

syamam -- the form of Syamasundara; eva -- certainly; param -- supreme;

rupam -- form; puri -- the place; madhu-puri -- Mathura; vara -- best;

vayah -- the age; kaisorakam -- fresh youth; dhyeyam -- always to be

meditated on; adyah -- the original transcendental mellow, or conjugal

love; eva -- certainly; parah -- the supreme; rasah -- mellow.

TRANSLATION

"‘The form of Syamasundara is the supreme form, the city of Mathura is

the supreme abode, Lord Krsna's fresh youth should always be meditated

upon, and the mellow of conjugal love is the supreme mellow.'"

PURPORT

This verse is found in the Padyavali (82).

Madhya 19.107

TEXT 107

TEXT

premavese prabhu tanre kaila alingana

prema matta hana tenho karena nartana

SYNONYMS

prema-avese -- in ecstatic love; prabhu -- Sri Caitanya Mahaprabhu;

tanre -- him; kaila -- did; alingana -- embracing; prema matta hana --

being overwhelmed by ecstatic love; tenho -- he; karena nartana -- began

to dance.

TRANSLATION

Sri Caitanya Mahaprabhu then embraced Raghupati Upadhyaya in ecstatic

love. Raghupati Upadhyaya also was overwhelmed by love, and he began to

dance.

Madhya 19.108

TEXT 108

TEXT

dekhi' vallabha-bhatta mane camatkara haila

dui putra ani' prabhura carane padila

SYNONYMS

dekhi' -- seeing; vallabha-bhatta -- of Vallabha Bhattacarya; mane -- in

the mind; camatkara haila -- there was astonishment; dui putra ani' --

bringing his two sons; prabhura carane padila -- made them lie at the

lotus feet of Sri Caitanya Mahaprabhu.

TRANSLATION

Vallabha Bhattacarya was struck with wonder to see Sri Caitanya

Mahaprabhu and Raghupati Upadhyaya dance. He even brought forward his

two sons and made them fall down at the Lord's lotus feet.

PURPORT

The two sons of Vallabhacarya were Gopinatha and Viththalesvara. When

Sri Caitanya Mahaprabhu visited Prayaga in the year 1434 or 1435 Sakabda

Era (A.D. 1512 or 1513), Viththalesvara was not yet born. In this regard,

one should see Madhya-lila 18.47.

Madhya 19.109

TEXT 109

TEXT

prabhu dekhibare gramera saba-loka aila

prabhu-darasane sabe ‘krsna-bhakta' ha-ila

SYNONYMS

prabhu dekhibare -- to see Sri Caitanya Mahaprabhu; gramera -- of the

village; saba-loka -- all the people; aila -- came; prabhu-darasane --

simply by seeing Sri Caitanya Mahaprabhu; sabe -- all of them; krsna-

bhakta ha-ila -- became devotees of Lord Krsna.

TRANSLATION

Upon hearing that Sri Caitanya Mahaprabhu had arrived, all the villagers

went to see Him. Simply by seeing Him, they all became devotees of Krsna.

Madhya 19.110

TEXT 110

TEXT

brahmana-sakala karena prabhura nimantrana

vallabha-bhatta tan-sabare karena nivarana

SYNONYMS

brahmana-sakala -- all the brahmanas of that village; karena -- make;

prabhura -- of Sri Caitanya Mahaprabhu; nimantrana -- invitations;

vallabha-bhatta -- Vallabha Bhattacarya; tan-sabare -- all of them;

karena -- does; nivarana -- forbidding.

TRANSLATION

All the brahmanas of the village were eager to extend invitations to the

Lord, but Vallabha Bhattacarya forbade them to do so.

Madhya 19.111

TEXT 111

TEXT

‘premonmade pade gosani madhya-yamunate

prayage calaiba, ihan na diba rahite

SYNONYMS

prema-unmade -- in the madness of ecstatic love; pade -- fell down;

gosani -- Sri Caitanya Mahaprabhu; madhya-yamunate -- in the river

Yamuna; prayage calaiba -- I shall again take Him to Prayaga; ihan --

here; na -- not; diba -- I shall allow Him; rahite -- to stay.

TRANSLATION

Vallabha Bhatta then decided not to keep Sri Caitanya Mahaprabhu at

Adaila because the Lord had jumped into the river Yamuna in ecstatic

love. Therefore he decided to bring Him to Prayaga.

Madhya 19.112

TEXT 112

TEXT

yanra iccha, prayage yana karibe nimantrana'

eta bali' prabhu lana karila gamana

SYNONYMS

yanra -- of whom; iccha -- there is a desire; prayage yana -- going to

Prayaga; karibe -- may do; nimantrana -- invitations; eta bali' --

saying this; prabhu lana -- with Sri Caitanya Mahaprabhu; karila gamana -

- he departed for Prayaga.

TRANSLATION

Vallabha Bhatta said, "If anyone likes, he can go to Prayaga and extend

invitations to the Lord." In this way he took the Lord with him and

departed for Prayaga.

Madhya 19.113

TEXT 113

TEXT

ganga-pathe mahaprabhure naukate vasana

prayage aila bhatta gosanire lana

SYNONYMS

ganga-pathe -- on the Ganges; mahaprabhure -- Sri Caitanya Mahaprabhu;

naukate vasana -- making to sit down on the boat; prayage aila -- went

to Prayaga; bhatta -- Vallabha Bhatta; gosanire lana -- with Sri

Caitanya Mahaprabhu.

TRANSLATION

Vallabha Bhattacarya avoided the river Yamuna. Putting the Lord on a

boat in the river Ganges, he went with Him to Prayaga.

Madhya 19.114

TEXT 114

TEXT

loka-bhida-bhaye prabhu ‘dasasvamedhe' yana

rupa-gosanire siksa kara'na sakti sancariya

SYNONYMS

loka-bhida-bhaye -- from fear of the great crowd of people; prabhu --

Sri Caitanya Mahaprabhu; dasasvamedhe -- to Dasasvamedha-ghata; yana --

going; rupa-gosanire -- Rupa Gosvami; siksa kara'na -- teaches; sakti

sancariya -- endowing him with potency.

TRANSLATION

Due to the great crowds in Prayaga, Sri Caitanya Mahaprabhu went to a

place called Dasasvamedha-ghata. It was there that the Lord instructed

Sri Rupa Gosvami and empowered him in the philosophy of devotional

service.

PURPORT

Parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport]. The

Supreme Lord has multipotencies, which the Lord bestows on His fortunate

devotees. The Lord has a special potency by which He spreads the Krsna

consciousness movement. This is explained in the Caitanya-caritamrta (

Antya 7.11): kali-kalera dharma -- krsna-nama-sankirtana/ krsna-sakti

vina nahe tara pravartana. "One cannot spread the holy name of Krsna

without being specifically empowered by Lord Krsna." A devotee who

receives this power from the Lord must be considered very fortunate. The

Krsna consciousness movement is spreading to enlighten people about

their real position, their original relationship with Krsna. One

requires Krsna's special power in order to be able to do this. People

forget their relationship with Krsna and work under the spell of maya

life after life, transmigrating from one body to another. This is the

process of material existence. The Supreme Lord Sri Krsna personally

descends to teach people that their position in the material world is a

mistaken one. The Lord again comes as Sri Caitanya Mahaprabhu to induce

people to take to Krsna consciousness. The Lord also empowers a special

devotee to teach people their constitutional position.

Madhya 19.115

TEXT 115

TEXT

krsnatattva-bhaktitattva-rasatattva-pranta

saba sikhaila prabhu bhagavata-siddhanta

SYNONYMS

krsna-tattva -- of the truth about Lord Krsna; bhakti-tattva -- of the

truth about devotional service; rasa-tattva -- of the truth about

transcendental mellows; pranta -- the ultimate limit; saba -- all;

sikhaila -- taught; prabhu -- Sri Caitanya Mahaprabhu; bhagavata-

siddhanta -- the conclusions of Srimad-Bhagavatam.

TRANSLATION

Sri Caitanya Mahaprabhu taught Srila Rupa Gosvami the ultimate limit of

the truth about Lord Krsna, the truth about devotional service and the

truth about transcendental mellows, culminating in conjugal love between

Radha and Krsna. Finally He told Rupa Gosvami about the ultimate

conclusions of Srimad-Bhagavatam.

Madhya 19.116

TEXT 116

TEXT

ramananda-pase yata siddhanta sunila

rupe krpa kari' taha saba sancarila

SYNONYMS

ramananda-pase -- from Ramananda Raya; yata -- all; siddhanta -- the

ultimate conclusions; sunila -- He heard; rupe -- unto Sri Rupa Gosvami;

krpa kari' -- showing His causeless mercy; taha saba -- all those;

sancarila -- infused.

TRANSLATION

Sri Caitanya Mahaprabhu taught Rupa Gosvami all the conclusions He had

heard from Ramananda Raya and duly empowered him so that he could

understand them.

Madhya 19.117

TEXT 117

TEXT

sri-rupa-hrdaye prabhu sakti sancarila

sarva-tattva-nirupane ‘pravina' karila

SYNONYMS

sri-rupa-hrdaye -- in the heart of Srila Rupa Gosvami; prabhu -- Lord

Sri Caitanya Mahaprabhu; sakti sancarila -- infused spiritual strength;

sarva-tattva -- all conclusive truths; nirupane -- in ascertaining;

pravina karila -- made him fully experienced.

TRANSLATION

By entering the heart of Rupa Gosvami, Sri Caitanya Mahaprabhu empowered

him to ascertain properly the conclusions of all truths. He made him an

experienced devotee whose decisions correctly agreed with the verdicts

of the disciplic succession. Thus Sri Rupa Gosvami was personally

empowered by Sri Caitanya Mahaprabhu.

PURPORT

The principles of devotional service are only apparently under the

jurisdiction of material activity. To be rightly guided, one must be

personally guided by Sri Caitanya Mahaprabhu. This was the case with

Srila Rupa Gosvami, Sanatana Gosvami and other acaryas.

Madhya 19.118

TEXT 118

TEXT

sivananda-senera putra ‘kavi-karnapura'

‘rupera milana' sva-granthe likhiyachena pracura

SYNONYMS

sivananda-senera -- of Sivananda Sena; putra -- the son; kavi-karnapura -

- Kavi-karnapura; rupera milana -- of the meeting with Rupa Gosvami; sva-

granthe -- in his own book; likhiyachena pracura -- has written

profusely.

TRANSLATION

In his book Caitanya-candrodaya, Kavi-karnapura, the son of Sivananda

Sena, has elaborately described the meeting between Sri Rupa Gosvami and

Sri Caitanya Mahaprabhu.

Madhya 19.119

TEXT 119

TEXT

kalena vrndavana-keli-varta

lupteti tam khyapayitum visisya

krpamrtenabhisiseca devas

tatraiva rupam ca sanatanam ca

SYNONYMS

kalena -- in the course of time; vrndavana-keli-varta -- topics

concerning the transcendental mellows of the pastimes of Lord Krsna in

Vrndavana; lupta -- almost lost; iti -- thus; tam -- all those;

khyapayitum -- to enunciate; visisya -- making specific; krpa-amrtena --

with the nectar of mercy; abhisiseca -- sprinkled; devah -- the Lord;

tatra -- there, in Vrndavana; eva -- indeed; rupam -- Srila Rupa Gosvami;

ca -- and; sanatanam -- Sanatana Gosvami; ca -- as well as.

TRANSLATION

"In the course of time, the transcendental news of Krsna's pastimes in

Vrndavana was almost lost. To enunciate explicitly those transcendental

pastimes, Sri Caitanya Mahaprabhu empowered Srila Rupa Gosvami and

Sanatana Gosvami with the nectar of His mercy to carry out this work in

Vrndavana."

PURPORT

This verse and the following two verses are from Act Nine (38, 29, 30)

of the Caitanya-candrodaya, by Sri Kavi-karnapura.

Madhya 19.120

TEXT 120

TEXT

yah prag eva priya-guna-ganair gadha-baddho 'pi mukto

gehadhyasad rasa iva paro murta evapy amurtah

premalapair drdhatara-parisvanga-rangaih prayage

tam sri-rupam samam anupamenanujagraha devah

SYNONYMS

yah -- who; prak eva -- previously; priya-guna-ganaih -- by the

desirable transcendental qualities of Sri Caitanya Mahaprabhu; gadha --

deeply; baddhah -- attached; api -- although; muktah -- liberated; geha-

adhyasat -- from the bondage of family life; rasah -- transcendental

mellows; iva -- like; parah -- transcendental; murtah -- personal form;

eva -- certainly; api -- although; amurtah -- without having a material

form; prema-alapaih -- by discussions of transcendental love of the

Supreme; drdha-tara -- firm; parisvanga -- of embracing; rangaih -- with

great pleasure; prayage -- at Prayaga; tam -- to him; sri-rupam -- Rupa

Gosvami; samam -- with; anupamena -- Anupama; anujagraha -- showed mercy;

devah -- the Supreme Personality of Godhead.

TRANSLATION

"From the very beginning, Srila Rupa Gosvami was deeply attracted by the

transcendental qualities of Sri Caitanya Mahaprabhu. Thus he was

permanently relieved from family life. Srila Rupa Gosvami and his

younger brother, Vallabha, were blessed by Sri Caitanya Mahaprabhu.

Although the Lord was transcendentally situated in His transcendental

eternal form, at Prayaga He told Rupa Gosvami about transcendental

ecstatic love of Krsna. The Lord then embraced him very fondly and

bestowed all His mercy upon him."

Madhya 19.121

TEXT 121

TEXT

priya-svarupe dayita-svarupe

prema-svarupe sahajabhirupe

nijanurupe prabhur eka-rupe

tatana rupe sva-vilasa-rupe

SYNONYMS

priya-svarupe -- unto the person whose dear friend was Srila Svarupa

Damodara Gosvami; dayita-svarupe -- who was very dear to Him (Sri

Caitanya Mahaprabhu); prema-svarupe -- unto the replica of His personal

ecstatic love; sahaja-abhirupe -- who was naturally very beautiful; nija-

anurupe -- who exactly followed the principles of Sri Caitanya

Mahaprabhu; prabhuh -- Sri Caitanya Mahaprabhu; eka-rupe -- to the one;

tatana -- explained; rupe -- unto Rupa Gosvami; sva-vilasa-rupe -- who

describes the pastimes of Lord Krsna.

TRANSLATION

"Indeed, Srila Rupa Gosvami, whose dear friend was Svarupa Damodara, was

the exact replica of Sri Caitanya Mahaprabhu, and he was very, very dear

to the Lord. Being the embodiment of Sri Caitanya Mahaprabhu's ecstatic

love, Rupa Gosvami was naturally very beautiful. He very carefully

followed the principles enunciated by the Lord, and he was a competent

person to explain properly the pastimes of Lord Krsna. Sri Caitanya

Mahaprabhu expanded His mercy to Srila Rupa Gosvami just so he could

render service by writing transcendental literatures."

Madhya 19.122

TEXT 122

TEXT

ei-mata karnapura likhe sthane-sthane

prabhu krpa kaila yaiche rupa-sanatane

SYNONYMS

ei-mata -- in this way; karnapura -- the poet known as Kavi-karnapura;

likhe -- writes; sthane-sthane -- in various places; prabhu -- Sri

Caitanya Mahaprabhu; krpa kaila -- showed His mercy; yaiche -- how; rupa-

sanatane -- to Srila Rupa Gosvami and Srila Sanatana Gosvami.

TRANSLATION

The characteristics of Srila Rupa Gosvami have thus been described in

various places by the poet Kavi-karnapura. An account has also been

given of how Sri Caitanya Mahaprabhu bestowed His causeless mercy upon

Srila Rupa Gosvami and Srila Sanatana Gosvami.

Madhya 19.123

TEXT 123

TEXT

mahaprabhura yata bada bada bhakta matra

rupa-sanatana -- sabara krpa-gaurava-patra

SYNONYMS

mahaprabhura -- of Sri Caitanya Mahaprabhu; yata -- all; bada bada --

great, great; bhakta -- devotees; matra -- up to; rupa-sanatana -- Srila

Rupa Gosvami and Srila Sanatana Gosvami; sabara -- of everyone; krpa --

of the mercy; gaurava -- and honor; patra -- objects.

TRANSLATION

Srila Rupa Gosvami and Sanatana Gosvami were the objects of love and

honor for all the great stalwart devotees of Sri Caitanya Mahaprabhu.

Madhya 19.124

TEXT 124

TEXT

keha yadi dese yaya dekhi' vrndavana

tanre prasna karena prabhura parisada-gana

SYNONYMS

keha -- someone; yadi -- if; dese -- to his country; yaya -- goes; dekhi'

-- after seeing; vrndavana -- Vrndavana; tanre -- unto that person;

prasna karena -- put questions; prabhura -- of Sri Caitanya Mahaprabhu;

parisada-gana -- personal associates.

TRANSLATION

If someone returned to his country after seeing Vrndavana, the

associates of the Lord would ask him questions.

Madhya 19.125

TEXT 125

TEXT

"kaha, -- tahan kaiche rahe rupa-sanatana?

kaiche rahe, kaiche vairagya, kaiche bhojana?

SYNONYMS

kaha -- please describe; tahan -- there; kaiche -- how; rahe -- remain;

rupa -- Rupa Gosvami; sanatana -- Sanatana Gosvami; kaiche rahe -- how

do they live; kaiche vairagya -- how do they practice renunciation;

kaiche bhojana -- how do they eat.

TRANSLATION

They would ask those returning from Vrndavana, "How are Rupa and

Sanatana doing in Vrndavana? What are their activities in the renounced

order? How do they manage to eat?" These were the questions asked.

Madhya 19.126

TEXT 126

TEXT

kaiche asta-prahara karena sri-krsna-bhajana?"

tabe prasamsiya kahe sei bhakta-gana

SYNONYMS

kaiche -- how; asta-prahara -- twenty-four hours; karena -- do; sri-

krsna-bhajana -- worshiping of Lord Krsna; tabe -- at that time;

prasamsiya -- praising; kahe -- described; sei bhakta-gana -- those

devotees.

TRANSLATION

The Lord's associates would also ask, "How is it that Rupa and Sanatana

are engaging in devotional service twenty-four hours daily?" At that

time the person who had returned from Vrndavana would praise Srila Rupa

and Sanatana Gosvamis.

Madhya 19.127

TEXT 127

TEXT

"aniketa dunhe, vane yata vrksa-gana

eka eka vrksera tale eka eka ratri sayana

SYNONYMS

aniketa -- without a residence; dunhe -- both of them; vane -- in the

forest; yata vrksa-gana -- as many trees as there are; eka eka vrksera --

of one tree after another; tale -- at the base; eka eka ratri -- one

night after another; sayana -- lying down to sleep.

TRANSLATION

"The brothers actually have no fixed residence. They reside beneath

trees -- one night under one tree and the next night under another.

Madhya 19.128

TEXT 128

TEXT

‘vipra-grhe' sthula-bhiksa, kahan madhu-kari

suska ruti-cana civaya bhoga parihari'

SYNONYMS

vipra-grhe -- in the house of a brahmana; sthula-bhiksa -- full meals;

kahan -- sometimes; madhu-kari -- begging little by little, like

honeybees; suska -- dry; ruti -- bread; cana -- chickpeas; civaya --

chew; bhoga parihari' -- giving up all kinds of material enjoyment.

TRANSLATION

"Srila Rupa and Sanatana Gosvami beg a little food from the houses of

brahmanas. Giving up all kinds of material enjoyment, they take only

some dry bread and fried chickpeas.

Madhya 19.129

TEXT 129

TEXT

karonya-matra hate, kantha chinda, bahirvasa

krsna-katha, krsna-nama, nartana-ullasa

SYNONYMS

karonya -- the waterpot of a sannyasi; matra -- only; hate -- in the

hand; kantha chinda -- torn quilt; bahirvasa -- outer garments; krsna-

katha -- discussion of Krsna's pastimes; krsna-nama -- chanting the holy

name of Lord Krsna; nartana-ullasa -- dancing in jubilation.

TRANSLATION

"They carry only waterpots, and they wear torn quilts. They always chant

the holy names of Krsna and discuss His pastimes. In great jubilation,

they also dance.

Madhya 19.130

TEXT 130

TEXT

asta-prahara krsna-bhajana, cari danda sayane

nama-sankirtane seha nahe kona dine

SYNONYMS

asta-prahara -- twenty-four hours; krsna-bhajana -- worshiping Lord

Krsna; cari danda -- four dandas (one danda equals twenty-four minutes);

sayane -- for sleeping; nama-sankirtane -- because of chanting the holy

name of the Lord; seha -- that much time; nahe -- not; kona dine -- some

days.

TRANSLATION

"They engage almost twenty-four hours daily in rendering service to the

Lord. They usually sleep only an hour and a half, and some days, when

they continuously chant the Lord's holy name, they do not sleep at all.

Madhya 19.131

TEXT 131

TEXT

kabhu bhakti-rasa-sastra karaye likhana

caitanya-katha sune, kare caitanya-cintana"

SYNONYMS

kabhu -- sometimes; bhakti-rasa-sastra -- transcendental literatures

about the mellows of devotional service; karaye likhana -- write;

caitanya-katha -- talks about the pastimes of Sri Caitanya Mahaprabhu;

sune -- they hear; kare -- do; caitanya-cintana -- thinking of Lord

Caitanya.

TRANSLATION

"Sometimes they write transcendental literatures about devotional

service, and sometimes they hear about Sri Caitanya Mahaprabhu and spend

their time thinking about the Lord."

Madhya 19.132

TEXT 132

TEXT

ei-katha suni' mahantera maha-sukha haya

caitanyera krpa yanhe, tanhe ki vismaya?

SYNONYMS

ei-katha suni' -- hearing this news; mahantera -- of all the devotees;

maha-sukha -- great pleasure; haya -- was; caitanyera -- of Lord

Caitanya Mahaprabhu; krpa -- mercy; yanhe -- on whom; tanhe -- in him;

ki -- what; vismaya -- wonderful.

TRANSLATION

When the personal associates of Sri Caitanya Mahaprabhu would hear of

the activities of Rupa and Sanatana Gosvamis, they would say, "What is

wonderful for a person who has been granted the Lord's mercy?"

PURPORT

Srila Rupa Gosvami and Sanatana Gosvami had no fixed residence. They

stayed beneath a tree for one day only and wrote huge volumes of

transcendental literature. They not only wrote books but chanted, danced,

discussed Krsna and remembered Sri Caitanya Mahaprabhu's pastimes. Thus

they executed devotional service.

In Vrndavana there are prakrta-sahajiyas who say that writing books or

even touching books is taboo. For them, devotional service means being

relieved from these activities. Whenever they are asked to hear a

recitation of Vedic literature, they refuse, saying, "What business do

we have reading or hearing transcendental literatures? They are meant

for neophytes." They pose themselves as too elevated to exert energy for

reading, writing and hearing. However, pure devotees under the guidance

of Srila Rupa Gosvami reject this sahajiya philosophy. It is certainly

not good to write literature for money or reputation, but to write books

and publish them for the enlightenment of the general populace is real

service to the Lord. That was Srila Bhaktisiddhanta Sarasvati's opinion,

and he specifically told his disciples to write books. He actually

preferred to publish books rather than establish temples. Temple

construction is meant for the general populace and neophyte devotees,

but the business of advanced and empowered devotees is to write books,

publish them and distribute them widely. According to Bhaktisiddhanta

Sarasvati Thakura, distributing literature is like playing on a great

mrdanga. Consequently we always request members of the International

Society for Krishna Consciousness to publish as many books as possible

and distribute them widely throughout the world. By thus following in

the footsteps of Srila Rupa Gosvami, one can become a rupanuga devotee.

Madhya 19.133

TEXT 133

TEXT

caitanyera krpa rupa likhiyachena apane

rasamrta-sindhu-granthera mangalacarane

SYNONYMS

caitanyera -- of Lord Sri Caitanya Mahaprabhu; krpa -- the mercy; rupa --

Srila Rupa Gosvami; likhiyachena -- has written; apane -- personally;

rasamrta-sindhu-granthera -- of the book known as Bhakti-rasamrta-sindhu;

mangala-acarane -- in the auspicious introduction.

TRANSLATION

Srila Rupa Gosvami has personally spoken about the mercy of Sri Caitanya

Mahaprabhu in his auspicious introduction to his book Bhakti-rasamrta-

sindhu [1.1.2].

Madhya 19.134

TEXT 134

TEXT

hrdi yasya preranaya pravartito ‘ham varaka-rupo ‘pi

tasya hareh pada-kamalam vande caitanya-devasya

SYNONYMS

hrdi -- within the heart; yasya -- of whom (the Supreme Personality of

Godhead, who gives His pure devotees intelligence with which to spread

the Krsna consciousness movement); preranaya -- by the inspiration;

pravartitah -- engaged; aham -- I; varaka -- insignificant and low;

rupah -- Rupa Gosvami; api -- although; tasya -- of Him; hareh -- who is

Lord Hari, the Supreme Personality of Godhead; pada-kamalam -- to the

lotus feet; vande -- let me offer my prayers; caitanya-devasya -- of Sri

Caitanya Mahaprabhu.

TRANSLATION

"Although I am the lowest of men and have no knowledge, the inspiration

to write transcendental literatures about devotional service has been

mercifully bestowed upon me. Therefore I am offering my obeisances at

the lotus feet of Sri Caitanya Mahaprabhu, the Supreme Personality of

Godhead, who has given me the chance to write these books."

Madhya 19.135

TEXT 135

TEXT

ei-mata dasa-dina prayage rahiya

sri-rupe siksa dila sakti sancariya

SYNONYMS

ei-mata -- in this way; dasa-dina -- for ten days; prayage -- at Prayaga;

rahiya -- staying; sri-rupe -- to Srila Rupa Gosvami; siksa --

instructions; dila -- imparted; sakti sancariya -- bestowing upon him

the necessary potency.

TRANSLATION

For ten days Sri Caitanya Mahaprabhu stayed at Prayaga and instructed

Rupa Gosvami, empowering him with the necessary potency.

PURPORT

This is a confirmation of the statement krsna-sakti vina nahe tara

pravartana. Unless one is specifically empowered by the Supreme

Personality of Godhead, he cannot spread the Krsna consciousness

movement. An empowered devotee sees and feels himself to be the lowest

of men, for he knows that whatever he does is due to the inspiration

given by the Lord in the heart. This is confirmed by Lord Krsna in the

Bhagavad-gita (10.10):

tesam satata-yuktanam bhajatam priti-purvakam

dadami buddhi-yogam tam yena mam upayanti te

"To those who are constantly devoted to serving Me with love, I give the

understanding by which they can come to Me."

To be empowered by the Supreme Personality of Godhead, one has to

qualify himself. This means that one must engage twenty-four hours daily

in the loving devotional service of the Lord. The material position of a

devotee doesn't matter because devotional service is not dependent on

material considerations. In his earlier life, Srila Rupa Gosvami was a

government officer and a grhastha. He was not even a brahmacari or

sannyasi. He associated with mlecchas and yavanas, but because he was

always eager to serve, he was a qualified recipient for the Lord's mercy.

A sincere devotee can therefore be empowered by the Lord regardless of

his situation. In the preceding verse from the Bhakti-rasamrta-sindhu,

Srila Rupa Gosvami has described how he was personally empowered by the

Lord. He further states in the Bhakti-rasamrta-sindhu (1.2.187):

iha yasya harer dasye karmana manasa gira

nikhilasv apy avasthasu jivan-muktah sa ucyate

"A person acting in the service of Krsna with his body, mind and words

is a liberated person even in the material world, although he may be

engaged in many so-called material activities."

To keep oneself free from material contamination and attain the Lord's

favor, one must be sincerely eager to render service to the Lord. This

is the only qualification necessary. As soon as one is favored by the

mercy of the spiritual master and the Lord, one is immediately given all

the power necessary to write books and propagate the Krsna consciousness

movement without being hampered by material considerations.

Madhya 19.136

TEXT 136

TEXT

prabhu kahe, -- suna, rupa, bhakti-rasera laksana

sutra-rupe kahi, vistara na yaya varnana

SYNONYMS

prabhu kahe -- Sri Caitanya Mahaprabhu spoke; suna -- please listen;

rupa -- My dear Rupa; bhakti-rasera -- of the transcendental mellows in

devotional service; laksana -- the symptoms; sutra-rupe -- in the form

of a synopsis; kahi -- I shall explain; vistara -- the whole breadth; na

-- not; yaya -- is possible; varnana -- description.

TRANSLATION

Sri Caitanya Mahaprabhu said, "My dear Rupa, please listen to Me. It is

not possible to describe devotional service completely; therefore I am

just trying to give you a synopsis of the symptoms of devotional service.

Madhya 19.137

TEXT 137

TEXT

parapara-sunya gabhira bhakti-rasa-sindhu

tomaya cakhaite tara kahi eka ‘bindu'

SYNONYMS

para-apara -- the length and breadth; sunya -- without; gabhira -- deep;

bhakti-rasa -- of the mellows in devotional service; sindhu -- the ocean;

tomaya -- to you; cakhaite -- to give a taste; tara -- of this ocean;

kahi -- I shall speak; eka -- one; bindu -- drop.

TRANSLATION

"The ocean of the transcendental mellows of devotional service is so big

that no one can estimate its length and breadth. However, just to help

you taste it, I am describing but one drop.

Madhya 19.138

TEXT 138

TEXT

eita brahmanda bhari' ananta jiva-gana

caurasi-laksa yonite karaye bhramana

SYNONYMS

ei-ta -- in this way; brahmanda -- the whole universe; bhari' -- filling;

ananta -- unlimited; jiva-gana -- living entities; caurasi-laksa -- 8,

400,000; yonite -- in species of life; karaye -- do; bhramana --

wandering.

TRANSLATION

"In this universe there are limitless living entities in 8,400,000

species, and all are wandering within this universe.

PURPORT

This is a challenge to so-called scientists and philosophers who presume

that there are living entities on this planet only. So-called scientists

are going to the moon, and they say that there is no life there. This

does not tally with Sri Caitanya Mahaprabhu's version. He says that

everywhere within the universe there are unlimited numbers of living

entities in 8,400,000 different forms. In the Bhagavad-gita (2.24) we

find that the living entities are sarva-gata, which means that they can

go anywhere. This indicates that there are living entities everywhere.

They exist on land, in water, in air, in fire and in ether. Thus there

are living entities in all types of material elements. Since the entire

material universe is composed of five elements -- earth, water, fire,

air and ether -- why should there be living entities on one planet and

not others? Such a foolish version can never be accepted by Vedic

students. From the Vedic literatures we understand that there are living

entities on each and every planet, regardless of whether the planet is

composed of earth, water, fire or air. These living entities may not

have the same forms that are found on this planet earth, but they have

different forms composed of different elements. Even on this earth we

can see that the forms of land animals are different from the forms of

aquatics. According to the circumstance, living conditions differ, but

undoubtedly there are living entities everywhere. Why should we deny the

existence of living entities on this or that planet? Those who have

claimed to have gone to the moon have not gone there, or else with their

imperfect vision they cannot actually perceive the particular type of

living entities there.

The living entities are described as ananta, or unlimited; nonetheless,

they are said to belong to 8,400,000 species. As stated in the Visnu

Purana:

jala-ja nava-laksani sthavara laksa-vimsati

krmayo rudra-sankhyakah paksinam dasa-laksanam

trimsal-laksani pasavah catur-laksani manusah

"There are 900,000 species living in the water. There are also 2,000,000

nonmoving living entities (sthavara), such as trees and plants. There

are also 1,100,000 species of insects and reptiles, and there are 1,000,

000 species of birds. As far as quadrupeds are concerned, there are 3,

000,000 varieties, and there are 400,000 human species." Some of these

species may exist on one planet and not on another, but in any case

within all the planets of the universe -- and even in the sun -- there

are living entities. This is the verdict of the Vedic literatures. As

the Bhagavad-gita (2.20) confirms:

na jayate mriyate va kadacin

nayam bhutva bhavita va na bhuyah

ajo nityah sasvato ‘yam purano

na hanyate hanyamane sarire

"For the soul there is neither birth nor death at any time. He has not

come into being, does not come into being, and will not come into being.

He is unborn, eternal, ever-existing and primeval. He is not slain when

the body is slain."

Since the living entities are never annihilated, they simply

transmigrate from one life form to another. Thus there is an evolution

of forms according to the degree of developed consciousness. One

experiences different degrees of consciousness in different forms. A dog'

s consciousness is different from a man's. Even within a species we find

that a father's consciousness is different from his son's and that a

child's consciousness is different from a youth's. Just as we find

different forms, we find different states of consciousness. When we see

different states of consciousness, we may take it for granted that the

bodies are different. In other words, different types of bodies depend

on different states of consciousness. This is also confirmed in the

Bhagavad-gita (8.6):

yam yam vapi smaran bhavam tyajanty ante kalevaram

tam tam evaiti kaunteya sada tad bhava-bhavitah

"One's consciousness at the time of death determines one's type of body

in the next life." This is the process of transmigration of the soul. A

variety of bodies is already there; we change from one body to another

in terms of our consciousness.

Madhya 19.139

TEXT 139

TEXT

kesagra-sateka-bhaga punah satamsa kari

tara sama suksma jivera ‘svarupa' vicari

SYNONYMS

kesa-agra -- from the tip of a hair; sata-eka -- one hundred; bhaga --

divisions; punah -- again; sata-amsa -- one hundred divisions; kari --

making; tara sama -- equal to that; suksma -- very fine; jivera -- of

the living entity; svarupa -- the actual form; vicari -- I consider.

TRANSLATION

"The length and breadth of the living entity is described as one ten-

thousandth part of the tip of a hair. This is the original subtle nature

of the living entity.

Madhya 19.140

TEXT 140

TEXT

kesagra-sata-bhagasya

satamsa-sadrsatmakah

jivah suksma-svarupo 'yam

sankhyatito hi cit-kanah

SYNONYMS

kesa-agra -- of the tip of a hair; sata-bhagasya -- of one hundredth;

sata-amsa -- a hundredth part; sadrsa -- equal to; atmakah -- whose

nature; jivah -- the living entity; suksma -- very fine; svarupah --

identification; ayam -- this; sankhya-atitah -- numbering beyond

calculation; hi -- certainly; cit-kanah -- spiritual particle.

TRANSLATION

"‘If we divide the tip of a hair into a hundred parts and then take one

of these parts and divide it again into a hundred parts, that very fine

division is the size of but one of the numberless living entities. They

are all cit-kana, particles of spirit, not matter.'

PURPORT

This is quoted from the commentary on the portion of Srimad-Bhagavatam

wherein the Vedas personified offer their obeisances unto the Supreme

Personality of Godhead. Lord Krsna confirms this statement in the

Bhagavad-gita (15.7): mamaivamso jiva-loke jiva-bhutah sanatanah. "The

living entities in this conditioned world are My eternal fragmental

parts."

Lord Sri Krsna personally identifies Himself with the minute living

entities. Lord Krsna is the supreme spirit, the Supersoul, and the

living entities are His very minute parts and parcels. Of course, we

cannot divide the tip of a hair into such fine particles, but

spiritually such small particles can exist. Spiritual strength is so

powerful that a mere atomic portion of spirit can be the biggest brain

in the material world. The same spiritual spark is within an ant and

within the body of Brahma. According to his karma, material activities,

the spiritual spark attains a certain type of body. Material activities

are carried out in goodness, passion and ignorance or a combination of

these. According to the mixture of the modes of material nature, the

living entity is awarded a particular type of body. This is the

conclusion.

Madhya 19.141

TEXT 141

TEXT

balagra-sata-bhagasya

satadha kalpitasya ca

bhago jivah sa vijneya

iti caha para srutih

SYNONYMS

bala-agra -- the tip of a hair; sata-bhagasya -- of one hundredth;

satadha -- into one hundred parts; kalpitasya -- divided; ca -- and;

bhagah -- minute portion; jivah -- the living entity; sah -- that;

vijneyah -- to be understood; iti -- thus; ca -- and; aha -- have said;

para -- chief; srutih -- Vedic mantras.

TRANSLATION

"‘If we divide the tip of a hair into one hundred parts and then take

one part and divide this into another one hundred parts, that ten-

thousandth part is the dimension of the living entity. This is the

verdict of the chief Vedic mantras.'

PURPORT

The first three padas of this verse from the Pancadasi-citra-dipa (81)

are taken from the Svetasvatara Upanisad (5.9).

Madhya 19.142

TEXT 142

TEXT

suksmanam apy aham jivah

SYNONYMS

suksmanam -- of the minute particles; api -- certainly; aham -- I; jivah

-- the living entity.

TRANSLATION

"[Lord Krsna says:] ‘Among minute particles, I am the living entity.'

PURPORT

The living entity is one with and different from the Supreme Personality

of Godhead. As spirit soul, the living entity is one in quality with the

Supreme Lord; however, the Supreme Lord is bigger than the biggest, and

the living entity is the smallest of the small. This quotation is the

third pada of a verse from Srimad-Bhagavatam (11.16.11).

Madhya 19.143

TEXT 143

TEXT

aparimita dhruvas tanu-bhrto yadi sarva-gatas

tarhi na sasyateti niyamo dhruva netaratha

ajani ca yan-mayam tad avimucya niyantr bhavet

samam anujanatam yad amatam mata-dustataya

SYNONYMS

aparimitah -- unlimited in number; dhruvah -- eternals; tanu-bhrtah --

who have accepted material bodies; yadi -- if; sarva-gatah -- all-

pervading; tarhi -- then; na -- not; sasyata -- controllable; iti --

thus; niyamah -- regulation; dhruva -- O Supreme Truth; na -- not;

itaratha -- in another manner; ajani -- have been born; ca -- and; yat-

mayam -- consisting of which; tat -- that; avimucya -- without giving up;

niyantr -- controller; bhavet -- may become; samam -- equal in all

respects; anujanatam -- of those who follow this philosophical

calculation; yat -- that; amatam -- not conclusive; mata-dustataya -- by

faulty calculations.

TRANSLATION

"‘O Lord, although the living entities who have accepted material bodies

are spiritual and unlimited in number, if they were all-pervading there

would be no question of their being under Your control. If they are

accepted, however, as particles of the eternally existing spiritual

entity -- as part of You, who are the supreme spirit whole -- we must

conclude that they are always under Your control. If the living entities

are simply satisfied with being identical with You as spiritual

particles, then they will be happy being controllers of so many things.

The conclusion that the living entities and the Supreme Personality of

Godhead are one and the same is a faulty conclusion. It is not a fact.'

PURPORT

This verse, which is also from Srimad-Bhagavatam (10.87.30), was spoken

by the personified Vedas.

Madhya 19.144

TEXT 144

TEXT

tara madhye ‘sthavara', ‘jangama' -- dui bheda

jangame tiryak-jala-sthalacara-vibheda

SYNONYMS

tara madhye -- among the living entities who are conditioned within the

material world; sthavara -- immobile; jangama -- mobile; dui bheda --

two divisions; jangame -- among the living entities who can move; tiryak

-- the living entities who can move in the air (the birds); jala -- or

living entities who can move within the water; sthala-cara -- living

entities who can move on land; vibheda -- three divisions.

TRANSLATION

"The unlimited living entities can be divided into two divisions --

those that can move and those that cannot move. Among living entities

that can move, there are birds, aquatics and animals.

PURPORT

Sri Caitanya Mahaprabhu is giving clear instructions on how the living

entities live under different conditions. There are trees, plants and

stones that cannot move, but still they must be considered living

entities, or spiritual sparks. The soul is present in bodies like those

of trees, plants and stones. They are all living entities. Among moving

living entities such as birds, aquatics and animals, the same spiritual

spark is there. As stated herein, there are living entities that can fly,

swim and walk. We must also conclude that there are living entities

that can move within fire and ether. Living entities have different

material bodies composed of earth, water, air, fire and ether. The words

tara madhye mean "within this universe." The entire material universe is

composed of five material elements. It is not true that living entities

reside only within this planet and not within others. Such a conclusion

is completely contradictory to the Vedas. As stated in the Bhagavad-gita

(2.24):

acchedyo ‘yam adahyo ‘yam akledyo ‘sosya eva ca

nityah sarva-gatah sthanur acalo ‘yam sanatanah

"This individual soul is unbreakable and insoluble, and can be neither

burned nor dried. He is everlasting, present everywhere, unchangeable,

immovable and eternally the same."

The soul has nothing to do with the material elements. Any material

element can be cut to pieces, especially earth. As far as the living

entity is concerned, however, he can be neither burned nor cut to pieces.

He can therefore live within fire. We can conclude that there are also

living entities within the sun. Why should living entities be denied

this planet or that planet? According to the Vedas, the living entities

can live anywhere and everywhere -- on land, in water, in air and in

fire. Whatever the condition, the living entity is unchangeable (sthanu).

From the statements of Sri Caitanya Mahaprabhu and the Bhagavad-gita,

we are to conclude that living entities exist everywhere throughout the

universes. They are distributed as trees, plants, aquatics, birds, human

beings and so on.

Madhya 19.145

TEXT 145

TEXT

tara madhye manusya-jati ati alpatara

tara madhye mleccha, pulinda, bauddha, sabara

SYNONYMS

tara madhye -- among all such living entities; manusya-jati -- entities

born as human beings; ati -- very; alpatara -- small in quantity; tara

madhye -- among the small quantity of human beings; mleccha --

uncivilized men who cannot follow the Vedic principles; pulinda --

unregulated; bauddha -- followers of Buddhist philosophy; sabara -- the

lowest of men (the hunter class).

TRANSLATION

"Although the living entities known as human beings are very small in

quantity, that division may be still further subdivided, for there are

many uncultured human beings like mlecchas, pulindas, bauddhas and

sabaras.

Madhya 19.146

TEXT 146

TEXT

veda-nistha-madhye ardheka veda ‘mukhe' mane

veda-nisiddha papa kare, dharma nahi gane

SYNONYMS

veda-nistha-madhye -- among persons who are followers of the Vedas;

ardheka -- almost half; veda -- Vedic scriptures; mukhe -- in the mouth;

mane -- accept; veda-nisiddha -- forbidden in the Vedas; papa -- sins;

kare -- perform; dharma -- religious principles; nahi -- not; gane --

count.

TRANSLATION

"Among human beings, those who are followers of the Vedic principles are

considered civilized. Among these, almost half simply give lip service

while committing all kinds of sinful activities against these principles.

Such people do not care for the regulative principles.

PURPORT

The word veda means "knowledge." Supreme knowledge consists of

understanding the Supreme Personality of Godhead and our relationship

with Him and acting according to that relationship. Action in accordance

with the Vedic principles is called religion. Religion means following

the orders of the Supreme Personality of Godhead. The Vedic principles

are the injunctions given by the Supreme Personality of Godhead. Aryans

are civilized human beings who have been following the Vedic principles

since time immemorial. No one can trace out the history of the Vedic

principles set forth so that man might understand the Supreme Being.

Literature or knowledge that seeks the Supreme Being can be accepted as

a bona fide religious system, but there are many different types of

religious systems according to the place, the disciples and the people's

capacity to understand.

The highest type of religious system is described in Srimad-Bhagavatam (

1.2.6) thus: sa vai pumsam paro dharmo yato bhaktir adhoksaje. The

highest form of religion is that by which one becomes fully conscious of

the existence of God, including His form, name, qualities, pastimes,

abode and all-pervasive features. When everything is completely known,

that is the perfection of Vedic knowledge. The fulfillment of Vedic

knowledge is systematic knowledge of the characteristics of God. This is

confirmed by Lord Krsna in the Bhagavad-gita (15.15): vedais ca sarvair

aham eva vedyah. The aim of Vedic knowledge is to understand God.

Therefore those who are actually following Vedic knowledge and searching

after God cannot commit sinful activities against the Supreme Lord's

order. However, in this Age of Kali, although men profess to belong to

so many different kinds of religions, most of them commit sinful

activities against the orders of the Vedic scriptures. Sri Caitanya

Mahaprabhu therefore says herein, veda-nisiddha papa kare, dharma nahi

gane. In this age, men may profess a religion, but they actually do not

follow the principles. Instead, they commit all kinds of sins.

Madhya 19.147

TEXT 147

TEXT

dharmacari-madhye bahuta ‘karma-nistha'

koti-karma-nistha-madhye eka ‘jnani' srestha

SYNONYMS

dharma-acari-madhye -- among persons who actually follow the Vedic

principles or religious system; bahuta -- many of them; karma-nistha --

attracted to fruitive activities; koti-karma-nistha-madhye -- among

millions of such performers of fruitive activities according to Vedic

principles; eka -- one; jnani -- wise man; srestha -- the chief.

TRANSLATION

"Among the followers of Vedic knowledge, most are following the process

of fruitive activity and distinguishing between good and bad work. Out

of many such sincere fruitive actors, there may be one who is actually

wise.

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura states that the word karma-

nistha refers to one who aspires to enjoy the results of his good work

and pious activity. Some followers of Vedic principles offer everything

to the Absolute Truth and do not aspire to enjoy the results of their

pious actions. These are also considered among the karma-nisthas.

Sometimes we see pious men earn money with great hardship and then spend

the money for some pious cause by opening public charities, schools and

hospitals. Whether one earns money for himself or for the public benefit,

he is called a karma-nistha. Out of millions of karma-nisthas there may

be one who is wise. Those who try to avoid fruitive activity and who

become silent in order to merge into the spiritual existence of the

Absolute Truth are generally known as jnanis, wise men. They are not

interested in fruitive activity but in merging into the Supreme. In

either case, both the karma-nisthas and the jnanis are interested in

personal benefit. The karmis are directly interested in personal benefit

within the material world, and the jnanis are interested in merging into

the existence of the Supreme. The jnanis maintain that fruitive activity

is imperfect. For them, perfection is the cessation of work and the

merging into the supreme existence. That is their goal in life. The

jnani wants to extinguish the distinction between knowledge, the knower

and the aim of knowledge. This philosophy is called monism, or oneness,

and is characterized by spiritual silence.

Madhya 19.148

TEXT 148

TEXT

koti-jnani-madhye haya eka-jana ‘mukta'

koti-mukta-madhye ‘durlabha' eka krsna-bhakta

SYNONYMS

koti-jnani-madhye -- out of many millions of such wise men; haya --

there is; eka-jana -- one person; mukta -- actually liberated; koti-

mukta-madhye -- out of many millions of such liberated persons; durlabha

-- very rare; eka -- one; krsna-bhakta -- pure devotee of Lord Krsna.

TRANSLATION

"Out of many millions of such wise men, one may actually become

liberated [mukta], and out of many millions of such liberated persons, a

pure devotee of Lord Krsna is very difficult to find.

PURPORT

In Srimad-Bhagavatam (10.2.32) it is said that due to their poor fund of

knowledge, the jnanis are not actually liberated. They simply think that

they are liberated. The perfection of knowledge culminates when one

comes to the platform of knowing the Supreme Personality of Godhead.

Brahmeti paramatmeti bhagavan iti sabdyate [SB 1.2.11]. The Absolute

Truth (satya-vastu) is described as Brahman, Paramatma and Bhagavan.

Knowledge of impersonal Brahman and the Supersoul is imperfect until one

comes to the platform of knowing the Supreme Personality of Godhead. It

is therefore clearly said in this verse, koti-mukta-madhye ‘durlabha'

eka krsna-bhakta. Those who search after the knowledge of impersonal

Brahman or localized Paramatma are certainly accepted as liberated, but

due to their imperfect knowledge they are described in Srimad-Bhagavatam

as vimukta-maninah. Since their knowledge is imperfect, their conception

of liberation is imperfect. Perfect knowledge is possible when one knows

the Supreme Personality of Godhead. This is supported by Lord Krsna in

the Bhagavad-gita (5.29):

bhoktaram yajna-tapasam sarva-loka-mahesvaram

suhrdam sarva-bhutanam jnatva mam santim rcchati

"A person in full consciousness of Me, knowing Me to be the ultimate

beneficiary of all sacrifices and austerities, the Supreme Lord of all

planets and demigods, and the benefactor and well-wisher of all living

entities, attains peace from the pangs of material miseries."

Research is going on for the karmis, jnanis and yogis, but until the

search is complete, no one can attain peace. Therefore the Bhagavad-gita

says, jnatva mam santim rcchati: one can actually attain peace when he

knows Krsna. This is described in the next verse.

Madhya 19.149

TEXT 149

TEXT

krsna-bhakta -- niskama, ataeva ‘santa'

bhukti-mukti-siddhi-kami -- sakali ‘asanta'

SYNONYMS

krsna-bhakta -- a devotee of Lord Krsna; niskama -- actually desireless;

ataeva -- therefore; santa -- peaceful; bhukti -- of material enjoyment;

mukti -- of liberation from material activities; siddhi -- of perfection

in yogic performance; kami -- those who are desirous; sakali -- all of

them; asanta -- not peaceful.

TRANSLATION

"Because a devotee of Lord Krsna is desireless, he is peaceful. Fruitive

workers desire material enjoyment, jnanis desire liberation, and yogis

desire material opulence; therefore they are all lusty and cannot be

peaceful.

PURPORT

The devotee of Lord Krsna has no desire other than serving Krsna. Even

so-called liberated people are full of desires. Fruitive actors desire

better living accommodations, and jnanis want to be one with the Supreme.

Yogis desire material opulence, yogic perfections and magic. All of

these nondevotees are lusty (kami). Because they desire something, they

cannot have peace.

The peace formula is given by Krsna in the Bhagavad-gita (5.29):

bhoktaram yajna-tapasam sarva-loka-mahesvaram

suhrdam sarva-bhutanam jnatva mam santim rcchati

One who simply understands that throughout the entire universe Krsna is

the supreme enjoyer and beneficiary of all kinds of sacrifices, penances

and austerities, which should be performed only to attain His devotional

service, that Krsna is the Supreme Being and thus the proprietor of all

the material worlds, and that Krsna is the only friend who can actually

do good to all living entities (suhrdam sarva-bhutanam [Bg. 5.29]) --

one who understands these three principles about Krsna immediately

becomes desireless (niskama) and therefore peaceful. A krsna-bhakta

knows that his friend and protector in all respects is Krsna, who is

able to do anything for His devotee. Krsna says, kaunteya pratijanihi na

me bhaktah pranasyati: [Bg. 9.31] "O son of Kunti, declare it boldly

that My devotee never perishes." Since Krsna gives this assurance, the

devotee lives in Krsna and has no desire for personal benefit. The

background for the devotee is the all-good Himself. Why should the

devotee aspire for something good for himself? His only business is to

please the Supreme by rendering as much service as possible. A krsna-

bhakta has no desire for his own personal benefit. He is completely

protected by the Supreme. Avasya raksibe krsna visvasa palana.

Bhaktivinoda Thakura says that he is desireless because Krsna will give

him protection in all circumstances. It is not that he expects any

assistance from Krsna; he simply depends on Krsna just as a child

depends on his parents. The child does not know how to expect service

from his parents, but he is always protected nevertheless. This is

called niskama (desirelessness).

Although karmis, jnanis and yogis fulfill their desires by performing

various activities, they are never satisfied. A karmi may work very hard

to acquire a million dollars, but as soon as he gets a million dollars

he desires another million. For the karmis, there is no end of desire.

The more the karmi gets, the more he desires. The jnanis cannot be

desireless because their intelligence is unsound. They want to merge

into the Brahman effulgence, but even though they may be raised to that

platform, they cannot be satisfied there. There are many jnanis or

sannyasis who, after taking sannyasa and giving up the world as false,

return to the world to engage in politics or philanthropy or to open

schools and hospitals. This means that they could not attain the real

Brahman (brahma satyam). They have to come down to the material platform

to engage in philanthropic activity. Thus they again cultivate desires,

and when these desires are exhausted, they desire something different.

Therefore the jnani cannot be niskama, desireless. Nor can the yogis be

desireless, for they desire yogic perfections in order to exhibit some

magical feats and gain popularity. People gather around these yogis, and

the yogis desire more and more adulation. Because they misuse their

mystic power, they fall down again to the material platform. It is not

possible for them to become niskama, desireless.

The conclusion is that only the devotees, who are simply satisfied in

serving the Lord, can actually become desireless. Therefore Caitanya

Mahaprabhu says here, krsna-bhakta niskama. Since the krsna-bhakta, the

devotee of Krsna, is satisfied with Krsna, there is no possibility of

falldown.

Madhya 19.150

TEXT 150

TEXT

muktanam api siddhanam

narayana-parayanah

sudurlabhah prasantatma

kotisv api maha-mune

SYNONYMS

muktanam -- of persons liberated or freed from the bondage of ignorance;

api -- even; siddhanam -- of persons who have achieved perfection;

narayana -- of the Supreme Personality of Godhead; parayanah -- the

devotee; su-durlabhah -- very rare; prasanta-atma -- completely

satisfied, desireless; kotisu -- among many millions; api -- certainly;

maha-mune -- O great sage.

TRANSLATION

"‘O great sage, out of many millions of materially liberated people who

are free from ignorance, and out of many millions of siddhas who have

nearly attained perfection, there is hardly one pure devotee of Narayana.

Only such a devotee is actually completely satisfied and peaceful.'

PURPORT

This verse is quoted from Srimad-Bhagavatam (6.14.5). The narayana-

parayana, the devotee of Lord Narayana, is the only blissful person. One

who becomes a narayana-parayana is already liberated from material

bondage. He already possesses all the perfections of yoga. Unless one

comes to the platform of narayana-parayana and passes over the platform

of bhukti-mukti-siddhi, he cannot be fully satisfied. That is the pure

devotional stage.

anyabhilasita-sunyam jnana-karmady-anavrtam

anukulyena krsnanusilanam bhaktir uttama

[Bhakti-rasamrta-sindhu anyabhilasita-sunyam

jnana-karmady-anavrtam

anukulyena krsnanu-

silanam bhaktir uttama

"One should render transcendental loving service to the Supreme Lord

Krsna favorably and without desire for material profit or gain through

fruitive activities or philosophical speculation. That is called pure

devotional service." Bhakti-rasamrta-sindhu 1.1.111.1.11]

One who desires nothing but Krsna and who is not influenced by the

process of jnana-marga (cultivation of knowledge) actually becomes free

from ignorance. A first-class person is one who is not influenced by

karma (fruitive activity) or yoga (mystic power). He simply depends on

Krsna and is satisfied in his devotional service. According to Srimad-

Bhagavatam (6.17.28): narayana-parah sarve na kutascana bibhyati. Such a

person is never afraid of anything. For him, heaven and hell are the

same. Not knowing the situation of a narayana-parayana, rascals become

envious. By the grace of Narayana, a devotee is situated in the most

opulent position in the material world. Rascals are envious of Narayana

and His devotee, but the devotee endeavors to please another devotee of

Narayana because he knows that by pleasing Narayana's representative one

directly pleases Lord Narayana. Therefore a devotee offers the best

comforts and facilities to his spiritual master. Outsiders who have no

knowledge of Narayana are envious of both Narayana and His devotee.

Consequently when they see that Narayana's devotee is opulently situated,

they become even more envious. But when the devotee of Narayana asks

such foolish people to come live with him in the same comfortable

situation, they do not agree because they cannot give up illicit sex,

meat-eating, intoxication and gambling. Therefore the materialist

refuses the company of a narayana-parayana, although he is envious of

the devotee's material situation. In Western countries when ordinary men

-- storekeepers and workers -- see our devotees living and eating

sumptuously and yet not working, they become very eager to know where

they get the money. Such people become envious and ask, "How is it

possible to live so comfortably without working? How is it you have so

many cars, bright faces and nice clothes?" Not knowing that Krsna looks

after His devotees, such people become surprised, and some become

envious.

Madhya 19.151

TEXT 151

TEXT

brahmanda bhramite kona bhagyavan jiva

guru-krsna-prasade paya bhakti-lata-bija

SYNONYMS

brahmanda bhramite -- wandering in this universe; kona -- some;

bhagyavan -- most fortunate; jiva -- living being; guru -- of the

spiritual master; krsna -- of Krsna; prasade -- by the mercy; paya --

gets; bhakti-lata -- of the creeper of devotional service; bija -- the

seed.

TRANSLATION

"According to their karma, all living entities are wandering throughout

the entire universe. Some of them are being elevated to the upper

planetary systems, and some are going down into the lower planetary

systems. Out of many millions of wandering living entities, one who is

very fortunate gets an opportunity to associate with a bona fide

spiritual master by the grace of Krsna. By the mercy of both Krsna and

the spiritual master, such a person receives the seed of the creeper of

devotional service.

PURPORT

When we speak of brahmanda, we refer to the whole universe, or to the

cluster of many millions of universes. In all the universes there are

innumerable planets, and there are innumerable living entities upon

those planets -- in the air, on land and in the water. There are

millions and trillions of living entities everywhere, and they are

engaged by maya in suffering and enjoying the results of their fruitive

activity, life after life. This is the position of the materially

conditioned living entities. Out of many of these living entities, one

who is actually fortunate (bhagyavan) comes in contact with a bona fide

spiritual master by Krsna's mercy.

Krsna is situated in everyone's heart, and if one desires something,

Krsna fulfills one's desire. If the living entity by chance or fortune

comes in contact with the Krsna consciousness movement and wishes to

associate with that movement, Krsna, who is situated in everyone's heart,

gives him the chance to meet a bona fide spiritual master. This is

called guru-krsna-prasada. Krsna is prepared to bestow His mercy upon

all living entities, and as soon as a living entity desires the Lord's

mercy, the Lord immediately gives him an opportunity to meet a bona fide

spiritual master. Such a fortunate person is fortified by both Krsna and

the spiritual master. He is helped from within by Krsna and from without

by the spiritual master. Both are prepared to help the sincere living

being become free from material bondage.

How one can become this fortunate can be seen in the life of Srila

Narada Muni. In his previous life he was born of a maidservant. Although

he was not born into a prestigious position, his mother was fortunately

engaged in rendering service to some Vaisnavas. When these Vaisnavas

were resting during the Caturmasya period, the boy Narada took the

opportunity to engage in their service. Taking compassion upon the boy,

the Vaisnavas offered him the remnants of their food. By serving these

Vaisnavas and obeying their orders, the boy became the object of their

sympathy, and by the Vaisnavas' unknown mercy, he gradually became a

pure devotee. In the next life he was Narada Muni, the most exalted of

Vaisnavas and the most important guru and acarya of Vaisnavas.

Following in the footsteps of Narada Muni, this Krsna consciousness

movement is rendering service to humanity by giving everyone a chance to

come in contact with Krsna. If one is fortunate, he becomes intimately

related with this movement. Then, by the grace of Krsna, one's life

becomes successful. Everyone has dormant krsna-bhakti -- love for Krsna -

- and in the association of good devotees, that love is revealed. As

stated in the Caitanya-caritamrta (Madhya 22.107):

nitya-siddha-krsna-prema ‘sadhya' kabhu naya

sravanadi-suddha-citte karaye udaya

Dormant devotional service to Krsna is within everyone. Simply by

associating with devotees, hearing their good instructions and chanting

the Hare Krsna mantra, dormant love for Krsna is awakened. In this way

one acquires the seed of devotional service. Guru-krsna-prasade paya

bhakti-lata-bija [Cc. Madhya 19.151].

Madhya 19.152

TEXT 152

TEXT

mali hana kare sei bija aropana

sravana-kirtana-jale karaye secana

SYNONYMS

mali hana -- becoming a gardener; kare -- does; sei -- that; bija --

seed of devotional service; aropana -- sowing; sravana -- of hearing;

kirtana -- of chanting; jale -- with the water; karaye -- does; secana --

sprinkling.

TRANSLATION

"When a person receives the seed of devotional service, he should take

care of it by becoming a gardener and sowing the seed in his heart. If

he waters the seed gradually by the process of sravana and kirtana [

hearing and chanting], the seed will begin to sprout.

PURPORT

To live with devotees or to live in a temple means to associate with the

sravana-kirtana process. Sometimes neophyte devotees think that they can

continue the sravana-kirtana process without worshiping the Deity, but

the execution of such sravana-kirtana is meant for highly developed

devotees like Haridasa Thakura, who engaged in the sravana-kirtana

process without worshiping the Deity. However, one should not falsely

imitate Haridasa Thakura and abandon Deity worship just to try to engage

in sravana-kirtana. This is not possible for neophyte devotees.

The word guru-prasada indicates that the spiritual master is very

merciful in bestowing the boon of devotional service upon the disciple.

That is the best possible gift the spiritual master has to offer. Those

with a background of pious life are eligible to receive life's supreme

benefit, and to bestow this benefit, the Supreme Personality of Godhead

sends His representative to impart His mercy. Endowed with the mercy of

the Supreme Personality of Godhead, the spiritual master distributes the

mercy to those who are elevated and pious. Thus the spiritual master

trains his disciples to render devotional service unto the Supreme

Personality of Godhead. This is called guru-krpa. It is krsna-prasada,

Krsna's mercy, that He sends a bona fide spiritual master to the

deserving disciple. By the mercy of Krsna, one meets the bona fide

spiritual master, and by the mercy of the spiritual master, the disciple

is fully trained in the devotional service of the Lord.

Bhakti-lata-bija means "the seed of devotional service." Everything has

an original cause, or seed. For any idea, program, plan or device, there

is first of all the contemplation of the plan, and that is called the

bija, or seed. The methods, rules and regulations by which one is

perfectly trained in devotional service constitute the bhakti-lata-bija,

or seed of devotional service. This bhakti-lata-bija is received from

the spiritual master by the grace of Krsna. Other seeds, called

anyabhilasa-bija, include karma-bija and jnana-bija. If one is not

fortunate enough to receive the bhakti-lata-bija from the spiritual

master, he instead cultivates such seeds as karma-bija, jnana-bija, or

political, social or philanthropic bijas. However, the bhakti-lata-bija

is different from these other bijas. The bhakti-lata-bija can be

received only through the mercy of the spiritual master. Therefore one

has to satisfy the spiritual master to get the bhakti-lata-bija (yasya

prasadad bhagavat-prasadah **). The bhakti-lata-bija is the origin of

devotional service. Unless one satisfies the spiritual master, he gets

the bija, or root cause, of karma, jnana and yoga without the benefit of

devotional service. But one who is faithful to his spiritual master gets

the bhakti-lata-bija. This bhakti-lata-bija is received when one is

initiated by the bona fide spiritual master. After receiving the

spiritual master's mercy, one must repeat his instructions, and this is

called sravana-kirtana -- hearing and chanting. One who has not properly

heard from the spiritual master or who does not follow the regulative

principles is not fit for chanting (kirtana). This is explained in the

Bhagavad-gita (2.41): vyavasayatmika buddhir ekeha kuru-nandana. One who

has not listened carefully to the instructions of the spiritual master

is unfit for chanting or for preaching the cult of devotional service.

One has to water the bhakti-lata-bija by receiving instructions from the

spiritual master.

Madhya 19.153

TEXT 153

TEXT

upajiya bade lata ‘brahmanda' bhedi' yaya

‘viraja', ‘brahma-loka' bhedi' ‘para-vyoma' paya

SYNONYMS

upajiya -- being cultivated; bade -- grows; lata -- the creeper of

devotional service; brahmanda -- the whole universe; bhedi' --

penetrating; yaya -- goes; viraja -- the river between the spiritual

world and the material world; brahma-loka -- the Brahman effulgence;

bhedi' -- penetrating; para-vyoma -- the spiritual sky; paya -- attains.

TRANSLATION

"As one waters the bhakti-lata-bija, the seed sprouts, and the creeper

gradually grows to the point where it penetrates the walls of this

universe and goes beyond the Viraja River, lying between the spiritual

world and the material world. It attains brahma-loka, the Brahman

effulgence, and penetrating through that stratum, it reaches the

spiritual sky and the spiritual planet Goloka Vrndavana.

PURPORT

A creeper generally takes shelter of a big tree, but the bhakti-lata,

being the creeper of spiritual energy, cannot take shelter of any

material planet, for there is no tree on any material planet that the

bhakti creeper can utilize for shelter. In other words, devotional

service cannot be utilized for any material purpose. Devotional service

is meant only for the Supreme Personality of Godhead. Sometimes men with

a poor fund of knowledge maintain that bhakti can be applied to material

things also. In other words, they say that devotional service can be

rendered to one's country or to the demigods, but this is not a fact.

Devotional service is especially meant for the Supreme Personality of

Godhead, and it is beyond this material range. There is a river, or

causal ocean, between the spiritual and material natures, and this river

is free from the influence of the three modes of material nature;

therefore it is called Viraja. The prefix vi means vigata ("completely

eradicated"), and rajas means "the influence of the material world." On

this platform, a living entity is completely free from material

entanglement. For the jnanis who want to merge into the Brahman

effulgence, there is Brahma-loka. The bhakti-lata, however, has no

shelter in the material world, nor has it shelter in Brahma-loka,

although Brahma-loka is beyond the material world. The bhakti-lata grows

until it reaches the spiritual sky, where Goloka Vrndavana is situated.

Madhya 19.154

TEXT 154

TEXT

tabe yaya tad-upari ‘goloka-vrndavana'

‘krsna-carana'-kalpa-vrkse kare arohana

SYNONYMS

tabe -- thereafter; yaya -- goes; tat-upari -- to the top of that (the

spiritual sky); goloka-vrndavana -- to the planet known as Goloka

Vrndavana where Krsna lives; krsna-carana -- of the lotus feet of Lord

Krsna; kalpa-vrkse -- on the desire tree; kare arohana -- climbs.

TRANSLATION

"Being situated in one's heart and being watered by sravana-kirtana, the

bhakti creeper grows more and more. In this way it attains the shelter

of the desire tree of the lotus feet of Krsna, who is eternally situated

in the planet known as Goloka Vrndavana, in the topmost region of the

spiritual sky.

PURPORT

In the Brahma-samhita (5.37) it is said:

ananda-cinmaya-rasa-pratibhavitabhis

tabhir ya eva nija-rupataya kalabhih

goloka eva nivasaty akhilatma-bhuto

govindam adi-purusam tam aham bhajami

"I worship Govinda, the primeval Lord. He resides in His own realm,

Goloka, with Radha, who resembles His own spiritual figure and who

embodies the ecstatic potency [hladini]. Their companions are Her

confidantes, who embody extensions of Her bodily form and who are imbued

and permeated with ever-blissful spiritual rasa." In the spiritual world,

the Supreme Personality of Godhead, Krsna, has expanded Himself by His

spiritual potency. He has His eternal form of bliss and knowledge (sac-

cid-ananda-vigraha [Bs. 5.1]). Everything in the Goloka Vrndavana planet

is a spiritual expansion of sac-cid-ananda. Everyone there is of the

same potency -- ananda-cinmaya-rasa. The relationship between the

Supreme Personality of Godhead and His servitor is cinmaya-rasa. Krsna

and His entourage and paraphernalia are of the same cinmaya potency. In

this way the Supreme Personality of Godhead is expanded throughout the

spiritual world, and when that cinmaya-rasa potency expands through the

material potency, it becomes all-pervading. The idea is that although

the Supreme Personality of Godhead exists on His own planet, Goloka

Vrndavana, He is also present everywhere. Andantara-stha-paramanu-

cayantara-stham [Bs. 5.35]. He is present within all the universes,

although they are innumerable, and He is also present within the atom.

Isvarah sarva-bhutanam hrd-dese ‘rjuna tisthati: [Bg. 18.61] He is also

present within the heart of all living entities. This is His all-

pervasive potency.

Goloka Vrndavana is the highest planet in the spiritual world. In order

to go to the spiritual world after penetrating the covering of the

material universe, one must penetrate Brahma-loka, the spiritual

effulgence. Then one can come to the Goloka Vrndavana planet. There are

also other planets in the spiritual world, called Vaikuntha planets, and

on these planets Lord Narayana is worshiped with awe and veneration. On

these planets santa-rasa is prevalent, and some of the devotees are also

connected with the Supreme Personality of Godhead in dasya-rasa, the

mellow of servitorship. As far as the mellow of fraternity is concerned,

in Vaikuntha this rasa is represented by gaurava-sakhya, friendship in

awe and veneration. The other fraternity rasa, exhibited as visrambha (

friendship in equality), is found in the Goloka Vrndavana planet. Above

that is service to the Lord in vatsalya-rasa (parental love), and above

all is the relationship with the Lord in the madhurya-rasa (conjugal

love). These five rasas are fully exhibited in the spiritual world in

one's relationship with the Lord. Therefore in the spiritual world the

bhakti creeper finds its resting place at the lotus feet of Krsna.

Madhya 19.155

TEXT 155

TEXT

tahan vistarita hana phale prema-phala

ihan mali sece nitya sravanadi jala

SYNONYMS

tahan -- there in the spiritual world (in the Goloka Vrndavana planet);

vistarita -- expanded; hana -- becoming; phale -- produces; prema-phala -

- the fruit known as love of Godhead; ihan -- in the material world,

where the devotee is still present; mali -- exactly like a gardener;

sece -- sprinkles; nitya -- regularly, without fail; sravana-adi jala --

the water of sravana, kirtana and so on.

TRANSLATION

"The creeper greatly expands in the Goloka Vrndavana planet, and there

it produces the fruit of love for Krsna. Although remaining in the

material world, the gardener regularly sprinkles the creeper with the

water of hearing and chanting.

PURPORT

In Goloka Vrndavana the devotees have very intimate relationships with

the Supreme Personality of Godhead. The devotee engages in the Lord's

service in great ecstatic love. Such love was exhibited personally by

Sri Caitanya Mahaprabhu in His teachings to the people of the material

world. The fruit of the devotional creeper is the pure desire to serve

and please the senses of the Supreme Personality of Godhead. Krsnendriya-

priti-iccha dhare ‘prema' nama. (Cc. Adi. 4.165) In the spiritual world

one has no desire other than to please the senses of the Supreme

Personality of Godhead. The conditioned soul within the material world

can neither understand nor appreciate how a pure devotee in the material

world can render confidential service to the Lord out of feelings of

ecstatic love and always engage in pleasing the Supreme Lord's senses.

Although seen within this material world, the pure devotee always

engages in the confidential service of the Lord. An ordinary neophyte

devotee cannot realize this; therefore it is said, vaisnavera kriya-

mudra vijneha na bujhaya [Cc. Madhya 23.39]. The activities of a pure

Vaisnava cannot be understood even by a learned scholar in the material

world.

Every living entity is wandering within this universe in different

species and on different planetary systems according to his fruitive

activities. Out of many millions of living entities, one may be

fortunate enough to receive the seed of the bhakti-lata, the creeper of

devotional service. By the grace of the spiritual master and Krsna, one

nourishes the bhakti-lata by regularly sprinkling it with the water of

sravana-kirtana, hearing and chanting. In this way the seed of the

bhakti-lata sprouts and grows up and up through the whole universe until

it penetrates the covering of the material universe and reaches the

spiritual world. The bhakti-lata continues to grow until it reaches the

topmost planetary system, Goloka Vrndavana, where Krsna lives. There the

creeper takes shelter at the lotus feet of the Lord, and that is its

final destination. At that time the creeper begins to grow the fruits of

ecstatic love of God. It is the duty of the devotee who nourishes the

creeper to be very careful. It is said that the watering of the creeper

must continue: ihan mali sece nitya sravanadi jala. It is not that at a

certain stage one can stop chanting and hearing and become a mature

devotee. If one stops, one certainly falls down from devotional service.

Although one may be very much exalted in devotional service, he should

not give up the watering process of sravana-kirtana. If one gives up

that process, it is due to an offense. This is described in the

following verse.

Madhya 19.156

TEXT 156

TEXT

yadi vaisnava-aparadha uthe hati mata

upade va chinde, tara sukhi' yaya pata

SYNONYMS

yadi -- if; vaisnava-aparadha -- an offense at the feet of a Vaisnava;

uthe -- arises; hati -- an elephant; mata -- mad; upade -- uproots; va --

or; chinde -- breaks; tara -- of the creeper; sukhi' -- shriveling up;

yaya -- goes; pata -- the leaf.

TRANSLATION

"If the devotee commits an offense at the feet of a Vaisnava while

cultivating the creeper of devotional service in the material world, his

offense is compared to a mad elephant that uproots the creeper and

breaks it. In this way the leaves of the creeper are dried up.

PURPORT

One's devotional attitude increases in the association of a Vaisnava:

tandera carana sevi bhakta-sane vasa

janame janame haya, ei abhilasa

By his personal example, Narottama dasa Thakura stresses that a devotee

must always remember to please his predecessor acarya. The Gosvamis are

represented by one's spiritual master. One cannot be an acarya (

spiritual master) without following strictly in the disciplic succession

of the acaryas. One who is actually serious about advancing in

devotional service should desire only to satisfy the previous acaryas.

Ei chaya gosani yara, mui tara dasa. One should always think of oneself

as a servant of the servant of the acaryas, and thinking this, one

should live in the society of Vaisnavas [Cc. Madhya 13.80]. However, if

one thinks that he has become very mature and can live separate from the

association of Vaisnavas and thus gives up all the regulative principles

due to offending a Vaisnava, one's position becomes very dangerous.

Offenses against the holy name are explained in Adi-lila, Chapter Eight,

verse 24. Giving up the regulative principles and living according to

one's whims is compared to a mad elephant, which by force uproots the

bhakti-lata and breaks it to pieces. In this way the bhakti-lata

shrivels up. Such an offense is especially created when one disobeys the

instructions of the spiritual master. This is called guru-avajna. The

devotee must therefore be very careful not to commit offenses against

the spiritual master by disobeying his instructions. As soon as one is

deviated from the instructions of the spiritual master, the uprooting of

the bhakti-lata begins, and gradually all the leaves dry up.

Madhya 19.157

TEXT 157

TEXT

tate mali yatna kari' kare avarana

aparadha-hastira yaiche na haya udgama

SYNONYMS

tate -- therefore; mali -- the gardener devotee; yatna kari' -- with

great attention; kare -- makes; avarana -- protective fencing; aparadha -

- of offenses; hastira -- of the elephant; yaiche -- so that; na -- not;

haya -- there is; udgama -- birth.

TRANSLATION

"The gardener must defend the creeper by fencing it all around so that

the powerful elephant of offenses may not enter.

PURPORT

While the bhakti creeper is growing, the devotee must protect it by

fencing it all around. The neophyte devotee must be protected by being

surrounded by pure devotees. In this way he will not give the maddened

elephant a chance to uproot his bhakti creeper. When one associates with

nondevotees, the maddened elephant is set loose. Sri Caitanya Mahaprabhu

has said, asat-sanga-tyaga, -- ei vaisnava-acara [Cc. Madhya 22.87]. The

first business of a Vaisnava is to give up the company of nondevotees. A

so-called mature devotee, however, commits a great offense by giving up

the company of pure devotees. The human being is a social animal, and if

one gives up the society of pure devotees, he must associate with

nondevotees (asat-sanga). By contacting nondevotees and engaging in

nondevotional activities, a so-called mature devotee will fall victim to

the mad elephant offense. Whatever growth has taken place is quickly

uprooted by such an offense. One should therefore be very careful to

defend the creeper by fencing it in -- that is, by following the

regulative principles and associating with pure devotees.

Even if one thinks that there are many pseudo devotees or nondevotees in

the Krsna Consciousness Society, still one should stick to the Society;

if one thinks the Society's members are not pure devotees, one can keep

direct company with the spiritual master, and if there is any doubt, one

should consult the spiritual master. However, unless one follows the

spiritual master's instructions concerning the regulative principles and

chanting and hearing the holy name of the Lord, one cannot become a pure

devotee. By one's mental concoctions, one falls down. By associating

with nondevotees, one breaks the regulative principles and is thereby

lost. In the Upadesamrta of Srila Rupa Gosvami, it is said:

atyaharah prayasas ca prajalpo niyamagrahah

jana-sangas ca laulyam ca sadbhir bhaktir vinasyati

[NoI 2]

"One's devotional service is spoiled when he becomes too entangled in

the following six activities: (1) eating more than necessary or

collecting more funds than required, (2) overendeavoring for mundane

things that are very difficult to attain, (3) talking unnecessarily

about mundane subject matters, (4) practicing the scriptural rules and

regulations only for the sake of following them and not for the sake of

spiritual advancement, or rejecting the rules and regulations of the

scriptures and working independently or whimsically, (5) associating

with worldly-minded persons who are not interested in Krsna

consciousness, and (6) being greedy for mundane achievements."

Madhya 19.158

TEXT 158

TEXT

kintu yadi latara sange uthe ‘upasakha'

bhukti-mukti-vancha, yata asankhya tara lekha

SYNONYMS

kintu -- but; yadi -- if; latara -- the creeper of devotional service;

sange -- with; uthe -- arise; upasakha -- unwanted creepers; bhukti --

for material enjoyment; mukti -- for liberation from the material world;

vancha -- the desires; yata -- as many as there are; asankhya --

unlimited; tara -- of those unwanted creepers; lekha -- the writing.

TRANSLATION

"Sometimes unwanted creepers, such as the creepers of desires for

material enjoyment and liberation from the material world, grow along

with the creeper of devotional service. The varieties of such unwanted

creepers are unlimited.

Madhya 19.159

TEXT 159

TEXT

‘nisiddhacara', ‘kutinati', ‘jiva-himsana'

‘labha', ‘puja', ‘pratisthadi' yata upasakha-gana

SYNONYMS

nisiddha-acara -- behavior not to be exhibited by a person desiring to

become perfect; kutinati -- diplomacy; jiva-himsana -- unnecessarily

killing animals or the soul; labha -- profit according to material

calculations; puja -- adoration achieved by satisfying mundane people;

pratistha-adi -- becoming an important man in material calculations, and

so on; yata -- all these; upasakha-gana -- unnecessary creepers.

TRANSLATION

"Some unnecessary creepers growing with the bhakti creeper are the

creepers of behavior unacceptable for those trying to attain perfection,

diplomatic behavior, animal-killing, mundane profiteering, mundane

adoration and mundane importance. All these are unwanted creepers.

PURPORT

There is a certain pattern of behavior prescribed for those actually

trying to become perfect. In our Krsna consciousness movement we advise

our students not to eat meat, not to gamble, not to engage in illicit

sex and not to indulge in intoxication. People who indulge in these

activities can never become perfect; therefore these regulative

principles are for those interested in becoming perfect and going back

to Godhead. Kutinati, or diplomatic behavior, cannot satisfy the atma,

the soul. It cannot even satisfy the body or the mind. The culprit mind

is always suspicious; therefore our dealings should always be

straightforward and approved by Vedic authorities. If we treat people

diplomatically or duplicitously, our spiritual advancement is obstructed.

Jiva-himsana refers to the killing of animals or to envy of other

living entities. The killing of poor animals is undoubtedly due to envy

of those animals. The human form is meant for the understanding of Krsna

consciousness (athato brahma jijnasa), for inquiring about the Supreme

Brahman. In the human form, everyone has a chance to understand the

Supreme Brahman. The so-called leaders of human society do not know the

real aim of human life and are therefore busy with economic development.

This is misleading. Every state and every society is busy trying to

improve the quality of eating, sleeping, mating and defending. This

human form of life is meant for more than these four animal principles.

Eating, sleeping, mating and defending are problems found in the animal

kingdom, and the animals have solved these problems without difficulty.

Why should human society be so busy trying to solve these problems? The

difficulty is that people are not educated to understand this simple

philosophy. They think that advancement of civilization means increasing

sense gratification.

There are many religious propagandists who do not know how the ultimate

problems of life can be solved, and they also try to educate people in a

form of sense gratification. This is also jiva-himsana. Real knowledge

is not given, and religionists mislead the general populace. As far as

material profits are concerned, one should know that whatever material

profit one has must be abandoned at the time of death. Unfortunately

people do not know that there is life after death; therefore mundane

people waste their time amassing material profit which has to be left

behind at the time of death. Such profit has no eternal benefit.

Similarly, adoration by mundane people is valueless because after death

one has to accept another body. Material adoration and titles are

decorations that cannot be carried over to the next body. In the next

life, everything is forgotten.

All these obstructions have been described in this verse as unwanted

creepers. They simply present obstacles for the real creeper, the bhakti-

lata. One should be very careful to avoid all these unwanted things.

Sometimes these unwanted creepers look exactly like the bhakti creeper.

They appear to be of the same size and the same species when they are

packed together with the bhakti creeper, but in spite of this, the

creepers are called upasakha. A pure devotee can distinguish between the

bhakti creeper and a mundane creeper, and he is very alert to

distinguish them and keep them separate.

Madhya 19.160

TEXT 160

TEXT

seka-jala pana upasakha badi' yaya

stabdha hana mula-sakha badite na paya

SYNONYMS

seka-jala -- sprinkling water; pana -- getting; upasakha -- the unwanted

creepers; badi' yaya -- grow luxuriantly; stabdha hana -- becoming

stopped; mula-sakha -- the chief creeper; badite -- to increase; na paya

-- is not able.

TRANSLATION

"If one does not distinguish between the bhakti creeper and the other

creepers, the sprinkling of water is misused because the other creepers

are nourished while the bhakti creeper is curtailed.

PURPORT

If one chants the Hare Krsna mantra while committing offenses, these

unwanted creepers will grow. One should not take advantage of chanting

the Hare Krsna mantra for some material profit. As mentioned in verse

159:

‘nisiddhacara', ‘kutinati', ‘jiva-himsana'

‘labha', ‘puja', ‘pratisthadi' yata upasakha-gana

The unwanted creepers have been described by Srila Bhaktisiddhanta

Sarasvati Thakura. He states that if one hears and chants without trying

to give up offenses, one becomes materially attached to sense

gratification. One may also desire freedom from material bondage like

the Mayavadis, or one may become attached to the yoga-siddhis and desire

wonderful yogic powers. If one is attached to wonderful material

activities, one is called siddhi-lobhi, greedy for material perfection.

One may also be victimized by diplomatic or crooked behavior, or one may

associate with women for illicit sex. One may make a show of devotional

service like the prakrta-sahajiyas, or one may try to support his

philosophy by joining some caste or identifying himself with a certain

dynasty, claiming a monopoly on spiritual advancement. Thus with the

support of family tradition, one may become a pseudo guru, or so-called

spiritual master. One may become attached to the four sinful activities -

- illicit sex, intoxication, gambling and meat-eating -- or one may

consider a Vaisnava to belong to a mundane caste or creed. One may think,

"This is a Hindu Vaisnava, and this is a European Vaisnava. European

Vaisnavas are not allowed to enter the temples." In other words, one may

consider Vaisnavas in terms of birth, thinking one a brahmana Vaisnava,

another a sudra Vaisnava, another a mleccha Vaisnava and so on. One may

also try to carry out a professional business by means of chanting the

Hare Krsna mantra or reading Srimad-Bhagavatam, or one may try to

increase his monetary strength by illegal means. Also, one may become a

cheap Vaisnava by trying to chant in a secluded place for material

adoration, or one may desire mundane reputation by making compromises

with nondevotees concerning one's philosophy or spiritual life, or one

may become a supporter of a hereditary caste system. All these are

pitfalls of personal sense gratification. Just to cheat some innocent

people, one makes a show of advanced spiritual life and becomes known as

a sadhu, mahatma or religious person. All this means that the so-called

devotee has become victimized by all these unwanted creepers and that

the real creeper, the bhakti-lata, has been stunted.

Madhya 19.161

TEXT 161

TEXT

prathamei upasakhara karaye chedana

tabe mula-sakha badi' yaya vrndavana

SYNONYMS

prathamei -- from the very beginning; upasakhara -- of the unwanted

creepers; karaye -- does; chedana -- the cutting away; tabe -- then only;

mula-sakha -- the chief creeper; badi' -- growing; yaya -- goes;

vrndavana -- to the lotus feet of Lord Sri Krsna in Vrndavana.

TRANSLATION

"As soon as an intelligent devotee sees an unwanted creeper growing

beside the original creeper, he must cut it down instantly. Then the

real creeper, the bhakti-lata, grows nicely, returns home, back to

Godhead, and seeks shelter under the lotus feet of Krsna.

PURPORT

If one is misled by unwanted creepers and is victimized, he cannot make

progress back to Godhead. Rather, he remains within the material world

and engages in activities having nothing to do with pure devotional

service. Such a person may be elevated to the higher planetary systems,

but because he remains within the material world, he is subjected to the

threefold material miseries.

Madhya 19.162

TEXT 162

TEXT

‘prema-phala' paki' pade, mali asvadaya

lata avalambi' mali ‘kalpa-vrksa' paya

SYNONYMS

prema-phala -- the fruit of love of God; paki' -- becoming mature; pade -

- falls down; mali -- the gardener; asvadaya -- tastes; lata avalambi' --

taking advantage of the growing bhakti-lata; mali -- the gardener;

kalpa-vrksa paya -- reaches the desire tree in Goloka Vrndavana.

TRANSLATION

"When the fruit of devotional service becomes ripe and falls down, the

gardener tastes the fruit and thus takes advantage of the creeper and

reaches the desire tree of the lotus feet of Krsna in Goloka Vrndavana.

Madhya 19.163

TEXT 163

TEXT

tahan sei kalpa-vrksera karaye sevana

sukhe prema-phala-rasa kare asvadana

SYNONYMS

tahan -- there (in Goloka Vrndavana); sei kalpa-vrksera -- of the lotus

feet of Krsna, which are compared to a desire tree; karaye sevana --

engages in the service; sukhe -- in transcendental bliss; prema-phala-

rasa -- the juice of the fruit of devotional service; kare -- does;

asvadana -- tasting.

TRANSLATION

"There the devotee serves the lotus feet of the Lord, which are compared

to a wish-fulfilling tree. With great bliss he tastes the juice of the

fruit of love and becomes eternally happy.

PURPORT

The word tahan indicates that in the spiritual world one can taste the

juice of the fruit of devotional service and thus become blissful.

Madhya 19.164

TEXT 164

TEXT

eita parama-phala ‘parama-purusartha'

yanra age trna-tulya cari purusartha

SYNONYMS

eita -- this; parama-phala -- the supreme goal of life; parama --

supreme; purusa-artha -- interest of the living being; yanra age -- in

the presence of which; trna-tulya -- very insignificant; cari -- four;

purusa-artha -- the different types of human interests.

TRANSLATION

"To taste the fruit of devotional service in Goloka Vrndavana is the

highest perfection of life, and in the presence of such perfection, the

four material perfections -- religion, economic development, sense

gratification and liberation -- are very insignificant achievements.

PURPORT

The highest achievement attained by the jnanis, or impersonalists, is

becoming one with the Supreme, generally known as moksa, liberation. The

highest achievements of the yogis are the eight material perfections,

such as anima, laghima and prapti. Yet these are nothing compared to the

eternal bliss of the devotee who returns back to Godhead and tastes the

fruit of devotional service to the lotus feet of the Lord. The material

perfections, even up to the point of liberation, are very insignificant

in comparison; therefore the pure devotee is never interested in such

things. His only interest is in perfecting his devotional service to the

Lord. The pleasure of the impersonalist, monist philosophers is

condemned in the following verse, which is also found in Srila Rupa

Gosvami's Lalita-madhava.

Madhya 19.165

TEXT 165

TEXT

rddha siddhi-vraja-vijayita satya-dharma samadhir

brahmanando gurur api camatkarayaty eva tavat

yavat premnam madhu-ripu-vasi-kara-siddhausadhinam

gandho 'py antah-karana-sarani-panthatam na prayati

SYNONYMS

rddha -- excellent; siddhi-vraja -- of the groups of material

perfections of the yogis (anima, laghima, prapti and so on); vijayita --

the victory; satya-dharma -- the religious principles of perfection (

satya, sama, titiksa and so on); samadhih -- the yogic perfection of

meditation; brahma-anandah -- the spiritually blissful life of the

monist; guruh -- very high in material considerations; api -- although;

camatkarayati -- they appear very important; eva -- only; tavat -- that

long; yavat -- as long as; premnam -- of love of Krsna; madhu-ripu -- of

Krsna, the enemy of the Madhu demon; vasi-kara -- in the controlling;

siddha-ausadhinam -- which is like perfect herbs that can control snakes;

gandhah -- a slight fragrance; api -- even; antah-karana-sarani-

panthatam -- a traveler on the path of the heart; na prayati -- does not

become.

TRANSLATION

"‘As long as there is not the slightest fragrance of pure love of Krsna,

which is the perfect medicinal herb for controlling Lord Krsna within

the heart, the opulences of the material perfections known as the

siddhis, the brahminical perfections [satya, sama, titiksa and so on],

the trance of the yogis and the monistic bliss of Brahman all seem

wonderful for men.'

PURPORT

There are different types of perfections known as siddhi-vraja, and also

the perfections of achieving brahminical qualifications, yogic trance

and merging into the Supreme. All these material perfections are

certainly very attractive for a mundane person, but their brilliance

exists only as long as one does not take to devotional service.

Devotional service can control the Supreme Personality of Godhead, who

is the supreme controller of all universal affairs. The five rasas (

mellows) in the transcendental world are practiced by the inhabitants of

Goloka Vrndavana in neutrality, servitorship, friendship, parental

affection and conjugal love. All these please the Lord so much that He

is controlled by the devotees. For instance, mother Yasoda was so

advanced in devotional service that Krsna agreed to be controlled by her

stick. In other words, the five principal mellows are so great and

glorious that they are able to control the Supreme Personality of

Godhead. In the material world, however, the so-called siddhis, or

perfections, manifest their brightness only as long as one is not

interested in devotional service. In other words, the perfection of the

karmis, jnanis, yogis and others remains attractive only as long as one

does not come to the point of devotional service, which is so great and

significant that it can control the supreme controller, Krsna.

Madhya 19.166

TEXT 166

TEXT

‘suddha-bhakti' haite haya ‘prema' utpanna

ataeva suddha-bhaktira kahiye ‘laksana'

SYNONYMS

suddha-bhakti -- pure devotional service without material contaminations;

haite -- from; haya -- is; prema -- love of the Supreme Personality of

Godhead; utpanna -- produced; ataeva -- therefore; suddha-bhaktira -- of

pure devotional service; kahiye -- let me explain; laksana -- the

symptoms.

TRANSLATION

"When one is situated in pure devotional service, he develops love of

Godhead; therefore let me describe some of the symptoms of pure

devotional service.

PURPORT

In the Bhagavad-gita (18.55) it is said, bhaktya mam abhijanati yavan

yas casmi tattvatah. One cannot understand the Supreme Personality of

Godhead in truth unless he takes to devotional service.

Madhya 19.167

TEXT 167

TEXT

anyabhilasita-sunyam

jnana-karmady-anavrtam

anukulyena krsnanu-

silanam bhaktir uttama

SYNONYMS

anya-abhilasita-sunyam -- without desires other than those for the

service of Lord Krsna, or without material desires (such as those for

meat-eating, illicit sex, gambling and addiction to intoxicants); jnana -

- by the knowledge of the philosophy of the monist Here jnana does not

refer to perfect knowledge in devotional service. One has to learn the

path of devotional service with full knowledge of the Vedas (bhaktya

sruta-grhitaya -- Bhag. 1.2.12).Mayavadis; karma -- by fruitive

activities; adi -- by artificially practicing detachment, by the

mechanical practice of yoga, by studying the Sankhya philosophy, and so

on; anavrtam -- not covered; anukulyena -- favorable; krsna-anusilanam --

cultivation of service in relationship to Krsna; bhaktih uttama --

first-class devotional service.

TRANSLATION

"‘When first-class devotional service develops, one must be devoid of

all material desires, knowledge obtained by monistic philosophy, and

fruitive action. The devotee must constantly serve Krsna favorably, as

Krsna desires.'

PURPORT

This verse is also found in Srila Rupa Gosvami's Bhakti-rasamrta-sindhu (

1.1.11). As we can understand from the Bhagavad-gita (9.34 and 18.65),

the Supreme Personality of Godhead wants everyone to think of Him always

(man-mana bhava mad-bhaktah). Everyone should become His devotee, not

the devotee of a demigod. Everyone should engage in His devotional

service, including arcana (Deity worship) in the temple. Man-mana bhava

mad-bhakto mad-yaji mam namaskuru. Everyone should offer obeisances,

from moment to moment, to the Supreme Personality of Godhead. These are

the desires of the Supreme Lord, and one who fulfills His desires

favorably is actually a pure devotee. Krsna wants everyone to surrender

unto Him, and devotional service means preaching this gospel all over

the world. The Lord says openly in the Bhagavad-gita (18.69), na ca

tasman manusyesu kascin me priya-krttamah: One who preaches the gospel

of the Bhagavad-gita for the benefit of all is most dear to Krsna. The

Bhagavad-gita is spoken by the Lord so that human society can be

perfectly organized from all angles of vision -- politically, socially,

economically, philosophically and religiously. From any point of view,

human society can be reformed by the Krsna consciousness movement;

therefore one who spreads this philosophy of Krsna consciousness for the

benefit of all conditioned souls in the universe is perfect in pure

devotional service.

The criterion is that a devotee must know what Krsna wants him to do.

This understanding can be achieved through the medium of a spiritual

master who is a bona fide representative of Krsna. Srila Rupa Gosvami

advises, adau gurv-asrayam. One who is serious in wanting to render pure

devotional service to the Lord must take shelter of a spiritual master

who comes in the disciplic succession from Krsna. Evam parampara-praptam

imam rajarsayo viduh [Bg. 4.2]. Without accepting a bona fide spiritual

master coming in the disciplic succession, one cannot find out the real

purpose of devotional service. Therefore one has to accept the shelter

of a bona fide spiritual master and agree to be directed by him. The

first business of a pure devotee is to satisfy his spiritual master,

whose only business is to spread Krsna consciousness. And if one can

satisfy the spiritual master, Krsna is automatically satisfied -- yasya

prasadad bhagavat-prasadah **. This is the success of devotional service.

This is the meaning of the word anukulyena -- that is, favorable

devotional service to the Lord. A pure devotee has no plans other than

those for the Lord's service. He is not interested in attaining success

in mundane activities. He simply wants success in the progress of

devotional service. For a devotee, there cannot be worship of others or

demigod worship. A pure devotee does not engage himself in such pseudo

devotional service. He is interested only in satisfying Krsna. If one

lives only for the satisfaction of Krsna, it does not matter whether he

belongs to this order of life or that order of life. One's only business

should be to satisfy Krsna. This process is completely manifest in the

activities of the Krsna consciousness movement. It has been actually

proved that the entire world can accept devotional service without

failure. One simply has to follow the instructions of the representative

of Krsna.

Madhya 19.168

TEXT 168

TEXT

anya-vancha, anya-puja chadi' ‘jnana', ‘karma'

anukulye sarvendriye krsnanusilana

SYNONYMS

anya-vancha -- other desires; anya-puja -- other types of worship; chadi'

-- giving up; jnana -- material knowledge; karma -- material activities;

anukulye -- favorably; sarva-indriye -- with all the senses; krsna-

anusilana -- cultivation of Krsna consciousness.

TRANSLATION

"A pure devotee must not cherish any desire other than to serve Krsna.

He should not offer worship to the demigods or to mundane personalities.

He should not cultivate artificial knowledge, which is devoid of Krsna

consciousness, and he should not engage himself in anything other than

Krsna conscious activities. One must engage all one's purified senses in

the service of the Lord. This is the favorable execution of Krsna

conscious activities.

Madhya 19.169

TEXT 169

TEXT

ei ‘suddha-bhakti' -- iha haite ‘prema' haya

pancaratre, bhagavate ei laksana kaya

SYNONYMS

ei -- this; suddha-bhakti -- pure devotional service; iha haite -- from

which; prema -- unalloyed love of Krsna; haya -- there is; pancaratre --

in the Vedic literatures known as the Pancaratras; bhagavate -- also in

the Srimad-Bhagavatam; ei -- these; laksana -- symptoms; kaya -- are

described.

TRANSLATION

"These activities are called suddha-bhakti, pure devotional service. If

one renders such pure devotional service, he develops his original love

for Krsna in due course of time. In Vedic literatures like the

Pancaratras and Srimad-Bhagavatam, these symptoms are described.

PURPORT

One has to develop his devotional service under the directions of a pure

devotee, the spiritual master, and in accordance with the Vedic

directions given in the Pancaratra and Bhagavata systems. The Pancaratra

system includes methods of temple worship, and the Bhagavata system

includes the spreading of Krsna conscious philosophy through the

recitation of Srimad-Bhagavatam and the discussion of philosophy with

people who are interested. Through discussion, one can create an

interest and understanding of the Pancaratra and Bhagavata systems.

Madhya 19.170

TEXT 170

TEXT

sarvopadhi-vinirmuktam

tat-paratvena nirmalam

hrsikena hrsikesa-

sevanam bhaktir ucyate

SYNONYMS

sarva-upadhi-vinirmuktam -- free from all kinds of material designations,

or free from all desires except the desire to render service to the

Supreme Personality of Godhead; tat-paratvena -- by the sole purpose of

serving the Supreme Personality of Godhead; nirmalam -- uncontaminated

by the effects of speculative philosophical research or fruitive

activity; hrsikena -- by purified senses freed from all designations;

hrsika-isa -- of the master of the senses; sevanam -- the service to

satisfy the senses; bhaktih -- devotional service; ucyate -- is called.

TRANSLATION

"‘Bhakti, or devotional service, means engaging all our senses in the

service of the Lord, the Supreme Personality of Godhead, the master of

all the senses. When the spirit soul renders service unto the Supreme,

there are two side effects. One is freed from all material designations,

and one's senses are purified simply by being employed in the service of

the Lord.'

PURPORT

This verse quoted from the Narada-pancaratra is found in the Bhakti-

rasamrta-sindhu (1.1.12).

Madhya 19.171

TEXT 171

TEXT

mad-guna-sruti-matrena

mayi sarva-guhasaye

mano-gatir avicchinna

yatha gangambhaso ‘mbudhau

SYNONYMS

mat -- of Me; guna -- of the qualities; sruti-matrena -- only by hearing;

mayi -- to Me; sarva-guha -- in all hearts; asaye -- who am situated;

manah-gatih -- the movement of the mind; avicchinna -- unobstructed;

yatha -- just as; ganga-ambhasah -- of the celestial waters of the

Ganges; ambudhau -- to the ocean.

TRANSLATION

"‘Just as the celestial waters of the Ganges flow unobstructed into the

ocean, so when My devotees simply hear of Me, their minds come to Me. I

reside in the hearts of all.

PURPORT

This verse and the following three verses are quoted from Srimad-

Bhagavatam (3.29.11–14). They were spoken by Lord Krsna in the form of

Kapiladeva.

Madhya 19.172

TEXT 172

TEXT

laksanam bhakti-yogasya

nirgunasya hy udahrtam

ahaituky avyavahita

ya bhaktih purusottame

SYNONYMS

laksanam -- the symptom; bhakti-yogasya -- of devotional service;

nirgunasya -- beyond the three modes of nature; hi -- certainly;

udahrtam -- is cited; ahaituki -- causeless; avyavahita -- uninterrupted;

ya -- which; bhaktih -- devotional service; purusa-uttame -- to the

Supreme Personality of Godhead.

TRANSLATION

"‘These are the characteristics of transcendental loving service to

Purusottama, the Supreme Personality of Godhead: it is causeless, and it

cannot be obstructed in any way.

Madhya 19.173

TEXT 173

TEXT

salokya-sarsti-samipya-

sarupyaikatvam apy uta

diyamanam na grhnanti

vina mat-sevanam janah

SYNONYMS

salokya -- being on the same planet as Me; sarsti -- having opulence

equal to Mine; samipya -- having direct association with Me; sarupya --

having the same form as Me; ekatvam -- oneness with Me; api -- even; uta

-- or; diyamanam -- being given; na -- not; grhnanti -- accept; vina --

without; mat-sevanam -- My service; janah -- the devotees.

TRANSLATION

"‘My devotees do not accept salokya, sarsti, sarupya, samipya or oneness

with Me -- even if I offer these liberations-in preference to serving Me.

Madhya 19.174

TEXT 174

TEXT

sa eva bhakti-yogakhya

atyantika udahrtah

yenativrajya tri-gunam

mad-bhavayopapadyate

SYNONYMS

sah -- that (having the above symptoms); eva -- certainly; bhakti-yoga-

akhyah -- called bhakti-yoga; atyantikah -- the ultimate goal of life;

udahrtah -- described as; yena -- by which; ativrajya -- transcending;

tri-gunam -- the three modes of material nature; mat-bhavaya -- for

direct touch with Me, the Supreme Personality of Godhead, and My nature;

upapadyate -- one becomes qualified.

TRANSLATION

"‘Bhakti-yoga, as described above, is the ultimate goal of life. By

rendering devotional service to the Supreme Personality of Godhead, one

transcends the modes of material nature and attains the spiritual

position on the platform of direct devotional service.'

Madhya 19.175

TEXT 175

TEXT

bhukti-mukti adi-vancha yadi mane haya

sadhana karile prema utpanna na haya

SYNONYMS

bhukti -- material enjoyment; mukti -- to become liberated from material

bondage; adi -- and so on; vancha -- desires; yadi -- if; mane -- in the

mind; haya -- are; sadhana karile -- even executing devotional service

according to the regulative routine; prema -- real love of Krsna;

utpanna -- awakened; na -- not; haya -- is.

TRANSLATION

"If one is infected with the desire for material enjoyment or material

liberation, he cannot rise to the platform of pure loving service unto

the Lord, even though he may superficially render devotional service

according to the routine regulative principles.

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura mentions that if one maintains

within his heart the desire to enjoy the result of good work, or, being

embarrassed by the material world, the desire to get out of material

entanglement, one will never be able to attain the transcendental

mellows of devotional service. In other words, one must not desire

material profit when rendering devotional service. Even if one follows

all the sixty-four regulative principles, he cannot attain pure

devotional service with a contaminated heart.

Madhya 19.176

TEXT 176

TEXT

bhukti-mukti-sprha yavat

pisaci hrdi vartate

tavad bhakti-sukhasyatra

katham abhyudayo bhavet

SYNONYMS

bhukti -- for material enjoyment; mukti -- and for liberation from

material existence; sprha -- desires; yavat -- as long as; pisaci -- the

witches; hrdi -- within the heart; vartate -- remain; tavat -- that long;

bhakti -- of devotional service; sukhasya -- of the happiness; atra --

here; katham -- how; abhyudayah -- awakening; bhavet -- can there be.

TRANSLATION

"‘The material desire to enjoy the material world and the desire to

become liberated from material bondage are considered to be two witches,

and they haunt one like ghosts. As long as these witches remain within

the heart, how can one feel transcendental bliss? As long as these two

witches remain in the heart, there is no possibility of enjoying the

transcendental bliss of devotional service.'

PURPORT

This verse is found in the Bhakti-rasamrta-sindhu (1.2.22).

Madhya 19.177

TEXT 177

TEXT

sadhana-bhakti haite haya ‘rati'ra udaya

rati gadha haile tara ‘prema' nama kaya

SYNONYMS

sadhana-bhakti -- the process of regularly rendering devotional service;

haite -- from; haya -- there is; ratira -- of attachment; udaya -- the

awakening; rati -- such attachment; gadha haile -- becoming thick; tara -

- of this; prema -- love of Godhead; nama -- the name; kaya -- is said.

TRANSLATION

"By regularly rendering devotional service, one gradually becomes

attached to the Supreme Personality of Godhead. When that attachment is

intensified, it becomes love of Godhead.

PURPORT

The Bhakti-rasamrta-sindhu (1.2.2) gives the following information about

sadhana-bhakti:

krti-sadhya bhavet sadhya-bhava sa sadhanabhidha

nitya-siddhasya bhavasya prakatyam hrdi sadhyata

The process of devotional service -- beginning with chanting and hearing

-- is called sadhana-bhakti. This includes the regulative principles

that are intended to awaken one to devotional service. Devotional

service is always dormant in everyone's heart, and by the offenseless

chanting of the holy names of the Lord, one's original dormant Krsna

consciousness is awakened. This awakening to Krsna consciousness is the

beginning of sadhana-bhakti. This can be divided into many different

parts, including faith, association with devotees, initiation by the

spiritual master, engagement in devotional service under the

instructions of a spiritual master, steadiness in devotional service and

the awakening of a taste for devotional service. In this way, one can

become attached to Krsna and His service, and when this attachment is

intensified, it results in ecstatic love for Krsna. The word rati is

explained in the Bhakti-rasamrta-sindhu (1.3.41) as follows:

vyaktam masrnatevantar-laksyate rati-laksanam

mumuksu-prabhrtinam ced bhaved esa ratir na hi

"When a tenderness of the heart is manifested, there is rati, or

attachment. But those who are interested in being liberated from

material bondage will not manifest this tenderness." This attachment is

not like material attachment. When one is free of material contamination,

attachment for Krsna's service awakens and is called rati. In the

material world there is attachment for material enjoyment, but this is

not rati. Transcendental rati can be awakened only on the spiritual

platform. Ecstatic love for Krsna (prema) is described in the Bhakti-

rasamrta-sindhu (1.41) as follows:

samyan masrnita-svanto mamatvatisayankitah

bhavah sa eva sandratma budhaih prema nigadyate

"When the heart is completely softened and devoid of all material

desires and when one's emotional feelings become very strong, one

becomes very much attached to Krsna. Such purified emotion is known as

pure love."

Madhya 19.178

TEXT 178

TEXT

prema vrddhi-krame nama -- sneha, mana, pranaya

raga, anuraga, bhava, mahabhava haya

SYNONYMS

prema -- ecstatic love for God; vrddhi-krame -- in terms of progressive

increase; nama -- named; sneha -- affection; mana -- abhorrence; pranaya

-- love; raga -- attachment; anuraga -- further attachment; bhava --

ecstasy; maha-bhava -- great ecstasy; haya -- are.

TRANSLATION

"The basic aspects of prema, when gradually increasing to different

states, are affection, abhorrence, love, attachment, further attachment,

ecstasy and great ecstasy.

PURPORT

In the Bhakti-rasamrta-sindhu, (3.2.84) sneha (affection) is described

as follows:

sandras citta-dravam kurvan prema ‘sneha' itiryate

ksanikasyapi neha syad vislesasya sahisnuta

"That aspect of prema in which the melting of the heart for the lover is

concentrated is called sneha, or affection. The symptom of such

affection is that the lover cannot for a moment remain without the

association of the beloved." A description of mana can be found in

Madhya-lila (Chapter Two, verse 66). Similarly, a description of pranaya

is also there. As far as raga is concerned, the Bhakti-rasamrta-sindhu (

3.2.87) says:

snehah sa rago yena syat sukham duhkham api sphutam

tat-sambandha-lave ‘py atra pritih prana-vyayair api

"That stage at which affection for the beloved converts unhappiness into

happiness is called raga, or attachment. When one has such attachment

for Krsna, he can give up his own life to satisfy his beloved Krsna."

Anuraga, bhava and mahabhava are described in the Sixth Chapter of the

Madhya-lila, verse 13. The purport to that verse explains adhirudha-

mahabhava.

Madhya 19.179

TEXT 179

TEXT

yaiche bija, iksu, rasa, guda, khanda-sara

sarkara, sita, michari, uttama-michari ara

SYNONYMS

yaiche -- just like; bija -- the seed; iksu -- the sugarcane plant; rasa

-- the juice; guda -- molasses; khanda-sara -- dry molasses; sarkara --

sugar; sita -- candy; michari -- rock candy; uttama-michari -- lozenges;

ara -- and.

TRANSLATION

"The gradual development of prema may be compared to different states of

sugar. First there is the seed of the sugarcane, then sugarcane and then

the juice extracted from the cane. When this juice is boiled, it forms

liquid molasses, then solid molasses, then sugar, candy, rock candy and

finally lozenges.

Madhya 19.180

TEXT 180

TEXT

ei saba krsna-bhakti-rasera sthayibhava

sthayibhave mile yadi vibhava, anubhava

SYNONYMS

ei saba -- all these; krsna-bhakti -- of devotional service to Krsna;

rasera -- of the mellows; sthayi-bhava -- continuous existence of

ecstasy; sthayi-bhave -- in this continuous existence of ecstasy; mile --

one meets; yadi -- if; vibhava -- special ecstasy; anubhava --

subecstasy.

TRANSLATION

"All these stages combined are called sthayibhava, or continuous

love of Godhead in devotional service. In addition to these stages,

there are vibhava and anubhava.

PURPORT

Attachment for Krsna never wanes; it increases more and more as one

attains different stages. All the stages together are called

sthayibhava, or continuous existence of ecstasy. The nine forms of

devotional service are sravanam kirtanam visnoh smaranam pada-sevanam

arcanam vandanam dasyam sakhyam atma-nivedanam [SB 7.5.23]. When

continuous love of Godhead is mixed with the processes of devotional

service, it is called vibhava, anubhava, sattvika and vyabhicari. The

devotee thus enjoys a variety of transcendental bliss. In his Amrta-

pravaha-bhasya, Srila Bhaktivinoda Thakura states that anubhava can be

divided into thirteen categories: (1) dancing, (2) rolling on the ground,

(3) singing, (4) yelling, (5) jumping, (6) making loud noises, (7)

yawning, (8) heavy breathing, (9) not caring for public opinion, (10)

discharging saliva, (11) roaring laughter, (12) unsteadiness and (13)

hiccuping. These are the symptoms of anubhava. Thus the transcendental

mellows are experienced in different stages. Similarly, there are many

other forms of expression that have been analytically studied by the

Gosvamis. In the Bhakti-rasamrta-sindhu, Rupa Gosvami gives each and

every symptom a particular name.

Madhya 19.181

TEXT 181

TEXT

sattvika-vyabhicari-bhavera milane

krsna-bhakti-rasa haya amrta asvadane

SYNONYMS

sattvika-vyabhicari-bhavera -- of sattvika and vyabhicari with

sthayibhava; milane -- by mixing; krsna-bhakti-rasa -- the

transcendental mellows of devotional service to the Lord; haya -- become;

amrta -- nectarean; asvadane -- in tasting.

TRANSLATION

"When the higher standard of ecstatic love is mixed with the symptoms of

sattvika and vyabhicari, the devotee relishes the transcendental bliss

of loving Krsna in a variety of nectarean tastes.

Madhya 19.182

TEXT 182

TEXT

yaiche dadhi, sita, ghrta, marica, karpura

milane, ‘rasala' haya amrta madhura

SYNONYMS

yaiche -- just as; dadhi -- yogurt; sita -- sugar candy; ghrta --

clarified butter; marica -- black pepper; karpura -- camphor; milane --

in mixing together; rasala -- very tasteful; haya -- becomes; amrta --

nectarean; madhura -- and sweet.

TRANSLATION

"These tastes are like a combination of yogurt, sugar candy, ghee [

clarified butter], black pepper and camphor and are as palatable as

sweet nectar.

Madhya 19.183–184

TEXTS 183–184

TEXT

bhakta-bhede rati-bheda panca parakara

santa-rati, dasya-rati, sakhya-rati ara

vatsalya-rati, madhura-rati, -- ei panca vibheda

rati-bhede krsna-bhakti-rase panca bheda

SYNONYMS

bhakta-bhede -- according to varieties of devotees; rati-bheda -- the

different attachments; panca parakara -- five categories; santa-rati --

neutral appreciation; dasya-rati -- attachment in a service attitude;

sakhya-rati -- attachment by friendly appreciation; ara -- also;

vatsalya-rati -- attachment by parental affection; madhura-rati --

attachment by conjugal love; ei -- these; panca -- five; vibheda --

divisions; rati-bhede -- by attachment on different platforms; krsna-

bhakti-rase -- in mellows derived from devotional service to Krsna;

panca -- five; bheda -- varieties.

TRANSLATION

"According to the devotee, attachment falls within the five categories

of santa-rati, dasya-rati, sakhya-rati, vatsalya-rati and madhura-rati.

These five categories arise from devotees' different attachments to the

Supreme Personality of Godhead. The transcendental mellows derived from

devotional service are also of five varieties.

PURPORT

Santa-rati is described in the Bhakti-rasamrta-sindhu (2.5.16–18) as

follows:

manase nirvikalpatvam

sama ity abhidhiyate

"When one is completely free from all doubts and material attachments,

he attains the neutral position, called santa."

vihaya visayonmukhyam nijananda-sthitir yatah

atmanah kathyate so 'tra svabhavah sama ity asau

prayah sama-pradhananam mamata-gandha-varjita

paramatmataya krsne jata santi ratir mata

The santa-rati realization of Krsna is in the neutral stage between the

conception of impersonalism and personalism. This means that one is not

very strongly attached to the personal feature of the Lord. An

appreciation of the greatness of the Lord is called santa-rati. This is

attachment not to the personal feature but to the impersonal feature.

Generally, one in this stage is attached to the Paramatma feature of the

Supreme Personality of Godhead.

isvarah sarva-bhutanam hrd-dese 'rjuna tisthati

bhramayan sarva-bhutani yantrarudhani mayaya

"The Supreme Lord is situated in everyone's heart, O Arjuna, and is

directing the wanderings of all living entities, who are seated as on a

machine made of the material energy." (Bg. 18.61) On the strength of

this statement from the Bhagavad-gita, we can understand that in santa-

rasa a devotee sees the Lord's representation everywhere.

Dasya-rati is explained in the Bhakti-rasamrta-sindhu (2.5.27) thus:

svasmad bhavanti ye nyunas te 'nugrahya harer matah

aradhyatvatmika tesam ratih pritir itirita

tatrasakti-krd anyatra priti-samharini hy asau

When the Supreme Lord in His localized aspect is appreciated and a great

devotee understands his subordinate position, not only does he surrender

to the Supreme Personality of Godhead, but, due to his subordinate

position, he wishes to render some service and thus become favored by

the Supreme Personality of Godhead. A devotee in santa-rati is not very

much willing to render service to the Lord, but a devotee in dasya-rati

voluntarily wants to render service. Due to this attitude, the devotee

in dasya-rati realizes the Supreme Personality of Godhead more fully

than a devotee in santa-rati. He considers the Lord to be a worshipable

object, and this means that his attachment for the Lord increases. Thus

dasya-rati is characterized as bhaktih paresanubhavo viraktir anyatra ca.

(SB 11.2.42) In other words, on the dasya-rati platform a devotee is

attached to rendering service to the Lord, and he is detached from

material activities. Santa-rati is neither material nor spiritual, but

dasya-rati is actually on the spiritual platform. There is no attachment

for material things on the spiritual platform (viraktir anyatra ca). A

devotee in dasya-rati has no attachment for anything but Krsna's service.

Sakhya-rati is described in the Bhakti-rasamrta-sindhu (2.5.30) as

follows:

ye syus tulya mukundasya te sakhayah satam matah

samyad visrambha-rupaisam ratih sakhyam ihocyate

According to the opinion of advanced devotees and learned scholars, a

devotee in sakhya-rati feels equal to the Supreme Personality of Godhead.

This is a relationship in friendship. Due to having a friendly

relationship with the Lord, not only is one free from material

attachment, but one believes in equal dealings with the Supreme

Personality of Godhead. This is called sakhya-rati. The sakhya-rati

devotee is so advanced that he treats the Lord on an equal level and

even exchanges joking words with Him. Although one is never equal to the

Supreme Personality of Godhead, the sakhya-rati devotee feels equal to

the Lord, and he does not feel guilty because of this. Usually it is

offensive to consider oneself equal to the Lord. The Mayavadis, for

example, consider themselves equal to the Lord, but such feelings entail

bereavement because they are material. Sakhya-rati, however, is a

feeling experienced in the mind by a pure devotee, and he is eternally

related with the Supreme Personality of Godhead in that feeling.

Vatsalya-rati is described as follows in the Bhakti-rasamrta-sindhu (2.5.

33):

guravo ye harer asya te pujya iti visrutah

anugraha-mayi tesam ratir vatsalyam ucyate

idam lalana-bhavyasis cibuka-sparsanadi-krt

When a living entity is situated on the platform of vatsalya-rati, he

thinks of the Supreme Personality of Godhead in His childhood feature.

In this feature, the Lord has to be protected by the devotee, and at

this time the devotee takes the position of being worshiped by the

Supreme Personality of Godhead. These feelings of parental love are

called vatsalya-rati. When the devotee is situated on this platform, he

wants to maintain the Lord like a son, and he desires all good fortune

for the Lord. He offers blessings to the Lord by touching His feet and

head.

Madhura-rati, or attachment in conjugal love, is described as follows:

mitho harer mrgaksyas ca sambhogasyadi-karanam

madhurapara-paryaya priyatakhyodita ratih

asyam kataksa-bhru-ksepa-priya-vani-smitadayah

Madhura-rati, the conjugal relationship experienced between the Supreme

Personality of Godhead and the young damsels of Vrajabhumi, continuously

exists in eight kinds of remembrances. This intimate relationship

brought about by conjugal love produces movements of the eyebrows,

glancing, sweet words and exchanges of joking words.

Madhya 19.185

TEXT 185

TEXT

santa, dasya, sakhya, vatsalya, madhura-rasa nama

krsna-bhakti-rasa-madhye e panca pradhana

SYNONYMS

santa -- neutrality; dasya -- servitude; sakhya -- friendship; vatsalya -

- parental affection; madhura-rasa -- conjugal love; nama -- different

names; krsna-bhakti -- of devotional service to the Supreme Personality

of Godhead; rasa -- the mellows; madhye -- among; e -- these; panca --

five; pradhana -- chief.

TRANSLATION

"The chief transcendental mellows experienced with the Supreme

Personality of Godhead are five -- santa, dasya, sakhya, vatsalya and

madhura.

PURPORT

Santa-bhakti-rasa is described in the Bhakti-rasamrta-sindhu (3.1.4–6)

as follows:

vaksyamanair vibhavadyaih saminam svadyatam gatah

sthayi santi-ratir dhiraih santa-bhakti-rasah smrtah

prayah sva-sukha-jatiyam sukham syad atra yoginam

kintv atma-saukhyam aghanam ghanam tv isa-mayam sukham

tatrapisa-svarupanubhavasyaivoru-hetuta

dasadi-van-mano-jnatva-lilader na tatha mata

When santa-rati (neutral attraction) exists continuously and is mixed

with ecstatic emotion, and when the devotee relishes that neutral

position, it is called santa-bhakti-rasa. Santa-bhakti-rasa devotees

generally relish the impersonal feature of the Supreme Personality of

Godhead. Since their taste of transcendental bliss is incomplete, it is

called aghana, or not concentrated. A comparison is made between

ordinary milk and concentrated milk. When the same devotee goes beyond

the impersonal and tastes the service of the Supreme Personality of

Godhead in His original form as sac-cid-ananda-vigraha [Bs. 5.1] (His

transcendental, blissful body, complete in knowledge and eternity), the

taste is called concentrated (ghana) transcendental bliss. Sometimes the

devotees in santa-rasa relish transcendental bliss after meeting the

Supreme Personality of Godhead, but this is not comparable to the

transcendental bliss relished by the devotees situated in dasya-rasa,

the transcendental mellow in which one renders service to the Supreme

Personality of Godhead.

Dasya-rasa, or dasya-bhakti-rasa, is described in the Bhakti-rasamrta-

sindhu (3.2.3–4) as follows:

atmocitair vibhavadyaih pritir asvadaniyatam

nita cetasi bhaktanam priti-bhakti-raso matah

anugrahy asya dasatval lalyatvad apy ayam dvidha

bhidyate sambhrama-prito gaurava-prita ity api

When according to his desires the living entity develops love for the

Supreme Personality of Godhead, this beginning stage of love is called

dasya-bhakti-rasa. Dasya-bhakti-rasa is divided into two categories,

called sambhrama-dasya and gaurava-dasya. In sambhrama-dasya, the

devotee renders respectful service to the Supreme Personality of Godhead,

but in the more advanced gaurava-dasya, his service takes the form of

giving protection to the Lord.

Sakhya-bhakti-rasa is described as follows in the Bhakti-rasamrta sindhu

(3.3.1):

sthayi-bhavo vibhavadyaih sakhyam atmocitair iha

nitas citte satam pustim rasah preyan udiryate

"According to one's original consciousness, ecstatic emotions may be

exhibited as continuously existing in fraternity. When this stage of

Krsna consciousness is mature, it is called preyo-rasa or sakhya-bhakti-

rasa."

Vatsalya-bhakti-rasa is described in the Bhakti-rasamrta-sindhu (3.4.1)

as follows:

vibhavadyais tu vatsalyam sthayi pustim upagatah

esa vatsala-namatra prokto bhakti-raso budhaih

"When eternally existing love of Godhead transforms into parental love

and is mixed with corresponding emotions, that stage of spiritual

existence is described by learned devotees as vatsalya-bhakti-rasa."

Madhura-bhakti-rasa is described in the Bhakti-rasamrta-sindhu (3.5.1)

as follows:

atmocitair vibhavadyaih pustim nita satam hrdi

madhurakhyo bhaved bhakti-raso ‘sau madhura ratih

"If in accordance with one's own natural development in Krsna

consciousness one's attraction leans toward conjugal love within the

heart, that is called attachment in conjugal love, or madhura-rasa."

Madhya 19.186

TEXT 186

TEXT

hasyo 'dbhutas tatha virah

karuno raudra ity api

bhayanakah sa-bibhatsa

iti gaunas ca saptadha

SYNONYMS

hasyah -- laughter; adbhutah -- wonder; tatha -- then; virah -- chivalry;

karunah -- compassion; raudrah -- anger; iti -- thus; api -- also;

bhayanakah -- fear; sah -- along with; bibhatsah -- disaster; iti --

thus; gaunah -- indirect; ca -- also; saptadha -- seven kinds.

TRANSLATION

"‘Besides the five direct mellows, there are seven indirect mellows,

known as laughter, wonder, chivalry, compassion, anger, disaster and

fear.'

PURPORT

This verse is found in the Bhakti-rasamrta-sindhu (2.5.116).

Madhya 19.187

TEXT 187

TEXT

hasya, adbhuta, vira, karuna, raudra, bibhatsa, bhaya

panca-vidha-bhakte gauna sapta-rasa haya

SYNONYMS

hasya -- laughter; adbhuta -- wonder; vira -- chivalry; karuna --

pathetic feeling; raudra -- anger; bibhatsa -- disaster; bhaya --

fearfulness; panca-vidha-bhakte -- in five kinds of devotees; gauna --

indirect; sapta-rasa -- seven kinds of mellows; haya -- there are.

TRANSLATION

"In addition to the five direct mellows, there are seven indirect

mellows, known as laughter, wonder, chivalry, compassion, anger,

disaster and fear.

PURPORT

Hasya, adbhuta, vira, karuna, raudra, bhaya and bibhatsa -- the seven

indirect mellows -- are explained in the Bhakti-rasamrta-sindhu (4.1.6).

The hasya-bhakti-rasa, laughing devotion, is explained as follows:

vaksyamanair vibhavadyaih pustim hasa-ratir gata

hasya-bhakti-raso nama budhair esa nigadyate

"When through devotional service a laughing attachment to Krsna is

developed, it is called hasya-bhakti-rasa by learned scholars."

Similarly, adbhuta-rasa is described in the Bhakti-rasamrta-sindhu (4.2.

1):

atmocitair vibhavadyaih svadyatvam bhakta-cetasi

sa vismaya-ratir nitadbhuta-bhakti-raso bhavet

"When one's general attachment is fixed in wonder, it is called adbhuta-

bhakti-rasa."

Vira-bhakti-rasa is described as follows (B.r.s. 4.3.1):

saivotsaha-ratih sthayi vibhavadyair nijocitah

aniyamana svadyatvam vira-bhakti-raso bhavet

yuddha-dana-daya-dharmais caturdha-vira ucyate

"When attachment to Krsna mixes with the bellicose tendency, the

charitable tendency or the merciful tendency in the heart of the devotee,

such devotion is called vira-bhakti-rasa."

Karuna-bhakti-rasa is described as follows (B.r.s. 4.4.1):

atmocitair vibhavadyair nita pustim satam hrdi

bhavec choka-ratir bhakti-raso hi karunabhidhah

"When one's devotional attitude and attachment for Krsna is mixed with

lamentation, it is called karuna-bhakti-rasa."

Similarly, raudra-bhakti-rasa is described as follows (B.r.s. 4.5.1):

nita krodha-ratih pustim vibhavadyair nijocitaih

hrdi bhakta-janasyasau raudra-bhakti-raso bhavet

"When devotion is mixed with anger in the heart of the devotee, the

taste is called raudra-bhakti-rasa."

Bhayanaka-bhakti-rasa is described as follows (B.r.s. 4.6.1):

vaksyamanair vibhavadyaih pustim bhaya-ratir gata

bhayanakabhidho bhakti-raso dhirair udiryate

"When devotion is mixed with fear, it is called bhayanaka-bhakti-rasa."

Bibhatsa-bhakti-rasa is described as follows (B.r.s. 4.7.1):

pustim nija-vibhavadyair jugupsa-ratir agata

asau bhakti-raso dhirair bibhatsakhya itiryate

"When one's attachment for Krsna develops in an abominable way, and the

devotee enjoys it, that is called bibhatsa-bhakti-rasa."

In conclusion, when a pure devotee is situated in any of the five

principal mellows (santa, dasya, sakhya, vatsalya or madhura) and that

mellow is mixed with one or more of the seven indirect bhakti-rasas (

hasya, adbhuta, vira, karuna, raudra, bhayanaka or bibhatsa), the

indirect mellows become prominent.

Madhya 19.188

TEXT 188

TEXT

panca-rasa ‘sthayi' vyapi rahe bhakta-mane

sapta gauna ‘agantuka' paiye karane

SYNONYMS

panca-rasa -- five direct transcendental mellows; sthayi -- permanently

existing; vyapi -- expanded; rahe -- remain situated; bhakta-mane -- in

the heart of a devotee; sapta gauna -- seven indirect mellows; agantuka -

- accidental; paiye -- appearing; karane -- under certain conditions.

TRANSLATION

"The five direct transcendental mellows of devotional service are

permanently situated in the heart of the devotee, whereas the seven

indirect emotions appear suddenly under certain conditions and appear

more powerful.

Madhya 19.189

TEXT 189

TEXT

santa-bhakta -- nava-yogendra, sanakadi ara

dasya-bhava-bhakta -- sarvatra sevaka apara

SYNONYMS

santa-bhakta -- the neutral devotees; nava -- nine; yogendra -- saintly

persons; sanaka-adi ara -- and the four Kumaras, headed by Sanaka; dasya-

bhava-bhakta -- devotees in dasya-rasa; sarvatra sevaka apara -- similar

innumerable servants everywhere.

TRANSLATION

"Examples of santa-bhaktas are the nine Yogendras and the four Kumaras.

Examples of devotees in dasya-bhakti are innumerable, for such devotees

exist everywhere.

PURPORT

The nine Yogendras are Kavi, Havi, Antariksa, Prabuddha, Pippalayana,

Avirhotra, Dravida (Drumila), Camasa and Karabhajana. The four Kumaras

are Sanaka, Sanandana, Sanat-kumara and Sanatana. The servant devotees

in Gokula are Raktaka, Citraka, Patraka and so on. In Dvaraka there are

servants like Daruka, and in the Lord's pastimes in the material world

there are servants like Hanuman.

Madhya 19.190

TEXT 190

TEXT

sakhya-bhakta -- sridamadi, pure bhimarjuna

vatsalya-bhakta -- mata pita, yata guru-jana

SYNONYMS

sakhya-bhakta -- devotees in fraternity; sridama-adi -- Sridama and

others; pure -- in Dvaraka; bhima-arjuna -- Bhima and Arjuna; vatsalya-

bhakta -- devotees in parental love; mata pita -- the mother and father;

yata guru-jana -- all other similar superior persons.

TRANSLATION

"In Vrndavana, examples of devotees in fraternity are Sridama and Sudama;

in Dvaraka the Lord's friends are Bhima and Arjuna; in Vrndavana the

devotees in parental love are mother Yasoda and father Nanda Maharaja,

and in Dvaraka the Lord's parents are Vasudeva and Devaki. There are

also other superior persons who are devotees in parental love.

Madhya 19.191

TEXT 191

TEXT

madhura-rase bhakta-mukhya -- vraje gopi-gana

mahisi-gana, laksmi-gana, asankhya ganana

SYNONYMS

madhura-rase -- in the mellow of conjugal love; bhakta-mukhya -- the

chief devotees; vraje -- in Vrndavana; gopi-gana -- the gopis; mahisi-

gana -- the queens in Dvaraka; laksmi-gana -- the goddesses of fortune

in Vaikuntha; asankhya ganana -- of innumerable reckoning.

TRANSLATION

"The chief devotees in conjugal love are the gopis in Vrndavana, the

queens in Dvaraka and the goddesses of fortune in Vaikuntha. These

devotees are innumerable.

Madhya 19.192

TEXT 192

TEXT

punah krsna-rati haya duita prakara

aisvarya-jnana-misra, kevala-bheda ara

SYNONYMS

punah -- again; krsna-rati -- attachment for Krsna; haya -- becomes;

duita -- twofold; prakara -- varieties; aisvarya-jnana-misra --

knowledge of Krsna mixed with a reverential attitude; kevala -- pure

attachment; bheda -- division; ara -- other.

TRANSLATION

"Attachment for Krsna is divided into two categories. One is attachment

with awe and reverence, and the other is pure attachment without

reverence.

Madhya 19.193

TEXT 193

TEXT

gokule ‘kevala' rati -- aisvarya-jnana-hina

puri-dvaye, vaikunthadye -- aisvarya-pravina

SYNONYMS

gokule -- in Gokula Vrndavana; kevala rati -- flawless attachment;

aisvarya-jnana-hina -- without reverential considerations; puri-dvaye --

in two puris, namely Mathura-puri and Dvaraka-puri; vaikuntha-adye -- in

the Vaikuntha planets; aisvarya-pravina -- prominence of awe and

reverence.

TRANSLATION

"Pure attachment without reverence is found in Gokula Vrndavana.

Attachment in which awe and reverence are prominent is found in the two

cities Mathura and Dvaraka and in Vaikuntha.

Madhya 19.194

TEXT 194

TEXT

aisvarya-jnana-pradhanye sankucita priti

dekhiya na mane aisvarya -- kevalara riti

SYNONYMS

aisvarya-jnana-pradhanye -- in the predominance of awe and veneration;

sankucita -- crippled; priti -- love; dekhiya -- seeing; na mane -- does

not care; aisvarya -- opulence; kevalara riti -- that is the symptom of

pure devotional service.

TRANSLATION

"When opulence is very prominent, love of Godhead is somewhat crippled.

According to kevala devotion, however, even though the devotee sees the

unlimited potency of Krsna, he considers himself equal to Him.

Madhya 19.195

TEXT 195

TEXT

santa-dasya-rase aisvarya kahan uddipana

vatsalya-sakhya-madhure ta' kare sankocana

SYNONYMS

santa-dasya-rase -- in the transcendental mellows of neutrality and

servitude; aisvarya -- opulence; kahan -- somewhere; uddipana --

manifested; vatsalya -- sakhya-madhure -- in parenthood, fraternal love

and conjugal love; ta' -- certainly; kare -- does; sankocana --

minimizing.

TRANSLATION

"On the transcendental platform of neutrality and service, sometimes the

opulence of the Lord is prominent. But in the transcendental

mellows of fraternal, parental and conjugal love, the opulence is

minimized.

Madhya 19.196

TEXT 196

TEXT

vasudeva-devakira krsna carana vandila

aisvarya-jnane dunhara mane bhaya haila

SYNONYMS

vasudeva-devakira -- of Vasudeva and Devaki; krsna -- Lord Krsna; carana

-- to the lotus feet; vandila -- offered prayers; aisvarya-jnane --

because of knowledge of the opulence; dunhara -- of both of them; mane --

in the minds; bhaya haila -- there was fear.

TRANSLATION

"When Krsna offered prayers at the lotus feet of His mother and father,

Vasudeva and Devaki, they both felt awe, reverence and fear due to

knowledge of His opulences.

Madhya 19.197

TEXT 197

TEXT

devaki vasudevas ca

vijnaya jagad-isvarau

krta-samvandanau putrau

sasvajate na sankitau

SYNONYMS

devaki -- Devaki; vasudevah -- Vasudeva; ca -- and; vijnaya --

understanding; jagat-isvarau -- the two Lords of the universe; krta-

samvandanau -- having paid obeisances; putrau -- the two sons Krsna and

Balarama; sasvajate -- embraced; na -- not; sankitau -- being frightened.

TRANSLATION

"‘When Devaki and Vasudeva understood that their two sons Krsna and

Balarama, who had paid obeisances to them, were the Supreme Personality

of Godhead, they became fearful and did not embrace Them.'

PURPORT

This verse quoted from Srimad-Bhagavatam (10.44.51) describes what

happened just after the killing of Kamsa by Krsna and Balarama. Vasudeva

and Devaki saw their son kill the powerful demon Kamsa, and after this

they were immediately released from their shackles. Balarama and Krsna

then offered respects to Devaki and Vasudeva. Both the father and the

mother wanted to embrace their sons, but they understood that Krsna and

Balarama were the Supreme Personality of Godhead, and they therefore

hesitated to embrace Them. Their parental love for Krsna and Balarama

was therefore hampered and decreased by awe and reverence.

Madhya 19.198

TEXT 198

TEXT

krsnera visva-rupa dekhi' arjunera haila bhaya

sakhya-bhave dharstya ksamapaya kariya vinaya

SYNONYMS

krsnera -- of Lord Krsna; visva-rupa -- the universal form; dekhi' --

seeing; arjunera -- of Arjuna; haila bhaya -- there was fear; sakhya-

bhave -- as a friend; dharstya -- impudence; ksamapaya -- begs pardon

for; kariya -- showing; vinaya -- submission.

TRANSLATION

"When Krsna manifested His universal form, Arjuna became reverent and

fearful, and he begged forgiveness for his past impudence toward Krsna

as a friend.

Madhya 19.199–200

TEXTS 199–200

TEXT

sakheti matva prasabham yad uktam

he krsna he yadava he sakheti

ajanata mahimanam tavedam

maya pramadat pranayena vapi

yac cavahasartham asat-krto 'si

vihara-sayyasana-bhojanesu

eko 'tha vapy acyuta tat-samaksam

tat ksamaye tvam aham aprameyam

SYNONYMS

sakha -- friend; iti -- thus; matva -- thinking; prasabham -- forcibly;

yat -- that which; uktam -- was said; he krsna -- O Krsna; he yadava --

O descendant of Yadu; he sakha -- O my dear friend; iti -- thus; ajanata

-- without knowing; mahimanam -- greatness; tava -- Your; idam -- this;

maya -- by me; pramadat -- out of ignorance; pranayena -- out of

affection; va -- or; api -- certainly; yat -- whatever; ca -- and;

avahasa-artham -- for the matter of joking; asat-krtah -- insulted; asi -

- You are; vihara -- while enjoying; sayya-asana -- sitting or lying on

the bed; bhojanesu -- while eating together; ekah -- alone; atha va --

or; api -- certainly; acyuta -- O my dear Krsna; tat-samaksam -- in the

presence of others; tat -- all those; ksamaye -- ask pardon; tvam --

unto You; aham -- I; aprameyam -- who are unlimited.

TRANSLATION

"‘Thinking of You as my friend, I have rashly addressed You "O Krsna," "

O Yadava," "O my friend," not knowing Your glories. Please forgive

whatever I may have done in madness or in love. I have dishonored You

many times, jesting as we relaxed, lay on the same bed, or sat or ate

together, sometimes alone and sometimes in front of many friends. O

infallible one, please excuse me for all those offenses.'

PURPORT

This is a quotation from the Bhagavad-gita (11.41–42). In this verse,

Arjuna is addressing Krsna, who was exhibiting His universal form on the

Battlefield of Kuruksetra.

Madhya 19.201

TEXT 201

TEXT

krsna yadi rukminire kaila parihasa

‘krsna chadibena' -- jani' rukminira haila trasa

SYNONYMS

krsna -- Lord Krsna; yadi -- although; rukminire -- unto Rukmini, the

first queen; kaila -- did; parihasa -- joking; krsna -- Lord Krsna;

chadibena -- will give me up; jani' -- thinking; rukminira -- of Rukmini;

haila -- there was; trasa -- shock.

TRANSLATION

"Although Krsna was joking with Queen Rukmini, she was thinking that He

was going to give up her company, and she was therefore shocked.

Madhya 19.202

TEXT 202

TEXT

tasyah su-duhkha-bhaya-soka-vinasta-buddher

hastac chlathad-valayato vyajanam papata

dehas ca viklava-dhiyah sahasaiva muhyan

rambheva vata-vihata pravikirya kesan

SYNONYMS

tasyah -- of her; su-duhkha-bhaya -- due to great distress and fear;

soka -- and lamentation; vinasta -- lost; buddheh -- whose intelligence;

hastat -- from the hand; slathat -- being loose; valayatah -- bangles;

vyajanam -- the fan; papata -- fell down; dehah -- body; ca -- also;

viklava -- paralyzed by fear; dhiyah -- whose understanding; sahasa eva -

- suddenly; muhyan -- fainting; rambha iva -- like a banana tree; vata-

vihata -- dashed by a high wind; pravikirya -- scattering; kesan -- the

hair.

TRANSLATION

"‘While Krsna was joking with Rukmini in Dvaraka, she was full of

distress, fear and lamentation. She had also lost her intelligence. She

dropped her hand bangles and the fan she was using to fan the Lord. Her

hair became disarrayed, and she fainted and fell suddenly, appearing

like a banana tree knocked down by high winds.'

PURPORT

This verse from Srimad-Bhagavatam (10.60.24) refers to Krsna's speaking

to Rukmini in His bedroom. Just to test her sincerity, He began to joke

with her, presenting Himself as poor, incapable and unfit to be her

lover. Not understanding that He was joking, Rukmini took Him seriously

and thought that He wanted to leave her company. This misunderstanding

made her very unhappy, and her whole body was affected. Her fan and

bangles fell to the floor, and she also fell down like a banana tree

knocked down by high winds.

Madhya 19.203

TEXT 203

TEXT

‘kevala'ra suddha-prema ‘aisvarya' na jane

aisvarya dekhileo nija-sambandha se mane

SYNONYMS

kevalara -- of unmixed attraction for Krsna; suddha-prema -- unalloyed

love; aisvarya -- opulence; na jane -- does not know; aisvarya --

opulence; dekhileo -- in spite of experiencing; nija-sambandha -- one's

own relationship with Krsna; se mane -- he takes very seriously.

TRANSLATION

"In the stage of kevala [unalloyed devotion] a devotee does not consider

the unlimited opulence of Krsna, even though he experiences it. He takes

seriously only his own relationship with Krsna.

PURPORT

When a devotee reaches the stage of pure, unalloyed devotion, especially

in friendship with Krsna, he forgets the Lord's opulences, although he

sees them, and he considers himself equal to Krsna. There is no question

of actually comparing oneself to Krsna, but because the devotee is so

advanced in Krsna consciousness, he is able to behave with Krsna as he

would with an ordinary man.

Madhya 19.204

TEXT 204

TEXT

trayya copanisadbhis ca

sankhya-yogais ca satvataih

upagiyamana-mahatmyam

harim samanyatatmajam

SYNONYMS

trayya -- by followers of three Vedas who perform great sacrifices, such

as those performed for the demigod Indra; ca -- also; upanisadbhih -- by

the followers of the Upanisads, the most exalted portion of Vedic

knowledge (as Brahman); ca -- also; sankhya -- by the philosophers who

analytically study the universe (as the Purusa); yogaih -- by mystic

yogis (as the Paramatma situated everywhere); ca -- and; satvataih -- by

devotees who follow the method of worship mentioned in the Pancaratra

and other Vedic literatures (as Bhagavan); upagiyamana -- being sung;

mahatmyam -- whose glories; harim -- unto the Supreme Personality of

Godhead; sa -- she (mother Yasoda); amanyata -- considered; atma-jam --

as her own son, born of her body.

TRANSLATION

"‘When mother Yasoda saw all the universes within Krsna's mouth, she was

astonished for the time being. The Lord is worshiped like Indra and

other demigods by the followers of the three Vedas, who offer Him

sacrifices. He is worshiped as impersonal Brahman by saintly persons who

understand His greatness through studying the Upanisads, as the Purusa

by great philosophers who analytically study the universe, as the all-

pervading Supersoul by great yogis, and as the Supreme Personality of

Godhead by devotees. Nevertheless, mother Yasoda considered the Lord her

own son.'

PURPORT

This verse is quoted from Srimad-Bhagavatam (10.8.45). Those who are

spiritually advanced forget Krsna's opulence by the mercy of yogamaya.

For instance, mother Yasoda considered Krsna an ordinary child.

Madhya 19.205

TEXT 205

TEXT

tam matvatmajam avyaktam

martya-lingam adhoksajam

gopikolukhale damna

babandha prakrtam yatha

SYNONYMS

tam -- Him (Krsna); matva -- considering; atmajam -- own son; avyaktam --

unmanifested; martya-lingam -- manifested as if perishable; adhoksajam -

- beyond the perception of the senses; gopika -- mother Yasoda; ulukhale

-- to the mortar; damna -- with rope; babandha -- bound; prakrtam -- an

ordinary child; yatha -- like.

TRANSLATION

"‘Although Krsna is beyond sense perception and is unmanifest to human

beings, He takes up the guise of a human being with a material body.

Thus mother Yasoda thought Him to be her son, and she bound Lord Krsna

with rope to a wooden mortar, as if He were an ordinary child.'

PURPORT

This verse from Srimad-Bhagavatam (10.9.14) is in reference to Lord

Krsna's exhibiting Himself like an ordinary child before mother Yasoda.

He was playing like a naughty boy, stealing butter and breaking butter

pots. Mother Yasoda became disturbed and wanted to bind the Lord to a

mortar used for pounding spices. In other words, she considered the

Supreme Personality of Godhead an ordinary child.

Madhya 19.206

TEXT 206

TEXT

uvaha krsno bhagavan

sridamanam parajitah

vrsabham bhadrasenas tu

pralambo rohini-sutam

SYNONYMS

uvaha -- carried; krsnah -- Lord Krsna; bhagavan -- the Supreme

Personality of Godhead; sridamanam -- Sridama; parajitah -- being

defeated; vrsabham -- Vrsabha; bhadrasenah -- Bhadrasena; tu -- and;

pralambah -- Pralamba; rohini-sutam -- Balarama.

TRANSLATION

"‘When Krsna was defeated by Sridama, He had to carry him on His

shoulders. Similarly, Bhadrasena carried Vrsabha, and Pralamba carried

Balarama, the son of Rohini.'

PURPORT

This verse is from Srimad-Bhagavatam (10.18.24). When all the cowherd

boys were playing in the forest of Vrndavana, the demon Pralambasura

appeared in order to kidnap Krsna and Balarama. The asura appeared

disguised in the form of a cowherd boy, but Krsna could understand his

trick. Krsna therefore divided all the cowherd boys into two parties.

One party belonged to Balarama, and the other party belonged to Krsna

Himself. Ultimately Krsna was defeated in this play, and according to

the wager, the defeated party had to carry the victorious party on their

shoulders. Krsna had to carry Sridama on His shoulders, and Bhadrasena

had to carry Vrsabha. The demon Pralambasura had to carry Balarama, and

when Balarama mounted his shoulders, the demon ran far away. Finally the

demon began to expand his body to a gigantic size, and Balarama

understood that he intended to kill Him. Balarama immediately struck the

demon's head with His strong fist, and the demon fell down dead as if he

were a snake whose head had been smashed.

Madhya 19.207–209

TEXTS 207–209

TEXT

sa ca mene tadatmanam

varistham sarva-yositam

hitva gopih kama-yana

mam asau bhajate priyah

tato gatva vanoddesam

drpta kesavam abravit

na paraye ‘ham calitum

naya mam yatra te manah

evam uktah priyam aha

skandham aruhyatam iti

tatas cantardadhe krsnah

sa vadhur anvatapyata

SYNONYMS

sa -- Srimati Radharani; ca -- also; mene -- considered; tada -- at that

time; atmanam -- Herself; varistham -- the most glorious; sarva-yositam -

- among all the gopis; hitva -- giving up; gopih -- all the other gopis;

kama-yanah -- who were desiring the company of Krsna; mam -- Me; asau --

that Sri Krsna; bhajate -- worships; priyah -- the most dear; tatah --

thereafter; gatva -- going; vana-uddesam -- to the deep forest; drpta --

being very proud; kesavam -- unto Krsna; abravit -- said; na paraye --

am unable; aham -- I; calitum -- to walk; naya -- just carry; mam -- Me;

yatra -- wherever; te -- Your; manah -- mind; evam uktah -- thus being

ordered by Srimati Radharani; priyam -- to this most dear gopi; aha --

said; skandham -- My shoulders; aruhyatam -- please get on; iti -- thus;

tatah -- thereafter; ca -- also; antardadhe -- disappeared; krsnah --

Lord Krsna; sa -- Srimati Radharani; vadhuh -- the gopi; anvatapyata --

began to lament.

TRANSLATION

"‘"My dearmost Krsna, You are worshiping Me and giving up the company of

all the other gopis, who wanted to enjoy themselves with You." Thinking

like this, Srimati Radharani considered Herself Krsna's most beloved

gopi. She had become proud and had left the rasa-lila with Krsna. In the

deep forest She said, "My dear Krsna, I cannot walk any more. You can

take Me wherever You like." When Srimati Radharani petitioned Krsna in

this way, Krsna said, "Just get up on My shoulders." As soon as Srimati

Radharani began to do so, He disappeared. Srimati Radharani then began

to grieve over Her request and Krsna's disappearance.'

PURPORT

These three verses are quoted from Srimad-Bhagavatam (10.30.36–38).

Madhya 19.210

TEXT 210

TEXT

pati-sutanvaya-bhratr-bandhavan

ativilanghya te ‘nty acyutagatah

gati-vidas tavodgita-mohitah

kitava yositah kas tyajen nisi

SYNONYMS

pati -- husbands; suta -- sons; anvaya -- family; bhratr -- brothers;

bandhavan -- friends; ativilanghya -- without caring for; te -- Your;

anti -- dear shelter; acyuta -- O infallible one; agatah -- have come;

gati-vidah -- who know everything of our activities; tava -- of You;

udgita -- by the singing flute; mohitah -- being attracted; kitava -- O

great cheater; yositah -- beautiful women; kah -- who; tyajet -- would

give up; nisi -- in the dead of night.

TRANSLATION

"‘Dear Krsna, we gopis have neglected the order of our husbands, sons,

family, brothers and friends and have left their company to come to You.

You know everything about our desires. We have come only because we are

attracted by the supreme music of Your flute. But You are a great

cheater, for who else would give up the company of young girls like us

in the dead of night?'

PURPORT

This verse, quoted from Srimad-Bhagavatam (10.31.16), describes how the

gopis went to the forest for Krsna's enjoyment in the dead of night. The

gopis approached Krsna to enjoy themselves with Him in the rasa dance.

Krsna knew this very well, but He was superficially trying to avoid them.

He is therefore addressed by the gopis as kitava, a great cheater,

because He first attracted them to come dance with Him, and yet when

they actually came, neglecting the orders of their friends and relatives,

He tried to avoid them by giving them so-called good instructions.

These cunning instructions were too much for the gopis to tolerate; they

therefore had a right to address Krsna as kitava, a great cheater. They

were all young girls, and they had come to Him to be enjoyed. How could

He avoid them? The gopis therefore expressed great disappointment in

this verse. They came voluntarily, but Krsna was so cunning that He

wanted to avoid their company. The gopis' lamentation was certainly very

appropriate, and in this way Krsna tested their sincerity.

Madhya 19.211

TEXT 211

TEXT

santa-rase -- ‘svarupa-buddhye krsnaika-nisthata'

"samo man-nisthata buddheh" iti sri-mukha-gatha

SYNONYMS

santa-rase -- in the stage of santa-rasa, or neutrality; svarupa-buddhye

-- by self-realization; krsna-eka-nisthata -- full devotion to the lotus

feet of Krsna; samah -- equilibrium; mat -- to Me; nisthata -- the

quality of attachment; buddheh -- of the mind; iti -- thus; sri-mukha --

from the mouth of the Supreme Lord; gatha -- a verse.

TRANSLATION

"When one is fully attached to Krsna's lotus feet, one attains the

samata stage. The word ‘samata' is derived from the word ‘sama';

therefore santa-rasa, the position of neutrality, means being fully

attached to the lotus feet of Krsna. This is the verdict from the mouth

of the Supreme Personality of Godhead Himself. This state is called self-

realization.

PURPORT

The corresponding verse from the Bhakti-rasamrta-sindhu (3.1.47) follows.

Madhya 19.212

TEXT 212

TEXT

samo man-nisthata buddher

iti sri-bhagavad-vacah

tan-nistha durghata buddher

etam santa-ratim vina

SYNONYMS

samah -- equality or neutrality; mat-nisthata -- being fixed in My lotus

feet; buddheh -- of the intelligence; iti -- thus; sri-bhagavat-vacah --

words of the Supreme Personality of Godhead; tat-nistha -- attachment or

attraction for Him; durghata -- very difficult to achieve; buddheh -- of

intelligence; etam -- thus; santa-ratim -- attachment on the platform of

santa-rasa; vina -- without.

TRANSLATION

"‘These are the words of the Supreme Personality of Godhead: "When one's

intelligence is fully attached to My lotus feet but one does not render

practical service, one has attained the stage called santa-rati, or sama.

" Without santa-rati, attachment to Krsna is very difficult to achieve.'

Madhya 19.213

TEXT 213

TEXT

samo man-nisthata buddher

dama indriya-samyamah

titiksa duhkha-sammarso

jihvopastha-jayo dhrtih

SYNONYMS

samah -- neutrality; mat-nisthata -- attachment for Me; buddheh -- of

intelligence; damah -- self-control; indriya-samyamah -- controlling the

activities of the senses; titiksa -- tolerance; duhkha -- of unhappiness;

sammarsah -- endurance; jihva -- tongue; upastha -- and the urge of the

genitals; jayah -- conquering; dhrtih -- control.

TRANSLATION

"‘The word "sama" or "santa-rasa" indicates that one is attached to the

lotus feet of Krsna. "Dama" means controlling the senses and not being

deviated from the Lord's service. Endurance of unhappiness is "titiksa,"

and "dhrti" means controlling the tongue and the genitals.'

PURPORT

This verse is from Srimad-Bhagavatam (11.19.36). The conditioned soul

under the clutches of maya, the material energy, is very much agitated

by the urges of the tongue and the genitals. Control of the urges of the

tongue, the belly and the genitals (which are situated in a straight

line) is called dhrti. Srila Bhaktivinoda Thakura says, tara madhye

jihva ati, lobhamaya sudurmati. Among the senses, the tongue is the most

formidable enemy of the conditioned soul. Urged by the tongue, one

commits many sinful activities. Although Krsna has given human beings

nice food, people still commit sins by killing poor animals for the

satisfaction of the tongue. Not being able to control the tongue, the

conditioned soul eats more than he needs. Of course, everyone must eat

to keep the body fit for the Lord's service, but when one cannot control

the senses, he falls victim to the dictations of the tongue and the

belly. Naturally, genital agitation follows, and one seeks illicit sex.

However, if one is fixed at the lotus feet of Krsna, he can control the

tongue. Bhaktivinoda Thakura further states, krsna bada dayamaya,

karibare jihva jaya, sva-prasada-anna dila bhai: in order to conquer the

tongue, Krsna has been very merciful and has given us nice food that has

been offered to Him. When a person is attached to Krsna's lotus feet, he

does not eat anything not offered to Krsna. Sei annamrta khao, radha-

krsna-guna gao, preme daka caitanya-nitai. Since a devotee eats only

prasadam, he conquers the dictations of the tongue, belly and genitals.

One can control the dictates of the senses when situated in the position

of santa-rasa. Then one's advancement in Krsna consciousness is assured.

Madhya 19.214

TEXT 214

TEXT

krsna vina trsna-tyaga -- tara karya mani

ataeva ‘santa' krsna-bhakta eka jani

SYNONYMS

krsna vina -- without Krsna; trsna-tyaga -- giving up all desires; tara -

- of santa-rasa; karya -- the business; mani -- I accept; ataeva --

therefore; santa -- the position of equilibrium; krsna-bhakta -- a

devotee of Krsna; eka -- only; jani -- I know.

TRANSLATION

"Giving up all desires not connected with Krsna is the business of one

who is in santa-rasa. Only a devotee of Krsna can be situated on that

platform. He is thus called a santa-rasa-bhakta.

PURPORT

In this position, one is freed from all material enjoyment. When one is

not agitated or disturbed, he can immediately realize his relationship

with Krsna. A santa-rasa devotee is therefore always fixed in

realization. This instruction was given by the Lord Himself to Uddhava.

The beginning of pure devotional service is called anyabhilasita-sunya.

When one is situated on the platform of neutrality, he is freed from the

material platform and fully situated in spiritual life. The word dama,

used in verse 213, means indriya-samyama -- curbing one's senses. The

word dama can also mean curbing one's enemies. A king has to take steps

to curb the criminal activities of his citizens. Great rajarsis, devotee

kings, used to control undesirable elements in their states, and this

also may be called dama. However, dama here refers to the conditioned

soul who must control his senses. Real dama means controlling the

undesirable activities of the senses.

Madhya 19.215

TEXT 215

TEXT

svarga, moksa krsna-bhakta ‘naraka' kari' mane

krsna-nistha, trsna-tyaga -- santera ‘dui' gune

SYNONYMS

svarga -- the heavenly kingdom; moksa -- liberation from material

bondage; krsna-bhakta -- a devotee of Lord Krsna; naraka kari' mane --

considers as good as hell; krsna-nistha -- being fixed at the lotus feet

of Krsna; trsna-tyaga -- giving up all material desires; santera -- of

one on the neutrality platform; dui gune -- two transcendental qualities.

TRANSLATION

"When a devotee is situated on the platform of santa-rasa, he desires

neither elevation to the heavenly planets nor liberation. These are the

results of karma and jnana, and the devotee considers them no better

than hell. A person situated on the santa-rasa platform manifests the

two transcendental qualities of detachment from all material desires and

full attachment to Krsna.

Madhya 19.216

TEXT 216

TEXT

narayana-parah sarve

na kutascana bibhyati

svargapavarga-narakesv

api tulyartha-darsinah

SYNONYMS

narayana-parah -- persons who are attached to the Supreme Personality of

Godhead; sarve -- all; na -- not; kutascana -- from any quarter;

bibhyati -- are afraid; svarga -- in heavenly planets; apavarga -- in

liberation; narakesu -- or in hell; api -- although; tulya-artha --

results as equal; darsinah -- who see.

TRANSLATION

"‘A person who is devoted to the Supreme Personality of Godhead,

Narayana, is not afraid of anything. Elevation to the heavenly kingdom,

condemnation to hell and liberation from material bondage all appear the

same to a devotee.'

PURPORT

This verse is quoted from Srimad-Bhagavatam (6.17.28). Elevation to the

heavenly planets, liberation from material bondage, and condemnation to

hell are all equal to the devotee. The devotee's only desire is to be

attached to the lotus feet of Krsna and to engage in His transcendental

loving service.

Madhya 19.217

TEXT 217

TEXT

ei dui guna vyape saba bhakta-jane

akasera ‘sabda'-guna yena bhuta-gane

SYNONYMS

ei dui -- these two; guna -- transcendental qualities; vyape -- expand;

saba bhakta-jane -- in the lives of all devotees; akasera -- of the sky;

sabda-guna -- the quality of sound; yena -- like; bhuta-gane -- other

material elements.

TRANSLATION

"These two qualities of the santa stage spread through the lives of all

devotees. They are like the quality of sound in the sky. Sound vibration

is found in all material elements.

PURPORT

The two qualities of santa-rasa mentioned in verse 215 are present in

all kinds of devotees, whether they are in dasya-rasa, sakhya-rasa,

vatsalya-rasa or madhura-rasa. The example of sound is given herein.

Sound not only exists in the sky, or ether, but it is also present in

air, fire, water and earth. This is a scientific explanation of

devotional service. Just as sound is present in all material elements,

the qualities found in santa-rasa are present in all devotees, whether

they are on the platform of dasya-rasa, sakhya-rasa, vatsalya-rasa or

madhura-rasa.

Madhya 19.218

TEXT 218

TEXT

santera svabhava -- krsne mamata-gandha-hina

‘param-brahma'-‘paramatma'-jnana pravina

SYNONYMS

santera svabhava -- the characteristic of santa-rasa; krsne -- in Krsna;

mamata-gandha-hina -- not even the smallest quantity of intimacy; param-

brahma -- impersonal Brahman; paramatma -- the localized situation of

the Lord; jnana -- knowledge; pravina -- prominence.

TRANSLATION

"It is the nature of santa-rasa that not even the smallest intimacy

exists. Rather, knowledge of impersonal Brahman and localized Paramatma

is prominent.

PURPORT

Because of an impersonal impression of the Supreme Personality of

Godhead, a devotee in the santa-rasa relationship worships the

impersonal Brahman or localized aspect of the Absolute Truth (Paramatma).

He does not develop a personal relationship with the Supreme

Personality of Godhead, Sri Krsna.

Madhya 19.219

TEXT 219

TEXT

kevala ‘svarupa-jnana' haya santa-rase

‘purnaisvarya-prabhu-jnana' adhika haya dasye

SYNONYMS

kevala -- only; svarupa-jnana -- knowledge of the constitutional

position of one's self; haya -- there is; santa-rase -- in the mellow of

neutrality; purna-aisvarya-prabhu-jnana -- knowledge of the full

opulences of the Supreme Personality of Godhead; adhika -- greater; haya

-- becomes; dasye -- in the transcendental mellow of servitude.

TRANSLATION

"On the platform of santa-rasa, one realizes only his constitutional

position. But when one is raised to the platform of dasya-rasa, he

better understands the full opulence of the Supreme Personality of

Godhead.

Madhya 19.220

TEXT 220

TEXT

isvara-jnana, sambhrama-gaurava pracura

‘seva' kari' krsne sukha dena nirantara

SYNONYMS

isvara-jnana -- knowledge of the supreme controller; sambhrama-gaurava --

awe and veneration; pracura -- abundant; seva -- service; kari' --

performing; krsne -- unto Lord Krsna; sukha -- happiness; dena -- gives;

nirantara -- constantly.

TRANSLATION

"On the dasya-rasa platform, knowledge of the Supreme Personality of

Godhead is revealed with awe and veneration. By rendering service unto

Lord Krsna, the devotee in dasya-rasa gives constant happiness to the

Lord.

Madhya 19.221

TEXT 221

TEXT

santera guna dasye ache, adhika -- ‘sevana'

ataeva dasya-rasera ei ‘dui' guna

SYNONYMS

santera -- of the platform of santa-rasa; guna -- the qualities; dasye --

on the platform of servitude; ache -- are; adhika -- additional; sevana

-- serving; ataeva -- therefore; dasya-rasera -- of the platform of

dasya-rasa; ei dui guna -- these two qualities (namely santa and dasya).

TRANSLATION

"The qualities of santa-rasa are also present in dasya-rasa, but service

is added. Thus the dasya-rasa platform contains the qualities of both

santa-rasa and dasya-rasa.

Madhya 19.222

TEXT 222

TEXT

santera guna, dasyera sevana -- sakhye dui haya

dasyera ‘sambhrama-gaurava'-seva, sakhye ‘visvasa'-maya

SYNONYMS

santera guna -- qualities of santa-rasa; dasyera sevana -- the service

of the dasya-rasa; sakhye -- on the platform of fraternity; dui -- the

qualities of two rasas; haya -- there are; dasyera -- of the dasya

platform; sambhrama-gaurava -- with awe and veneration; seva -- service;

sakhye -- on the platform of fraternity; visvasa-maya -- mixed with

confidence.

TRANSLATION

"The qualities of santa-rasa and the service of dasya-rasa are both

present on the platform of sakhya-rasa. On the platform of fraternity,

the qualities of dasya-rasa are mixed with the confidence of fraternity

instead of awe and veneration.

Madhya 19.223

TEXT 223

TEXT

kandhe cade, kandhe cadaya, kare krida-rana

krsne seve, krsne karaya apana-sevana!

SYNONYMS

kandhe -- on the shoulders; cade -- gets up; kandhe cadaya -- sometimes

takes on his own shoulders; kare -- performs; krida-rana -- mock

fighting; krsne seve -- serves Krsna; krsne -- from Krsna; karaya --

causes; apana-sevana -- his own service.

TRANSLATION

"On the sakhya-rasa platform, the devotee sometimes offers the Lord

service and sometimes makes Krsna serve him in exchange. In their mock

fighting, the cowherd boys would sometimes climb on Krsna's shoulders,

and sometimes they would make Krsna climb on their shoulders.

Madhya 19.224

TEXT 224

TEXT

visrambha-pradhana sakhya -- gaurava-sambhrama-hina

ataeva sakhya-rasera ‘tina' guna -- cihna

SYNONYMS

visrambha-pradhana sakhya -- on the platform of fraternity, in which

confidentiality is prominent; gaurava-sambhrama -- awe and veneration;

hina -- without; ataeva -- therefore; sakhya-rasera -- of the platform

of fraternity; tina guna -- the qualities of three rasas, namely santa,

dasya and sakhya; cihna -- the symptom.

TRANSLATION

"Awe and veneration are absent on the platform of fraternity, since this

rasa is predominated by confidential service. Therefore sakhya-rasa is

characterized by the qualities of three rasas.

Madhya 19.225

TEXT 225

TEXT

‘mamata' adhika, krsne atma-sama jnana

ataeva sakhya-rasera vasa bhagavan

SYNONYMS

mamata -- intimacy; adhika -- increase; krsne -- with Krsna; atma-sama

jnana -- the notion of equality; ataeva -- therefore; sakhya-rasera --

by the mellow of fraternity; vasa -- controlled; bhagavan -- the Supreme

Personality of Godhead.

TRANSLATION

"On the platform of sakhya-rasa, the Supreme Personality of Godhead

Krsna is controlled by the devotees who are intimate with Him and think

themselves equal to Him.

Madhya 19.226

TEXT 226

TEXT

vatsalye santera guna, dasyera sevana

sei sei sevanera ihan nama -- ‘palana'

SYNONYMS

vatsalye -- on the platform of parental love; santera guna -- the

qualities of santa-rasa; dasyera sevana -- the service of dasya-rasa;

sei sei sevanera -- the service of santa-rasa, dasya-rasa and sakhya-

rasa; ihan -- on this platform; nama -- named; palana -- maintenance.

TRANSLATION

"On the platform of parental love, the qualities of santa-rasa, dasya-

rasa and sakhya-rasa are transformed into a form of service called

maintenance.

Madhya 19.227

TEXT 227

TEXT

sakhyera guna -- ‘asankoca', ‘agaurava' sara

mamatadhikye tadana-bhartsana-vyavahara

SYNONYMS

sakhyera guna -- the quality of fraternity; asankoca -- without any

formality; agaurava -- without any veneration; sara -- the essence;

mamata-adhikye -- on account of greater intimacy; tadana -- of

chastisement; bhartsana -- of rebuking; vyavahara -- behavior.

TRANSLATION

"The essence of fraternal love is intimacy devoid of the formality and

veneration found in dasya-rasa. Due to a greater sense of intimacy, the

devotee functioning in parental love chastises and rebukes the Lord in

an ordinary way.

Madhya 19.228

TEXT 228

TEXT

apanare ‘palaka' jnana, krsne ‘palya'-jnana

‘cari' gune vatsalya rasa -- amrta-samana

SYNONYMS

apanare -- unto himself; palaka jnana -- the notion of a caretaker;

krsne -- in Lord Krsna; palya -- as object of protection; jnana --

notion; cari -- four; gune -- in qualities; vatsalya rasa -- the mellow

of parental love; amrta-samana -- like nectar.

TRANSLATION

"On the platform of parental love, the devotee considers himself the

Lord's maintainer. Thus the Lord is the object of maintenance, like a

son, and therefore this mellow is full of the qualities of four rasas --

santa-rasa, dasya-rasa, fraternity and parental love. This is more

transcendental nectar.

PURPORT

In his Amrta-pravaha-bhasya, Srila Bhaktivinoda Thakura gives us a short

summary of this complicated description of the different rasas. He

states that by becoming firmly fixed in the Lord's service, one is

devoid of all material desires. These are the two transcendental

qualities on the santa-rasa platform. Just as sound vibration is found

in all the material elements, these two qualities of santa-rasa are

spread throughout all the other transcendental mellows, which are known

as dasya-rasa, sakhya-rasa, vatsalya-rasa and madhura-rasa. Although in

santa-rasa there is attachment for Krsna in awe and veneration -- since

the two valuable transcendental qualities of this rasa are attachment

for Krsna and detachment from material desires -- nonetheless the sense

of intimacy is lacking. The reason for this is that in santa-rasa

attachment for impersonal Brahman and localized Paramatma is prominent.

In other words, the sense of intimacy by which one thinks of Krsna as

one's only shelter and friend is absent in santa-rasa because one

accepts Krsna as the impersonal Parambrahma or localized Paramatma. This

understanding is based on the speculative knowledge of the jnani.

However, when this knowledge is further developed, one is convinced that

the Paramatma, the Supreme Lord, is the master and that the living

entity is His eternal servant. One then attains the platform of dasya-

rasa. In dasya-rasa the Lord is accepted with awe and veneration. Thus

the active service that is absent in santa-rasa becomes prominent in

dasya-rasa. In other words, in dasya-rasa the qualities of santa-rasa

are present, and service also becomes predominantly visible. Similarly,

when this same rasa is developed into fraternity (sakhya-rasa), a

friendly intimacy is added. There is no awe or veneration in sakhya-rasa.

Therefore sakhya-rasa is invested with the qualities of three rasas --

santa, dasya and sakhya. Similarly, on the platform of parental love,

the qualities of santa-rasa, dasya-rasa and sakhya-rasa are fully

developed in another form -- the sense of maintaining the Lord.

Therefore on the platform of parental love there exists a combination of

the qualities of four transcendental mellows -- santa, dasya, sakhya and

parenthood. The mellow of parenthood puts the devotee in the position of

a maintainer. Indeed, without formality the devotee takes the position

of maintainer and regards the Lord as the object of maintenance. Thus on

the platform of parental love the qualities of four transcendental

mellows of love of Krsna are present.

Madhya 19.229

TEXT 229

TEXT

se amrtanande bhakta saha dubena apane

‘krsna -- bhakta-vasa' guna kahe aisvarya-jnani-gane

SYNONYMS

se -- that Lord Krsna; amrta-anande -- in spiritual happiness; bhakta --

the devotee; saha -- with; dubena -- plunges; apane -- Himself; krsna --

Krsna; bhakta-vasa -- of being subjugated by the devotee; guna -- the

quality; kahe -- say; aisvarya-jnani-gane -- learned scholars knowing

the opulence of Krsna.

TRANSLATION

"The exchange of spiritual happiness between Krsna and His devotee in

which Krsna is controlled by His devotee is compared to an ocean of

nectar into which the devotee and Krsna plunge. This is the verdict of

learned scholars who appreciate Krsna's opulence.

Madhya 19.230

TEXT 230

TEXT

itidrk-sva-lilabhir ananda-kunde

sva-ghosam nimajjantam akhyapayantam

tadiyesita-jnesu bhaktair jitatvam

punah prematas tam satavrtti vande

SYNONYMS

iti -- thus; idrk-sva-lilabhih -- by this Damodara in His transcendental

pastimes; ananda-kunde -- in the ocean of transcendental bliss; sva-

ghosam -- His personal associates; nimajjantam -- plunging;

akhyapayantam -- declaring; tadiya -- of the Supreme Personality of

Godhead; isita-jnesu -- among learned scholars expert in the knowledge

of the opulences; bhaktaih -- by the devotees; jitatvam -- the

subjugation; punah -- again; prematah -- with love; tam -- unto Him;

sata-avrtti -- hundreds of times; vande -- I offer my respectful

obeisances.

TRANSLATION

"‘Again let me offer my respectful obeisances unto the Supreme

Personality of Godhead. O my Lord, I offer my obeisances hundreds and

thousands of times with all affection because by Your personal pastimes

You plunge the gopis into an ocean of nectar. Appreciating Your opulence,

devotees generally declare that You are always subjugated by their

feelings.'

PURPORT

This verse is from the Damodarastaka, in the Padma Purana.

Madhya 19.231

TEXT 231

TEXT

madhura-rase -- krsna-nistha, seva atisaya

sakhyera asankoca, lalana-mamatadhikya haya

SYNONYMS

madhura-rase -- on the platform of conjugal love; krsna-nistha --

attachment for Krsna; seva atisaya -- an improved rendering of service;

sakhyera -- of the platform of fraternity; asankoca -- relaxation;

lalana -- maintenance; mamata-adhikya -- increase of intimacy; haya --

there is.

TRANSLATION

"On the platform of conjugal love, attachment for Krsna, rendering

service unto Him, the relaxed feelings of fraternity and the feelings of

maintenance all increase in intimacy.

Madhya 19.232

TEXT 232

TEXT

kanta-bhave nijanga diya karena sevana

ataeva madhura-rasera haya ‘panca' guna

SYNONYMS

kanta-bhave -- on the platform of conjugal love; nija-anga -- own body;

diya -- offering; karena -- executes; sevana -- service; ataeva --

therefore; madhura-rasera -- of the mellow of conjugal love; haya --

there are; panca guna -- five kinds of transcendental qualities.

TRANSLATION

"On the platform of conjugal love, the devotee offers his body in the

service of the Lord. Thus on this platform the transcendental qualities

of all five rasas are present.

PURPORT

Attachment for Krsna in santa-rasa, rendering service to the Lord in

dasya-rasa, rendering relaxed service in fraternity and serving in

parental love with feelings of maintenance all combine on the platform

of conjugal love when the devotee wants to serve the Lord by offering

Him his personal body. Thus the qualities of the other rasas combine to

form the nectar of conjugal love. On this platform, all the different

feelings of a devotee are amalgamated.

Madhya 19.233

TEXT 233

TEXT

akasadi guna yena para para bhute

eka-dui-tina-cari krame panca prthivite

SYNONYMS

akasa-adi -- beginning with the sky; guna -- qualities; yena -- as; para

para -- one after another; bhute -- in the material elements; eka -- one;

dui -- two; tina -- three; cari -- four; krame -- in this way; panca --

all five qualities; prthivite -- in earth.

TRANSLATION

"All the material qualities evolve one after another in the material

elements, beginning from ether. By gradual evolution, first one quality

develops, then two qualities develop, then three and four, until all

five qualities are found in earth.

Madhya 19.234

TEXT 234

TEXT

ei-mata madhure saba bhava-samahara

ataeva asvadadhikye kare camatkara

SYNONYMS

ei-mata -- in this way; madhure -- on the platform of conjugal love;

saba -- all; bhava-samahara -- amalgamation of the feelings; ataeva --

therefore; asvada-adhikye -- from the increase of tasting by the

devotees; kare camatkara -- is certainly wonderful.

TRANSLATION

"Similarly, on the platform of conjugal love, all the feelings of the

devotees are amalgamated. The intensified taste is certainly wonderful."

Madhya 19.235

TEXT 235

TEXT

ei bhakti-rasera karilana, dig-darasana

ihara vistara mane kariha bhavana

SYNONYMS

ei -- this; bhakti-rasera -- of the feelings of devotional service;

karilana -- I have described; dik-darasana -- general survey; ihara --

of this; vistara -- expansion; mane -- within the mind; kariha -- you

should do; bhavana -- consideration.

TRANSLATION

Sri Caitanya Mahaprabhu then concluded, "I have simply given a general

survey describing the mellows of devotional service. You can consider

how to adjust and expand this.

Madhya 19.236

TEXT 236

TEXT

bhavite bhavite krsna sphuraye antare

krsna-krpaya ajna paya rasa-sindhu-pare

SYNONYMS

bhavite bhavite -- in this way when one is strictly in thought; krsna --

Lord Krsna; sphuraye antare -- manifests within; krsna-krpaya -- by the

mercy of Krsna; ajna -- one not expert in knowledge; paya -- reaches;

rasa-sindhu-pare -- the far shore of the ocean of transcendental mellows.

TRANSLATION

"When one thinks of Krsna constantly, love for Him manifests within the

heart. Even though one may be ignorant, one can reach the far shore of

the ocean of transcendental love by Lord Krsna's mercy."

Madhya 19.237

TEXT 237

TEXT

eta bali' prabhu tanre kaila alingana

varanasi calibare prabhura haila mana

SYNONYMS

eta bali' -- saying this; prabhu -- Sri Caitanya Mahaprabhu; tanre --

unto Rupa Gosvami; kaila -- did; alingana -- embracing; varanasi --

toward Benares; calibare -- to go; prabhura -- of Lord Sri Caitanya

Mahaprabhu; haila -- was; mana -- the mind.

TRANSLATION

After saying this, Sri Caitanya Mahaprabhu embraced Srila Rupa Gosvami.

The Lord then decided to go to the city of Benares.

Madhya 19.238

TEXT 238

TEXT

prabhate uthiya yabe karila gamana

tabe tanra pade rupa kare nivedana

SYNONYMS

prabhate -- in the morning; uthiya -- getting up; yabe -- when; karila --

made; gamana -- departure; tabe -- at that time; tanra -- His; pade --

at the lotus feet; rupa -- Srila Rupa Gosvami; kare -- does; nivedana --

submission.

TRANSLATION

The next morning, when Sri Caitanya Mahaprabhu arose and prepared to

leave for Varanasi [Benares], Srila Rupa Gosvami submitted the following

statement at the Lord's lotus feet.

Madhya 19.239

TEXT 239

TEXT

‘ajna haya, asi muni sri-carana-sange

sahite na pari muni viraha-tarange'

SYNONYMS

ajna haya -- if there is permission; asi -- may come; muni -- I; sri-

carana-sange -- with Your Lordship; sahite -- to tolerate; na pari --

not able; muni -- I; viraha-tarange -- the waves of separation.

TRANSLATION

"If You give me permission, I shall go with Your Lordship. It is not

possible for me to tolerate the waves of separation."

Madhya 19.240

TEXT 240

TEXT

prabhu kahe, -- tomara kartavya, amara vacana

nikate asiyacha tumi, yaha vrndavana

SYNONYMS

prabhu kahe -- Sri Caitanya Mahaprabhu replied; tomara kartavya -- your

duty; amara vacana -- My order; nikate asiyacha -- have come near; tumi -

- you; yaha -- go; vrndavana -- to Vrndavana.

TRANSLATION

Sri Caitanya Mahaprabhu replied, "Your duty is to carry out My order.

You have come near Vrndavana. Now you should go there.

Madhya 19.241

TEXT 241

TEXT

vrndavana haite tumi gauda-desa diya

amare miliba nilacalete asiya

SYNONYMS

vrndavana haite -- from Vrndavana; tumi -- you; gauda-desa diya -- by

way of Bengal; amare -- Me; miliba -- will meet; nilacalete -- at

Jagannatha Puri; asiya -- coming.

TRANSLATION

"Later, you can go from Vrndavana to Jagannatha Puri through Bengal [

Gauda-desa]. There you will meet Me again."

Madhya 19.242

TEXT 242

TEXT

tanre alingiya prabhu naukate cadila

murcchita hana tenho tahani padila

SYNONYMS

tanre -- him; alingiya -- embracing; prabhu -- Sri Caitanya Mahaprabhu;

naukate -- in a boat; cadila -- got aboard; murcchita hana -- fainting;

tenho -- he (Srila Rupa Gosvami); tahani -- on the spot; padila -- fell.

TRANSLATION

After embracing Rupa Gosvami, Sri Caitanya Mahaprabhu got into a boat.

Rupa Gosvami fainted and fell down on the spot.

Madhya 19.243

TEXT 243

TEXT

daksinatya-vipra tanre ghare lana gela

tabe dui bhai vrndavanere calila

SYNONYMS

daksinatya-vipra -- the brahmana from Deccan; tanre -- him (Rupa Gosvami)

; ghare lana -- taking to his home; gela -- went; tabe -- thereafter;

dui bhai -- the two brothers; vrndavanere -- toward Vrndavana; calila --

departed.

TRANSLATION

The brahmana from Deccan took Rupa Gosvami to his home, and thereafter

the two brothers departed for Vrndavana.

Madhya 19.244

TEXT 244

TEXT

mahaprabhu cali' cali' aila varanasi

candrasekhara milila gramera bahire asi'

SYNONYMS

mahaprabhu -- Sri Caitanya Mahaprabhu; cali' cali' -- walking and

walking; aila -- arrived; varanasi -- at Varanasi; candrasekhara --

Candrasekhara; milila -- He met; gramera -- of the village; bahire --

outside; asi' -- coming.

TRANSLATION

After walking and walking, Sri Caitanya Mahaprabhu finally arrived at

Varanasi, where He met Candrasekhara, who was coming out of the city.

Madhya 19.245

TEXT 245

TEXT

ratre tenho svapna dekhe, -- prabhu aila ghare

pratah-kale asi' rahe gramera bahire

SYNONYMS

ratre -- at night; tenho -- he (Candrasekhara); svapna -- a dream; dekhe

-- saw; prabhu -- Sri Caitanya Mahaprabhu; aila -- has come; ghare -- to

his home; pratah-kale -- in the morning; asi' -- coming; rahe -- he

remained; gramera bahire -- outside the city.

TRANSLATION

In a dream Candrasekhara had seen that Lord Sri Caitanya Mahaprabhu had

come to his home; therefore in the morning Candrasekhara went outside

the city to receive the Lord.

Madhya 19.246

TEXT 246

TEXT

acambite prabhu dekhi' carane padila

anandita hana nija-grhe lana gela

SYNONYMS

acambite -- suddenly; prabhu -- Sri Caitanya Mahaprabhu; dekhi' --

seeing; carane -- at His feet; padila -- he fell; anandita hana --

becoming very glad; nija-grhe -- to his own place; lana -- taking; gela -

- went.

TRANSLATION

While Candrasekhara was waiting outside the city, he suddenly saw Sri

Caitanya Mahaprabhu arrive, and he fell down at the Lord's feet. Being

very happy, he took the Lord to his home.

Madhya 19.247

TEXT 247

TEXT

tapana-misra suni' asi' prabhure milila

ista-gosthi kari' prabhura nimantrana kaila

SYNONYMS

tapana-misra -- Tapana Misra; suni' -- hearing; asi' -- coming; prabhure

milila -- met the Lord; ista-gosthi kari' -- conversing; prabhura -- to

Lord Sri Caitanya Mahaprabhu; nimantrana -- invitation; kaila -- made.

TRANSLATION

Tapana Misra also heard news of the Lord's arrival in Varanasi, and he

went to Candrasekhara's house to meet Him. After talking, he invited the

Lord to take lunch at his place.

Madhya 19.248

TEXT 248

TEXT

nija ghare lana prabhure bhiksa karaila

bhattacarye candrasekhara nimantrana kaila

SYNONYMS

nija ghare -- to his own place; lana -- taking; prabhure -- to the Lord;

bhiksa karaila -- offered lunch; bhattacarye -- unto Balabhadra

Bhattacarya; candrasekhara -- Candrasekhara; nimantrana -- invitation;

kaila -- made.

TRANSLATION

Tapana Misra took Caitanya Mahaprabhu to his house and gave Him lunch.

Candrasekhara invited Balabhadra Bhattacarya to take lunch at his home.

Madhya 19.249

TEXT 249

TEXT

bhiksa karana misra kahe prabhu-paya dhari'

eka bhiksa magi, more deha' krpa kari'

SYNONYMS

bhiksa karana -- after offering the lunch; misra -- Tapana Misra; kahe --

said; prabhu -- of Lord Sri Caitanya Mahaprabhu; paya -- the lotus feet;

dhari' -- touching; eka bhiksa -- one favor; magi -- I beg; more --

unto me; deha' -- kindly deliver; krpa kari' -- by Your causeless mercy.

TRANSLATION

After offering lunch to Sri Caitanya Mahaprabhu, Tapana Misra begged a

favor from the Lord and requested Him to award him mercy.

Madhya 19.250

TEXT 250

TEXT

yavat tomara haya kasi-pure sthiti

mora ghara vina bhiksa na kariba kati

SYNONYMS

yavat -- as long as; tomara -- Your; haya -- there is; kasi-pure -- at

Varanasi; sthiti -- stay; mora ghara -- my place; vina -- except; bhiksa

-- lunch; na kariba -- kindly do not take; kati -- anywhere.

TRANSLATION

Tapana Misra said, "As long as Your Lordship stays in Varanasi, please

do not accept an invitation from anyone but me."

Madhya 19.251

TEXT 251

TEXT

prabhu janena -- dina panca-sata se rahiba

sannyasira sange bhiksa kahan na kariba

SYNONYMS

prabhu -- Sri Caitanya Mahaprabhu; janena -- knows; dina -- days; panca-

sata -- five days or at the most a week; se -- that; rahiba -- I shall

stay; sannyasira sange -- with Mayavadi sannyasis; bhiksa -- lunch;

kahan -- at any time; na kariba -- I shall not take.

TRANSLATION

It was known to Sri Caitanya Mahaprabhu that He would remain there only

five or seven days. He would not accept any invitation that involved

Mayavadi sannyasis.

Madhya 19.252

TEXT 252

TEXT

eta jani' tanra bhiksa kaila angikara

vasa-nistha kaila candrasekharera ghara

SYNONYMS

eta jani' -- on this understanding; tanra -- his; bhiksa -- lunch; kaila

angikara -- He accepted; vasa-nistha -- residence; kaila -- made;

candrasekharera ghara -- the house of Candrasekhara.

TRANSLATION

With this understanding, Sri Caitanya Mahaprabhu agreed to accept lunch

at the place of Tapana Misra. The Lord made His residence at the home of

Candrasekhara.

Madhya 19.253

TEXT 253

TEXT

maharastriya vipra asi' tanhare milila

prabhu tanre sneha kari' krpa prakasila

SYNONYMS

maharastriya vipra -- the Maharashtrian brahmana; asi' -- coming;

tanhare -- him; milila -- met; prabhu -- Sri Caitanya Mahaprabhu; tanre -

- to him; sneha kari' -- showing His affection; krpa prakasila --

distributed His mercy.

TRANSLATION

The Maharashtrian brahmana came, and the Lord met him. Out of affection,

the Lord bestowed His mercy upon him.

Madhya 19.254

TEXT 254

TEXT

mahaprabhu aila suni' sista sista jana

brahmana, ksatriya asi' karena darasana

SYNONYMS

mahaprabhu aila -- Sri Caitanya Mahaprabhu has arrived; suni' -- hearing;

sista sista jana -- all respectable persons; brahmana -- belonging to

the brahmana community; ksatriya -- belonging to the ksatriya community;

asi' -- coming; karena darasana -- see.

TRANSLATION

Hearing that Sri Caitanya Mahaprabhu had come, all the respectable

members of the brahmana and ksatriya communities came to see Him.

Madhya 19.255

TEXT 255

TEXT

sri-rupa-upare prabhura yata krpa haila

atyanta vistara-katha sanksepe kahila

SYNONYMS

sri-rupa-upare -- upon Sri Rupa Gosvami; prabhura -- of Sri Caitanya

Mahaprabhu; yata -- as much; krpa -- mercy; haila -- there was; atyanta -

- very much; vistara-katha -- elaborate topics; sanksepe -- in brief;

kahila -- I have described.

TRANSLATION

Much mercy was thus bestowed upon Sri Rupa Gosvami, and I have briefly

described all those topics.

Madhya 19.256

TEXT 256

TEXT

sraddha kari' ei katha sune ye jane

prema-bhakti paya sei caitanya-carane

SYNONYMS

sraddha kari' -- with faith; ei katha -- this description; sune -- hears;

yei jane -- any person who; prema-bhakti -- love of Godhead; paya --

achieves; sei -- that person; caitanya-carane -- at the lotus feet of

Sri Caitanya Mahaprabhu.

TRANSLATION

Whoever hears this narration with faith and love certainly develops love

of God at the lotus feet of Sri Caitanya Mahaprabhu.

Madhya 19.257

TEXT 257

TEXT

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, Nineteenth Chapter, describing the Lord's instructions to Srila

Rupa Gosvami at Prayaga in the science of devotional service.

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4831

 
 
Madhya 19: Lord Sri Caitanya Mahaprabhu Instructs Srila Rupa Gosvami
 
Chapter 19: 
Lord Sri Caitanya Mahaprabhu Instructs Srila Rupa Gosvami
 
A summary of this chapter is given by Srila Bhaktivinoda Thakura in his 
Amrta-pravaha-bhasya. Meeting Sri Caitanya Mahaprabhu in a village 
called Ramakeli, two brothers, Rupa and Sanatana, began to devise means 
to get out of their government service. They appointed some brahmanas to 
perform purascarana ceremonies and chant the holy name of Krsna. Srila 
Rupa Gosvami deposited ten thousand gold coins with a grocer, and the 
balance he brought in two boats to a place called Bakla Candradvipa. 
There he divided this money among the brahmanas, Vaisnavas and his 
relatives, and a portion he kept for emergency measures and personal 
needs. He was informed that Sri Caitanya Mahaprabhu was going to 
Vrndavana from Jagannatha Puri through the forest of Madhya Pradesh; 
therefore he sent two people to Jagannatha Puri to find out when the 
Lord would leave for Vrndavana. In this way Rupa Gosvami retired, but 
Sanatana Gosvami told the Nawab that he was sick and could not attend to 
his work. Giving this excuse, he sat at home and studied Srimad-
Bhagavatam with learned brahmana scholars. The Nawab Hussain Shah first 
sent his personal physician to see what the real facts were; then he 
personally came to see why Sanatana was not attending to official 
business. Knowing that he wanted to resign his post, the Nawab had him 
arrested and imprisoned. The Nawab then went off to attack Orissa.
 
When Sri Caitanya Mahaprabhu started for Vrndavana through the forest of 
Madhya Pradesh (Jharikhanda), Rupa Gosvami left home and sent news to 
Sanatana that he was leaving with his younger brother (Anupama Mallika) 
to meet Sri Caitanya Mahaprabhu. Srila Rupa Gosvami finally reached 
Prayaga and met with Sri Caitanya Mahaprabhu for ten successive days. 
During this time, Vallabha Bhatta extended an invitation to the Lord 
with great respect. Sri Caitanya Mahaprabhu introduced Srila Rupa 
Gosvami to Vallabha Bhatta. After this, a brahmana scholar named 
Raghupati Upadhyaya arrived and discussed Krsna consciousness with the 
Lord. Kaviraja Gosvami then extensively describes the living condition 
of Sri Rupa and Sanatana at Vrndavana. During the ten days at Prayaga, 
Srila Rupa Gosvami was instructed by the Lord, who gave him the basic 
principles of the Bhakti-rasamrta-sindhu. The Lord then sent Srila Rupa 
Gosvami to Vrndavana. The Lord Himself returned to Varanasi and stayed 
at the home of Candrasekhara.
 
Madhya 19.1
 
TEXT 1
 
TEXT
 
vrndavaniyam rasa-keli-vartam
 kalena luptam nija-saktim utkah
sancarya rupe vyatanot punah sa
 prabhur vidhau prag iva loka-srstim
SYNONYMS
 
vrndavaniyam -- related to Vrndavana; rasa-keli-vartam -- talks about 
the pastimes of Sri Krsna; kalena -- with the course of time; luptam -- 
lost; nija-saktim -- His personal potency; utkah -- being eager; 
sancarya -- infusing; rupe -- to Rupa Gosvami; vyatanot -- manifested; 
punah -- again; sah -- He; prabhuh -- Sri Caitanya Mahaprabhu; vidhau -- 
unto Lord Brahma; prak iva -- as formerly; loka-srstim -- the creation 
of this cosmic manifestation.
 
TRANSLATION
 
Before the creation of this cosmic manifestation, the Lord enlightened 
the heart of Lord Brahma with the details of the creation and manifested 
the Vedic knowledge. In exactly the same way, the Lord, being anxious to 
revive the Vrndavana pastimes of Lord Krsna, impregnated the heart of 
Rupa Gosvami with spiritual potency. By this potency, Srila Rupa Gosvami 
could revive the activities of Krsna in Vrndavana, activities almost 
lost to memory. In this way, He spread Krsna consciousness throughout 
the world.
 
Madhya 19.2
 
TEXT 2
 
TEXT
 
jaya jaya sri-caitanya jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda
SYNONYMS
 
jaya jaya sri-caitanya -- all glories to Sri Caitanya Mahaprabhu; jaya 
nityananda -- all glories to Lord Nityananda; jaya advaita-candra -- all 
glories to Advaita Prabhu; jaya gaura-bhakta-vrnda -- all glories to the 
devotees of the Lord.
 
TRANSLATION
 
All glories to Lord Sri Caitanya Mahaprabhu! All glories to Lord 
Nityananda! All glories to Advaitacandra! And all glories to all the 
devotees of the Lord!
 
Madhya 19.3
 
TEXT 3
 
TEXT
 
sri-rupa-sanatana rahe ramakeli-grame
prabhure miliya gela apana-bhavane
SYNONYMS
 
sri-rupa-sanatana -- the brothers named Rupa and Sanatana; rahe -- 
stayed; ramakeli-grame -- in Ramakeli; prabhure -- Sri Caitanya 
Mahaprabhu; miliya -- meeting; gela -- went back; apana-bhavane -- to 
their own homes.
 
TRANSLATION
 
After meeting Sri Caitanya Mahaprabhu in the village of Ramakeli, the 
brothers Rupa and Sanatana returned to their homes.
 
Madhya 19.4
 
TEXT 4
 
TEXT
 
dui-bhai visaya-tyagera upaya srjila
bahu-dhana diya dui brahmane varila
SYNONYMS
 
dui-bhai -- the two brothers; visaya-tyagera -- of giving up material 
activities; upaya srjila -- discovered a means; bahu-dhana -- much money;
 diya -- paying; dui brahmane -- two brahmanas; varila -- appointed.
 
TRANSLATION
 
The two brothers devised a means whereby they could give up their 
material activities. For this purpose, they appointed two brahmanas and 
paid them a large amount of money.
 
Madhya 19.5
 
TEXT 5
 
TEXT
 
krsna-mantre karaila dui purascarana
acirat paibare caitanya-carana
SYNONYMS
 
krsna-mantre -- in the holy mantra Hare Krsna; karaila -- caused to 
perform; dui -- two; purascarana -- religious ceremonies; acirat -- 
without delay; paibare -- to get; caitanya-carana -- the shelter of the 
lotus feet of Sri Caitanya Mahaprabhu.
 
TRANSLATION
 
The brahmanas performed religious ceremonies and chanted the holy name 
of Krsna so that the two brothers might attain shelter at the lotus feet 
of Sri Caitanya Mahaprabhu very soon.
 
PURPORT
 
A purascarana is a ritualistic ceremony performed under the guidance of 
an expert spiritual master or a brahmana. It is performed for the 
fulfillment of certain desires. One rises early in the morning, chants 
the Hare Krsna mantra, performs arcana by the arati ceremony and 
worships the Deities. These activities are described in Madhya-lila, 
Fifteenth Chapter, verse 108.
 
Madhya 19.6
 
TEXT 6
 
TEXT
 
sri-rupa-gosani tabe naukate bhariya
apanara ghare aila bahu-dhana lana
SYNONYMS
 
sri-rupa-gosani -- Sri Rupa Gosvami; tabe -- thereafter; naukate bhariya 
-- filling boats; apanara ghare -- to his own house; aila -- returned; 
bahu-dhana lana -- taking large amounts of riches.
 
TRANSLATION
 
At this time, Sri Rupa Gosvami returned home, taking with him large 
quantities of riches loaded in boats.
 
Madhya 19.7
 
TEXT 7
 
TEXT
 
brahmana-vaisnave dila tara ardha-dhane
eka cauthi dhana dila kutumba-bharane
SYNONYMS
 
brahmana-vaisnave -- to the brahmanas and Vaisnavas; dila -- gave as 
charity; tara -- of the riches; ardha-dhane -- fifty percent; eka cauthi 
dhana -- one-fourth of the riches; dila -- gave; kutumba-bharane -- to 
satisfy the relatives.
 
TRANSLATION
 
Srila Rupa Gosvami divided the wealth that he brought back home. He gave 
fifty percent in charity to brahmanas and Vaisnavas and twenty-five 
percent to his relatives.
 
PURPORT
 
This is a practical example of how one should divide his money and 
retire from household life. Fifty percent of one's money should be 
distributed to qualified and pure devotees of the Lord. Twenty-five 
percent may be given to family members, and twenty-five percent may be 
kept for personal use in case of emergency.
 
Madhya 19.8
 
TEXT 8
 
TEXT
 
danda-bandha lagi' cauthi sancaya karila
bhala-bhala vipra-sthane sthapya rakhila
SYNONYMS
 
danda-bandha lagi' -- in case of legal implications; cauthi -- one-
fourth; sancaya karila -- he collected; bhala-bhala -- very respectable; 
vipra-sthane -- in the custody of a brahmana; sthapya rakhila -- kept 
deposited.
 
TRANSLATION
 
He kept one-fourth of his wealth with a respectable brahmana. He kept 
this for his personal safety because he was expecting some legal 
complications.
 
Madhya 19.9
 
TEXT 9
 
TEXT
 
gaude rakhila mudra dasa-hajare
sanatana vyaya kare, rakhe mudi-ghare
SYNONYMS
 
gaude -- in Bengal; rakhila -- kept; mudra -- coins; dasa-hajare -- ten 
thousand; sanatana -- his elder brother; vyaya kare -- spent; rakhe -- 
deposited; mudi-ghare -- in the place of a local grocer.
 
TRANSLATION
 
He deposited ten thousand coins, which were later spent by Sri Sanatana 
Gosvami, in the custody of a local Bengali grocer.
 
Madhya 19.10
 
TEXT 10
 
TEXT
 
sri-rupa sunila prabhura niladri-gamana
vana-pathe yabena prabhu sri-vrndavana
SYNONYMS
 
sri-rupa -- Srila Rupa Gosvami; sunila -- heard; prabhura -- of Sri 
Caitanya Mahaprabhu; niladri-gamana -- departure for Jagannatha Puri; 
vana-pathe -- on the path through the forest; yabena -- will go; prabhu -
- Sri Caitanya Mahaprabhu; sri-vrndavana -- to Vrndavana.
 
TRANSLATION
 
Sri Rupa Gosvami heard that Sri Caitanya Mahaprabhu had returned to 
Jagannatha Puri and was preparing to go to Vrndavana through the forest.
 
Madhya 19.11
 
TEXT 11
 
TEXT
 
rupa-gosani nilacale pathaila dui-jana
prabhu yabe vrndavana karena gamana
SYNONYMS
 
rupa-gosani -- Rupa Gosvami; nilacale -- to Jagannatha Puri; pathaila -- 
sent; dui-jana -- two persons; prabhu -- Sri Caitanya Mahaprabhu; yabe --
 when; vrndavana -- to Vrndavana; karena -- makes; gamana -- departure.
 
TRANSLATION
 
Sri Rupa Gosvami sent two people to Jagannatha Puri to find out when Sri 
Caitanya Mahaprabhu would depart for Vrndavana.
 
Madhya 19.12
 
TEXT 12
 
TEXT
 
sighra asi' more tanra diba samacara
suniya tad-anurupa kariba vyavahara
SYNONYMS
 
sighra asi' -- very hastily returning; more -- unto me; tanra -- His; 
diba -- give; samacara -- news; suniya -- hearing; tat-anurupa -- 
accordingly; kariba -- I shall make; vyavahara -- arrangements.
 
TRANSLATION
 
Sri Rupa Gosvami told the two men, "You are to return quickly and let me 
know when He will depart. Then I shall make the proper arrangements."
 
Madhya 19.13
 
TEXT 13
 
TEXT
 
etha sanatana-gosani bhave mane mana
raja more priti kare, se -- mora bandhana
SYNONYMS
 
etha -- here (in Gauda-desa); sanatana-gosani -- the elder brother, 
Sanatana Gosvami; bhave -- considers; mane mana -- in the mind; raja -- 
the Nawab; more -- me; priti kare -- loves very much; se -- that; mora --
 my; bandhana -- great obligation.
 
TRANSLATION
 
While Sanatana Gosvami was in Gauda-desa, he was thinking, "The Nawab is 
very pleased with me. I certainly have an obligation.
 
Madhya 19.14
 
TEXT 14
 
TEXT
 
kona mate raja yadi more kruddha haya
tabe avyahati haya, karilun niscaya
SYNONYMS
 
kona mate -- somehow or other; raja -- the Nawab; yadi -- if; more -- 
upon me; kruddha haya -- becomes angry; tabe -- then; avyahati -- escape;
 haya -- there is; karilun niscaya -- I have decided.
 
TRANSLATION
 
"If the Nawab somehow or other becomes angry with me, I shall be greatly 
relieved. That is my conclusion."
 
Madhya 19.15
 
TEXT 15
 
TEXT
 
asvasthyera chadma kari' rahe nija-ghare
raja-karya chadila, na yaya raja-dvare
SYNONYMS
 
asvasthyera -- of not being well; chadma -- pretext; kari' -- making; 
rahe -- remains; nija-ghare -- at home; raja-karya -- government service;
 chadila -- relinquished; na yaya -- did not go; raja-dvare -- to the 
court of the Nawab.
 
TRANSLATION
 
On the pretext of bad health, Sanatana Gosvami remained home. Thus he 
gave up government service and did not go to the royal court.
 
Madhya 19.16
 
TEXT 16
 
TEXT
 
lobhi kayastha-gana raja-karya kare
apane svagrhe kare sastrera vicare
SYNONYMS
 
lobhi -- greedy; kayastha-gana -- persons engaged in secretarial and 
clerical work; raja-karya kare -- executed the government service; apane 
-- personally; sva-grhe -- at home; kare -- did; sastrera vicare -- 
discussion of the revealed scriptures.
 
TRANSLATION
 
The greedy masters of his clerical and secretarial staff performed the 
government duties while Sanatana personally remained home and discussed 
the revealed scriptures.
 
PURPORT
 
Sanatana Gosvami was the minister in charge of the government 
secretariat, and his assistants -- the undersecretaries and clerks -- 
all belonged to the kayastha community. Formerly the kayasthas belonged 
to the clerical and secretarial staff of the government, and later if 
one served in such a post, he was called a kayastha. Eventually if a 
person could not identify himself as a brahmana, ksatriya, vaisya or 
sudra, he used to introduce himself as a kayastha to get a wealthy and 
honorable position. In Bengal it is said that if one cannot give the 
identity of his caste, he calls himself a kayastha. On the whole, the 
kayastha community is a mixture of all castes, and it especially 
includes those engaged in clerical or secretarial work. Materially such 
people are always busy occupying responsible government posts.
 
When Sanatana Gosvami was relaxing and feeling inclined to retire from 
government service, many kayasthas on his secretarial staff were very 
eager to occupy his post. In this regard, Srila Bhaktivinoda Thakura 
states that when Sanatana Gosvami was a government minister and the 
kayasthas who assisted him saw that he was reluctant to continue, they 
became very expert in their duties. Sanatana Gosvami was a brahmana 
belonging to the Sarasvata brahmana community. It is said that when he 
resigned, a subordinate named Purandara Khan, who was a kayastha, 
occupied his post.
 
Madhya 19.17
 
TEXT 17
 
TEXT
 
bhattacarya pandita bisa trisa lana
bhagavata vicara karena sabhate vasiya
SYNONYMS
 
bhattacarya pandita -- learned scholars known as bhattacaryas; bisa 
trisa -- twenty or thirty; lana -- taking with him; bhagavata vicara -- 
discussion of Srimad-Bhagavatam; karena -- does; sabhate vasiya -- 
sitting in an assembly.
 
TRANSLATION
 
Sri Sanatana Gosvami used to discuss Srimad-Bhagavatam in an assembly of 
twenty or thirty learned brahmana scholars.
 
PURPORT
 
Srila Bhaktisiddhanta Sarasvati Thakura gives the following commentary 
on the words bhagavata vicara. As confirmed in the Mundaka Upanisad (1.1.
4–5), there are two kinds of educational systems:
 
dve vidye veditavya iti, ha sma yad brahma-vido vadanti -- para 
caivapara ca. tatrapara rg-vedo yajur-vedah sama-vedo ‘tharva-vedah 
siksa kalpo vyakaranam niruktam chando jyotisam iti. atha para yaya tad 
aksaram adhigamyate.
"There are two kinds of educational systems. One deals with 
transcendental knowledge [para vidya] and the other with material 
knowledge [apara vidya]. All the Vedas -- the Rg Veda, Yajur Veda, Sama 
Veda and Atharva Veda, along with their corollaries, known as siksa, 
kalpa, vyakarana, nirukta, chanda and jyotisa -- belong to the inferior 
system of material knowledge [apara vidya]. By para vidya one can 
understand the aksara -- Brahman or the Absolute Truth." As far as the 
Vedic literature is concerned, the Vedanta-sutra is accepted as the para 
vidya. Srimad-Bhagavatam is an explanation of that para vidya. Those who 
aspire for liberation (mukti or moksa) and introduce themselves as 
vaidantika are also equal to those groups aspiring to improve religion (
dharma), economic development (artha) and sense gratification (kama). 
Dharma, artha, kama and moksa are called catur-varga. They are all 
within the system of inferior, material knowledge. Any literature giving 
information about the spiritual world, spiritual life, spiritual 
identity and the spirit soul is called para vidya. Srimad-Bhagavatam 
does not have anything to do with the materialistic way of life; it 
gives transcendental information to educate people in the superior 
system of para vidya. Sanatana Gosvami was engaged in discussing the 
bhagavata-vidya, which means he discussed transcendental superior 
knowledge. Those who are karmis, jnanis or yogis are not actually fit to 
discuss Srimad-Bhagavatam. Only Vaisnavas, or pure devotees, are fit to 
discuss that literature. As stated in Srimad-Bhagavatam itself (12.13.18)
:
 
srimad-bhagavatam puranam amalam yad vaisnavanam priyam
 yasmin paramahamsyam ekam amalam jnanam param giyate
yatra jnana-viraga-bhakti-sahitam naiskarmyam aviskrtam
 tac chrnvan supathan vicarana-paro bhaktya vimucyen narah
 
Although Srimad-Bhagavatam is counted among the Puranas, it is called 
the spotless Purana. Because it does not discuss anything material, it 
is liked by transcendental Vaisnava devotees. The subject matter found 
in Srimad-Bhagavatam is meant for paramahamsas. As it is said, paramo 
nirmatsaranam satam vedyam [SB 1.1.2]. A paramahamsa is one who does not 
live in the material world and who does not envy others. In Srimad-
Bhagavatam, devotional service is discussed to arouse the living entity 
to the transcendental position of jnana (knowledge) and vairagya (
renunciation). As stated in Srimad-Bhagavatam (1.2.12):
 
tac chraddadhanah munayo jnana-vairagya-yuktaya
pasyanty atmani catmanam bhaktya sruta-grhitaya
 
"The seriously inquisitive student or sage, well equipped with knowledge 
and detachment, realizes that Absolute Truth by rendering devotional 
service in terms of what he has heard from the Vedanta-sruti."
 
This is not sentiment. Knowledge and renunciation can be obtained 
through devotional service (bhaktya sruta-grhitaya), that is, by 
arousing one's dormant devotional consciousness, Krsna consciousness. 
When Krsna consciousness is aroused, it relieves one from fruitive 
activity, activity for economic improvement and material enjoyment. This 
relief is technically called naiskarmya, and when one is relieved, he is 
no longer interested in working hard for sense gratification. Srimad-
Bhagavatam is Srila Vyasadeva's last, mature contribution, and one 
should read and hear it in an assembly of realized souls while engaging 
in devotional service. At such a time one can be liberated from all 
material bondage. This was the course taken by Sanatana Gosvami, who 
retired from government service to study Srimad-Bhagavatam with learned 
scholars.
 
Madhya 19.18
 
TEXT 18
 
TEXT
 
ara dina gaudesvara, sange eka-jana
acambite gosani-sabhate kaila agamana
SYNONYMS
 
ara dina -- one day; gaudesvara -- the Nawab of Bengal; sange -- with; 
eka-jana -- one other person; acambite -- suddenly; gosani-sabhate -- in 
the assembly of Sanatana Gosvami; kaila agamana -- came.
 
TRANSLATION
 
While Sanatana Gosvami was studying Srimad-Bhagavatam in the assembly of 
learned brahmanas, one day the Nawab of Bengal and another person 
suddenly appeared.
 
PURPORT
 
The full name of the Nawab of Bengal (Hussain Shah) was Alauddina 
Saiyada Husena Saha Seripha Makka, and he ruled Bengal for twenty-three 
years, from 1420 to 1443 Sakabda Era (A.D. 1498 to 1521). Sanatana 
Gosvami was studying Srimad-Bhagavatam with the scholars in the year 
1424 (A.D. 1502).
 
Madhya 19.19
 
TEXT 19
 
TEXT
 
patsaha dekhiya sabe sambhrame uthila
sambhrame asana diya rajare vasaila
SYNONYMS
 
patsaha dekhiya -- seeing the Nawab; sabe -- all of them; sambhrame -- 
in great respect; uthila -- stood up; sambhrame -- with great respect; 
asana diya -- giving a sitting place; rajare -- the King; vasaila -- 
made to sit.
 
TRANSLATION
 
As soon as all the brahmanas and Sanatana Gosvami saw the Nawab appear, 
they all stood up and respectfully gave him a sitting place to honor him.
 
PURPORT
 
Although Nawab Hussain Shah was a mleccha-yavana, he was nonetheless the 
governor of the country, and the learned scholars and Sanatana Gosvami 
offered him all the respect due a king or a governor. When a person 
occupies an exalted executive post, one should consider that he has 
acquired the grace of the Lord. In the Bhagavad-gita (10.41) Lord Krsna 
says:
 
yad yad vibhutimat sattvam srimad urjitam eva va
tat tad evavagaccha tvam mama tejo-‘msa-sambhavam
 
"Know that all opulent, beautiful and glorious creations spring from but 
a spark of My splendor."
 
Whenever we see something exalted, we must consider it part of the power 
of the Supreme Personality of Godhead. A powerful man (vibhutimat 
sattvam) is one who has obtained the grace of the Lord or has derived 
some power from Him. In the Bhagavad-gita (7.10) Krsna says, tejas 
tejasvinam aham: "I am the power of the powerful." The learned brahmana 
scholars showed respect to Nawab Hussain Shah because he represented a 
fraction of Krsna's power.
 
Madhya 19.20
 
TEXT 20
 
TEXT
 
raja kahe, -- tomara sthane vaidya pathailun
vaidya kahe, -- vyadhi nahi, sustha ye dekhilun
SYNONYMS
 
raja kahe -- the Nawab said; tomara sthane -- to your place; vaidya -- a 
physician; pathailun -- I sent; vaidya kahe -- the physician said; 
vyadhi nahi -- there is no disease; sustha -- completely healthy; ye -- 
that; dekhilun -- I have seen.
 
TRANSLATION
 
The Nawab said, "I sent my physician to you, and he has reported that 
you are not diseased. As far as he could see, you are completely healthy.
 
Madhya 19.21
 
TEXT 21
 
TEXT
 
amara ye kichu karya, saba toma lana
karya chadi' rahila tumi gharete vasiya
SYNONYMS
 
amara -- my; ye kichu -- whatever; karya -- business; saba -- everything;
 toma -- you; lana -- with; karya chadi' -- giving up your duties; 
rahila -- remained; tumi -- you; gharete -- at home; vasiya -- sitting.
 
TRANSLATION
 
"I am depending on you to carry out so many of my activities, but you 
have given up your governmental duties to sit here at home.
 
Madhya 19.22
 
TEXT 22
 
TEXT
 
mora yata karya-kama, saba kaila nasa
ki tomara hrdaye ache, kaha mora pasa
SYNONYMS
 
mora -- my; yata -- all; karya-kama -- occupational duties; saba -- 
everything; kaila nasa -- you have spoiled; ki -- what; tomara -- your; 
hrdaye -- within the heart; ache -- there is; kaha -- kindly tell; mora 
pasa -- to me.
 
TRANSLATION
 
"You have spoiled all my activities. What is your intention? Please tell 
me frankly."
 
Madhya 19.23
 
TEXT 23
 
TEXT
 
sanatana kahe, -- nahe ama haite kama
ara eka-jana diya kara samadhana
SYNONYMS
 
sanatana kahe -- Sanatana Gosvami replied; nahe -- not; ama -- me; haite 
-- from; kama -- execution of the duty; ara eka-jana -- someone else; 
diya -- by means of; kara samadhana -- execute the management.
 
TRANSLATION
 
Sanatana Gosvami replied, "You can no longer expect any service from me. 
Please arrange for someone else to tend to the management."
 
Madhya 19.24
 
TEXT 24
 
TEXT
 
tabe kruddha hana raja kahe ara-bara
tomara ‘bada bhai' kare dasyu-vyavahara
SYNONYMS
 
tabe -- at that time; kruddha hana -- becoming angry; raja kahe -- the 
Nawab said; ara-bara -- again; tomara bada bhai -- your elder brother; 
kare -- does; dasyu-vyavahara -- the activity of a plunderer.
 
TRANSLATION
 
Becoming angry with Sanatana Gosvami, the Nawab said, "Your elder 
brother is acting just like a plunderer.
 
Madhya 19.25
 
TEXT 25
 
TEXT
 
jiva-bahu mari' kaila cakla saba nasa
etha tumi kaila mora sarva karya nasa
SYNONYMS
 
jiva -- living entities; bahu -- many; mari' -- killing; kaila -- did; 
cakla -- the province of Bengal; saba -- all; nasa -- destruction; etha -
- here; tumi -- you; kaila -- did; mora -- my; sarva -- all; karya -- 
plans; nasa -- destruction.
 
TRANSLATION
 
"By killing many living entities, your elder brother has destroyed all 
Bengal. Now here you are destroying all my plans."
 
Madhya 19.26
 
TEXT 26
 
TEXT
 
sanatana kahe, -- tumi svatantra gaudesvara
ye yei dosa kare, deha' tara phala
SYNONYMS
 
sanatana kahe -- Sanatana Gosvami said; tumi -- you; svatantra -- 
independent; gauda-isvara -- the ruler of Bengal; ye yei -- whatever; 
dosa -- faults; kare -- one commits; deha' -- you award; tara phala -- 
the results of that.
 
TRANSLATION
 
Sanatana Gosvami said, "You are the supreme ruler of Bengal and are 
completely independent. Whenever someone commits a fault, you punish him 
accordingly."
 
Madhya 19.27
 
TEXT 27
 
TEXT
 
eta suni' gaudesvara uthi' ghare gela
palaiba bali' sanatanere bandhila
SYNONYMS
 
eta suni' -- hearing this; gauda-isvara -- the Nawab of Bengal; uthi' -- 
standing up; ghare gela -- went back home; palaiba -- I shall run away; 
bali' -- because of this; sanatanere bandhila -- he arrested Sanatana.
 
TRANSLATION
 
Hearing this, the Nawab of Bengal stood up and returned to his home. He 
ordered the arrest of Sanatana Gosvami so that he would not be able to 
leave.
 
PURPORT
 
It is said that the relationship between the Nawab of Bengal and 
Sanatana Gosvami was very intimate. The Nawab used to consider Sanatana 
Gosvami his younger brother, and when Sanatana Gosvami showed a very 
strong intention to resign, the Nawab, feeling familial affection, 
essentially said, "I am your elder brother, but I do not look after the 
state management. My only business is attacking other states with my 
soldiers and fighting everywhere as a plunderer. Because I am a meat-
eater [yavana], I am used to hunting all kinds of living beings. In this 
way I am destroying all kinds of living entities in Bengal. While 
engaged in this destructive business, I am hoping that you will tend to 
the administration of the state. Since I, your elder brother, am engaged 
in such a destructive business, you, being my younger brother, should 
look after the state management. If you do not, how will things continue?
" This talk was based on a family relationship, and Sanatana Gosvami 
also replied in an intimate and joking way. Essentially he told the 
Nawab, "My dear brother, you are the independent ruler of Bengal. You 
can act in whatever way you like, and if someone commits a fault, you 
can punish him accordingly." In other words, Sanatana Gosvami was saying 
that since the Nawab was accustomed to acting like a plunderer, he 
should go ahead and take action. Since Sanatana was not showing much 
enthusiasm for performing his duty, the Nawab should dismiss him from 
his service. The Nawab could understand the intention of Sanatana 
Gosvami's statement. He therefore left in an angry mood and ordered 
Sanatana Gosvami's arrest.
 
Madhya 19.28
 
TEXT 28
 
TEXT
 
hena-kale gela raja udiya marite
sanatane kahe, -- tumi cala mora sathe
SYNONYMS
 
hena-kale -- at this time; gela -- went; raja -- the King; udiya marite -
- to attack the Orissa province; sanatane kahe -- he said to Sanatana 
Gosvami; tumi cala -- you come; mora sathe -- along with me.
 
TRANSLATION
 
At this time the Nawab was going to attack the province of Orissa, and 
he told Sanatana Gosvami, "Come along with me."
 
PURPORT
 
Hussain Shah attacked the neighboring province of Orissa in 1424 Sakabda 
Era (A.D. 1502). At that time he conquered the feudal princes there.
 
Madhya 19.29
 
TEXT 29
 
TEXT
 
tenho kahe, -- yabe tumi devataya duhkha dite
mora sakti nahi, tomara sange yaite
SYNONYMS
 
tenho kahe -- Sanatana Gosvami replied; yabe -- will go; tumi -- you; 
devataya -- to the Supreme Personality of Godhead; duhkha dite -- to 
give unhappiness; mora sakti -- my power; nahi -- there is not; tomara 
sange -- in company with you; yaite -- to go.
 
TRANSLATION
 
Sanatana Gosvami replied, "You are going to Orissa to give pain to the 
Supreme Personality of Godhead. For this reason I am powerless to go 
with you."
 
Madhya 19.30
 
TEXT 30
 
TEXT
 
tabe tanre bandhi' rakhi' karila gamana
etha nilacala haite prabhu calila vrndavana
SYNONYMS
 
tabe -- thereafter; tanre -- him; bandhi' -- arresting; rakhi' -- 
keeping; karila gamana -- he went away; etha -- at this time; nilacala 
haite -- from Jagannatha Puri; prabhu -- Sri Caitanya Mahaprabhu; calila 
vrndavana -- departed for Vrndavana.
 
TRANSLATION
 
The Nawab again arrested Sanatana Gosvami and kept him in prison. At 
this time, Sri Caitanya Mahaprabhu departed for Vrndavana from 
Jagannatha Puri.
 
Madhya 19.31
 
TEXT 31
 
TEXT
 
tabe sei dui cara rupa-thani aila
‘vrndavana calila prabhu' -- asiya kahila
SYNONYMS
 
tabe -- at that time; sei -- those; dui -- two; cara -- messengers; rupa-
thani -- into the presence of Rupa Gosvami; aila -- came back; vrndavana 
calila prabhu -- Sri Caitanya Mahaprabhu has departed for Vrndavana; 
asiya -- coming; kahila -- they informed.
 
TRANSLATION
 
The two persons who went to Jagannatha Puri to inquire about the Lord's 
departure returned and informed Rupa Gosvami that the Lord had already 
departed for Vrndavana.
 
Madhya 19.32
 
TEXT 32
 
TEXT
 
suniya sri-rupa likhila sanatana-thani
‘vrndavana calila sri-caitanya-gosani
SYNONYMS
 
suniya -- hearing; sri-rupa -- Sri Rupa Gosvami; likhila -- wrote; 
sanatana-thani -- to Sanatana Gosvami; vrndavana -- to Vrndavana; calila 
-- has gone; sri-caitanya-gosani -- Sri Caitanya Mahaprabhu.
 
TRANSLATION
 
Upon receiving this message from his two messengers, Rupa Gosvami 
immediately wrote a letter to Sanatana Gosvami saying that Sri Caitanya 
Mahaprabhu had departed for Vrndavana.
 
Madhya 19.33
 
TEXT 33
 
TEXT
 
ami-dui-bhai calilana tanhare milite
tumi yaiche taiche chuti' aisa tahan haite
SYNONYMS
 
ami-dui-bhai -- we two brothers; calilana -- have gone; tanhare milite --
 to meet Him; tumi -- you; yaiche taiche -- somehow or other; chuti' -- 
getting free; aisa -- come; tahan haite -- from there.
 
TRANSLATION
 
In his letter to Sanatana Gosvami, Srila Rupa Gosvami wrote, "We two 
brothers are starting out to go see Sri Caitanya Mahaprabhu. You must 
also somehow or other get released and come meet us."
 
PURPORT
 
The two brothers herein mentioned are Rupa Gosvami and his younger 
brother, Anupama Mallika. Rupa Gosvami was informing Sanatana Gosvami 
that he should join him and his younger brother.
 
Madhya 19.34
 
TEXT 34
 
TEXT
 
dasa-sahasra mudra tatha ache mudi-sthane
taha diya kara sighra atma-vimocane
SYNONYMS
 
dasa-sahasra mudra -- ten thousand coins; tatha -- there; ache -- there 
are; mudi-sthane -- in the grocer's place; taha diya -- with this amount;
 kara -- get; sighra -- as soon as possible; atma-vimocane -- release 
from the internment.
 
TRANSLATION
 
Rupa Gosvami further informed Srila Sanatana Gosvami: "I have left a 
deposit of ten thousand coins with the grocer. Use that money to get out 
of prison.
 
Madhya 19.35
 
TEXT 35
 
TEXT
 
yaiche taiche chuti' tumi aisa vrndavana'
eta likhi' dui-bhai karila gamana
SYNONYMS
 
yaiche taiche -- somehow or other; chuti' -- getting released; tumi -- 
you; aisa -- come; vrndavana -- to Vrndavana; eta likhi' -- writing this;
 dui-bhai -- the two brothers, namely Rupa Gosvami and his younger 
brother, Anupama; karila gamana -- departed.
 
TRANSLATION
 
"Somehow or other get yourself released and come to Vrndavana." After 
writing this, the two brothers [Rupa Gosvami and Anupama] went to see 
Sri Caitanya Mahaprabhu.
 
Madhya 19.36
 
TEXT 36
 
TEXT
 
anupama mallika, tanra nama -- ‘sri-vallabha'
rupa-gosanira chota-bhai -- parama-vaisnava
SYNONYMS
 
anupama mallika -- Anupama Mallika; tanra nama -- his name; sri-vallabha 
-- Sri Vallabha; rupa-gosanira -- of Rupa Gosvami; chota-bhai -- younger 
brother; parama-vaisnava -- great devotee.
 
TRANSLATION
 
Rupa Gosvami's younger brother was a great devotee whose actual name was 
Sri Vallabha, but he was given the name Anupama Mallika.
 
Madhya 19.37
 
TEXT 37
 
TEXT
 
tanha lana rupa-gosani prayage aila
mahaprabhu tahan suni' anandita haila
SYNONYMS
 
tanha lana -- taking him along; rupa-gosani -- Sri Rupa Gosvami; prayage 
-- to Prayaga; aila -- came; mahaprabhu -- Sri Caitanya Mahaprabhu; 
tahan -- there; suni' -- hearing; anandita haila -- were very pleased.
 
TRANSLATION
 
Sri Rupa Gosvami and Anupama Mallika went to Prayaga, and they were very 
pleased to hear the news that Sri Caitanya Mahaprabhu was there.
 
Madhya 19.38
 
TEXT 38
 
TEXT
 
prabhu caliyachena bindu-madhava-darasane
laksa laksa loka aise prabhura milane
SYNONYMS
 
prabhu -- Sri Caitanya Mahaprabhu; caliyachena -- was going; bindu-
madhava-darasane -- to see Lord Bindu Madhava; laksa laksa loka -- many 
hundreds of thousands of people; aise -- came; prabhura -- with Sri 
Caitanya Mahaprabhu; milane -- for meeting.
 
TRANSLATION
 
At Prayaga, Sri Caitanya Mahaprabhu went to see the temple of Bindu 
Madhava, and many hundreds of thousands of people followed Him just to 
meet Him.
 
Madhya 19.39
 
TEXT 39
 
TEXT
 
keha kande, keha hase, keha nace, gaya
‘krsna' ‘krsna' bali' keha gadagadi yaya
SYNONYMS
 
keha kande -- some cried; keha hase -- some laughed; keha nace -- some 
danced; gaya -- chanted; krsna krsna bali' -- saying "Krsna, Krsna"; 
keha -- some; gadagadi yaya -- rolled on the ground.
 
TRANSLATION
 
Some of the people following the Lord were crying. Some were laughing, 
some dancing and some chanting. Indeed, some of them were rolling on the 
ground, exclaiming "Krsna! Krsna!"
 
Madhya 19.40
 
TEXT 40
 
TEXT
 
ganga-yamuna prayaga narila dubaite
prabhu dubaila krsna-premera vanyate
SYNONYMS
 
ganga-yamuna -- the river Ganges and river Yamuna; prayaga -- Prayaga; 
narila -- were not able; dubaite -- to flood; prabhu -- Sri Caitanya 
Mahaprabhu; dubaila -- flooded; krsna-premera -- of ecstatic love of 
Krsna; vanyate -- in an inundation.
 
TRANSLATION
 
Prayaga is located at the confluence of two rivers -- the Ganges and the 
Yamuna. Although these rivers were not able to flood Prayaga with water, 
Sri Caitanya Mahaprabhu inundated the whole area with waves of ecstatic 
love for Krsna.
 
Madhya 19.41
 
TEXT 41
 
TEXT
 
bhida dekhi' dui bhai rahila nirjane
prabhura avesa haila madhava-darasane
SYNONYMS
 
bhida dekhi' -- seeing the crowd; dui bhai -- the two brothers; rahila --
 remained; nirjane -- in a secluded place; prabhura -- of Sri Caitanya 
Mahaprabhu; avesa -- ecstasy; haila -- there was; madhava-darasane -- by 
seeing the Deity, Bindu Madhava.
 
TRANSLATION
 
Seeing the great crowd, the two brothers remained standing in a secluded 
place. They could see that Sri Caitanya Mahaprabhu was ecstatic to see 
Lord Bindu Madhava.
 
Madhya 19.42
 
TEXT 42
 
TEXT
 
premavese nace prabhu hari-dhvani kari'
urdhva-bahu kari' bale -- bala ‘hari' ‘hari'
SYNONYMS
 
prema-avese -- in ecstatic love; nace -- danced; prabhu -- Sri Caitanya 
Mahaprabhu; hari-dhvani kari' -- vibrating the holy name of Hari; urdhva 
-- raised; bahu -- the arms; kari' -- making; bale -- says; bala hari 
hari -- chant "Hari, Hari".
 
TRANSLATION
 
The Lord was loudly chanting the holy name of Hari. Dancing in ecstatic 
love and raising His arms, He asked everyone to chant "Hari! Hari!"
 
Madhya 19.43
 
TEXT 43
 
TEXT
 
prabhura mahima dekhi' loke camatkara
prayage prabhura lila nari varnibara
SYNONYMS
 
prabhura -- of Sri Caitanya Mahaprabhu; mahima -- the greatness; dekhi' -
- seeing; loke -- in all people; camatkara -- astonishment; prayage -- 
at Prayaga; prabhura -- of Sri Caitanya Mahaprabhu; lila -- the pastimes;
 nari -- I am not able; varnibara -- to describe.
 
TRANSLATION
 
Everyone was astounded to see the greatness of Sri Caitanya Mahaprabhu. 
Indeed, I cannot properly describe the pastimes of the Lord at Prayaga.
 
Madhya 19.44
 
TEXT 44
 
TEXT
 
daksinatya-vipra-sane ache paricaya
sei vipra nimantriya nila nijalaya
SYNONYMS
 
daksinatya -- Deccan; vipra-sane -- with a brahmana; ache -- there was; 
paricaya -- acquaintance; sei -- that; vipra-brahmana; nimantriya -- 
inviting; nila -- brought; nija-alaya -- to his own place.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu had made an acquaintance with a brahmana from 
Deccan [in South India], and that brahmana invited Him for meals and 
took Him to his place.
 
Madhya 19.45
 
TEXT 45
 
TEXT
 
vipra-grhe asi' prabhu nibhrte vasila
sri-rupa-vallabha dunhe asiya milila
SYNONYMS
 
vipra-grhe -- to the house of that brahmana; asi' -- coming; prabhu -- 
Sri Caitanya Mahaprabhu; nibhrte -- in a solitary place; vasila -- sat 
down; sri-rupa-vallabha -- the two brothers Rupa Gosvami and Sri 
Vallabha; dunhe -- both of them; asiya -- coming; milila -- met Him.
 
TRANSLATION
 
While Sri Caitanya Mahaprabhu was sitting in a solitary place in the 
home of that Deccan brahmana, Rupa Gosvami and Sri Vallabha [Anupama 
Mallika] came to meet Him.
 
Madhya 19.46
 
TEXT 46
 
TEXT
 
dui-guccha trna dunhe dasane dhariya
prabhu dekhi' dure pade dandavat hana
SYNONYMS
 
dui-guccha -- two bunches; trna -- straw; dunhe -- both of them; dasane 
dhariya -- holding in the teeth; prabhu dekhi' -- seeing the Lord; dure -
- in a distant place; pade -- fell down; danda-vat -- like rods; hana -- 
becoming.
 
TRANSLATION
 
Seeing the Lord from a distance, the two brothers put two clumps of 
straw between their teeth and immediately fell down on the ground like 
rods, offering Him obeisances.
 
Madhya 19.47
 
TEXT 47
 
TEXT
 
nana sloka padi' uthe, pade bara bara
prabhu dekhi' premavesa ha-ila dunhara
SYNONYMS
 
nana -- various; sloka -- verses; padi' -- reciting; uthe -- stood up; 
pade -- fell down; bara bara -- again and again; prabhu dekhi' -- seeing 
the Lord; prema-avesa -- ecstatic emotion; ha-ila -- there was; dunhara -
- of both of them.
 
TRANSLATION
 
Both brothers were overwhelmed with ecstatic emotion, and reciting 
various Sanskrit verses, they stood up and fell down again and again.
 
Madhya 19.48
 
TEXT 48
 
TEXT
 
sri-rupe dekhiya prabhura prasanna haila mana
‘utha, utha, rupa, aisa', balila vacana
SYNONYMS
 
sri-rupe dekhiya -- seeing Srila Rupa Gosvami; prabhura -- of Sri 
Caitanya Mahaprabhu; prasanna -- very pleased; haila -- was; mana -- 
mind; utha -- please stand up; utha -- please stand up; rupa -- My dear 
Rupa; aisa -- come; balila -- He said; vacana -- the words.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu was very pleased to see Srila Rupa Gosvami, and 
He told him, "Stand up! Stand up! My dear Rupa, come here."
 
Madhya 19.49
 
TEXT 49
 
TEXT
 
krsnera karuna kichu na yaya varnane
visaya-kupa haite kadila toma dui-jane
SYNONYMS
 
krsnera -- of Lord Krsna; karuna -- the mercy; kichu -- any; na -- not; 
yaya -- is possible; varnane -- to describe; visaya-kupa haite -- from 
the well of material enjoyment; kadila -- delivered; toma -- you; dui-
jane -- both.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu then said, "It is not possible to describe Krsna'
s mercy, for He has delivered you both from the well of material 
enjoyment.
 
Madhya 19.50
 
TEXT 50
 
TEXT
 
na me ‘bhaktas catur-vedi
 mad-bhaktah sva-pacah priyah
tasmai deyam tato grahyam
 sa ca pujyo yatha hy aham
SYNONYMS
 
na -- not; me -- My; abhaktah -- devoid of pure devotional service; 
catuh-vedi -- a scholar in the four Vedas; mat-bhaktah -- My devotee; 
sva-pacah -- even from a family of dog-eaters; priyah -- very dear; 
tasmai -- to him (a pure devotee, even though born in a very low family);
 deyam -- should be given; tatah -- from him; grahyam -- should be 
accepted (remnants of food); sah -- that person; ca -- also; pujyah -- 
worshipable; yatha -- as much as; hi -- certainly; aham -- I.
 
TRANSLATION
 
"[Lord Krsna said:] ‘Even though a person is a very learned scholar of 
the Sanskrit Vedic literatures, he is not accepted as My devotee unless 
he is pure in devotional service. Even though a person is born in a 
family of dog-eaters, he is very dear to Me if he is a pure devotee who 
has no motive to enjoy fruitive activities or mental speculation. Indeed,
 all respects should be given to him, and whatever he offers should be 
accepted. Such devotees are as worshipable as I am."'
 
PURPORT
 
This verse is included in the Hari-bhakti-vilasa (10.127), compiled by 
Sanatana Gosvami.
 
Madhya 19.51
 
TEXT 51
 
TEXT
 
ei sloka padi' dunhare kaila alingana
krpate dunhara mathaya dharila carana
SYNONYMS
 
ei sloka -- this verse; padi' -- reciting; dunhare -- the two brothers; 
kaila alingana -- embraced; krpate -- out of causeless mercy; dunhara -- 
of the two of them; mathaya -- on the heads; dharila -- placed; carana --
 His feet.
 
TRANSLATION
 
After reciting this verse, Sri Caitanya Mahaprabhu embraced the two 
brothers, and out of His causeless mercy He placed His feet on their 
heads.
 
Madhya 19.52
 
TEXT 52
 
TEXT
 
prabhu-krpa pana dunhe dui hata yudi'
dina hana stuti kare vinaya acari'
SYNONYMS
 
prabhu-krpa -- the Lord's mercy; pana -- getting; dunhe -- the two of 
them; dui -- two; hata -- hands; yudi' -- folding; dina hana -- most 
humbly; stuti kare -- offer prayers; vinaya acari' -- with submission.
 
TRANSLATION
 
After receiving the Lord's causeless mercy, the two brothers folded 
their hands and in great humility offered the following prayers unto the 
Lord.
 
Madhya 19.53
 
TEXT 53
 
TEXT
 
namo maha-vadanyaya
 krsna-prema-pradaya te
krsnaya krsna-caitanya-
 namne gaura-tvise namah
SYNONYMS
 
namah -- obeisances; maha-vadanyaya -- who is most munificent and 
charitably disposed; krsna-prema -- love of Krsna; pradaya -- who can 
give; te -- unto You; krsnaya -- the original Personality of Godhead; 
krsna-caitanya-namne -- under the name Krsna Caitanya; gaura-tvise -- 
whose complexion is the golden complexion of Srimati Radharani; namah -- 
obeisances.
 
TRANSLATION
 
"O most munificent incarnation! You are Krsna Himself appearing as Sri 
Krsna Caitanya Mahaprabhu. You have assumed the golden color of Srimati 
Radharani, and You are widely distributing pure love of Krsna. We offer 
our respectful obeisances unto You.
 
Madhya 19.54
 
TEXT 54
 
TEXT
 
yo 'jnana-mattam bhuvanam dayalur
 ullaghayann apy akarot pramattam
sva-prema-sampat-sudhayadbhuteham
 sri-krsna-caitanyam amum prapadye
SYNONYMS
 
yah -- that Personality of Godhead who; ajnana-mattam -- maddened by 
ignorance or foolishly passing time in karma, jnana, yoga and Mayavada 
philosophy; bhuvanam -- the entire three worlds; dayaluh -- so merciful; 
ullaghayan -- subduing such processes as karma, jnana and yoga; api -- 
despite; akarot -- made; pramattam -- maddened; sva-prema-sampat-sudhaya 
-- by the nectar of His personal devotional service, which is an 
invaluable treasure of bliss; adbhuta-iham -- whose activities are 
wonderful; sri-krsna-caitanyam -- unto Lord Sri Caitanya Mahaprabhu; 
amum -- that; prapadye -- I surrender.
 
TRANSLATION
 
"We offer our respectful obeisances unto that merciful Supreme 
Personality of Godhead who has converted all three worlds, which were 
maddened by ignorance, and saved them from their diseased condition by 
making them mad with the nectar from the treasure-house of love of God. 
Let us take full shelter of that Personality of Godhead, Sri Krsna 
Caitanya, whose activities are wonderful."
 
PURPORT
 
This verse is found in the Govinda-lilamrta (1.2).
 
Madhya 19.55
 
TEXT 55
 
TEXT
 
tabe mahaprabhu tanre nikate vasaila
‘sanatanera varta kaha' -- tanhare puchila
SYNONYMS
 
tabe -- thereafter; mahaprabhu -- Sri Caitanya Mahaprabhu; tanre -- them;
 nikate -- near Him; vasaila -- sat down; sanatanera varta -- news of 
Sanatana; kaha -- please tell; tanhare -- them; puchila -- questioned.
 
TRANSLATION
 
After this, Sri Caitanya Mahaprabhu sat them down by His side and asked 
them, "What news do you have of Sanatana?"
 
Madhya 19.56
 
TEXT 56
 
TEXT
 
rupa kahena, -- tenho bandi haya raja-ghare
tumi yadi uddhara', tabe ha-ibe uddhare
SYNONYMS
 
rupa kahena -- Rupa Gosvami said; tenho -- he; bandi -- arrested; haya --
 is; raja-ghare -- in the court of the government; tumi -- You; yadi -- 
if; uddhara' -- kindly rescue; tabe -- then; ha-ibe -- he will be; 
uddhare -- relieved from that entanglement.
 
TRANSLATION
 
Rupa Gosvami replied, "Sanatana has now been arrested by the government 
of Hussain Shah. If You kindly save him, he can be liberated from that 
entanglement."
 
Madhya 19.57
 
TEXT 57
 
TEXT
 
prabhu kahe, -- sanatanera hanache mocana
acirat ama-saha ha-ibe milana
SYNONYMS
 
prabhu kahe -- Sri Caitanya Mahaprabhu said; sanatanera -- of Sanatana 
Gosvami; hanache -- there has been; mocana -- release; acirat -- very 
soon; ama-saha -- with Me; ha-ibe milana -- there will be meeting.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu immediately replied, "Sanatana has already been 
released from his confinement, and he will very soon meet with Me."
 
Madhya 19.58
 
TEXT 58
 
TEXT
 
madhyahna karite vipra prabhure kahila
rupa-gosani se-divasa tathani rahila
SYNONYMS
 
madhyahna karite -- to accept lunch; vipra -- the brahmana of Deccan; 
prabhure -- Sri Caitanya Mahaprabhu; kahila -- requested; rupa-gosani -- 
Rupa Gosvami; se-divasa -- that day; tathani -- there; rahila -- 
remained.
 
TRANSLATION
 
The brahmana then requested Sri Caitanya Mahaprabhu to accept His lunch. 
Rupa Gosvami also remained there that day.
 
Madhya 19.59
 
TEXT 59
 
TEXT
 
bhattacarya dui bhaiye nimantrana kaila
prabhura sesa prasada-patra dui-bhai paila
SYNONYMS
 
bhattacarya -- Balabhadra Bhattacarya; dui bhaiye -- the two brothers; 
nimantrana kaila -- invited to take lunch; prabhura sesa prasada-patra --
 the remnants of the plate of food offered to Sri Caitanya Mahaprabhu; 
dui-bhai paila -- the two brothers obtained.
 
TRANSLATION
 
Balabhadra Bhattacarya invited the two brothers to take lunch also. The 
remnants of food from the plate of Sri Caitanya Mahaprabhu were offered 
to them.
 
Madhya 19.60
 
TEXT 60
 
TEXT
 
triveni-upara prabhura vasa-ghara sthana
dui bhai vasa kaila prabhu-sannidhana
SYNONYMS
 
triveni-upara -- on the bank of the confluence of the Yamuna and the 
Ganges; prabhura -- of Sri Caitanya Mahaprabhu; vasa-ghara -- of the 
residential house; sthana -- the place; dui bhai -- the two brothers; 
vasa kaila -- resided; prabhu-sannidhana -- near Sri Caitanya Mahaprabhu.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu selected His residence beside the confluence of 
the Ganges and the Yamuna, a place called Triveni. The two brothers -- 
Rupa Gosvami and Sri Vallabha -- selected their residence near the Lord'
s.
 
Madhya 19.61
 
TEXT 61
 
TEXT
 
se-kale vallabha-bhatta rahe adaila-grame
mahaprabhu aila suni' aila tanra sthane
SYNONYMS
 
se-kale -- at that time; vallabha-bhatta -- Vallabha Bhatta; rahe -- 
resided; adaila-grame -- in the village known as Adaila; mahaprabhu -- 
Sri Caitanya Mahaprabhu; aila -- has come; suni' -- hearing; aila -- 
came; tanra sthane -- to His place.
 
TRANSLATION
 
At that time, Sri Vallabha Bhatta was staying at Adaila-grama, and when 
he heard that Sri Caitanya Mahaprabhu had arrived, he went to His place 
to see Him.
 
PURPORT
 
Vallabha Bhatta was a great learned scholar of Vaisnavism. In the 
beginning he was very much devoted to Sri Caitanya Mahaprabhu, but since 
he thought that he could not receive proper respect from Him, he later 
joined the Visnu Svami sect and became the acarya of that sect. His sect 
is celebrated as the Vallabhacarya-sampradaya. This sampradaya has had 
great influence in Vrndavana near Gokula and in Bombay. Vallabha Bhatta 
wrote many books, including a commentary on Srimad-Bhagavatam called 
Subodhini-tika and notes on the Vedanta-sutra in the form of an 
Anubhasya. He also wrote a combination of sixteen short works called 
Sodasa-grantha. The village where he was staying -- Adaila-grama, or 
Adeli-grama -- was near the confluence of the rivers Ganges and Yamuna, 
on the other side of the Yamuna from Prayaga, about one mile from the 
river. A temple of Lord Visnu there still belongs to the Vallabha-
sampradaya.
 
Vallabha Bhatta was originally from a place in southern India called 
Trailanga. There is a railway station there called Nidadabhalu. Sixteen 
miles from that station is a village called Kankadabada, or Kakunrapadhu.
 A learned brahmana named Laksmana Diksita used to live there, and 
Vallabha Bhatta was his son. There are five sections of the brahmana 
community of Andhra Pradesh, known as Bella-nati, Vegi-nati, Muraki-nati,
 Telagu-nati and Kasala-nati. Out of these five brahminical communities, 
Vallabhacarya took his birth in the community of Bella-nati in the year 
1400 Sakabda Era (A.D. 1478). According to some people, Vallabha 
Bhattacarya's father took sannyasa before Vallabha's birth, and he 
returned home to take Vallabhacarya as his son. According to the opinion 
of others, Vallabhacarya was born in 1400 Sakabda Era on the Ekadasi day 
of the dark moon in the month of Caitra, and he took his birth in a 
brahmana family surnamed Khambhampatibaru. According to this account, 
his father's name was Laksmana Bhatta Diksita, and he was born in 
Campakaranya. In someone else's opinion, Vallabhacarya appeared near the 
village named Canpa-jhara-grama, which is near a railway station named 
Rajima in Madhya Pradesh.
 
After studying for eleven years at Varanasi, Vallabhacarya returned home.
 On his return, he heard that his father had departed from the material 
world. Keeping his brother and mother at home, he went to the banks of 
the river Tungabhadra, to a village called Vidyanagara, where he 
enlightened Krsnadeva, the grandson of King Bukkaraja. After that, he 
traveled throughout India thrice on trips lasting six years each. Thus 
he passed eighteen years and became victorious in his discussions of 
revealed scripture. When he was thirty years old, he married Mahalaksmi, 
who belonged to the same brahmana community as his. Near Govardhana Hill 
he established a Deity in the valley. Finally he came to Adaila, which 
is on the other side of the Yamuna from Prayaga.
 
Vallabhacarya had two sons, Gopinatha and Viththalesvara, and in his old 
age he accepted the renounced order. In 1452 Sakabda Era (A.D. 1530), he 
passed away from the material world at Varanasi. His book known as 
Sodasa-grantha and his commentaries on the Vedanta-sutra (Anubhasya) and 
Srimad-Bhagavatam (Subodhini) are very famous. He wrote many other books 
besides.
 
Madhya 19.62
 
TEXT 62
 
TEXT
 
tenho dandavat kaila, prabhu kaila alingana
dui jane krsna-katha haila kata-ksana
SYNONYMS
 
tenho -- he; dandavat -- obeisances; kaila -- made; prabhu -- Sri 
Caitanya Mahaprabhu; kaila -- did; alingana -- embracing; dui jane -- 
between the two of them; krsna-katha -- topics about Lord Krsna; haila --
 there were; kata-ksana -- for some time.
 
TRANSLATION
 
Vallabha Bhattacarya offered Sri Caitanya Mahaprabhu his obeisances, and 
the Lord embraced him. After that, they discussed topics about Krsna for 
some time.
 
Madhya 19.63
 
TEXT 63
 
TEXT
 
krsna-kathaya prabhura maha-prema uthalila
bhattera sankoce prabhu samvarana kaila
SYNONYMS
 
krsna-kathaya -- in the discussion on Krsna; prabhura -- of Sri Caitanya 
Mahaprabhu; maha-prema -- great love; uthalila -- arose; bhattera -- of 
the Bhattacarya; sankoce -- due to shyness; prabhu -- Sri Caitanya 
Mahaprabhu; samvarana kaila -- restrained Himself.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu felt great ecstatic love when they began 
discussing Krsna, but the Lord checked His feelings because He felt shy 
before Vallabha Bhatta.
 
Madhya 19.64
 
TEXT 64
 
TEXT
 
antare gara-gara prema, nahe samvarana
dekhi' camatkara haila vallabha-bhattera mana
SYNONYMS
 
antare -- inside; gara-gara -- raged; prema -- ecstatic love; nahe -- 
there was not; samvarana -- checking; dekhi' -- detecting; camatkara -- 
astonishment; haila -- there was; vallabha-bhattera mana -- in the mind 
of Vallabha Bhatta.
 
TRANSLATION
 
Although the Lord restrained Himself externally, ecstatic love raged 
within. There was no checking that. Vallabha Bhatta was astonished to 
detect this.
 
Madhya 19.65
 
TEXT 65
 
TEXT
 
tabe bhatta mahaprabhure nimantrana kaila
mahaprabhu dui-bhai tanhare milaila
SYNONYMS
 
tabe -- then; bhatta -- Vallabha Bhatta; mahaprabhure -- Sri Caitanya 
Mahaprabhu; nimantrana kaila -- invited; mahaprabhu -- Sri Caitanya 
Mahaprabhu; dui-bhai -- the two brothers Rupa and Vallabha; tanhare -- 
to him; milaila -- introduced.
 
TRANSLATION
 
Thereafter, Vallabha Bhatta invited Sri Caitanya Mahaprabhu for lunch, 
and the Lord introduced the brothers Rupa and Vallabha to him.
 
Madhya 19.66
 
TEXT 66
 
TEXT
 
dui-bhai dura haite bhumite padiya
bhatte dandavat kaila ati dina hana
SYNONYMS
 
dui-bhai -- the two brothers; dura haite -- from a distance; bhumite -- 
on the ground; padiya -- falling flat; bhatte -- to Vallabha Bhatta; 
dandavat kaila -- offered obeisances; ati dina hana -- being very humble.
 
TRANSLATION
 
From a distance, the brothers Rupa Gosvami and Sri Vallabha fell on the 
ground and offered obeisances to Vallabha Bhatta with great humility.
 
Madhya 19.67
 
TEXT 67
 
TEXT
 
bhatta milibare yaya, dunhe palaya dure
‘asprsya pamara muni, na chuniha more'
SYNONYMS
 
bhatta -- Vallabha Bhatta; milibare -- to meet; yaya -- goes; dunhe -- 
the two brothers; palaya -- ran away; dure -- to a distant place; 
asprsya -- untouchable; pamara -- most fallen; muni -- I; na chuniha -- 
do not touch; more -- me.
 
TRANSLATION
 
When Vallabha Bhattacarya walked toward them, they ran away to a more 
distant place. Rupa Gosvami said, "I am untouchable and most sinful. 
Please do not touch me."
 
Madhya 19.68
 
TEXT 68
 
TEXT
 
bhattera vismaya haila, prabhura harsa mana
bhattere kahila prabhu tanra vivarana
SYNONYMS
 
bhattera -- of Vallabha Bhattacarya; vismaya haila -- there was surprise;
 prabhura -- of Sri Caitanya Mahaprabhu; harsa -- very happy; mana -- 
the mind; bhattere kahila -- said to Vallabha Bhattacarya; prabhu -- Sri 
Caitanya Mahaprabhu; tanra vivarana -- description of Rupa Gosvami.
 
TRANSLATION
 
Vallabha Bhattacarya was very much surprised at this. Sri Caitanya 
Mahaprabhu, however, was very pleased, and He therefore spoke to him 
this description of Rupa Gosvami.
 
Madhya 19.69
 
TEXT 69
 
TEXT
 
‘inho na sparsiha, inho jati ati-hina!
vaidika, yajnika tumi kulina pravina!'
SYNONYMS
 
inho -- him; na sparsiha -- do not touch; inho -- he; jati -- caste; ati-
hina -- very low; vaidika -- a follower of Vedic principles; yajnika -- 
a performer of many sacrifices; tumi -- you; kulina -- aristocratic 
brahmana; pravina -- an experienced person.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu said, "Don't touch him, for he belongs to a very 
low caste. You are a follower of Vedic principles and are a well 
experienced performer of many sacrifices. You also belong to the 
aristocracy."
 
PURPORT
 
Generally brahmanas are puffed up with false prestige because they 
belong to the aristocracy and perform many Vedic sacrifices. In South 
India especially, this fastidious position is most prominent. At any 
rate, this was the case five hundred years ago. Sri Caitanya Mahaprabhu 
actually started a revolution against this brahminical system by 
inaugurating the chanting of the Hare Krsna mantra. By this chanting, 
one can be delivered regardless of caste, creed, color or social 
position. Whoever chants the Hare Krsna maha-mantra is immediately 
purified due to the transcendental position of devotional service. Sri 
Caitanya Mahaprabhu is here hinting to Vallabha Bhattacarya that an 
exalted brahmana who makes sacrifices and follows Vedic principles 
should not neglect a person who is engaged in devotional service by 
chanting the holy name of the Lord.
 
Actually Rupa Gosvami did not belong to a lower caste. He was from a 
highly aristocratic brahmana family, but due to his association with the 
Muslim Nawab, he was considered fallen and was excommunicated from 
brahmana society. However, due to his advanced devotional service, Sri 
Caitanya Mahaprabhu accepted him as a gosvami. Vallabha Bhattacarya knew 
all this. One who is a devotee is above caste and creed, yet Vallabha 
Bhattacarya felt himself prestigious.
 
The present head of the Vallabha Bhattacarya sampradaya of Bombay is 
named Diksita Maharaja. He is very friendly to our movement, and 
whenever we meet him, this learned brahmana scholar highly praises the 
activities of the Hare Krsna movement. He is a life member of our 
Society, and although he is a learned scholar in the brahminical caste 
tradition, he accepts our Society and considers its members bona fide 
devotees of Lord Visnu.
 
Madhya 19.70
 
TEXT 70
 
TEXT
 
dunhara mukhe nirantara krsna-nama suni'
bhatta kahe, prabhura kichu ingita-bhangi jani'
SYNONYMS
 
dunhara mukhe -- in the mouths of both Rupa Gosvami and his brother 
Vallabha; nirantara -- continuously; krsna-nama suni' -- hearing the 
chanting of the holy name of Krsna; bhatta kahe -- Vallabha Bhattacarya 
said; prabhura -- of Lord Sri Caitanya Mahaprabhu; kichu -- some; ingita 
-- indications; bhangi -- hints; jani' -- understanding.
 
TRANSLATION
 
Hearing the holy name constantly vibrated by the two brothers, Vallabha 
Bhattacarya could understand the hints of Sri Caitanya Mahaprabhu.
 
Madhya 19.71
 
TEXT 71
 
TEXT
 
‘dunhara mukhe krsna-nama kariche nartana
ei-dui ‘adhama' nahe, haya ‘sarvottama'
SYNONYMS
 
dunhara mukhe -- in the mouths of both; krsna-nama -- the holy name of 
Lord Krsna; kariche -- is doing; nartana -- dancing; ei-dui -- both of 
them; adhama nahe -- not fallen; haya -- are; sarva-uttama -- the most 
exalted.
 
TRANSLATION
 
Vallabha Bhattacarya said, "Since these two are constantly chanting the 
holy name of Krsna, how can they be untouchable? On the contrary, they 
are most exalted."
 
PURPORT
 
Vallabha Bhattacarya's admission of the brothers' exalted position 
should serve as a lesson to one who is falsely proud of his position as 
a brahmana. Sometimes so-called brahmanas do not recognize our European 
and American disciples as devotees or brahmanas, and some brahmanas are 
so proud that they do not allow them to enter temples. Sri Caitanya 
Mahaprabhu herein gives a great lesson. Although Vallabha Bhattacarya 
was a great authority on brahmanism and a learned scholar, he admitted 
that those who chant the Lord's holy name are bona fide brahmanas and 
Vaisnavas and are therefore exalted.
 
Madhya 19.72
 
TEXT 72
 
TEXT
 
aho bata sva-paco ‘to gariyan
 yaj-jihvagre vartate nama tubhyam
tepus tapas te juhuvuh sasnur arya
 brahmanucur nama grnanti ye te
SYNONYMS
 
aho bata -- how wonderful it is; sva-pacah -- dog-eaters; atah -- than 
the initiated brahmana; gariyan -- more glorious; yat -- of whom; jihva-
agre -- on the tongue; vartate -- remains; nama -- the holy name; 
tubhyam -- of You, my Lord; tepuh -- have performed; tapah -- austerity; 
te -- they; juhuvuh -- have performed sacrifices; sasnuh -- have bathed 
in all holy places; aryah -- really belonging to the Aryan race; brahma -
- all the Vedas; anucuh -- have studied; nama -- the holy name; grnanti -
- chant; ye -- who; te -- they.
 
TRANSLATION
 
Vallabha Bhattacarya then recited the following verse: "‘My dear Lord, 
one who always keeps Your holy name on his tongue becomes greater than 
an initiated brahmana. Although he may be born in a family of dog-eaters 
and may therefore, by material calculation, be the lowest among men, he 
is still glorious. This is the wonderful effect of chanting the holy 
name of the Lord. It is therefore concluded that one who chants the holy 
name of the Lord should be understood to have performed all kinds of 
austerities and great sacrifices mentioned in the Vedas. He has already 
taken his bath in all the holy places of pilgrimage, he has studied all 
the Vedas, and he is actually an Aryan.'"
 
PURPORT
 
This verse is quoted from Srimad-Bhagavatam (3.33.7).
 
Madhya 19.73
 
TEXT 73
 
TEXT
 
suni' mahaprabhu tanre bahu prasamsila
premavista hana sloka padite lagila
SYNONYMS
 
suni' -- hearing; mahaprabhu -- Sri Caitanya Mahaprabhu; tanre -- him; 
bahu -- very much; prasamsila -- praised; prema-avista hana -- becoming 
ecstatic in love of Godhead; sloka -- verses; padite lagila -- began to 
recite.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu was very pleased to hear Vallabha Bhatta quoting 
from sastra about the position of a devotee. The Lord praised him 
personally, and, feeling ecstatic love of Godhead, began to quote many 
verses from sastra.
 
Madhya 19.74
 
TEXT 74
 
TEXT
 
sucih sad-bhakti-diptagni-
 dagdha-durjati-kalmasah
sva-pako ‘pi budhaih slaghyo
 na veda-jno ‘pi nastikah
SYNONYMS
 
sucih -- a brahmana purified internally and externally; sat-bhakti -- of 
devotional service without motives; dipta-agni -- by the blazing fire; 
dagdha -- burnt to ashes; durjati -- such as birth in a low family; 
kalmasah -- whose sinful reactions; sva-pakah api -- even though born in 
a family of dog-eaters; budhaih -- by learned scholars; slaghyah -- 
recognized; na -- not; veda-jnah api -- even though completely 
conversant in Vedic knowledge; nastikah -- an atheist.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu said, "‘A person who has the pure 
characteristics of a brahmana due to devotional service, which is like a 
blazing fire burning to ashes all the sinful reactions of past lives, is 
certainly saved from the consequences of sinful acts, such as taking 
birth in a lower family. Even though he may be born in a family of dog-
eaters, he is recognized by learned scholars. But although a person may 
be a learned scholar in Vedic knowledge, he is not recognized if he is 
an atheist.
 
PURPORT
 
This verse and the next are quoted from the Hari-bhakti-sudhodaya (3.11, 
12), a transcendental literature extracted from the Puranas.
 
Madhya 19.75
 
TEXT 75
 
TEXT
 
bhagavad-bhakti-hinasya
 jatih sastram japas tapah
apranasyeva dehasya
 mandanam loka-ranjanam
SYNONYMS
 
bhagavat-bhakti-hinasya -- of a person devoid of devotional service to 
the Supreme Personality of Godhead; jatih -- birth in a high caste; 
sastram -- knowledge in the revealed scriptures; japah -- pronunciation 
of mantras; tapah -- austerities and penances; apranasya -- which is 
dead; iva -- like; dehasya -- of a body; mandanam -- decoration; loka -- 
to the whims of people in general; ranjanam -- simply pleasing.
 
TRANSLATION
 
"‘For a person devoid of devotional service, birth in a great family or 
nation, knowledge of the revealed scriptures, performance of austerities 
and penance, and chanting of Vedic mantras are all like ornaments on a 
dead body. Such ornaments simply serve the concocted pleasures of the 
general populace.'"
 
Madhya 19.76
 
TEXT 76
 
TEXT
 
prabhura premavesa, ara prabhava bhakti-sara
saundaryadi dekhi' bhattera haila camatkara
SYNONYMS
 
prabhura -- of Sri Caitanya Mahaprabhu; prema-avesa -- ecstasy in love 
of Godhead; ara -- and; prabhava -- the influence; bhakti-sara -- the 
essence of devotional service; saundarya-adi -- personal beauty and 
other qualities; dekhi' -- seeing; bhattera -- of Vallabha Bhattacarya; 
haila -- there was; camatkara -- astonishment.
 
TRANSLATION
 
When he saw the Lord's ecstatic love, Vallabha Bhattacarya was certainly 
very much astonished. He was also astonished by the Lord's knowledge of 
the essence of devotional service, as well as by His personal beauty and 
influence.
 
Madhya 19.77
 
TEXT 77
 
TEXT
 
sagane prabhure bhatta naukate cadana
bhiksa dite nija-ghare calila lana
SYNONYMS
 
sa-gane -- with His associates; prabhure -- Sri Caitanya Mahaprabhu; 
bhatta -- Vallabha Bhattacarya; naukate -- a boat; cadana -- putting 
aboard; bhiksa dite -- to offer lunch; nija-ghare -- to his own place; 
calila -- departed; lana -- taking.
 
TRANSLATION
 
Vallabha Bhattacarya then put Sri Caitanya Mahaprabhu and His associates 
aboard a boat and took them to his own place to offer them lunch.
 
Madhya 19.78
 
TEXT 78
 
TEXT
 
yamunara jala dekhi' cikkana syamala
premavese mahaprabhu ha-ila vihvala
SYNONYMS
 
yamunara -- of the river Yamuna; jala -- the water; dekhi' -- seeing; 
cikkana -- glossy; syamala -- blackish; prema-avese -- in ecstatic love; 
mahaprabhu -- Sri Caitanya Mahaprabhu; ha-ila -- became; vihvala -- 
bewildered.
 
TRANSLATION
 
While crossing the river Yamuna, Sri Caitanya Mahaprabhu saw the glossy 
black water and was immediately bewildered with ecstatic love.
 
Madhya 19.79
 
TEXT 79
 
TEXT
 
hunkara kari' yamunara jale dila jhanpa
prabhu dekhi' sabara mane haila bhaya-kanpa
SYNONYMS
 
hunkara kari' -- making a loud sound; yamunara jale -- in the water of 
the river Yamuna; dila -- gave; jhanpa -- a plunge; prabhu dekhi' -- 
seeing Lord Sri Caitanya Mahaprabhu; sabara -- of everyone; mane -- in 
the mind; haila -- there was; bhaya-kanpa -- fear and trembling.
 
TRANSLATION
 
Indeed, as soon as Sri Caitanya Mahaprabhu saw the river Yamuna, He 
immediately made a great sound and jumped into the water. Everyone was 
filled with fear and trembling to see this.
 
Madhya 19.80
 
TEXT 80
 
TEXT
 
aste-vyaste sabe dhari' prabhure uthaila
naukara upare prabhu nacite lagila
SYNONYMS
 
aste-vyaste -- with great haste; sabe -- all of them; dhari' -- catching;
 prabhure -- Sri Caitanya Mahaprabhu; uthaila -- raised; naukara -- of 
the boat; upare -- on top; prabhu -- Sri Caitanya Mahaprabhu; nacite 
lagila -- began to dance.
 
TRANSLATION
 
They all hastily grabbed Sri Caitanya Mahaprabhu and pulled Him out of 
the water. Once on the boat's platform, the Lord began to dance.
 
Madhya 19.81
 
TEXT 81
 
TEXT
 
mahaprabhura bhare nauka kare talamala
dubite lagila nauka, jhalake bhare jala
SYNONYMS
 
mahaprabhura -- of Sri Caitanya Mahaprabhu; bhare -- because of the 
weight; nauka -- the boat; kare -- does; talamala -- tilting; dubite -- 
to sink; lagila -- began; nauka -- the boat; jhalake -- in gushes; bhare 
-- fills; jala -- water.
 
TRANSLATION
 
Due to the Lord's heavy weight, the boat began to tilt. It began filling 
up with water and was on the verge of sinking.
 
Madhya 19.82
 
TEXT 82
 
TEXT
 
yadyapi bhattera age prabhura dhairya haila mana
durvara udbhata prema nahe samvarana
SYNONYMS
 
yadyapi -- although; bhattera -- of Vallabhacarya; age -- in front; 
prabhura -- of Sri Caitanya Mahaprabhu; dhairya -- patient; haila -- was;
 mana -- the mind; durvara -- difficult to stop; udbhata -- wonderful; 
prema -- ecstatic love; nahe -- there is not; samvarana -- checking.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu tried to restrain Himself as far as possible 
before Vallabhacarya, but although He tried to keep calm, His ecstatic 
love could not be checked.
 
Madhya 19.83
 
TEXT 83
 
TEXT
 
desa-patra dekhi' mahaprabhu dhairya ha-ila
adailera ghate nauka asi' uttarila
SYNONYMS
 
desa-patra dekhi' -- seeing the circumstances; mahaprabhu -- Sri 
Caitanya Mahaprabhu; dhairya ha-ila -- became calm; adailera ghate -- at 
the shore of the village Adaila; nauka -- the boat; asi' -- coming; 
uttarila -- landed.
 
TRANSLATION
 
Seeing the circumstances, Sri Caitanya Mahaprabhu finally became calm so 
that the boat was able to reach the shore of Adaila and land there.
 
Madhya 19.84
 
TEXT 84
 
TEXT
 
bhaye bhatta sange rahe, madhyahna karana
nija-grhe anila prabhure sangete lana
SYNONYMS
 
bhaye -- with fear; bhatta -- Vallabha Bhattacarya; sange -- in Sri 
Caitanya Mahaprabhu's association; rahe -- remains; madhyahna karana -- 
after arranging for His bath; nija-grhe -- to his own home; anila -- 
brought; prabhure -- Sri Caitanya Mahaprabhu; sangete -- in the company; 
lana -- taking.
 
TRANSLATION
 
Fearing for the Lord's welfare, Vallabha Bhattacarya stayed in His 
association. After arranging for His bath, the Bhattacarya took the Lord 
to his own house.
 
Madhya 19.85
 
TEXT 85
 
TEXT
 
anandita hana bhatta dila divyasana
apane karila prabhura pada-praksalana
SYNONYMS
 
anandita hana -- becoming pleased; bhatta -- Vallabha Bhattacarya; dila -
- gave; divya-asana -- a nice sitting place; apane -- personally; karila 
-- did; prabhura -- of Sri Caitanya Mahaprabhu; pada-praksalana -- 
washing of the feet.
 
TRANSLATION
 
When Sri Caitanya Mahaprabhu arrived at his home, Vallabha Bhattacarya, 
being greatly pleased, offered the Lord a nice sitting place and 
personally washed His feet.
 
Madhya 19.86
 
TEXT 86
 
TEXT
 
savamse sei jala mastake dharila
nutana kaupina-bahirvasa paraila
SYNONYMS
 
sa-vamse -- with all the family members; sei -- that; jala -- water; 
mastake -- on the head; dharila -- sprinkled; nutana -- fresh; kaupina --
 underwear; bahirvasa -- external covering; paraila -- put on.
 
TRANSLATION
 
Vallabha Bhattacarya and his whole family then sprinkled that water over 
their heads. They then offered the Lord new underwear and outer garments.
 
Madhya 19.87
 
TEXT 87
 
TEXT
 
gandha-puspa-dhupa-dipe maha-puja kaila
bhattacarye manya kari' paka karaila
SYNONYMS
 
gandha -- scents; puspa -- flowers; dhupa -- incense; dipe -- by lamps; 
maha-puja kaila -- he worshiped the Lord with great pomp; bhattacarye -- 
to Balabhadra Bhattacarya; manya kari' -- offering respect; paka karaila 
-- engaging in cooking.
 
TRANSLATION
 
Vallabhacarya worshiped the Lord with great pomp, offering scents, 
incense, flowers and lamps, and with great respect he induced Balabhadra 
Bhattacarya [the Lord's cook] to cook.
 
Madhya 19.88
 
TEXT 88
 
TEXT
 
bhiksa karaila prabhure sasneha yatane
rupa-gosani dui-bhaiye karaila bhojane
SYNONYMS
 
bhiksa karaila -- made to take His lunch; prabhure -- Sri Caitanya 
Mahaprabhu; sasneha -- with affection; yatane -- with great care; rupa-
gosani -- Srila Rupa Gosvami; dui-bhaiye -- the two brothers; karaila 
bhojane -- made eat.
 
TRANSLATION
 
Thus Sri Caitanya Mahaprabhu was offered lunch with great care and 
affection. The brothers Rupa Gosvami and Sri Vallabha were also offered 
food.
 
Madhya 19.89
 
TEXT 89
 
TEXT
 
bhattacarya sri-rupe deoyaila ‘avasesa'
tabe sei prasada krsnadasa paila sesa
SYNONYMS
 
bhattacarya -- Vallabha Bhattacarya; sri-rupe -- to Srila Rupa Gosvami; 
deoyaila -- offered; avasesa -- the remnants; tabe -- thereafter; sei -- 
those; prasada -- remnants of food; krsnadasa -- Krsnadasa; paila -- got;
 sesa -- the balance.
 
TRANSLATION
 
Vallabha Bhattacarya first offered the remnants of the Lord's food to 
Srila Rupa Gosvami, and then to Krsnadasa.
 
Madhya 19.90
 
TEXT 90
 
TEXT
 
mukha-vasa diya prabhure karaila sayana
apane bhatta karena prabhura pada-samvahana
SYNONYMS
 
mukha-vasa -- spices; diya -- offering; prabhure -- Sri Caitanya 
Mahaprabhu; karaila -- made to do; sayana -- resting; apane -- 
personally; bhatta -- Srila Vallabha Bhatta; karena -- does; prabhura -- 
of Sri Caitanya Mahaprabhu; pada-samvahana -- massaging the leg.
 
TRANSLATION
 
The Lord was then given spices to purify His mouth. Afterwards He was 
made to rest, and Vallabha Bhattacarya personally massaged His legs.
 
Madhya 19.91
 
TEXT 91
 
TEXT
 
prabhu pathaila tanre karite bhojane
bhojana kari' aila tenho prabhura carane
SYNONYMS
 
prabhu -- Sri Caitanya Mahaprabhu; pathaila -- sent; tanre -- him (
Vallabha Bhattacarya); karite bhojane -- to take his lunch; bhojana kari'
 -- after taking lunch; aila -- came; tenho -- he; prabhura carane -- to 
the lotus feet of Sri Caitanya Mahaprabhu.
 
TRANSLATION
 
While Vallabha Bhattacarya was massaging Him, the Lord asked him to go 
take prasadam. After taking prasadam, he returned to the lotus feet of 
the Lord.
 
Madhya 19.92
 
TEXT 92
 
TEXT
 
hena-kale aila raghupati upadhyaya
tiruhita pandita, bada vaisnava, mahasaya
SYNONYMS
 
hena-kale -- at this time; aila -- arrived; raghupati upadhyaya -- a 
brahmana named Raghupati Upadhyaya; tiruhita -- belonging to the 
Tiruhita state; pandita -- a very learned scholar; bada -- great; 
vaisnava -- devotee; mahasaya -- respectable gentleman.
 
TRANSLATION
 
At that time Raghupati Upadhyaya of the Tiruhita district arrived. He 
was a very learned scholar, a great devotee and a respectable gentleman.
 
PURPORT
 
Tiruhita, or Tirhutiya, is a combination of four districts in Bihar: 
Saran, Champaran, Muzaffarpur and Darbhanga. The people of this state 
are called Tirutiya.
 
Madhya 19.93
 
TEXT 93
 
TEXT
 
asi' tenho kaila prabhura carana vandana
‘krsne mati rahu' bali' prabhura vacana
SYNONYMS
 
asi' -- coming; tenho -- he; kaila -- did; prabhura -- of Sri Caitanya 
Mahaprabhu; carana vandana -- worshiping the lotus feet; krsne mati rahu 
-- just remain always Krsna conscious; bali' -- saying; prabhura vacana -
- the blessings of Sri Caitanya Mahaprabhu.
 
TRANSLATION
 
Raghupati Upadhyaya first offered his respects to Sri Caitanya 
Mahaprabhu, and the Lord gave him His blessings, saying, "Always stay in 
Krsna consciousness."
 
Madhya 19.94
 
TEXT 94
 
TEXT
 
suni' anandita haila upadhyayera mana
prabhu tanre kahila, -- ‘kaha krsnera varnana'
SYNONYMS
 
suni' -- hearing; anandita -- very pleased; haila -- became; upadhyayera 
mana -- the mind of Upadhyaya; prabhu -- Sri Caitanya Mahaprabhu; tanre -
- to him; kahila -- spoke; kaha krsnera varnana -- just try to describe 
Krsna.
 
TRANSLATION
 
Raghupati Upadhyaya was very pleased to hear the Lord's blessings. The 
Lord then asked him to describe Krsna.
 
Madhya 19.95
 
TEXT 95
 
TEXT
 
nija-krta krsna-lila-sloka padila
suni' mahaprabhura maha premavesa haila
SYNONYMS
 
nija-krta -- personally composed; krsna-lila -- on pastimes of Krsna; 
sloka -- verses; padila -- recited; suni' -- hearing; mahaprabhura -- of 
Sri Caitanya Mahaprabhu; maha -- great; prema-avesa -- ecstatic love; 
haila -- there was.
 
TRANSLATION
 
When Raghupati Upadhyaya was requested to describe Krsna, he began to 
recite some verses he had personally composed about Krsna's pastimes. 
Hearing those verses, Sri Caitanya Mahaprabhu was overwhelmed with 
ecstatic love.
 
Madhya 19.96
 
TEXT 96
 
TEXT
 
srutim apare smrtim itare bharatam anye bhajantu bhava-bhitah
aham iha nandam vande yasyalinde param brahma
 
SYNONYMS
 
srutim -- Vedic literature; apare -- someone; smrtim -- corollary to the 
Vedic literature; itare -- others; bharatam -- the Mahabharata; anye -- 
still others; bhajantu -- let them worship; bhava-bhitah -- those who 
are afraid of material existence; aham -- I; iha -- here; nandam -- 
Maharaja Nanda; vande -- worship; yasya -- whose; alinde -- in the 
courtyard; param brahma -- the Supreme Brahman, Absolute Truth.
 
TRANSLATION
 
Raghupati Upadhyaya recited, "Those who are afraid of material existence 
worship the Vedic literature. Some worship smrti, the corollaries to the 
Vedic literature, and others worship the Mahabharata. As far as I am 
concerned, I worship Krsna's father, Maharaja Nanda, in whose courtyard 
the Supreme Personality of Godhead, the Absolute Truth, is playing."
 
PURPORT
 
This verse recited by Raghupati Upadhyaya was later included in Sri Rupa 
Gosvami's Padyavali (126).
 
Madhya 19.97
 
TEXT 97
 
TEXT
 
‘age kaha' -- prabhu-vakye upadhyaya kahila
raghupati upadhyaya namaskara kaila
SYNONYMS
 
age kaha -- please speak further; prabhu-vakye -- on the request of Sri 
Caitanya Mahaprabhu; upadhyaya -- Raghupati Upadhyaya; kahila -- said; 
raghupati upadhyaya -- Raghupati Upadhyaya; namaskara kaila -- offered 
Sri Caitanya Mahaprabhu obeisances.
 
TRANSLATION
 
When Raghupati Upadhyaya was requested by the Lord to recite more, he 
immediately offered his respects to the Lord and granted His request.
 
Madhya 19.98
 
TEXT 98
 
TEXT
 
kam prati kathayitum ise samprati ko va pratitim ayatu
go-pati-tanaya-kunje gopa-vadhuti-vitam brahma
SYNONYMS
 
kam prati -- unto whom; kathayitum -- to speak; ise -- am I able; 
samprati -- now; kah -- who; va -- or; pratitim -- belief; ayatu -- 
would do; go-pati -- of the sun-god; tanaya -- of the daughter (the 
Yamuna); kunje -- in the bushes on the bank; gopa-vadhuti -- of the 
cowherd girls; vitam -- the hunter; brahma -- the Supreme Personality of 
Godhead.
 
TRANSLATION
 
"To whom can I speak who will believe me when I say that Krsna, the 
Supreme Personality of Godhead, is hunting the gopis in the bushes by 
the banks of the river Yamuna? In this way the Lord demonstrates His 
pastimes."
 
PURPORT
 
This verse was also later included in the Padyavali (99).
 
Madhya 19.99
 
TEXT 99
 
TEXT
 
prabhu kahena, -- kaha, tenho pade krsna-lila
premavese prabhura deha-mana aluyaila
SYNONYMS
 
prabhu kahena -- Sri Caitanya Mahaprabhu said; kaha -- please go on 
speaking; tenho -- he; pade -- recites; krsna-lila -- the pastimes of 
Lord Krsna; prema-avese -- in great ecstasy of love; prabhura -- of Sri 
Caitanya Mahaprabhu; deha-mana -- body and mind; aluyaila -- became 
slackened.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu requested Raghupati Upadhyaya to continue 
speaking about the pastimes of Sri Krsna. Thus the Lord was absorbed in 
ecstatic love, and His mind and body slackened.
 
PURPORT
 
Our minds and bodies are always engaged in material activities. When 
they are activated on the spiritual platform, they slacken on the 
material platform.
 
Madhya 19.100
 
TEXT 100
 
TEXT
 
prema dekhi' upadhyayera haila camatkara
‘manusya nahe, inho -- krsna' -- karila nirdhara
SYNONYMS
 
prema dekhi' -- seeing His ecstatic love; upadhyayera -- of Raghupati 
Upadhyaya; haila -- there was; camatkara -- wonder; manusya nahe -- not 
a human being; inho -- He; krsna -- Lord Krsna Himself; karila nirdhara -
- made assessment.
 
TRANSLATION
 
When Raghupati Upadhyaya saw Sri Caitanya Mahaprabhu's ecstatic symptoms,
 he decided that the Lord was not a human being but Krsna Himself.
 
Madhya 19.101
 
TEXT 101
 
TEXT
 
prabhu kahe, -- upadhyaya, srestha mana' kaya?
‘syamam eva param rupam' -- kahe upadhyaya
SYNONYMS
 
prabhu kahe -- Sri Caitanya Mahaprabhu inquired; upadhyaya -- My dear 
Upadhyaya; srestha -- the supermost; mana' -- you consider; kaya -- what;
 syamam -- Syamasundara, Krsna; eva -- certainly; param rupam -- the 
supreme form; kahe -- replied; upadhyaya -- Raghupati Upadhyaya.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu asked Raghupati Upadhyaya, "According to your 
decision, who is the foremost being?"
 
Raghupati Upadhyaya replied, "Lord Syamasundara is the supreme form."
 
Madhya 19.102
 
TEXT 102
 
TEXT
 
syama-rupera vasa-sthana srestha mana' kaya?
‘puri madhu-puri vara' -- kahe upadhyaya
SYNONYMS
 
syama-rupera -- of the supreme form, Syamasundara; vasa-sthana -- 
residence; srestha -- the supreme; mana' -- you accept; kaya -- which; 
puri -- the city; madhu-puri -- Mathura; vara -- best; kahe -- said; 
upadhyaya -- Raghupati Upadhyaya.
 
TRANSLATION
 
"Of all Krsna's abodes, which do you think is the best?"
 
Raghupati Upadhyaya said, "Madhu-puri, or Mathura-dhama, is certainly 
the best."
 
PURPORT
 
Lord Krsna has many forms, as stated in the Brahma-samhita (5.33): 
advaitam acyutam anadim ananta-rupam. Sri Caitanya Mahaprabhu asked 
Raghupati Upadhyaya which form was the best of Lord Krsna's millions of 
forms, and he immediately replied that the supreme form was the 
Syamasundara form. In that form, Krsna stands curved in three places and 
holds His flute. The Syamasundara form is also described in the Brahma-
samhita (5.38):
 
premanjana-cchurita-bhakti-vilocanena
 santah sadaiva hrdayesu vilokayanti
yam syamasundaram acintya-guna-svarupam
 govindam adi-purusam tam aham bhajami
 
"I worship the primeval Lord, Govinda, who is always seen by the devotee 
whose eyes are anointed with the pulp of love. He is seen in His eternal 
form of Syamasundara, situated within the heart of the devotee."
 
Those who are filled with ecstatic love for Krsna always see the form of 
Syamasundara within their hearts. Raghupati Upadhyaya confirms that the 
Absolute Truth, the Supreme Personality of Godhead, has many 
incarnations -- Narayana, Nrsimha, Varaha and others -- but Krsna is 
distinguished as the supermost. According to Srimad-Bhagavatam (1.3.28), 
krsnas tu bhagavan svayam: "Krsna is the original Personality of Godhead.
" Krsna means Syamasundara, who plays His flute in Vrndavana. Of all 
forms, this form is the best of all. Krsna lives sometimes in Mathura 
and sometimes in Dvaraka, but Mathura is considered the better place. 
This is also confirmed by Rupa Gosvami in his Upadesamrta (9): 
vaikunthaj janito vara madhu-puri. "Madhu-puri, or Mathura, is far 
superior to the Vaikunthalokas in the spiritual world."
 
Madhya 19.103
 
TEXT 103
 
TEXT
 
balya, pauganda, kaisore, srestha mana' kaya?
‘vayah kaisorakam dhyeyam' -- kahe upadhyaya
SYNONYMS
 
balya -- childhood; pauganda -- the boyhood age before youth; kaisore -- 
the beginning of youth; srestha -- best; mana' -- you think; kaya -- 
which; vayah -- the age; kaisorakam-kaisora or fresh youth; dhyeyam -- 
most worshipable; kahe -- said; upadhyaya -- Raghupati Upadhyaya.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu asked, "Of the three ages of Krsna known as 
childhood, boyhood and fresh youth, which do you consider best?"
 
Raghupati Upadhyaya replied, "Fresh youth is the best age."
 
Madhya 19.104
 
TEXT 104
 
TEXT
 
rasa-gana-madhye tumi srestha mana' kaya?
‘adya eva paro rasah' -- kahe upadhyaya
SYNONYMS
 
rasa-gana-madhye -- among all the mellows; tumi -- you; srestha -- as 
supreme; mana' -- accept; kaya -- which one; adyah -- conjugal love; eva 
-- certainly; parah rasah -- the best of all mellows; kahe -- replied; 
upadhyaya -- Raghupati Upadhyaya.
 
TRANSLATION
 
When Sri Caitanya Mahaprabhu asked, "Among all the mellows, which do you 
consider best?"
 
Raghupati Upadhyaya replied, "The mellow of conjugal love is supermost."
 
Madhya 19.105
 
TEXT 105
 
TEXT
 
prabhu kahe, -- bhala tattva sikhaila more
eta bali' sloka pade gadgada-svare
SYNONYMS
 
prabhu -- Sri Caitanya Mahaprabhu; kahe -- said; bhala -- good; tattva --
 conclusions; sikhaila more -- you have taught Me; eta bali' -- saying 
this; sloka pade -- Sri Caitanya Mahaprabhu recited the full verse; 
gadgada-svare -- in a faltering voice.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu then said, "You have certainly given first-class 
conclusions." After saying this, He began to recite the full verse in a 
faltering voice.
 
Madhya 19.106
 
TEXT 106
 
TEXT
 
syamam eva param rupam
 puri madhu-puri vara
vayah kaisorakam dhyeyam
 adya eva paro rasah
SYNONYMS
 
syamam -- the form of Syamasundara; eva -- certainly; param -- supreme; 
rupam -- form; puri -- the place; madhu-puri -- Mathura; vara -- best; 
vayah -- the age; kaisorakam -- fresh youth; dhyeyam -- always to be 
meditated on; adyah -- the original transcendental mellow, or conjugal 
love; eva -- certainly; parah -- the supreme; rasah -- mellow.
 
TRANSLATION
 
"‘The form of Syamasundara is the supreme form, the city of Mathura is 
the supreme abode, Lord Krsna's fresh youth should always be meditated 
upon, and the mellow of conjugal love is the supreme mellow.'"
 
PURPORT
 
This verse is found in the Padyavali (82).
 
Madhya 19.107
 
TEXT 107
 
TEXT
 
premavese prabhu tanre kaila alingana
prema matta hana tenho karena nartana
SYNONYMS
 
prema-avese -- in ecstatic love; prabhu -- Sri Caitanya Mahaprabhu; 
tanre -- him; kaila -- did; alingana -- embracing; prema matta hana -- 
being overwhelmed by ecstatic love; tenho -- he; karena nartana -- began 
to dance.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu then embraced Raghupati Upadhyaya in ecstatic 
love. Raghupati Upadhyaya also was overwhelmed by love, and he began to 
dance.
 
Madhya 19.108
 
TEXT 108
 
TEXT
 
dekhi' vallabha-bhatta mane camatkara haila
dui putra ani' prabhura carane padila
SYNONYMS
 
dekhi' -- seeing; vallabha-bhatta -- of Vallabha Bhattacarya; mane -- in 
the mind; camatkara haila -- there was astonishment; dui putra ani' -- 
bringing his two sons; prabhura carane padila -- made them lie at the 
lotus feet of Sri Caitanya Mahaprabhu.
 
TRANSLATION
 
Vallabha Bhattacarya was struck with wonder to see Sri Caitanya 
Mahaprabhu and Raghupati Upadhyaya dance. He even brought forward his 
two sons and made them fall down at the Lord's lotus feet.
 
PURPORT
 
The two sons of Vallabhacarya were Gopinatha and Viththalesvara. When 
Sri Caitanya Mahaprabhu visited Prayaga in the year 1434 or 1435 Sakabda 
Era (A.D. 1512 or 1513), Viththalesvara was not yet born. In this regard,
 one should see Madhya-lila 18.47.
 
Madhya 19.109
 
TEXT 109
 
TEXT
 
prabhu dekhibare gramera saba-loka aila
prabhu-darasane sabe ‘krsna-bhakta' ha-ila
SYNONYMS
 
prabhu dekhibare -- to see Sri Caitanya Mahaprabhu; gramera -- of the 
village; saba-loka -- all the people; aila -- came; prabhu-darasane -- 
simply by seeing Sri Caitanya Mahaprabhu; sabe -- all of them; krsna-
bhakta ha-ila -- became devotees of Lord Krsna.
 
TRANSLATION
 
Upon hearing that Sri Caitanya Mahaprabhu had arrived, all the villagers 
went to see Him. Simply by seeing Him, they all became devotees of Krsna.
 
Madhya 19.110
 
TEXT 110
 
TEXT
 
brahmana-sakala karena prabhura nimantrana
vallabha-bhatta tan-sabare karena nivarana
SYNONYMS
 
brahmana-sakala -- all the brahmanas of that village; karena -- make; 
prabhura -- of Sri Caitanya Mahaprabhu; nimantrana -- invitations; 
vallabha-bhatta -- Vallabha Bhattacarya; tan-sabare -- all of them; 
karena -- does; nivarana -- forbidding.
 
TRANSLATION
 
All the brahmanas of the village were eager to extend invitations to the 
Lord, but Vallabha Bhattacarya forbade them to do so.
 
Madhya 19.111
 
TEXT 111
 
TEXT
 
‘premonmade pade gosani madhya-yamunate
prayage calaiba, ihan na diba rahite
SYNONYMS
 
prema-unmade -- in the madness of ecstatic love; pade -- fell down; 
gosani -- Sri Caitanya Mahaprabhu; madhya-yamunate -- in the river 
Yamuna; prayage calaiba -- I shall again take Him to Prayaga; ihan -- 
here; na -- not; diba -- I shall allow Him; rahite -- to stay.
 
TRANSLATION
 
Vallabha Bhatta then decided not to keep Sri Caitanya Mahaprabhu at 
Adaila because the Lord had jumped into the river Yamuna in ecstatic 
love. Therefore he decided to bring Him to Prayaga.
 
Madhya 19.112
 
TEXT 112
 
TEXT
 
yanra iccha, prayage yana karibe nimantrana'
eta bali' prabhu lana karila gamana
SYNONYMS
 
yanra -- of whom; iccha -- there is a desire; prayage yana -- going to 
Prayaga; karibe -- may do; nimantrana -- invitations; eta bali' -- 
saying this; prabhu lana -- with Sri Caitanya Mahaprabhu; karila gamana -
- he departed for Prayaga.
 
TRANSLATION
 
Vallabha Bhatta said, "If anyone likes, he can go to Prayaga and extend 
invitations to the Lord." In this way he took the Lord with him and 
departed for Prayaga.
 
Madhya 19.113
 
TEXT 113
 
TEXT
 
ganga-pathe mahaprabhure naukate vasana
prayage aila bhatta gosanire lana
SYNONYMS
 
ganga-pathe -- on the Ganges; mahaprabhure -- Sri Caitanya Mahaprabhu; 
naukate vasana -- making to sit down on the boat; prayage aila -- went 
to Prayaga; bhatta -- Vallabha Bhatta; gosanire lana -- with Sri 
Caitanya Mahaprabhu.
 
TRANSLATION
 
Vallabha Bhattacarya avoided the river Yamuna. Putting the Lord on a 
boat in the river Ganges, he went with Him to Prayaga.
 
Madhya 19.114
 
TEXT 114
 
TEXT
 
loka-bhida-bhaye prabhu ‘dasasvamedhe' yana
rupa-gosanire siksa kara'na sakti sancariya
SYNONYMS
 
loka-bhida-bhaye -- from fear of the great crowd of people; prabhu -- 
Sri Caitanya Mahaprabhu; dasasvamedhe -- to Dasasvamedha-ghata; yana -- 
going; rupa-gosanire -- Rupa Gosvami; siksa kara'na -- teaches; sakti 
sancariya -- endowing him with potency.
 
TRANSLATION
 
Due to the great crowds in Prayaga, Sri Caitanya Mahaprabhu went to a 
place called Dasasvamedha-ghata. It was there that the Lord instructed 
Sri Rupa Gosvami and empowered him in the philosophy of devotional 
service.
 
PURPORT
 
Parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport]. The 
Supreme Lord has multipotencies, which the Lord bestows on His fortunate 
devotees. The Lord has a special potency by which He spreads the Krsna 
consciousness movement. This is explained in the Caitanya-caritamrta (
Antya 7.11): kali-kalera dharma -- krsna-nama-sankirtana/ krsna-sakti 
vina nahe tara pravartana. "One cannot spread the holy name of Krsna 
without being specifically empowered by Lord Krsna." A devotee who 
receives this power from the Lord must be considered very fortunate. The 
Krsna consciousness movement is spreading to enlighten people about 
their real position, their original relationship with Krsna. One 
requires Krsna's special power in order to be able to do this. People 
forget their relationship with Krsna and work under the spell of maya 
life after life, transmigrating from one body to another. This is the 
process of material existence. The Supreme Lord Sri Krsna personally 
descends to teach people that their position in the material world is a 
mistaken one. The Lord again comes as Sri Caitanya Mahaprabhu to induce 
people to take to Krsna consciousness. The Lord also empowers a special 
devotee to teach people their constitutional position.
 
Madhya 19.115
 
TEXT 115
 
TEXT
 
krsnatattva-bhaktitattva-rasatattva-pranta
saba sikhaila prabhu bhagavata-siddhanta
SYNONYMS
 
krsna-tattva -- of the truth about Lord Krsna; bhakti-tattva -- of the 
truth about devotional service; rasa-tattva -- of the truth about 
transcendental mellows; pranta -- the ultimate limit; saba -- all; 
sikhaila -- taught; prabhu -- Sri Caitanya Mahaprabhu; bhagavata-
siddhanta -- the conclusions of Srimad-Bhagavatam.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu taught Srila Rupa Gosvami the ultimate limit of 
the truth about Lord Krsna, the truth about devotional service and the 
truth about transcendental mellows, culminating in conjugal love between 
Radha and Krsna. Finally He told Rupa Gosvami about the ultimate 
conclusions of Srimad-Bhagavatam.
 
Madhya 19.116
 
TEXT 116
 
TEXT
 
ramananda-pase yata siddhanta sunila
rupe krpa kari' taha saba sancarila
SYNONYMS
 
ramananda-pase -- from Ramananda Raya; yata -- all; siddhanta -- the 
ultimate conclusions; sunila -- He heard; rupe -- unto Sri Rupa Gosvami; 
krpa kari' -- showing His causeless mercy; taha saba -- all those; 
sancarila -- infused.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu taught Rupa Gosvami all the conclusions He had 
heard from Ramananda Raya and duly empowered him so that he could 
understand them.
 
Madhya 19.117
 
TEXT 117
 
TEXT
 
sri-rupa-hrdaye prabhu sakti sancarila
sarva-tattva-nirupane ‘pravina' karila
SYNONYMS
 
sri-rupa-hrdaye -- in the heart of Srila Rupa Gosvami; prabhu -- Lord 
Sri Caitanya Mahaprabhu; sakti sancarila -- infused spiritual strength; 
sarva-tattva -- all conclusive truths; nirupane -- in ascertaining; 
pravina karila -- made him fully experienced.
 
TRANSLATION
 
By entering the heart of Rupa Gosvami, Sri Caitanya Mahaprabhu empowered 
him to ascertain properly the conclusions of all truths. He made him an 
experienced devotee whose decisions correctly agreed with the verdicts 
of the disciplic succession. Thus Sri Rupa Gosvami was personally 
empowered by Sri Caitanya Mahaprabhu.
 
PURPORT
 
The principles of devotional service are only apparently under the 
jurisdiction of material activity. To be rightly guided, one must be 
personally guided by Sri Caitanya Mahaprabhu. This was the case with 
Srila Rupa Gosvami, Sanatana Gosvami and other acaryas.
 
Madhya 19.118
 
TEXT 118
 
TEXT
 
sivananda-senera putra ‘kavi-karnapura'
‘rupera milana' sva-granthe likhiyachena pracura
SYNONYMS
 
sivananda-senera -- of Sivananda Sena; putra -- the son; kavi-karnapura -
- Kavi-karnapura; rupera milana -- of the meeting with Rupa Gosvami; sva-
granthe -- in his own book; likhiyachena pracura -- has written 
profusely.
 
TRANSLATION
 
In his book Caitanya-candrodaya, Kavi-karnapura, the son of Sivananda 
Sena, has elaborately described the meeting between Sri Rupa Gosvami and 
Sri Caitanya Mahaprabhu.
 
Madhya 19.119
 
TEXT 119
 
TEXT
 
kalena vrndavana-keli-varta
 lupteti tam khyapayitum visisya
krpamrtenabhisiseca devas
 tatraiva rupam ca sanatanam ca
SYNONYMS
 
kalena -- in the course of time; vrndavana-keli-varta -- topics 
concerning the transcendental mellows of the pastimes of Lord Krsna in 
Vrndavana; lupta -- almost lost; iti -- thus; tam -- all those; 
khyapayitum -- to enunciate; visisya -- making specific; krpa-amrtena -- 
with the nectar of mercy; abhisiseca -- sprinkled; devah -- the Lord; 
tatra -- there, in Vrndavana; eva -- indeed; rupam -- Srila Rupa Gosvami;
 ca -- and; sanatanam -- Sanatana Gosvami; ca -- as well as.
 
TRANSLATION
 
"In the course of time, the transcendental news of Krsna's pastimes in 
Vrndavana was almost lost. To enunciate explicitly those transcendental 
pastimes, Sri Caitanya Mahaprabhu empowered Srila Rupa Gosvami and 
Sanatana Gosvami with the nectar of His mercy to carry out this work in 
Vrndavana."
 
PURPORT
 
This verse and the following two verses are from Act Nine (38, 29, 30) 
of the Caitanya-candrodaya, by Sri Kavi-karnapura.
 
Madhya 19.120
 
TEXT 120
 
TEXT
 
yah prag eva priya-guna-ganair gadha-baddho 'pi mukto
 gehadhyasad rasa iva paro murta evapy amurtah
premalapair drdhatara-parisvanga-rangaih prayage
 tam sri-rupam samam anupamenanujagraha devah
SYNONYMS
 
yah -- who; prak eva -- previously; priya-guna-ganaih -- by the 
desirable transcendental qualities of Sri Caitanya Mahaprabhu; gadha -- 
deeply; baddhah -- attached; api -- although; muktah -- liberated; geha-
adhyasat -- from the bondage of family life; rasah -- transcendental 
mellows; iva -- like; parah -- transcendental; murtah -- personal form; 
eva -- certainly; api -- although; amurtah -- without having a material 
form; prema-alapaih -- by discussions of transcendental love of the 
Supreme; drdha-tara -- firm; parisvanga -- of embracing; rangaih -- with 
great pleasure; prayage -- at Prayaga; tam -- to him; sri-rupam -- Rupa 
Gosvami; samam -- with; anupamena -- Anupama; anujagraha -- showed mercy;
 devah -- the Supreme Personality of Godhead.
 
TRANSLATION
 
"From the very beginning, Srila Rupa Gosvami was deeply attracted by the 
transcendental qualities of Sri Caitanya Mahaprabhu. Thus he was 
permanently relieved from family life. Srila Rupa Gosvami and his 
younger brother, Vallabha, were blessed by Sri Caitanya Mahaprabhu. 
Although the Lord was transcendentally situated in His transcendental 
eternal form, at Prayaga He told Rupa Gosvami about transcendental 
ecstatic love of Krsna. The Lord then embraced him very fondly and 
bestowed all His mercy upon him."
 
Madhya 19.121
 
TEXT 121
 
TEXT
 
priya-svarupe dayita-svarupe
 prema-svarupe sahajabhirupe
nijanurupe prabhur eka-rupe
 tatana rupe sva-vilasa-rupe
SYNONYMS
 
priya-svarupe -- unto the person whose dear friend was Srila Svarupa 
Damodara Gosvami; dayita-svarupe -- who was very dear to Him (Sri 
Caitanya Mahaprabhu); prema-svarupe -- unto the replica of His personal 
ecstatic love; sahaja-abhirupe -- who was naturally very beautiful; nija-
anurupe -- who exactly followed the principles of Sri Caitanya 
Mahaprabhu; prabhuh -- Sri Caitanya Mahaprabhu; eka-rupe -- to the one; 
tatana -- explained; rupe -- unto Rupa Gosvami; sva-vilasa-rupe -- who 
describes the pastimes of Lord Krsna.
 
TRANSLATION
 
"Indeed, Srila Rupa Gosvami, whose dear friend was Svarupa Damodara, was 
the exact replica of Sri Caitanya Mahaprabhu, and he was very, very dear 
to the Lord. Being the embodiment of Sri Caitanya Mahaprabhu's ecstatic 
love, Rupa Gosvami was naturally very beautiful. He very carefully 
followed the principles enunciated by the Lord, and he was a competent 
person to explain properly the pastimes of Lord Krsna. Sri Caitanya 
Mahaprabhu expanded His mercy to Srila Rupa Gosvami just so he could 
render service by writing transcendental literatures."
 
Madhya 19.122
 
TEXT 122
 
TEXT
 
ei-mata karnapura likhe sthane-sthane
prabhu krpa kaila yaiche rupa-sanatane
SYNONYMS
 
ei-mata -- in this way; karnapura -- the poet known as Kavi-karnapura; 
likhe -- writes; sthane-sthane -- in various places; prabhu -- Sri 
Caitanya Mahaprabhu; krpa kaila -- showed His mercy; yaiche -- how; rupa-
sanatane -- to Srila Rupa Gosvami and Srila Sanatana Gosvami.
 
TRANSLATION
 
The characteristics of Srila Rupa Gosvami have thus been described in 
various places by the poet Kavi-karnapura. An account has also been 
given of how Sri Caitanya Mahaprabhu bestowed His causeless mercy upon 
Srila Rupa Gosvami and Srila Sanatana Gosvami.
 
Madhya 19.123
 
TEXT 123
 
TEXT
 
mahaprabhura yata bada bada bhakta matra
rupa-sanatana -- sabara krpa-gaurava-patra
SYNONYMS
 
mahaprabhura -- of Sri Caitanya Mahaprabhu; yata -- all; bada bada -- 
great, great; bhakta -- devotees; matra -- up to; rupa-sanatana -- Srila 
Rupa Gosvami and Srila Sanatana Gosvami; sabara -- of everyone; krpa -- 
of the mercy; gaurava -- and honor; patra -- objects.
 
TRANSLATION
 
Srila Rupa Gosvami and Sanatana Gosvami were the objects of love and 
honor for all the great stalwart devotees of Sri Caitanya Mahaprabhu.
 
Madhya 19.124
 
TEXT 124
 
TEXT
 
keha yadi dese yaya dekhi' vrndavana
tanre prasna karena prabhura parisada-gana
SYNONYMS
 
keha -- someone; yadi -- if; dese -- to his country; yaya -- goes; dekhi'
 -- after seeing; vrndavana -- Vrndavana; tanre -- unto that person; 
prasna karena -- put questions; prabhura -- of Sri Caitanya Mahaprabhu; 
parisada-gana -- personal associates.
 
TRANSLATION
 
If someone returned to his country after seeing Vrndavana, the 
associates of the Lord would ask him questions.
 
Madhya 19.125
 
TEXT 125
 
TEXT
 
"kaha, -- tahan kaiche rahe rupa-sanatana?
kaiche rahe, kaiche vairagya, kaiche bhojana?
SYNONYMS
 
kaha -- please describe; tahan -- there; kaiche -- how; rahe -- remain; 
rupa -- Rupa Gosvami; sanatana -- Sanatana Gosvami; kaiche rahe -- how 
do they live; kaiche vairagya -- how do they practice renunciation; 
kaiche bhojana -- how do they eat.
 
TRANSLATION
 
They would ask those returning from Vrndavana, "How are Rupa and 
Sanatana doing in Vrndavana? What are their activities in the renounced 
order? How do they manage to eat?" These were the questions asked.
 
Madhya 19.126
 
TEXT 126
 
TEXT
 
kaiche asta-prahara karena sri-krsna-bhajana?"
tabe prasamsiya kahe sei bhakta-gana
SYNONYMS
 
kaiche -- how; asta-prahara -- twenty-four hours; karena -- do; sri-
krsna-bhajana -- worshiping of Lord Krsna; tabe -- at that time; 
prasamsiya -- praising; kahe -- described; sei bhakta-gana -- those 
devotees.
 
TRANSLATION
 
The Lord's associates would also ask, "How is it that Rupa and Sanatana 
are engaging in devotional service twenty-four hours daily?" At that 
time the person who had returned from Vrndavana would praise Srila Rupa 
and Sanatana Gosvamis.
 
Madhya 19.127
 
TEXT 127
 
TEXT
 
"aniketa dunhe, vane yata vrksa-gana
eka eka vrksera tale eka eka ratri sayana
SYNONYMS
 
aniketa -- without a residence; dunhe -- both of them; vane -- in the 
forest; yata vrksa-gana -- as many trees as there are; eka eka vrksera --
 of one tree after another; tale -- at the base; eka eka ratri -- one 
night after another; sayana -- lying down to sleep.
 
TRANSLATION
 
"The brothers actually have no fixed residence. They reside beneath 
trees -- one night under one tree and the next night under another.
 
Madhya 19.128
 
TEXT 128
 
TEXT
 
‘vipra-grhe' sthula-bhiksa, kahan madhu-kari
suska ruti-cana civaya bhoga parihari'
SYNONYMS
 
vipra-grhe -- in the house of a brahmana; sthula-bhiksa -- full meals; 
kahan -- sometimes; madhu-kari -- begging little by little, like 
honeybees; suska -- dry; ruti -- bread; cana -- chickpeas; civaya -- 
chew; bhoga parihari' -- giving up all kinds of material enjoyment.
 
TRANSLATION
 
"Srila Rupa and Sanatana Gosvami beg a little food from the houses of 
brahmanas. Giving up all kinds of material enjoyment, they take only 
some dry bread and fried chickpeas.
 
Madhya 19.129
 
TEXT 129
 
TEXT
 
karonya-matra hate, kantha chinda, bahirvasa
krsna-katha, krsna-nama, nartana-ullasa
SYNONYMS
 
karonya -- the waterpot of a sannyasi; matra -- only; hate -- in the 
hand; kantha chinda -- torn quilt; bahirvasa -- outer garments; krsna-
katha -- discussion of Krsna's pastimes; krsna-nama -- chanting the holy 
name of Lord Krsna; nartana-ullasa -- dancing in jubilation.
 
TRANSLATION
 
"They carry only waterpots, and they wear torn quilts. They always chant 
the holy names of Krsna and discuss His pastimes. In great jubilation, 
they also dance.
 
Madhya 19.130
 
TEXT 130
 
TEXT
 
asta-prahara krsna-bhajana, cari danda sayane
nama-sankirtane seha nahe kona dine
SYNONYMS
 
asta-prahara -- twenty-four hours; krsna-bhajana -- worshiping Lord 
Krsna; cari danda -- four dandas (one danda equals twenty-four minutes); 
sayane -- for sleeping; nama-sankirtane -- because of chanting the holy 
name of the Lord; seha -- that much time; nahe -- not; kona dine -- some 
days.
 
TRANSLATION
 
"They engage almost twenty-four hours daily in rendering service to the 
Lord. They usually sleep only an hour and a half, and some days, when 
they continuously chant the Lord's holy name, they do not sleep at all.
 
Madhya 19.131
 
TEXT 131
 
TEXT
 
kabhu bhakti-rasa-sastra karaye likhana
caitanya-katha sune, kare caitanya-cintana"
SYNONYMS
 
kabhu -- sometimes; bhakti-rasa-sastra -- transcendental literatures 
about the mellows of devotional service; karaye likhana -- write; 
caitanya-katha -- talks about the pastimes of Sri Caitanya Mahaprabhu; 
sune -- they hear; kare -- do; caitanya-cintana -- thinking of Lord 
Caitanya.
 
TRANSLATION
 
"Sometimes they write transcendental literatures about devotional 
service, and sometimes they hear about Sri Caitanya Mahaprabhu and spend 
their time thinking about the Lord."
 
Madhya 19.132
 
TEXT 132
 
TEXT
 
ei-katha suni' mahantera maha-sukha haya
caitanyera krpa yanhe, tanhe ki vismaya?
SYNONYMS
 
ei-katha suni' -- hearing this news; mahantera -- of all the devotees; 
maha-sukha -- great pleasure; haya -- was; caitanyera -- of Lord 
Caitanya Mahaprabhu; krpa -- mercy; yanhe -- on whom; tanhe -- in him; 
ki -- what; vismaya -- wonderful.
 
TRANSLATION
 
When the personal associates of Sri Caitanya Mahaprabhu would hear of 
the activities of Rupa and Sanatana Gosvamis, they would say, "What is 
wonderful for a person who has been granted the Lord's mercy?"
 
PURPORT
 
Srila Rupa Gosvami and Sanatana Gosvami had no fixed residence. They 
stayed beneath a tree for one day only and wrote huge volumes of 
transcendental literature. They not only wrote books but chanted, danced,
 discussed Krsna and remembered Sri Caitanya Mahaprabhu's pastimes. Thus 
they executed devotional service.
 
In Vrndavana there are prakrta-sahajiyas who say that writing books or 
even touching books is taboo. For them, devotional service means being 
relieved from these activities. Whenever they are asked to hear a 
recitation of Vedic literature, they refuse, saying, "What business do 
we have reading or hearing transcendental literatures? They are meant 
for neophytes." They pose themselves as too elevated to exert energy for 
reading, writing and hearing. However, pure devotees under the guidance 
of Srila Rupa Gosvami reject this sahajiya philosophy. It is certainly 
not good to write literature for money or reputation, but to write books 
and publish them for the enlightenment of the general populace is real 
service to the Lord. That was Srila Bhaktisiddhanta Sarasvati's opinion, 
and he specifically told his disciples to write books. He actually 
preferred to publish books rather than establish temples. Temple 
construction is meant for the general populace and neophyte devotees, 
but the business of advanced and empowered devotees is to write books, 
publish them and distribute them widely. According to Bhaktisiddhanta 
Sarasvati Thakura, distributing literature is like playing on a great 
mrdanga. Consequently we always request members of the International 
Society for Krishna Consciousness to publish as many books as possible 
and distribute them widely throughout the world. By thus following in 
the footsteps of Srila Rupa Gosvami, one can become a rupanuga devotee.
 
Madhya 19.133
 
TEXT 133
 
TEXT
 
caitanyera krpa rupa likhiyachena apane
rasamrta-sindhu-granthera mangalacarane
SYNONYMS
 
caitanyera -- of Lord Sri Caitanya Mahaprabhu; krpa -- the mercy; rupa --
 Srila Rupa Gosvami; likhiyachena -- has written; apane -- personally; 
rasamrta-sindhu-granthera -- of the book known as Bhakti-rasamrta-sindhu;
 mangala-acarane -- in the auspicious introduction.
 
TRANSLATION
 
Srila Rupa Gosvami has personally spoken about the mercy of Sri Caitanya 
Mahaprabhu in his auspicious introduction to his book Bhakti-rasamrta-
sindhu [1.1.2].
 
Madhya 19.134
 
TEXT 134
 
TEXT
 
hrdi yasya preranaya pravartito ‘ham varaka-rupo ‘pi
tasya hareh pada-kamalam vande caitanya-devasya
SYNONYMS
 
hrdi -- within the heart; yasya -- of whom (the Supreme Personality of 
Godhead, who gives His pure devotees intelligence with which to spread 
the Krsna consciousness movement); preranaya -- by the inspiration; 
pravartitah -- engaged; aham -- I; varaka -- insignificant and low; 
rupah -- Rupa Gosvami; api -- although; tasya -- of Him; hareh -- who is 
Lord Hari, the Supreme Personality of Godhead; pada-kamalam -- to the 
lotus feet; vande -- let me offer my prayers; caitanya-devasya -- of Sri 
Caitanya Mahaprabhu.
 
TRANSLATION
 
"Although I am the lowest of men and have no knowledge, the inspiration 
to write transcendental literatures about devotional service has been 
mercifully bestowed upon me. Therefore I am offering my obeisances at 
the lotus feet of Sri Caitanya Mahaprabhu, the Supreme Personality of 
Godhead, who has given me the chance to write these books."
 
Madhya 19.135
 
TEXT 135
 
TEXT
 
ei-mata dasa-dina prayage rahiya
sri-rupe siksa dila sakti sancariya
SYNONYMS
 
ei-mata -- in this way; dasa-dina -- for ten days; prayage -- at Prayaga;
 rahiya -- staying; sri-rupe -- to Srila Rupa Gosvami; siksa -- 
instructions; dila -- imparted; sakti sancariya -- bestowing upon him 
the necessary potency.
 
TRANSLATION
 
For ten days Sri Caitanya Mahaprabhu stayed at Prayaga and instructed 
Rupa Gosvami, empowering him with the necessary potency.
 
PURPORT
 
This is a confirmation of the statement krsna-sakti vina nahe tara 
pravartana. Unless one is specifically empowered by the Supreme 
Personality of Godhead, he cannot spread the Krsna consciousness 
movement. An empowered devotee sees and feels himself to be the lowest 
of men, for he knows that whatever he does is due to the inspiration 
given by the Lord in the heart. This is confirmed by Lord Krsna in the 
Bhagavad-gita (10.10):
 
tesam satata-yuktanam bhajatam priti-purvakam
dadami buddhi-yogam tam yena mam upayanti te
 
"To those who are constantly devoted to serving Me with love, I give the 
understanding by which they can come to Me."
 
To be empowered by the Supreme Personality of Godhead, one has to 
qualify himself. This means that one must engage twenty-four hours daily 
in the loving devotional service of the Lord. The material position of a 
devotee doesn't matter because devotional service is not dependent on 
material considerations. In his earlier life, Srila Rupa Gosvami was a 
government officer and a grhastha. He was not even a brahmacari or 
sannyasi. He associated with mlecchas and yavanas, but because he was 
always eager to serve, he was a qualified recipient for the Lord's mercy.
 A sincere devotee can therefore be empowered by the Lord regardless of 
his situation. In the preceding verse from the Bhakti-rasamrta-sindhu, 
Srila Rupa Gosvami has described how he was personally empowered by the 
Lord. He further states in the Bhakti-rasamrta-sindhu (1.2.187):
 
iha yasya harer dasye karmana manasa gira
nikhilasv apy avasthasu jivan-muktah sa ucyate
 
"A person acting in the service of Krsna with his body, mind and words 
is a liberated person even in the material world, although he may be 
engaged in many so-called material activities."
 
To keep oneself free from material contamination and attain the Lord's 
favor, one must be sincerely eager to render service to the Lord. This 
is the only qualification necessary. As soon as one is favored by the 
mercy of the spiritual master and the Lord, one is immediately given all 
the power necessary to write books and propagate the Krsna consciousness 
movement without being hampered by material considerations.
 
Madhya 19.136
 
TEXT 136
 
TEXT
 
prabhu kahe, -- suna, rupa, bhakti-rasera laksana
sutra-rupe kahi, vistara na yaya varnana
SYNONYMS
 
prabhu kahe -- Sri Caitanya Mahaprabhu spoke; suna -- please listen; 
rupa -- My dear Rupa; bhakti-rasera -- of the transcendental mellows in 
devotional service; laksana -- the symptoms; sutra-rupe -- in the form 
of a synopsis; kahi -- I shall explain; vistara -- the whole breadth; na 
-- not; yaya -- is possible; varnana -- description.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu said, "My dear Rupa, please listen to Me. It is 
not possible to describe devotional service completely; therefore I am 
just trying to give you a synopsis of the symptoms of devotional service.
 
Madhya 19.137
 
TEXT 137
 
TEXT
 
parapara-sunya gabhira bhakti-rasa-sindhu
tomaya cakhaite tara kahi eka ‘bindu'
SYNONYMS
 
para-apara -- the length and breadth; sunya -- without; gabhira -- deep; 
bhakti-rasa -- of the mellows in devotional service; sindhu -- the ocean;
 tomaya -- to you; cakhaite -- to give a taste; tara -- of this ocean; 
kahi -- I shall speak; eka -- one; bindu -- drop.
 
TRANSLATION
 
"The ocean of the transcendental mellows of devotional service is so big 
that no one can estimate its length and breadth. However, just to help 
you taste it, I am describing but one drop.
 
Madhya 19.138
 
TEXT 138
 
TEXT
 
eita brahmanda bhari' ananta jiva-gana
caurasi-laksa yonite karaye bhramana
SYNONYMS
 
ei-ta -- in this way; brahmanda -- the whole universe; bhari' -- filling;
 ananta -- unlimited; jiva-gana -- living entities; caurasi-laksa -- 8,
400,000; yonite -- in species of life; karaye -- do; bhramana -- 
wandering.
 
TRANSLATION
 
"In this universe there are limitless living entities in 8,400,000 
species, and all are wandering within this universe.
 
PURPORT
 
This is a challenge to so-called scientists and philosophers who presume 
that there are living entities on this planet only. So-called scientists 
are going to the moon, and they say that there is no life there. This 
does not tally with Sri Caitanya Mahaprabhu's version. He says that 
everywhere within the universe there are unlimited numbers of living 
entities in 8,400,000 different forms. In the Bhagavad-gita (2.24) we 
find that the living entities are sarva-gata, which means that they can 
go anywhere. This indicates that there are living entities everywhere. 
They exist on land, in water, in air, in fire and in ether. Thus there 
are living entities in all types of material elements. Since the entire 
material universe is composed of five elements -- earth, water, fire, 
air and ether -- why should there be living entities on one planet and 
not others? Such a foolish version can never be accepted by Vedic 
students. From the Vedic literatures we understand that there are living 
entities on each and every planet, regardless of whether the planet is 
composed of earth, water, fire or air. These living entities may not 
have the same forms that are found on this planet earth, but they have 
different forms composed of different elements. Even on this earth we 
can see that the forms of land animals are different from the forms of 
aquatics. According to the circumstance, living conditions differ, but 
undoubtedly there are living entities everywhere. Why should we deny the 
existence of living entities on this or that planet? Those who have 
claimed to have gone to the moon have not gone there, or else with their 
imperfect vision they cannot actually perceive the particular type of 
living entities there.
 
The living entities are described as ananta, or unlimited; nonetheless, 
they are said to belong to 8,400,000 species. As stated in the Visnu 
Purana:
 
jala-ja nava-laksani sthavara laksa-vimsati
krmayo rudra-sankhyakah paksinam dasa-laksanam
trimsal-laksani pasavah catur-laksani manusah
 
"There are 900,000 species living in the water. There are also 2,000,000 
nonmoving living entities (sthavara), such as trees and plants. There 
are also 1,100,000 species of insects and reptiles, and there are 1,000,
000 species of birds. As far as quadrupeds are concerned, there are 3,
000,000 varieties, and there are 400,000 human species." Some of these 
species may exist on one planet and not on another, but in any case 
within all the planets of the universe -- and even in the sun -- there 
are living entities. This is the verdict of the Vedic literatures. As 
the Bhagavad-gita (2.20) confirms:
 
na jayate mriyate va kadacin
 nayam bhutva bhavita va na bhuyah
ajo nityah sasvato ‘yam purano
 na hanyate hanyamane sarire
 
"For the soul there is neither birth nor death at any time. He has not 
come into being, does not come into being, and will not come into being. 
He is unborn, eternal, ever-existing and primeval. He is not slain when 
the body is slain."
 
Since the living entities are never annihilated, they simply 
transmigrate from one life form to another. Thus there is an evolution 
of forms according to the degree of developed consciousness. One 
experiences different degrees of consciousness in different forms. A dog'
s consciousness is different from a man's. Even within a species we find 
that a father's consciousness is different from his son's and that a 
child's consciousness is different from a youth's. Just as we find 
different forms, we find different states of consciousness. When we see 
different states of consciousness, we may take it for granted that the 
bodies are different. In other words, different types of bodies depend 
on different states of consciousness. This is also confirmed in the 
Bhagavad-gita (8.6):
 
yam yam vapi smaran bhavam tyajanty ante kalevaram
tam tam evaiti kaunteya sada tad bhava-bhavitah
 
"One's consciousness at the time of death determines one's type of body 
in the next life." This is the process of transmigration of the soul. A 
variety of bodies is already there; we change from one body to another 
in terms of our consciousness.
 
Madhya 19.139
 
TEXT 139
 
TEXT
 
kesagra-sateka-bhaga punah satamsa kari
tara sama suksma jivera ‘svarupa' vicari
SYNONYMS
 
kesa-agra -- from the tip of a hair; sata-eka -- one hundred; bhaga -- 
divisions; punah -- again; sata-amsa -- one hundred divisions; kari -- 
making; tara sama -- equal to that; suksma -- very fine; jivera -- of 
the living entity; svarupa -- the actual form; vicari -- I consider.
 
TRANSLATION
 
"The length and breadth of the living entity is described as one ten-
thousandth part of the tip of a hair. This is the original subtle nature 
of the living entity.
 
Madhya 19.140
 
TEXT 140
 
TEXT
 
kesagra-sata-bhagasya
 satamsa-sadrsatmakah
jivah suksma-svarupo 'yam
 sankhyatito hi cit-kanah
SYNONYMS
 
kesa-agra -- of the tip of a hair; sata-bhagasya -- of one hundredth; 
sata-amsa -- a hundredth part; sadrsa -- equal to; atmakah -- whose 
nature; jivah -- the living entity; suksma -- very fine; svarupah -- 
identification; ayam -- this; sankhya-atitah -- numbering beyond 
calculation; hi -- certainly; cit-kanah -- spiritual particle.
 
TRANSLATION
 
"‘If we divide the tip of a hair into a hundred parts and then take one 
of these parts and divide it again into a hundred parts, that very fine 
division is the size of but one of the numberless living entities. They 
are all cit-kana, particles of spirit, not matter.'
 
PURPORT
 
This is quoted from the commentary on the portion of Srimad-Bhagavatam 
wherein the Vedas personified offer their obeisances unto the Supreme 
Personality of Godhead. Lord Krsna confirms this statement in the 
Bhagavad-gita (15.7): mamaivamso jiva-loke jiva-bhutah sanatanah. "The 
living entities in this conditioned world are My eternal fragmental 
parts."
 
Lord Sri Krsna personally identifies Himself with the minute living 
entities. Lord Krsna is the supreme spirit, the Supersoul, and the 
living entities are His very minute parts and parcels. Of course, we 
cannot divide the tip of a hair into such fine particles, but 
spiritually such small particles can exist. Spiritual strength is so 
powerful that a mere atomic portion of spirit can be the biggest brain 
in the material world. The same spiritual spark is within an ant and 
within the body of Brahma. According to his karma, material activities, 
the spiritual spark attains a certain type of body. Material activities 
are carried out in goodness, passion and ignorance or a combination of 
these. According to the mixture of the modes of material nature, the 
living entity is awarded a particular type of body. This is the 
conclusion.
 
Madhya 19.141
 
TEXT 141
 
TEXT
 
balagra-sata-bhagasya
 satadha kalpitasya ca
bhago jivah sa vijneya
 iti caha para srutih
SYNONYMS
 
bala-agra -- the tip of a hair; sata-bhagasya -- of one hundredth; 
satadha -- into one hundred parts; kalpitasya -- divided; ca -- and; 
bhagah -- minute portion; jivah -- the living entity; sah -- that; 
vijneyah -- to be understood; iti -- thus; ca -- and; aha -- have said; 
para -- chief; srutih -- Vedic mantras.
 
TRANSLATION
 
"‘If we divide the tip of a hair into one hundred parts and then take 
one part and divide this into another one hundred parts, that ten-
thousandth part is the dimension of the living entity. This is the 
verdict of the chief Vedic mantras.'
 
PURPORT
 
The first three padas of this verse from the Pancadasi-citra-dipa (81) 
are taken from the Svetasvatara Upanisad (5.9).
 
Madhya 19.142
 
TEXT 142
 
TEXT
 
suksmanam apy aham jivah
SYNONYMS
 
suksmanam -- of the minute particles; api -- certainly; aham -- I; jivah 
-- the living entity.
 
TRANSLATION
 
"[Lord Krsna says:] ‘Among minute particles, I am the living entity.'
 
PURPORT
 
The living entity is one with and different from the Supreme Personality 
of Godhead. As spirit soul, the living entity is one in quality with the 
Supreme Lord; however, the Supreme Lord is bigger than the biggest, and 
the living entity is the smallest of the small. This quotation is the 
third pada of a verse from Srimad-Bhagavatam (11.16.11).
 
Madhya 19.143
 
TEXT 143
 
TEXT
 
aparimita dhruvas tanu-bhrto yadi sarva-gatas
 tarhi na sasyateti niyamo dhruva netaratha
ajani ca yan-mayam tad avimucya niyantr bhavet
 samam anujanatam yad amatam mata-dustataya
SYNONYMS
 
aparimitah -- unlimited in number; dhruvah -- eternals; tanu-bhrtah -- 
who have accepted material bodies; yadi -- if; sarva-gatah -- all-
pervading; tarhi -- then; na -- not; sasyata -- controllable; iti -- 
thus; niyamah -- regulation; dhruva -- O Supreme Truth; na -- not; 
itaratha -- in another manner; ajani -- have been born; ca -- and; yat-
mayam -- consisting of which; tat -- that; avimucya -- without giving up;
 niyantr -- controller; bhavet -- may become; samam -- equal in all 
respects; anujanatam -- of those who follow this philosophical 
calculation; yat -- that; amatam -- not conclusive; mata-dustataya -- by 
faulty calculations.
 
TRANSLATION
 
"‘O Lord, although the living entities who have accepted material bodies 
are spiritual and unlimited in number, if they were all-pervading there 
would be no question of their being under Your control. If they are 
accepted, however, as particles of the eternally existing spiritual 
entity -- as part of You, who are the supreme spirit whole -- we must 
conclude that they are always under Your control. If the living entities 
are simply satisfied with being identical with You as spiritual 
particles, then they will be happy being controllers of so many things. 
The conclusion that the living entities and the Supreme Personality of 
Godhead are one and the same is a faulty conclusion. It is not a fact.'
 
PURPORT
 
This verse, which is also from Srimad-Bhagavatam (10.87.30), was spoken 
by the personified Vedas.
 
Madhya 19.144
 
TEXT 144
 
TEXT
 
tara madhye ‘sthavara', ‘jangama' -- dui bheda
jangame tiryak-jala-sthalacara-vibheda
SYNONYMS
 
tara madhye -- among the living entities who are conditioned within the 
material world; sthavara -- immobile; jangama -- mobile; dui bheda -- 
two divisions; jangame -- among the living entities who can move; tiryak 
-- the living entities who can move in the air (the birds); jala -- or 
living entities who can move within the water; sthala-cara -- living 
entities who can move on land; vibheda -- three divisions.
 
TRANSLATION
 
"The unlimited living entities can be divided into two divisions -- 
those that can move and those that cannot move. Among living entities 
that can move, there are birds, aquatics and animals.
 
PURPORT
 
Sri Caitanya Mahaprabhu is giving clear instructions on how the living 
entities live under different conditions. There are trees, plants and 
stones that cannot move, but still they must be considered living 
entities, or spiritual sparks. The soul is present in bodies like those 
of trees, plants and stones. They are all living entities. Among moving 
living entities such as birds, aquatics and animals, the same spiritual 
spark is there. As stated herein, there are living entities that can fly,
 swim and walk. We must also conclude that there are living entities 
that can move within fire and ether. Living entities have different 
material bodies composed of earth, water, air, fire and ether. The words 
tara madhye mean "within this universe." The entire material universe is 
composed of five material elements. It is not true that living entities 
reside only within this planet and not within others. Such a conclusion 
is completely contradictory to the Vedas. As stated in the Bhagavad-gita 
(2.24):
 
acchedyo ‘yam adahyo ‘yam akledyo ‘sosya eva ca
nityah sarva-gatah sthanur acalo ‘yam sanatanah
 
"This individual soul is unbreakable and insoluble, and can be neither 
burned nor dried. He is everlasting, present everywhere, unchangeable, 
immovable and eternally the same."
 
The soul has nothing to do with the material elements. Any material 
element can be cut to pieces, especially earth. As far as the living 
entity is concerned, however, he can be neither burned nor cut to pieces.
 He can therefore live within fire. We can conclude that there are also 
living entities within the sun. Why should living entities be denied 
this planet or that planet? According to the Vedas, the living entities 
can live anywhere and everywhere -- on land, in water, in air and in 
fire. Whatever the condition, the living entity is unchangeable (sthanu).
 From the statements of Sri Caitanya Mahaprabhu and the Bhagavad-gita, 
we are to conclude that living entities exist everywhere throughout the 
universes. They are distributed as trees, plants, aquatics, birds, human 
beings and so on.
 
Madhya 19.145
 
TEXT 145
 
TEXT
 
tara madhye manusya-jati ati alpatara
tara madhye mleccha, pulinda, bauddha, sabara
SYNONYMS
 
tara madhye -- among all such living entities; manusya-jati -- entities 
born as human beings; ati -- very; alpatara -- small in quantity; tara 
madhye -- among the small quantity of human beings; mleccha -- 
uncivilized men who cannot follow the Vedic principles; pulinda -- 
unregulated; bauddha -- followers of Buddhist philosophy; sabara -- the 
lowest of men (the hunter class).
 
TRANSLATION
 
"Although the living entities known as human beings are very small in 
quantity, that division may be still further subdivided, for there are 
many uncultured human beings like mlecchas, pulindas, bauddhas and 
sabaras.
 
Madhya 19.146
 
TEXT 146
 
TEXT
 
veda-nistha-madhye ardheka veda ‘mukhe' mane
veda-nisiddha papa kare, dharma nahi gane
SYNONYMS
 
veda-nistha-madhye -- among persons who are followers of the Vedas; 
ardheka -- almost half; veda -- Vedic scriptures; mukhe -- in the mouth; 
mane -- accept; veda-nisiddha -- forbidden in the Vedas; papa -- sins; 
kare -- perform; dharma -- religious principles; nahi -- not; gane -- 
count.
 
TRANSLATION
 
"Among human beings, those who are followers of the Vedic principles are 
considered civilized. Among these, almost half simply give lip service 
while committing all kinds of sinful activities against these principles.
 Such people do not care for the regulative principles.
 
PURPORT
 
The word veda means "knowledge." Supreme knowledge consists of 
understanding the Supreme Personality of Godhead and our relationship 
with Him and acting according to that relationship. Action in accordance 
with the Vedic principles is called religion. Religion means following 
the orders of the Supreme Personality of Godhead. The Vedic principles 
are the injunctions given by the Supreme Personality of Godhead. Aryans 
are civilized human beings who have been following the Vedic principles 
since time immemorial. No one can trace out the history of the Vedic 
principles set forth so that man might understand the Supreme Being. 
Literature or knowledge that seeks the Supreme Being can be accepted as 
a bona fide religious system, but there are many different types of 
religious systems according to the place, the disciples and the people's 
capacity to understand.
 
The highest type of religious system is described in Srimad-Bhagavatam (
1.2.6) thus: sa vai pumsam paro dharmo yato bhaktir adhoksaje. The 
highest form of religion is that by which one becomes fully conscious of 
the existence of God, including His form, name, qualities, pastimes, 
abode and all-pervasive features. When everything is completely known, 
that is the perfection of Vedic knowledge. The fulfillment of Vedic 
knowledge is systematic knowledge of the characteristics of God. This is 
confirmed by Lord Krsna in the Bhagavad-gita (15.15): vedais ca sarvair 
aham eva vedyah. The aim of Vedic knowledge is to understand God. 
Therefore those who are actually following Vedic knowledge and searching 
after God cannot commit sinful activities against the Supreme Lord's 
order. However, in this Age of Kali, although men profess to belong to 
so many different kinds of religions, most of them commit sinful 
activities against the orders of the Vedic scriptures. Sri Caitanya 
Mahaprabhu therefore says herein, veda-nisiddha papa kare, dharma nahi 
gane. In this age, men may profess a religion, but they actually do not 
follow the principles. Instead, they commit all kinds of sins.
 
Madhya 19.147
 
TEXT 147
 
TEXT
 
dharmacari-madhye bahuta ‘karma-nistha'
koti-karma-nistha-madhye eka ‘jnani' srestha
SYNONYMS
 
dharma-acari-madhye -- among persons who actually follow the Vedic 
principles or religious system; bahuta -- many of them; karma-nistha -- 
attracted to fruitive activities; koti-karma-nistha-madhye -- among 
millions of such performers of fruitive activities according to Vedic 
principles; eka -- one; jnani -- wise man; srestha -- the chief.
 
TRANSLATION
 
"Among the followers of Vedic knowledge, most are following the process 
of fruitive activity and distinguishing between good and bad work. Out 
of many such sincere fruitive actors, there may be one who is actually 
wise.
 
PURPORT
 
Srila Bhaktisiddhanta Sarasvati Thakura states that the word karma-
nistha refers to one who aspires to enjoy the results of his good work 
and pious activity. Some followers of Vedic principles offer everything 
to the Absolute Truth and do not aspire to enjoy the results of their 
pious actions. These are also considered among the karma-nisthas. 
Sometimes we see pious men earn money with great hardship and then spend 
the money for some pious cause by opening public charities, schools and 
hospitals. Whether one earns money for himself or for the public benefit,
 he is called a karma-nistha. Out of millions of karma-nisthas there may 
be one who is wise. Those who try to avoid fruitive activity and who 
become silent in order to merge into the spiritual existence of the 
Absolute Truth are generally known as jnanis, wise men. They are not 
interested in fruitive activity but in merging into the Supreme. In 
either case, both the karma-nisthas and the jnanis are interested in 
personal benefit. The karmis are directly interested in personal benefit 
within the material world, and the jnanis are interested in merging into 
the existence of the Supreme. The jnanis maintain that fruitive activity 
is imperfect. For them, perfection is the cessation of work and the 
merging into the supreme existence. That is their goal in life. The 
jnani wants to extinguish the distinction between knowledge, the knower 
and the aim of knowledge. This philosophy is called monism, or oneness, 
and is characterized by spiritual silence.
 
Madhya 19.148
 
TEXT 148
 
TEXT
 
koti-jnani-madhye haya eka-jana ‘mukta'
koti-mukta-madhye ‘durlabha' eka krsna-bhakta
SYNONYMS
 
koti-jnani-madhye -- out of many millions of such wise men; haya -- 
there is; eka-jana -- one person; mukta -- actually liberated; koti-
mukta-madhye -- out of many millions of such liberated persons; durlabha 
-- very rare; eka -- one; krsna-bhakta -- pure devotee of Lord Krsna.
 
TRANSLATION
 
"Out of many millions of such wise men, one may actually become 
liberated [mukta], and out of many millions of such liberated persons, a 
pure devotee of Lord Krsna is very difficult to find.
 
PURPORT
 
In Srimad-Bhagavatam (10.2.32) it is said that due to their poor fund of 
knowledge, the jnanis are not actually liberated. They simply think that 
they are liberated. The perfection of knowledge culminates when one 
comes to the platform of knowing the Supreme Personality of Godhead. 
Brahmeti paramatmeti bhagavan iti sabdyate [SB 1.2.11]. The Absolute 
Truth (satya-vastu) is described as Brahman, Paramatma and Bhagavan. 
Knowledge of impersonal Brahman and the Supersoul is imperfect until one 
comes to the platform of knowing the Supreme Personality of Godhead. It 
is therefore clearly said in this verse, koti-mukta-madhye ‘durlabha' 
eka krsna-bhakta. Those who search after the knowledge of impersonal 
Brahman or localized Paramatma are certainly accepted as liberated, but 
due to their imperfect knowledge they are described in Srimad-Bhagavatam 
as vimukta-maninah. Since their knowledge is imperfect, their conception 
of liberation is imperfect. Perfect knowledge is possible when one knows 
the Supreme Personality of Godhead. This is supported by Lord Krsna in 
the Bhagavad-gita (5.29):
 
bhoktaram yajna-tapasam sarva-loka-mahesvaram
suhrdam sarva-bhutanam jnatva mam santim rcchati
 
"A person in full consciousness of Me, knowing Me to be the ultimate 
beneficiary of all sacrifices and austerities, the Supreme Lord of all 
planets and demigods, and the benefactor and well-wisher of all living 
entities, attains peace from the pangs of material miseries."
 
Research is going on for the karmis, jnanis and yogis, but until the 
search is complete, no one can attain peace. Therefore the Bhagavad-gita 
says, jnatva mam santim rcchati: one can actually attain peace when he 
knows Krsna. This is described in the next verse.
 
Madhya 19.149
 
TEXT 149
 
TEXT
 
krsna-bhakta -- niskama, ataeva ‘santa'
bhukti-mukti-siddhi-kami -- sakali ‘asanta'
SYNONYMS
 
krsna-bhakta -- a devotee of Lord Krsna; niskama -- actually desireless; 
ataeva -- therefore; santa -- peaceful; bhukti -- of material enjoyment; 
mukti -- of liberation from material activities; siddhi -- of perfection 
in yogic performance; kami -- those who are desirous; sakali -- all of 
them; asanta -- not peaceful.
 
TRANSLATION
 
"Because a devotee of Lord Krsna is desireless, he is peaceful. Fruitive 
workers desire material enjoyment, jnanis desire liberation, and yogis 
desire material opulence; therefore they are all lusty and cannot be 
peaceful.
 
PURPORT
 
The devotee of Lord Krsna has no desire other than serving Krsna. Even 
so-called liberated people are full of desires. Fruitive actors desire 
better living accommodations, and jnanis want to be one with the Supreme.
 Yogis desire material opulence, yogic perfections and magic. All of 
these nondevotees are lusty (kami). Because they desire something, they 
cannot have peace.
 
The peace formula is given by Krsna in the Bhagavad-gita (5.29):
 
bhoktaram yajna-tapasam sarva-loka-mahesvaram
suhrdam sarva-bhutanam jnatva mam santim rcchati
 
One who simply understands that throughout the entire universe Krsna is 
the supreme enjoyer and beneficiary of all kinds of sacrifices, penances 
and austerities, which should be performed only to attain His devotional 
service, that Krsna is the Supreme Being and thus the proprietor of all 
the material worlds, and that Krsna is the only friend who can actually 
do good to all living entities (suhrdam sarva-bhutanam [Bg. 5.29]) -- 
one who understands these three principles about Krsna immediately 
becomes desireless (niskama) and therefore peaceful. A krsna-bhakta 
knows that his friend and protector in all respects is Krsna, who is 
able to do anything for His devotee. Krsna says, kaunteya pratijanihi na 
me bhaktah pranasyati: [Bg. 9.31] "O son of Kunti, declare it boldly 
that My devotee never perishes." Since Krsna gives this assurance, the 
devotee lives in Krsna and has no desire for personal benefit. The 
background for the devotee is the all-good Himself. Why should the 
devotee aspire for something good for himself? His only business is to 
please the Supreme by rendering as much service as possible. A krsna-
bhakta has no desire for his own personal benefit. He is completely 
protected by the Supreme. Avasya raksibe krsna visvasa palana. 
Bhaktivinoda Thakura says that he is desireless because Krsna will give 
him protection in all circumstances. It is not that he expects any 
assistance from Krsna; he simply depends on Krsna just as a child 
depends on his parents. The child does not know how to expect service 
from his parents, but he is always protected nevertheless. This is 
called niskama (desirelessness).
 
Although karmis, jnanis and yogis fulfill their desires by performing 
various activities, they are never satisfied. A karmi may work very hard 
to acquire a million dollars, but as soon as he gets a million dollars 
he desires another million. For the karmis, there is no end of desire. 
The more the karmi gets, the more he desires. The jnanis cannot be 
desireless because their intelligence is unsound. They want to merge 
into the Brahman effulgence, but even though they may be raised to that 
platform, they cannot be satisfied there. There are many jnanis or 
sannyasis who, after taking sannyasa and giving up the world as false, 
return to the world to engage in politics or philanthropy or to open 
schools and hospitals. This means that they could not attain the real 
Brahman (brahma satyam). They have to come down to the material platform 
to engage in philanthropic activity. Thus they again cultivate desires, 
and when these desires are exhausted, they desire something different. 
Therefore the jnani cannot be niskama, desireless. Nor can the yogis be 
desireless, for they desire yogic perfections in order to exhibit some 
magical feats and gain popularity. People gather around these yogis, and 
the yogis desire more and more adulation. Because they misuse their 
mystic power, they fall down again to the material platform. It is not 
possible for them to become niskama, desireless.
 
The conclusion is that only the devotees, who are simply satisfied in 
serving the Lord, can actually become desireless. Therefore Caitanya 
Mahaprabhu says here, krsna-bhakta niskama. Since the krsna-bhakta, the 
devotee of Krsna, is satisfied with Krsna, there is no possibility of 
falldown.
 
Madhya 19.150
 
TEXT 150
 
TEXT
 
muktanam api siddhanam
 narayana-parayanah
sudurlabhah prasantatma
 kotisv api maha-mune
SYNONYMS
 
muktanam -- of persons liberated or freed from the bondage of ignorance; 
api -- even; siddhanam -- of persons who have achieved perfection; 
narayana -- of the Supreme Personality of Godhead; parayanah -- the 
devotee; su-durlabhah -- very rare; prasanta-atma -- completely 
satisfied, desireless; kotisu -- among many millions; api -- certainly; 
maha-mune -- O great sage.
 
TRANSLATION
 
"‘O great sage, out of many millions of materially liberated people who 
are free from ignorance, and out of many millions of siddhas who have 
nearly attained perfection, there is hardly one pure devotee of Narayana.
 Only such a devotee is actually completely satisfied and peaceful.'
 
PURPORT
 
This verse is quoted from Srimad-Bhagavatam (6.14.5). The narayana-
parayana, the devotee of Lord Narayana, is the only blissful person. One 
who becomes a narayana-parayana is already liberated from material 
bondage. He already possesses all the perfections of yoga. Unless one 
comes to the platform of narayana-parayana and passes over the platform 
of bhukti-mukti-siddhi, he cannot be fully satisfied. That is the pure 
devotional stage.
 
anyabhilasita-sunyam jnana-karmady-anavrtam
anukulyena krsnanusilanam bhaktir uttama
 [Bhakti-rasamrta-sindhu anyabhilasita-sunyam
jnana-karmady-anavrtam
anukulyena krsnanu-
silanam bhaktir uttama
 
"One should render transcendental loving service to the Supreme Lord 
Krsna favorably and without desire for material profit or gain through 
fruitive activities or philosophical speculation. That is called pure 
devotional service." Bhakti-rasamrta-sindhu 1.1.111.1.11]
 
One who desires nothing but Krsna and who is not influenced by the 
process of jnana-marga (cultivation of knowledge) actually becomes free 
from ignorance. A first-class person is one who is not influenced by 
karma (fruitive activity) or yoga (mystic power). He simply depends on 
Krsna and is satisfied in his devotional service. According to Srimad-
Bhagavatam (6.17.28): narayana-parah sarve na kutascana bibhyati. Such a 
person is never afraid of anything. For him, heaven and hell are the 
same. Not knowing the situation of a narayana-parayana, rascals become 
envious. By the grace of Narayana, a devotee is situated in the most 
opulent position in the material world. Rascals are envious of Narayana 
and His devotee, but the devotee endeavors to please another devotee of 
Narayana because he knows that by pleasing Narayana's representative one 
directly pleases Lord Narayana. Therefore a devotee offers the best 
comforts and facilities to his spiritual master. Outsiders who have no 
knowledge of Narayana are envious of both Narayana and His devotee. 
Consequently when they see that Narayana's devotee is opulently situated,
 they become even more envious. But when the devotee of Narayana asks 
such foolish people to come live with him in the same comfortable 
situation, they do not agree because they cannot give up illicit sex, 
meat-eating, intoxication and gambling. Therefore the materialist 
refuses the company of a narayana-parayana, although he is envious of 
the devotee's material situation. In Western countries when ordinary men 
-- storekeepers and workers -- see our devotees living and eating 
sumptuously and yet not working, they become very eager to know where 
they get the money. Such people become envious and ask, "How is it 
possible to live so comfortably without working? How is it you have so 
many cars, bright faces and nice clothes?" Not knowing that Krsna looks 
after His devotees, such people become surprised, and some become 
envious.
 
Madhya 19.151
 
TEXT 151
 
TEXT
 
brahmanda bhramite kona bhagyavan jiva
guru-krsna-prasade paya bhakti-lata-bija
SYNONYMS
 
brahmanda bhramite -- wandering in this universe; kona -- some; 
bhagyavan -- most fortunate; jiva -- living being; guru -- of the 
spiritual master; krsna -- of Krsna; prasade -- by the mercy; paya -- 
gets; bhakti-lata -- of the creeper of devotional service; bija -- the 
seed.
 
TRANSLATION
 
"According to their karma, all living entities are wandering throughout 
the entire universe. Some of them are being elevated to the upper 
planetary systems, and some are going down into the lower planetary 
systems. Out of many millions of wandering living entities, one who is 
very fortunate gets an opportunity to associate with a bona fide 
spiritual master by the grace of Krsna. By the mercy of both Krsna and 
the spiritual master, such a person receives the seed of the creeper of 
devotional service.
 
PURPORT
 
When we speak of brahmanda, we refer to the whole universe, or to the 
cluster of many millions of universes. In all the universes there are 
innumerable planets, and there are innumerable living entities upon 
those planets -- in the air, on land and in the water. There are 
millions and trillions of living entities everywhere, and they are 
engaged by maya in suffering and enjoying the results of their fruitive 
activity, life after life. This is the position of the materially 
conditioned living entities. Out of many of these living entities, one 
who is actually fortunate (bhagyavan) comes in contact with a bona fide 
spiritual master by Krsna's mercy.
 
Krsna is situated in everyone's heart, and if one desires something, 
Krsna fulfills one's desire. If the living entity by chance or fortune 
comes in contact with the Krsna consciousness movement and wishes to 
associate with that movement, Krsna, who is situated in everyone's heart,
 gives him the chance to meet a bona fide spiritual master. This is 
called guru-krsna-prasada. Krsna is prepared to bestow His mercy upon 
all living entities, and as soon as a living entity desires the Lord's 
mercy, the Lord immediately gives him an opportunity to meet a bona fide 
spiritual master. Such a fortunate person is fortified by both Krsna and 
the spiritual master. He is helped from within by Krsna and from without 
by the spiritual master. Both are prepared to help the sincere living 
being become free from material bondage.
 
How one can become this fortunate can be seen in the life of Srila 
Narada Muni. In his previous life he was born of a maidservant. Although 
he was not born into a prestigious position, his mother was fortunately 
engaged in rendering service to some Vaisnavas. When these Vaisnavas 
were resting during the Caturmasya period, the boy Narada took the 
opportunity to engage in their service. Taking compassion upon the boy, 
the Vaisnavas offered him the remnants of their food. By serving these 
Vaisnavas and obeying their orders, the boy became the object of their 
sympathy, and by the Vaisnavas' unknown mercy, he gradually became a 
pure devotee. In the next life he was Narada Muni, the most exalted of 
Vaisnavas and the most important guru and acarya of Vaisnavas.
 
Following in the footsteps of Narada Muni, this Krsna consciousness 
movement is rendering service to humanity by giving everyone a chance to 
come in contact with Krsna. If one is fortunate, he becomes intimately 
related with this movement. Then, by the grace of Krsna, one's life 
becomes successful. Everyone has dormant krsna-bhakti -- love for Krsna -
- and in the association of good devotees, that love is revealed. As 
stated in the Caitanya-caritamrta (Madhya 22.107):
 
nitya-siddha-krsna-prema ‘sadhya' kabhu naya
sravanadi-suddha-citte karaye udaya
 
Dormant devotional service to Krsna is within everyone. Simply by one's 
associating with devotees, hearing their good instructions and chanting 
the Hare Krsna mantra, dormant love for Krsna is awakened. In this way 
one acquires the seed of devotional service. Guru-krsna-prasade paya 
bhakti-lata-bija [Cc. Madhya 19.151].
 
Madhya 19.152
 
TEXT 152
 
TEXT
 
mali hana kare sei bija aropana
sravana-kirtana-jale karaye secana
SYNONYMS
 
mali hana -- becoming a gardener; kare -- does; sei -- that; bija -- 
seed of devotional service; aropana -- sowing; sravana -- of hearing; 
kirtana -- of chanting; jale -- with the water; karaye -- does; secana --
 sprinkling.
 
TRANSLATION
 
"When a person receives the seed of devotional service, he should take 
care of it by becoming a gardener and sowing the seed in his heart. If 
he waters the seed gradually by the process of sravana and kirtana [
hearing and chanting], the seed will begin to sprout.
 
PURPORT
 
To live with devotees or to live in a temple means to associate with the 
sravana-kirtana process. Sometimes neophyte devotees think that they can 
continue the sravana-kirtana process without worshiping the Deity, but 
the execution of such sravana-kirtana is meant for highly developed 
devotees like Haridasa Thakura, who engaged in the sravana-kirtana 
process without worshiping the Deity. However, one should not falsely 
imitate Haridasa Thakura and abandon Deity worship just to try to engage 
in sravana-kirtana. This is not possible for neophyte devotees.
 
The word guru-prasada indicates that the spiritual master is very 
merciful in bestowing the boon of devotional service upon the disciple. 
That is the best possible gift the spiritual master has to offer. Those 
with a background of pious life are eligible to receive life's supreme 
benefit, and to bestow this benefit, the Supreme Personality of Godhead 
sends His representative to impart His mercy. Endowed with the mercy of 
the Supreme Personality of Godhead, the spiritual master distributes the 
mercy to those who are elevated and pious. Thus the spiritual master 
trains his disciples to render devotional service unto the Supreme 
Personality of Godhead. This is called guru-krpa. It is krsna-prasada, 
Krsna's mercy, that He sends a bona fide spiritual master to the 
deserving disciple. By the mercy of Krsna, one meets the bona fide 
spiritual master, and by the mercy of the spiritual master, the disciple 
is fully trained in the devotional service of the Lord.
 
Bhakti-lata-bija means "the seed of devotional service." Everything has 
an original cause, or seed. For any idea, program, plan or device, there 
is first of all the contemplation of the plan, and that is called the 
bija, or seed. The methods, rules and regulations by which one is 
perfectly trained in devotional service constitute the bhakti-lata-bija, 
or seed of devotional service. This bhakti-lata-bija is received from 
the spiritual master by the grace of Krsna. Other seeds, called 
anyabhilasa-bija, include karma-bija and jnana-bija. If one is not 
fortunate enough to receive the bhakti-lata-bija from the spiritual 
master, he instead cultivates such seeds as karma-bija, jnana-bija, or 
political, social or philanthropic bijas. However, the bhakti-lata-bija 
is different from these other bijas. The bhakti-lata-bija can be 
received only through the mercy of the spiritual master. Therefore one 
has to satisfy the spiritual master to get the bhakti-lata-bija (yasya 
prasadad bhagavat-prasadah **). The bhakti-lata-bija is the origin of 
devotional service. Unless one satisfies the spiritual master, he gets 
the bija, or root cause, of karma, jnana and yoga without the benefit of 
devotional service. But one who is faithful to his spiritual master gets 
the bhakti-lata-bija. This bhakti-lata-bija is received when one is 
initiated by the bona fide spiritual master. After receiving the 
spiritual master's mercy, one must repeat his instructions, and this is 
called sravana-kirtana -- hearing and chanting. One who has not properly 
heard from the spiritual master or who does not follow the regulative 
principles is not fit for chanting (kirtana). This is explained in the 
Bhagavad-gita (2.41): vyavasayatmika buddhir ekeha kuru-nandana. One who 
has not listened carefully to the instructions of the spiritual master 
is unfit for chanting or for preaching the cult of devotional service. 
One has to water the bhakti-lata-bija by receiving instructions from the 
spiritual master.
 
Madhya 19.153
 
TEXT 153
 
TEXT
 
upajiya bade lata ‘brahmanda' bhedi' yaya
‘viraja', ‘brahma-loka' bhedi' ‘para-vyoma' paya
SYNONYMS
 
upajiya -- being cultivated; bade -- grows; lata -- the creeper of 
devotional service; brahmanda -- the whole universe; bhedi' -- 
penetrating; yaya -- goes; viraja -- the river between the spiritual 
world and the material world; brahma-loka -- the Brahman effulgence; 
bhedi' -- penetrating; para-vyoma -- the spiritual sky; paya -- attains.
 
TRANSLATION
 
"As one waters the bhakti-lata-bija, the seed sprouts, and the creeper 
gradually grows to the point where it penetrates the walls of this 
universe and goes beyond the Viraja River, lying between the spiritual 
world and the material world. It attains brahma-loka, the Brahman 
effulgence, and penetrating through that stratum, it reaches the 
spiritual sky and the spiritual planet Goloka Vrndavana.
 
PURPORT
 
A creeper generally takes shelter of a big tree, but the bhakti-lata, 
being the creeper of spiritual energy, cannot take shelter of any 
material planet, for there is no tree on any material planet that the 
bhakti creeper can utilize for shelter. In other words, devotional 
service cannot be utilized for any material purpose. Devotional service 
is meant only for the Supreme Personality of Godhead. Sometimes men with 
a poor fund of knowledge maintain that bhakti can be applied to material 
things also. In other words, they say that devotional service can be 
rendered to one's country or to the demigods, but this is not a fact. 
Devotional service is especially meant for the Supreme Personality of 
Godhead, and it is beyond this material range. There is a river, or 
causal ocean, between the spiritual and material natures, and this river 
is free from the influence of the three modes of material nature; 
therefore it is called Viraja. The prefix vi means vigata ("completely 
eradicated"), and rajas means "the influence of the material world." On 
this platform, a living entity is completely free from material 
entanglement. For the jnanis who want to merge into the Brahman 
effulgence, there is Brahma-loka. The bhakti-lata, however, has no 
shelter in the material world, nor has it shelter in Brahma-loka, 
although Brahma-loka is beyond the material world. The bhakti-lata grows 
until it reaches the spiritual sky, where Goloka Vrndavana is situated.
 
Madhya 19.154
 
TEXT 154
 
TEXT
 
tabe yaya tad-upari ‘goloka-vrndavana'
‘krsna-carana'-kalpa-vrkse kare arohana
SYNONYMS
 
tabe -- thereafter; yaya -- goes; tat-upari -- to the top of that (the 
spiritual sky); goloka-vrndavana -- to the planet known as Goloka 
Vrndavana where Krsna lives; krsna-carana -- of the lotus feet of Lord 
Krsna; kalpa-vrkse -- on the desire tree; kare arohana -- climbs.
 
TRANSLATION
 
"Being situated in one's heart and being watered by sravana-kirtana, the 
bhakti creeper grows more and more. In this way it attains the shelter 
of the desire tree of the lotus feet of Krsna, who is eternally situated 
in the planet known as Goloka Vrndavana, in the topmost region of the 
spiritual sky.
 
PURPORT
 
In the Brahma-samhita (5.37) it is said:
 
ananda-cinmaya-rasa-pratibhavitabhis
 tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
 govindam adi-purusam tam aham bhajami
 
"I worship Govinda, the primeval Lord. He resides in His own realm, 
Goloka, with Radha, who resembles His own spiritual figure and who 
embodies the ecstatic potency [hladini]. Their companions are Her 
confidantes, who embody extensions of Her bodily form and who are imbued 
and permeated with ever-blissful spiritual rasa." In the spiritual world,
 the Supreme Personality of Godhead, Krsna, has expanded Himself by His 
spiritual potency. He has His eternal form of bliss and knowledge (sac-
cid-ananda-vigraha [Bs. 5.1]). Everything in the Goloka Vrndavana planet 
is a spiritual expansion of sac-cid-ananda. Everyone there is of the 
same potency -- ananda-cinmaya-rasa. The relationship between the 
Supreme Personality of Godhead and His servitor is cinmaya-rasa. Krsna 
and His entourage and paraphernalia are of the same cinmaya potency. In 
this way the Supreme Personality of Godhead is expanded throughout the 
spiritual world, and when that cinmaya-rasa potency expands through the 
material potency, it becomes all-pervading. The idea is that although 
the Supreme Personality of Godhead exists on His own planet, Goloka 
Vrndavana, He is also present everywhere. Andantara-stha-paramanu-
cayantara-stham [Bs. 5.35]. He is present within all the universes, 
although they are innumerable, and He is also present within the atom. 
Isvarah sarva-bhutanam hrd-dese ‘rjuna tisthati: [Bg. 18.61] He is also 
present within the heart of all living entities. This is His all-
pervasive potency.
 
Goloka Vrndavana is the highest planet in the spiritual world. In order 
to go to the spiritual world after penetrating the covering of the 
material universe, one must penetrate Brahma-loka, the spiritual 
effulgence. Then one can come to the Goloka Vrndavana planet. There are 
also other planets in the spiritual world, called Vaikuntha planets, and 
on these planets Lord Narayana is worshiped with awe and veneration. On 
these planets santa-rasa is prevalent, and some of the devotees are also 
connected with the Supreme Personality of Godhead in dasya-rasa, the 
mellow of servitorship. As far as the mellow of fraternity is concerned, 
in Vaikuntha this rasa is represented by gaurava-sakhya, friendship in 
awe and veneration. The other fraternity rasa, exhibited as visrambha (
friendship in equality), is found in the Goloka Vrndavana planet. Above 
that is service to the Lord in vatsalya-rasa (parental love), and above 
all is the relationship with the Lord in the madhurya-rasa (conjugal 
love). These five rasas are fully exhibited in the spiritual world in 
one's relationship with the Lord. Therefore in the spiritual world the 
bhakti creeper finds its resting place at the lotus feet of Krsna.
 
Madhya 19.155
 
TEXT 155
 
TEXT
 
tahan vistarita hana phale prema-phala
ihan mali sece nitya sravanadi jala
SYNONYMS
 
tahan -- there in the spiritual world (in the Goloka Vrndavana planet); 
vistarita -- expanded; hana -- becoming; phale -- produces; prema-phala -
- the fruit known as love of Godhead; ihan -- in the material world, 
where the devotee is still present; mali -- exactly like a gardener; 
sece -- sprinkles; nitya -- regularly, without fail; sravana-adi jala -- 
the water of sravana, kirtana and so on.
 
TRANSLATION
 
"The creeper greatly expands in the Goloka Vrndavana planet, and there 
it produces the fruit of love for Krsna. Although remaining in the 
material world, the gardener regularly sprinkles the creeper with the 
water of hearing and chanting.
 
PURPORT
 
In Goloka Vrndavana the devotees have very intimate relationships with 
the Supreme Personality of Godhead. The devotee engages in the Lord's 
service in great ecstatic love. Such love was exhibited personally by 
Sri Caitanya Mahaprabhu in His teachings to the people of the material 
world. The fruit of the devotional creeper is the pure desire to serve 
and please the senses of the Supreme Personality of Godhead. Krsnendriya-
priti-iccha dhare ‘prema' nama. (Cc. Adi. 4.165) In the spiritual world 
one has no desire other than to please the senses of the Supreme 
Personality of Godhead. The conditioned soul within the material world 
can neither understand nor appreciate how a pure devotee in the material 
world can render confidential service to the Lord out of feelings of 
ecstatic love and always engage in pleasing the Supreme Lord's senses. 
Although seen within this material world, the pure devotee always 
engages in the confidential service of the Lord. An ordinary neophyte 
devotee cannot realize this; therefore it is said, vaisnavera kriya-
mudra vijneha na bujhaya [Cc. Madhya 23.39]. The activities of a pure 
Vaisnava cannot be understood even by a learned scholar in the material 
world.
 
Every living entity is wandering within this universe in different 
species and on different planetary systems according to his fruitive 
activities. Out of many millions of living entities, one may be 
fortunate enough to receive the seed of the bhakti-lata, the creeper of 
devotional service. By the grace of the spiritual master and Krsna, one 
nourishes the bhakti-lata by regularly sprinkling it with the water of 
sravana-kirtana, hearing and chanting. In this way the seed of the 
bhakti-lata sprouts and grows up and up through the whole universe until 
it penetrates the covering of the material universe and reaches the 
spiritual world. The bhakti-lata continues to grow until it reaches the 
topmost planetary system, Goloka Vrndavana, where Krsna lives. There the 
creeper takes shelter at the lotus feet of the Lord, and that is its 
final destination. At that time the creeper begins to grow the fruits of 
ecstatic love of God. It is the duty of the devotee who nourishes the 
creeper to be very careful. It is said that the watering of the creeper 
must continue: ihan mali sece nitya sravanadi jala. It is not that at a 
certain stage one can stop chanting and hearing and become a mature 
devotee. If one stops, one certainly falls down from devotional service. 
Although one may be very much exalted in devotional service, he should 
not give up the watering process of sravana-kirtana. If one gives up 
that process, it is due to an offense. This is described in the 
following verse.
 
Madhya 19.156
 
TEXT 156
 
TEXT
 
yadi vaisnava-aparadha uthe hati mata
upade va chinde, tara sukhi' yaya pata
SYNONYMS
 
yadi -- if; vaisnava-aparadha -- an offense at the feet of a Vaisnava; 
uthe -- arises; hati -- an elephant; mata -- mad; upade -- uproots; va --
 or; chinde -- breaks; tara -- of the creeper; sukhi' -- shriveling up; 
yaya -- goes; pata -- the leaf.
 
TRANSLATION
 
"If the devotee commits an offense at the feet of a Vaisnava while 
cultivating the creeper of devotional service in the material world, his 
offense is compared to a mad elephant that uproots the creeper and 
breaks it. In this way the leaves of the creeper are dried up.
 
PURPORT
 
One's devotional attitude increases in the association of a Vaisnava:
 
tandera carana sevi bhakta-sane vasa
janame janame haya, ei abhilasa
 
By his personal example, Narottama dasa Thakura stresses that a devotee 
must always remember to please his predecessor acarya. The Gosvamis are 
represented by one's spiritual master. One cannot be an acarya (
spiritual master) without following strictly in the disciplic succession 
of the acaryas. One who is actually serious about advancing in 
devotional service should desire only to satisfy the previous acaryas. 
Ei chaya gosani yara, mui tara dasa. One should always think of oneself 
as a servant of the servant of the acaryas, and thinking this, one 
should live in the society of Vaisnavas [Cc. Madhya 13.80]. However, if 
one thinks that he has become very mature and can live separate from the 
association of Vaisnavas and thus gives up all the regulative principles 
due to offending a Vaisnava, one's position becomes very dangerous. 
Offenses against the holy name are explained in Adi-lila, Chapter Eight, 
verse 24. Giving up the regulative principles and living according to 
one's whims is compared to a mad elephant, which by force uproots the 
bhakti-lata and breaks it to pieces. In this way the bhakti-lata 
shrivels up. Such an offense is especially created when one disobeys the 
instructions of the spiritual master. This is called guru-avajna. The 
devotee must therefore be very careful not to commit offenses against 
the spiritual master by disobeying his instructions. As soon as one is 
deviated from the instructions of the spiritual master, the uprooting of 
the bhakti-lata begins, and gradually all the leaves dry up.
 
Madhya 19.157
 
TEXT 157
 
TEXT
 
tate mali yatna kari' kare avarana
aparadha-hastira yaiche na haya udgama
SYNONYMS
 
tate -- therefore; mali -- the gardener devotee; yatna kari' -- with 
great attention; kare -- makes; avarana -- protective fencing; aparadha -
- of offenses; hastira -- of the elephant; yaiche -- so that; na -- not; 
haya -- there is; udgama -- birth.
 
TRANSLATION
 
"The gardener must defend the creeper by fencing it all around so that 
the powerful elephant of offenses may not enter.
 
PURPORT
 
While the bhakti creeper is growing, the devotee must protect it by 
fencing it all around. The neophyte devotee must be protected by being 
surrounded by pure devotees. In this way he will not give the maddened 
elephant a chance to uproot his bhakti creeper. When one associates with 
nondevotees, the maddened elephant is set loose. Sri Caitanya Mahaprabhu 
has said, asat-sanga-tyaga, -- ei vaisnava-acara [Cc. Madhya 22.87]. The 
first business of a Vaisnava is to give up the company of nondevotees. A 
so-called mature devotee, however, commits a great offense by giving up 
the company of pure devotees. The human being is a social animal, and if 
one gives up the society of pure devotees, he must associate with 
nondevotees (asat-sanga). By contacting nondevotees and engaging in 
nondevotional activities, a so-called mature devotee will fall victim to 
the mad elephant offense. Whatever growth has taken place is quickly 
uprooted by such an offense. One should therefore be very careful to 
defend the creeper by fencing it in -- that is, by following the 
regulative principles and associating with pure devotees.
 
Even if one thinks that there are many pseudo devotees or nondevotees in 
the Krsna Consciousness Society, still one should stick to the Society; 
if one thinks the Society's members are not pure devotees, one can keep 
direct company with the spiritual master, and if there is any doubt, one 
should consult the spiritual master. However, unless one follows the 
spiritual master's instructions concerning the regulative principles and 
chanting and hearing the holy name of the Lord, one cannot become a pure 
devotee. By one's mental concoctions, one falls down. By associating 
with nondevotees, one breaks the regulative principles and is thereby 
lost. In the Upadesamrta of Srila Rupa Gosvami, it is said:
 
atyaharah prayasas ca prajalpo niyamagrahah
jana-sangas ca laulyam ca sadbhir bhaktir vinasyati
 [NoI 2]
 
"One's devotional service is spoiled when he becomes too entangled in 
the following six activities: (1) eating more than necessary or 
collecting more funds than required, (2) overendeavoring for mundane 
things that are very difficult to attain, (3) talking unnecessarily 
about mundane subject matters, (4) practicing the scriptural rules and 
regulations only for the sake of following them and not for the sake of 
spiritual advancement, or rejecting the rules and regulations of the 
scriptures and working independently or whimsically, (5) associating 
with worldly-minded persons who are not interested in Krsna 
consciousness, and (6) being greedy for mundane achievements."
 
Madhya 19.158
 
TEXT 158
 
TEXT
 
kintu yadi latara sange uthe ‘upasakha'
bhukti-mukti-vancha, yata asankhya tara lekha
SYNONYMS
 
kintu -- but; yadi -- if; latara -- the creeper of devotional service; 
sange -- with; uthe -- arise; upasakha -- unwanted creepers; bhukti -- 
for material enjoyment; mukti -- for liberation from the material world; 
vancha -- the desires; yata -- as many as there are; asankhya -- 
unlimited; tara -- of those unwanted creepers; lekha -- the writing.
 
TRANSLATION
 
"Sometimes unwanted creepers, such as the creepers of desires for 
material enjoyment and liberation from the material world, grow along 
with the creeper of devotional service. The varieties of such unwanted 
creepers are unlimited.
 
Madhya 19.159
 
TEXT 159
 
TEXT
 
‘nisiddhacara', ‘kutinati', ‘jiva-himsana'
‘labha', ‘puja', ‘pratisthadi' yata upasakha-gana
SYNONYMS
 
nisiddha-acara -- behavior not to be exhibited by a person desiring to 
become perfect; kutinati -- diplomacy; jiva-himsana -- unnecessarily 
killing animals or the soul; labha -- profit according to material 
calculations; puja -- adoration achieved by satisfying mundane people; 
pratistha-adi -- becoming an important man in material calculations, and 
so on; yata -- all these; upasakha-gana -- unnecessary creepers.
 
TRANSLATION
 
"Some unnecessary creepers growing with the bhakti creeper are the 
creepers of behavior unacceptable for those trying to attain perfection, 
diplomatic behavior, animal-killing, mundane profiteering, mundane 
adoration and mundane importance. All these are unwanted creepers.
 
PURPORT
 
There is a certain pattern of behavior prescribed for those actually 
trying to become perfect. In our Krsna consciousness movement we advise 
our students not to eat meat, not to gamble, not to engage in illicit 
sex and not to indulge in intoxication. People who indulge in these 
activities can never become perfect; therefore these regulative 
principles are for those interested in becoming perfect and going back 
to Godhead. Kutinati, or diplomatic behavior, cannot satisfy the atma, 
the soul. It cannot even satisfy the body or the mind. The culprit mind 
is always suspicious; therefore our dealings should always be 
straightforward and approved by Vedic authorities. If we treat people 
diplomatically or duplicitously, our spiritual advancement is obstructed.
 Jiva-himsana refers to the killing of animals or to envy of other 
living entities. The killing of poor animals is undoubtedly due to envy 
of those animals. The human form is meant for the understanding of Krsna 
consciousness (athato brahma jijnasa), for inquiring about the Supreme 
Brahman. In the human form, everyone has a chance to understand the 
Supreme Brahman. The so-called leaders of human society do not know the 
real aim of human life and are therefore busy with economic development. 
This is misleading. Every state and every society is busy trying to 
improve the quality of eating, sleeping, mating and defending. This 
human form of life is meant for more than these four animal principles. 
Eating, sleeping, mating and defending are problems found in the animal 
kingdom, and the animals have solved these problems without difficulty. 
Why should human society be so busy trying to solve these problems? The 
difficulty is that people are not educated to understand this simple 
philosophy. They think that advancement of civilization means increasing 
sense gratification.
 
There are many religious propagandists who do not know how the ultimate 
problems of life can be solved, and they also try to educate people in a 
form of sense gratification. This is also jiva-himsana. Real knowledge 
is not given, and religionists mislead the general populace. As far as 
material profits are concerned, one should know that whatever material 
profit one has must be abandoned at the time of death. Unfortunately 
people do not know that there is life after death; therefore mundane 
people waste their time amassing material profit which has to be left 
behind at the time of death. Such profit has no eternal benefit. 
Similarly, adoration by mundane people is valueless because after death 
one has to accept another body. Material adoration and titles are 
decorations that cannot be carried over to the next body. In the next 
life, everything is forgotten.
 
All these obstructions have been described in this verse as unwanted 
creepers. They simply present obstacles for the real creeper, the bhakti-
lata. One should be very careful to avoid all these unwanted things. 
Sometimes these unwanted creepers look exactly like the bhakti creeper. 
They appear to be of the same size and the same species when they are 
packed together with the bhakti creeper, but in spite of this, the 
creepers are called upasakha. A pure devotee can distinguish between the 
bhakti creeper and a mundane creeper, and he is very alert to 
distinguish them and keep them separate.
 
Madhya 19.160
 
TEXT 160
 
TEXT
 
seka-jala pana upasakha badi' yaya
stabdha hana mula-sakha badite na paya
SYNONYMS
 
seka-jala -- sprinkling water; pana -- getting; upasakha -- the unwanted 
creepers; badi' yaya -- grow luxuriantly; stabdha hana -- becoming 
stopped; mula-sakha -- the chief creeper; badite -- to increase; na paya 
-- is not able.
 
TRANSLATION
 
"If one does not distinguish between the bhakti creeper and the other 
creepers, the sprinkling of water is misused because the other creepers 
are nourished while the bhakti creeper is curtailed.
 
PURPORT
 
If one chants the Hare Krsna mantra while committing offenses, these 
unwanted creepers will grow. One should not take advantage of chanting 
the Hare Krsna mantra for some material profit. As mentioned in verse 
159:
 
‘nisiddhacara', ‘kutinati', ‘jiva-himsana'
‘labha', ‘puja', ‘pratisthadi' yata upasakha-gana
 
The unwanted creepers have been described by Srila Bhaktisiddhanta 
Sarasvati Thakura. He states that if one hears and chants without trying 
to give up offenses, one becomes materially attached to sense 
gratification. One may also desire freedom from material bondage like 
the Mayavadis, or one may become attached to the yoga-siddhis and desire 
wonderful yogic powers. If one is attached to wonderful material 
activities, one is called siddhi-lobhi, greedy for material perfection. 
One may also be victimized by diplomatic or crooked behavior, or one may 
associate with women for illicit sex. One may make a show of devotional 
service like the prakrta-sahajiyas, or one may try to support his 
philosophy by joining some caste or identifying himself with a certain 
dynasty, claiming a monopoly on spiritual advancement. Thus with the 
support of family tradition, one may become a pseudo guru, or so-called 
spiritual master. One may become attached to the four sinful activities -
- illicit sex, intoxication, gambling and meat-eating -- or one may 
consider a Vaisnava to belong to a mundane caste or creed. One may think,
 "This is a Hindu Vaisnava, and this is a European Vaisnava. European 
Vaisnavas are not allowed to enter the temples." In other words, one may 
consider Vaisnavas in terms of birth, thinking one a brahmana Vaisnava, 
another a sudra Vaisnava, another a mleccha Vaisnava and so on. One may 
also try to carry out a professional business by means of chanting the 
Hare Krsna mantra or reading Srimad-Bhagavatam, or one may try to 
increase his monetary strength by illegal means. Also, one may become a 
cheap Vaisnava by trying to chant in a secluded place for material 
adoration, or one may desire mundane reputation by making compromises 
with nondevotees concerning one's philosophy or spiritual life, or one 
may become a supporter of a hereditary caste system. All these are 
pitfalls of personal sense gratification. Just to cheat some innocent 
people, one makes a show of advanced spiritual life and becomes known as 
a sadhu, mahatma or religious person. All this means that the so-called 
devotee has become victimized by all these unwanted creepers and that 
the real creeper, the bhakti-lata, has been stunted.
 
Madhya 19.161
 
TEXT 161
 
TEXT
 
prathamei upasakhara karaye chedana
tabe mula-sakha badi' yaya vrndavana
SYNONYMS
 
prathamei -- from the very beginning; upasakhara -- of the unwanted 
creepers; karaye -- does; chedana -- the cutting away; tabe -- then only;
 mula-sakha -- the chief creeper; badi' -- growing; yaya -- goes; 
vrndavana -- to the lotus feet of Lord Sri Krsna in Vrndavana.
 
TRANSLATION
 
"As soon as an intelligent devotee sees an unwanted creeper growing 
beside the original creeper, he must cut it down instantly. Then the 
real creeper, the bhakti-lata, grows nicely, returns home, back to 
Godhead, and seeks shelter under the lotus feet of Krsna.
 
PURPORT
 
If one is misled by unwanted creepers and is victimized, he cannot make 
progress back to Godhead. Rather, he remains within the material world 
and engages in activities having nothing to do with pure devotional 
service. Such a person may be elevated to the higher planetary systems, 
but because he remains within the material world, he is subjected to the 
threefold material miseries.
 
Madhya 19.162
 
TEXT 162
 
TEXT
 
‘prema-phala' paki' pade, mali asvadaya
lata avalambi' mali ‘kalpa-vrksa' paya
SYNONYMS
 
prema-phala -- the fruit of love of God; paki' -- becoming mature; pade -
- falls down; mali -- the gardener; asvadaya -- tastes; lata avalambi' --
 taking advantage of the growing bhakti-lata; mali -- the gardener; 
kalpa-vrksa paya -- reaches the desire tree in Goloka Vrndavana.
 
TRANSLATION
 
"When the fruit of devotional service becomes ripe and falls down, the 
gardener tastes the fruit and thus takes advantage of the creeper and 
reaches the desire tree of the lotus feet of Krsna in Goloka Vrndavana.
 
Madhya 19.163
 
TEXT 163
 
TEXT
 
tahan sei kalpa-vrksera karaye sevana
sukhe prema-phala-rasa kare asvadana
SYNONYMS
 
tahan -- there (in Goloka Vrndavana); sei kalpa-vrksera -- of the lotus 
feet of Krsna, which are compared to a desire tree; karaye sevana -- 
engages in the service; sukhe -- in transcendental bliss; prema-phala-
rasa -- the juice of the fruit of devotional service; kare -- does; 
asvadana -- tasting.
 
TRANSLATION
 
"There the devotee serves the lotus feet of the Lord, which are compared 
to a wish-fulfilling tree. With great bliss he tastes the juice of the 
fruit of love and becomes eternally happy.
 
PURPORT
 
The word tahan indicates that in the spiritual world one can taste the 
juice of the fruit of devotional service and thus become blissful.
 
Madhya 19.164
 
TEXT 164
 
TEXT
 
eita parama-phala ‘parama-purusartha'
yanra age trna-tulya cari purusartha
SYNONYMS
 
eita -- this; parama-phala -- the supreme goal of life; parama -- 
supreme; purusa-artha -- interest of the living being; yanra age -- in 
the presence of which; trna-tulya -- very insignificant; cari -- four; 
purusa-artha -- the different types of human interests.
 
TRANSLATION
 
"To taste the fruit of devotional service in Goloka Vrndavana is the 
highest perfection of life, and in the presence of such perfection, the 
four material perfections -- religion, economic development, sense 
gratification and liberation -- are very insignificant achievements.
 
PURPORT
 
The highest achievement attained by the jnanis, or impersonalists, is 
becoming one with the Supreme, generally known as moksa, liberation. The 
highest achievements of the yogis are the eight material perfections, 
such as anima, laghima and prapti. Yet these are nothing compared to the 
eternal bliss of the devotee who returns back to Godhead and tastes the 
fruit of devotional service to the lotus feet of the Lord. The material 
perfections, even up to the point of liberation, are very insignificant 
in comparison; therefore the pure devotee is never interested in such 
things. His only interest is in perfecting his devotional service to the 
Lord. The pleasure of the impersonalist, monist philosophers is 
condemned in the following verse, which is also found in Srila Rupa 
Gosvami's Lalita-madhava.
 
Madhya 19.165
 
TEXT 165
 
TEXT
 
rddha siddhi-vraja-vijayita satya-dharma samadhir
 brahmanando gurur api camatkarayaty eva tavat
yavat premnam madhu-ripu-vasi-kara-siddhausadhinam
 gandho 'py antah-karana-sarani-panthatam na prayati
SYNONYMS
 
rddha -- excellent; siddhi-vraja -- of the groups of material 
perfections of the yogis (anima, laghima, prapti and so on); vijayita -- 
the victory; satya-dharma -- the religious principles of perfection (
satya, sama, titiksa and so on); samadhih -- the yogic perfection of 
meditation; brahma-anandah -- the spiritually blissful life of the 
monist; guruh -- very high in material considerations; api -- although; 
camatkarayati -- they appear very important; eva -- only; tavat -- that 
long; yavat -- as long as; premnam -- of love of Krsna; madhu-ripu -- of 
Krsna, the enemy of the Madhu demon; vasi-kara -- in the controlling; 
siddha-ausadhinam -- which is like perfect herbs that can control snakes;
 gandhah -- a slight fragrance; api -- even; antah-karana-sarani-
panthatam -- a traveler on the path of the heart; na prayati -- does not 
become.
 
TRANSLATION
 
"‘As long as there is not the slightest fragrance of pure love of Krsna, 
which is the perfect medicinal herb for controlling Lord Krsna within 
the heart, the opulences of the material perfections known as the 
siddhis, the brahminical perfections [satya, sama, titiksa and so on], 
the trance of the yogis and the monistic bliss of Brahman all seem 
wonderful for men.'
 
PURPORT
 
There are different types of perfections known as siddhi-vraja, and also 
the perfections of achieving brahminical qualifications, yogic trance 
and merging into the Supreme. All these material perfections are 
certainly very attractive for a mundane person, but their brilliance 
exists only as long as one does not take to devotional service. 
Devotional service can control the Supreme Personality of Godhead, who 
is the supreme controller of all universal affairs. The five rasas (
mellows) in the transcendental world are practiced by the inhabitants of 
Goloka Vrndavana in neutrality, servitorship, friendship, parental 
affection and conjugal love. All these please the Lord so much that He 
is controlled by the devotees. For instance, Mother Yasoda was so 
advanced in devotional service that Krsna agreed to be controlled by her 
stick. In other words, the five principal mellows are so great and 
glorious that they are able to control the Supreme Personality of 
Godhead. In the material world, however, the so-called siddhis, or 
perfections, manifest their brightness only as long as one is not 
interested in devotional service. In other words, the perfection of the 
karmis, jnanis, yogis and others remains attractive only as long as one 
does not come to the point of devotional service, which is so great and 
significant that it can control the supreme controller, Krsna.
 
Madhya 19.166
 
TEXT 166
 
TEXT
 
‘suddha-bhakti' haite haya ‘prema' utpanna
ataeva suddha-bhaktira kahiye ‘laksana'
SYNONYMS
 
suddha-bhakti -- pure devotional service without material contaminations;
 haite -- from; haya -- is; prema -- love of the Supreme Personality of 
Godhead; utpanna -- produced; ataeva -- therefore; suddha-bhaktira -- of 
pure devotional service; kahiye -- let me explain; laksana -- the 
symptoms.
 
TRANSLATION
 
"When one is situated in pure devotional service, he develops love of 
Godhead; therefore let me describe some of the symptoms of pure 
devotional service.
 
PURPORT
 
In the Bhagavad-gita (18.55) it is said, bhaktya mam abhijanati yavan 
yas casmi tattvatah. One cannot understand the Supreme Personality of 
Godhead in truth unless he takes to devotional service.
 
Madhya 19.167
 
TEXT 167
 
TEXT
 
anyabhilasita-sunyam
 jnana-karmady-anavrtam
anukulyena krsnanu-
 silanam bhaktir uttama
SYNONYMS
 
anya-abhilasita-sunyam -- without desires other than those for the 
service of Lord Krsna, or without material desires (such as those for 
meat-eating, illicit sex, gambling and addiction to intoxicants); jnana -
- by the knowledge of the philosophy of the monist Here jnana does not 
refer to perfect knowledge in devotional service. One has to learn the 
path of devotional service with full knowledge of the Vedas (bhaktya 
sruta-grhitaya -- Bhag. 1.2.12).Mayavadis; karma -- by fruitive 
activities; adi -- by artificially practicing detachment, by the 
mechanical practice of yoga, by studying the Sankhya philosophy, and so 
on; anavrtam -- not covered; anukulyena -- favorable; krsna-anusilanam --
 cultivation of service in relationship to Krsna; bhaktih uttama -- 
first-class devotional service.
 
TRANSLATION
 
"‘When first-class devotional service develops, one must be devoid of 
all material desires, knowledge obtained by monistic philosophy, and 
fruitive action. The devotee must constantly serve Krsna favorably, as 
Krsna desires.'
 
PURPORT
 
This verse is also found in Srila Rupa Gosvami's Bhakti-rasamrta-sindhu (
1.1.11). As we can understand from the Bhagavad-gita (9.34 and 18.65), 
the Supreme Personality of Godhead wants everyone to think of Him always 
(man-mana bhava mad-bhaktah). Everyone should become His devotee, not 
the devotee of a demigod. Everyone should engage in His devotional 
service, including arcana (Deity worship) in the temple. Man-mana bhava 
mad-bhakto mad-yaji mam namaskuru. Everyone should offer obeisances, 
from moment to moment, to the Supreme Personality of Godhead. These are 
the desires of the Supreme Lord, and one who fulfills His desires 
favorably is actually a pure devotee. Krsna wants everyone to surrender 
unto Him, and devotional service means preaching this gospel all over 
the world. The Lord says openly in the Bhagavad-gita (18.69), na ca 
tasman manusyesu kascin me priya-krttamah: One who preaches the gospel 
of the Bhagavad-gita for the benefit of all is most dear to Krsna. The 
Bhagavad-gita is spoken by the Lord so that human society can be 
perfectly organized from all angles of vision -- politically, socially, 
economically, philosophically and religiously. From any point of view, 
human society can be reformed by the Krsna consciousness movement; 
therefore one who spreads this philosophy of Krsna consciousness for the 
benefit of all conditioned souls in the universe is perfect in pure 
devotional service.
 
The criterion is that a devotee must know what Krsna wants him to do. 
This understanding can be achieved through the medium of a spiritual 
master who is a bona fide representative of Krsna. Srila Rupa Gosvami 
advises, adau gurv-asrayam. One who is serious in wanting to render pure 
devotional service to the Lord must take shelter of a spiritual master 
who comes in the disciplic succession from Krsna. Evam parampara-praptam 
imam rajarsayo viduh [Bg. 4.2]. Without accepting a bona fide spiritual 
master coming in the disciplic succession, one cannot find out the real 
purpose of devotional service. Therefore one has to accept the shelter 
of a bona fide spiritual master and agree to be directed by him. The 
first business of a pure devotee is to satisfy his spiritual master, 
whose only business is to spread Krsna consciousness. And if one can 
satisfy the spiritual master, Krsna is automatically satisfied -- yasya 
prasadad bhagavat-prasadah **. This is the success of devotional service.
 This is the meaning of the word anukulyena -- that is, favorable 
devotional service to the Lord. A pure devotee has no plans other than 
those for the Lord's service. He is not interested in attaining success 
in mundane activities. He simply wants success in the progress of 
devotional service. For a devotee, there cannot be worship of others or 
demigod worship. A pure devotee does not engage himself in such pseudo 
devotional service. He is interested only in satisfying Krsna. If one 
lives only for the satisfaction of Krsna, it does not matter whether he 
belongs to this order of life or that order of life. One's only business 
should be to satisfy Krsna. This process is completely manifest in the 
activities of the Krsna consciousness movement. It has been actually 
proved that the entire world can accept devotional service without 
failure. One simply has to follow the instructions of the representative 
of Krsna.
 
Madhya 19.168
 
TEXT 168
 
TEXT
 
anya-vancha, anya-puja chadi' ‘jnana', ‘karma'
anukulye sarvendriye krsnanusilana
SYNONYMS
 
anya-vancha -- other desires; anya-puja -- other types of worship; chadi'
 -- giving up; jnana -- material knowledge; karma -- material activities;
 anukulye -- favorably; sarva-indriye -- with all the senses; krsna-
anusilana -- cultivation of Krsna consciousness.
 
TRANSLATION
 
"A pure devotee must not cherish any desire other than to serve Krsna. 
He should not offer worship to the demigods or to mundane personalities. 
He should not cultivate artificial knowledge, which is devoid of Krsna 
consciousness, and he should not engage himself in anything other than 
Krsna conscious activities. One must engage all one's purified senses in 
the service of the Lord. This is the favorable execution of Krsna 
conscious activities.
 
Madhya 19.169
 
TEXT 169
 
TEXT
 
ei ‘suddha-bhakti' -- iha haite ‘prema' haya
pancaratre, bhagavate ei laksana kaya
SYNONYMS
 
ei -- this; suddha-bhakti -- pure devotional service; iha haite -- from 
which; prema -- unalloyed love of Krsna; haya -- there is; pancaratre -- 
in the Vedic literatures known as the Pancaratras; bhagavate -- also in 
the Srimad-Bhagavatam; ei -- these; laksana -- symptoms; kaya -- are 
described.
 
TRANSLATION
 
"These activities are called suddha-bhakti, pure devotional service. If 
one renders such pure devotional service, he develops his original love 
for Krsna in due course of time. In Vedic literatures like the 
Pancaratras and Srimad-Bhagavatam, these symptoms are described.
 
PURPORT
 
One has to develop his devotional service under the directions of a pure 
devotee, the spiritual master, and in accordance with the Vedic 
directions given in the Pancaratra and Bhagavata systems. The Pancaratra 
system includes methods of temple worship, and the Bhagavata system 
includes the spreading of Krsna conscious philosophy through the 
recitation of Srimad-Bhagavatam and the discussion of philosophy with 
people who are interested. Through discussion, one can create an 
interest and understanding of the Pancaratra and Bhagavata systems.
 
Madhya 19.170
 
TEXT 170
 
TEXT
 
sarvopadhi-vinirmuktam
 tat-paratvena nirmalam
hrsikena hrsikesa-
 sevanam bhaktir ucyate
SYNONYMS
 
sarva-upadhi-vinirmuktam -- free from all kinds of material designations,
 or free from all desires except the desire to render service to the 
Supreme Personality of Godhead; tat-paratvena -- by the sole purpose of 
serving the Supreme Personality of Godhead; nirmalam -- uncontaminated 
by the effects of speculative philosophical research or fruitive 
activity; hrsikena -- by purified senses freed from all designations; 
hrsika-isa -- of the master of the senses; sevanam -- the service to 
satisfy the senses; bhaktih -- devotional service; ucyate -- is called.
 
TRANSLATION
 
"‘Bhakti, or devotional service, means engaging all our senses in the 
service of the Lord, the Supreme Personality of Godhead, the master of 
all the senses. When the spirit soul renders service unto the Supreme, 
there are two side effects. One is freed from all material designations, 
and one's senses are purified simply by being employed in the service of 
the Lord.'
 
PURPORT
 
This verse quoted from the Narada Pancaratra is found in the Bhakti-
rasamrta-sindhu (1.1.12).
 
Madhya 19.171
 
TEXT 171
 
TEXT
 
mad-guna-sruti-matrena
 mayi sarva-guhasaye
mano-gatir avicchinna
 yatha gangambhaso ‘mbudhau
SYNONYMS
 
mat -- of Me; guna -- of the qualities; sruti-matrena -- only by hearing;
 mayi -- to Me; sarva-guha -- in all hearts; asaye -- who am situated; 
manah-gatih -- the movement of the mind; avicchinna -- unobstructed; 
yatha -- just as; ganga-ambhasah -- of the celestial waters of the 
Ganges; ambudhau -- to the ocean.
 
TRANSLATION
 
"‘Just as the celestial waters of the Ganges flow unobstructed into the 
ocean, so when My devotees simply hear of Me, their minds come to Me. I 
reside in the hearts of all.
 
PURPORT
 
This verse and the following three verses are quoted from Srimad-
Bhagavatam (3.29.11–14). They were spoken by Lord Krsna in the form of 
Kapiladeva.
 
Madhya 19.172
 
TEXT 172
 
TEXT
 
laksanam bhakti-yogasya
 nirgunasya hy udahrtam
ahaituky avyavahita
 ya bhaktih purusottame
SYNONYMS
 
laksanam -- the symptom; bhakti-yogasya -- of devotional service; 
nirgunasya -- beyond the three modes of nature; hi -- certainly; 
udahrtam -- is cited; ahaituki -- causeless; avyavahita -- uninterrupted;
 ya -- which; bhaktih -- devotional service; purusa-uttame -- to the 
Supreme Personality of Godhead.
 
TRANSLATION
 
"‘These are the characteristics of transcendental loving service to 
Purusottama, the Supreme Personality of Godhead: it is causeless, and it 
cannot be obstructed in any way.
 
Madhya 19.173
 
TEXT 173
 
TEXT
 
salokya-sarsti-samipya-
 sarupyaikatvam apy uta
diyamanam na grhnanti
 vina mat-sevanam janah
SYNONYMS
 
salokya -- being on the same planet as Me; sarsti -- having opulence 
equal to Mine; samipya -- having direct association with Me; sarupya -- 
having the same form as Me; ekatvam -- oneness with Me; api -- even; uta 
-- or; diyamanam -- being given; na -- not; grhnanti -- accept; vina -- 
without; mat-sevanam -- My service; janah -- the devotees.
 
TRANSLATION
 
"‘My devotees do not accept salokya, sarsti, sarupya, samipya or oneness 
with Me -- even if I offer these liberations-in preference to serving Me.
 
Madhya 19.174
 
TEXT 174
 
TEXT
 
sa eva bhakti-yogakhya
 atyantika udahrtah
yenativrajya tri-gunam
 mad-bhavayopapadyate
SYNONYMS
 
sah -- that (having the above symptoms); eva -- certainly; bhakti-yoga-
akhyah -- called bhakti-yoga; atyantikah -- the ultimate goal of life; 
udahrtah -- described as; yena -- by which; ativrajya -- transcending; 
tri-gunam -- the three modes of material nature; mat-bhavaya -- for 
direct touch with Me, the Supreme Personality of Godhead, and My nature; 
upapadyate -- one becomes qualified.
 
TRANSLATION
 
"‘Bhakti-yoga, as described above, is the ultimate goal of life. By 
rendering devotional service to the Supreme Personality of Godhead, one 
transcends the modes of material nature and attains the spiritual 
position on the platform of direct devotional service.'
 
Madhya 19.175
 
TEXT 175
 
TEXT
 
bhukti-mukti adi-vancha yadi mane haya
sadhana karile prema utpanna na haya
SYNONYMS
 
bhukti -- material enjoyment; mukti -- to become liberated from material 
bondage; adi -- and so on; vancha -- desires; yadi -- if; mane -- in the 
mind; haya -- are; sadhana karile -- even executing devotional service 
according to the regulative routine; prema -- real love of Krsna; 
utpanna -- awakened; na -- not; haya -- is.
 
TRANSLATION
 
"If one is infected with the desire for material enjoyment or material 
liberation, he cannot rise to the platform of pure loving service unto 
the Lord, even though he may superficially render devotional service 
according to the routine regulative principles.
 
PURPORT
 
Srila Bhaktisiddhanta Sarasvati Thakura mentions that if one maintains 
within his heart the desire to enjoy the result of good work, or, being 
embarrassed by the material world, the desire to get out of material 
entanglement, one will never be able to attain the transcendental 
mellows of devotional service. In other words, one must not desire 
material profit when rendering devotional service. Even if one follows 
all the sixty-four regulative principles, he cannot attain pure 
devotional service with a contaminated heart.
 
Madhya 19.176
 
TEXT 176
 
TEXT
 
bhukti-mukti-sprha yavat
 pisaci hrdi vartate
tavad bhakti-sukhasyatra
 katham abhyudayo bhavet
SYNONYMS
 
bhukti -- for material enjoyment; mukti -- and for liberation from 
material existence; sprha -- desires; yavat -- as long as; pisaci -- the 
witches; hrdi -- within the heart; vartate -- remain; tavat -- that long;
 bhakti -- of devotional service; sukhasya -- of the happiness; atra -- 
here; katham -- how; abhyudayah -- awakening; bhavet -- can there be.
 
TRANSLATION
 
"‘The material desire to enjoy the material world and the desire to 
become liberated from material bondage are considered to be two witches, 
and they haunt one like ghosts. As long as these witches remain within 
the heart, how can one feel transcendental bliss? As long as these two 
witches remain in the heart, there is no possibility of enjoying the 
transcendental bliss of devotional service.'
 
PURPORT
 
This verse is found in the Bhakti-rasamrta-sindhu (1.2.22).
 
Madhya 19.177
 
TEXT 177
 
TEXT
 
sadhana-bhakti haite haya ‘rati'ra udaya
rati gadha haile tara ‘prema' nama kaya
SYNONYMS
 
sadhana-bhakti -- the process of regularly rendering devotional service; 
haite -- from; haya -- there is; ratira -- of attachment; udaya -- the 
awakening; rati -- such attachment; gadha haile -- becoming thick; tara -
- of this; prema -- love of Godhead; nama -- the name; kaya -- is said.
 
TRANSLATION
 
"By regularly rendering devotional service, one gradually becomes 
attached to the Supreme Personality of Godhead. When that attachment is 
intensified, it becomes love of Godhead.
 
PURPORT
 
The Bhakti-rasamrta-sindhu (1.2.2) gives the following information about 
sadhana-bhakti:
 
krti-sadhya bhavet sadhya-bhava sa sadhanabhidha
nitya-siddhasya bhavasya prakatyam hrdi sadhyata
 
The process of devotional service -- beginning with chanting and hearing 
-- is called sadhana-bhakti. This includes the regulative principles 
that are intended to awaken one to devotional service. Devotional 
service is always dormant in everyone's heart, and by the offenseless 
chanting of the holy names of the Lord, one's original dormant Krsna 
consciousness is awakened. This awakening to Krsna consciousness is the 
beginning of sadhana-bhakti. This can be divided into many different 
parts, including faith, association with devotees, initiation by the 
spiritual master, engagement in devotional service under the 
instructions of a spiritual master, steadiness in devotional service and 
the awakening of a taste for devotional service. In this way, one can 
become attached to Krsna and His service, and when this attachment is 
intensified, it results in ecstatic love for Krsna. The word rati is 
explained in the Bhakti-rasamrta-sindhu (1.3.41) as follows:
 
vyaktam masrnatevantar-laksyate rati-laksanam
mumuksu-prabhrtinam ced bhaved esa ratir na hi
 
"When a tenderness of the heart is manifested, there is rati, or 
attachment. But those who are interested in being liberated from 
material bondage will not manifest this tenderness." This attachment is 
not like material attachment. When one is free of material contamination,
 attachment for Krsna's service awakens and is called rati. In the 
material world there is attachment for material enjoyment, but this is 
not rati. Transcendental rati can be awakened only on the spiritual 
platform. Ecstatic love for Krsna (prema) is described in the Bhakti-
rasamrta-sindhu (1.41) as follows:
 
samyan masrnita-svanto mamatvatisayankitah
bhavah sa eva sandratma budhaih prema nigadyate
 
"When the heart is completely softened and devoid of all material 
desires and when one's emotional feelings become very strong, one 
becomes very much attached to Krsna. Such purified emotion is known as 
pure love."
 
Madhya 19.178
 
TEXT 178
 
TEXT
 
prema vrddhi-krame nama -- sneha, mana, pranaya
raga, anuraga, bhava, mahabhava haya
SYNONYMS
 
prema -- ecstatic love for God; vrddhi-krame -- in terms of progressive 
increase; nama -- named; sneha -- affection; mana -- abhorrence; pranaya 
-- love; raga -- attachment; anuraga -- further attachment; bhava -- 
ecstasy; maha-bhava -- great ecstasy; haya -- are.
 
TRANSLATION
 
"The basic aspects of prema, when gradually increasing to different 
states, are affection, abhorrence, love, attachment, further attachment, 
ecstasy and great ecstasy.
 
PURPORT
 
In the Bhakti-rasamrta-sindhu, (3.2.84) sneha (affection) is described 
as follows:
 
sandras citta-dravam kurvan prema ‘sneha' itiryate
ksanikasyapi neha syad vislesasya sahisnuta
 
"That aspect of prema in which the melting of the heart for the lover is 
concentrated is called sneha, or affection. The symptom of such 
affection is that the lover cannot for a moment remain without the 
association of the beloved." A description of mana can be found in 
Madhya-lila (Chapter Two, verse 66). Similarly, a description of pranaya 
is also there. As far as raga is concerned, the Bhakti-rasamrta-sindhu (
3.2.87) says:
 
snehah sa rago yena syat sukham duhkham api sphutam
tat-sambandha-lave ‘py atra pritih prana-vyayair api
 
"That stage at which affection for the beloved converts unhappiness into 
happiness is called raga, or attachment. When one has such attachment 
for Krsna, he can give up his own life to satisfy his beloved Krsna." 
Anuraga, bhava and mahabhava are described in the Sixth Chapter of the 
Madhya-lila, verse 13. The purport to that verse explains adhirudha-
mahabhava.
 
Madhya 19.179
 
TEXT 179
 
TEXT
 
yaiche bija, iksu, rasa, guda, khanda-sara
sarkara, sita, michari, uttama-michari ara
SYNONYMS
 
yaiche -- just like; bija -- the seed; iksu -- the sugarcane plant; rasa 
-- the juice; guda -- molasses; khanda-sara -- dry molasses; sarkara -- 
sugar; sita -- candy; michari -- rock candy; uttama-michari -- lozenges; 
ara -- and.
 
TRANSLATION
 
"The gradual development of prema may be compared to different states of 
sugar. First there is the seed of the sugarcane, then sugarcane and then 
the juice extracted from the cane. When this juice is boiled, it forms 
liquid molasses, then solid molasses, then sugar, candy, rock candy and 
finally lozenges.
 
Madhya 19.180
 
TEXT 180
 
TEXT
 
ei saba krsna-bhakti-rasera sthayibhava
sthayibhave mile yadi vibhava, anubhava
SYNONYMS
 
ei saba -- all these; krsna-bhakti -- of devotional service to Krsna; 
rasera -- of the mellows; sthayi-bhava -- continuous existence of 
ecstasy; sthayi-bhave -- in this continuous existence of ecstasy; mile --
 one meets; yadi -- if; vibhava -- special ecstasy; anubhava -- 
subecstasy.
 
TRANSLATION
 
"All these stages combined are called sthayi-bhava, or continuous 
love of Godhead in devotional service. In addition to these stages, 
there are vibhava and anubhava.
 
PURPORT
 
Attachment for Krsna never wanes; it increases more and more as one 
attains different stages. All the stages together are called sthayi-
bhava, or continuous existence of ecstasy. The nine forms of devotional 
service are sravanam kirtanam visnoh smaranam pada-sevanam arcanam 
vandanam dasyam sakhyam atma-nivedanam [SB 7.5.23]. When continuous love 
of Godhead is mixed with the processes of devotional service, it is 
called vibhava, anubhava, sattvika and vyabhicari. The devotee thus 
enjoys a variety of transcendental bliss. In his Amrta-pravaha-bhasya, 
Srila Bhaktivinoda Thakura states that anubhava can be divided into 
thirteen categories: (1) dancing, (2) rolling on the ground, (3) singing,
 (4) yelling, (5) jumping, (6) making loud noises, (7) yawning, (8) 
heavy breathing, (9) not caring for public opinion, (10) discharging 
saliva, (11) roaring laughter, (12) unsteadiness and (13) hiccuping. 
These are the symptoms of anubhava. Thus the transcendental mellows are 
experienced in different stages. Similarly, there are many other forms 
of expression that have been analytically studied by the Gosvamis. In 
the Bhakti-rasamrta-sindhu, Rupa Gosvami gives each and every symptom a 
particular name.
 
Madhya 19.181
 
TEXT 181
 
TEXT
 
sattvika-vyabhicari-bhavera milane
krsna-bhakti-rasa haya amrta asvadane
SYNONYMS
 
sattvika-vyabhicari-bhavera -- of sattvika and vyabhicari with 
sthayi-bhava; milane -- by mixing; krsna-bhakti-rasa -- the 
transcendental mellows of devotional service to the Lord; haya -- become;
 amrta -- nectarean; asvadane -- in tasting.
 
TRANSLATION
 
"When the higher standard of ecstatic love is mixed with the symptoms of 
sattvika and vyabhicari, the devotee relishes the transcendental bliss 
of loving Krsna in a variety of nectarean tastes.
 
Madhya 19.182
 
TEXT 182
 
TEXT
 
yaiche dadhi, sita, ghrta, marica, karpura
milane, ‘rasala' haya amrta madhura
SYNONYMS
 
yaiche -- just as; dadhi -- yogurt; sita -- sugar candy; ghrta -- 
clarified butter; marica -- black pepper; karpura -- camphor; milane -- 
in mixing together; rasala -- very tasteful; haya -- becomes; amrta -- 
nectarean; madhura -- and sweet.
 
TRANSLATION
 
"These tastes are like a combination of yogurt, sugar candy, ghee [
clarified butter], black pepper and camphor and are as palatable as 
sweet nectar.
 
Madhya 19.183–184
 
TEXTS 183–184
 
TEXT
 
bhakta-bhede rati-bheda panca parakara
santa-rati, dasya-rati, sakhya-rati ara
vatsalya-rati, madhura-rati, -- ei panca vibheda
rati-bhede krsna-bhakti-rase panca bheda
SYNONYMS
 
bhakta-bhede -- according to varieties of devotees; rati-bheda -- the 
different attachments; panca parakara -- five categories; santa-rati -- 
neutral appreciation; dasya-rati -- attachment in a service attitude; 
sakhya-rati -- attachment by friendly appreciation; ara -- also; 
vatsalya-rati -- attachment by parental affection; madhura-rati -- 
attachment by conjugal love; ei -- these; panca -- five; vibheda -- 
divisions; rati-bhede -- by attachment on different platforms; krsna-
bhakti-rase -- in mellows derived from devotional service to Krsna; 
panca -- five; bheda -- varieties.
 
TRANSLATION
 
"According to the devotee, attachment falls within the five categories 
of santa-rati, dasya-rati, sakhya-rati, vatsalya-rati and madhura-rati. 
These five categories arise from devotees' different attachments to the 
Supreme Personality of Godhead. The transcendental mellows derived from 
devotional service are also of five varieties.
 
PURPORT
 
Santa-rati is described in the Bhakti-rasamrta-sindhu (2.5.16–18) as 
follows:
 
manase nirvikalpatvam
 sama ity abhidhiyate
 
"When one is completely free from all doubts and material attachments, 
he attains the neutral position, called santa."
 
vihaya visayonmukhyam nijananda-sthitir yatah
atmanah kathyate so 'tra svabhavah sama ity asau
prayah sama-pradhananam mamata-gandha-varjita
paramatmataya krsne jata santi ratir mata
 
The santa-rati realization of Krsna is in the neutral stage between the 
conception of impersonalism and personalism. This means that one is not 
very strongly attached to the personal feature of the Lord. An 
appreciation of the greatness of the Lord is called santa-rati. This is 
attachment not to the personal feature but to the impersonal feature. 
Generally, one in this stage is attached to the Paramatma feature of the 
Supreme Personality of Godhead.
 
isvarah sarva-bhutanam hrd-dese 'rjuna tisthati
bhramayan sarva-bhutani yantrarudhani mayaya
 
"The Supreme Lord is situated in everyone's heart, O Arjuna, and is 
directing the wanderings of all living entities, who are seated as on a 
machine made of the material energy." (Bg. 18.61) On the strength of 
this statement from the Bhagavad-gita, we can understand that in santa-
rasa a devotee sees the Lord's representation everywhere.
 
Dasya-rati is explained in the Bhakti-rasamrta-sindhu (2.5.27) thus:
 
svasmad bhavanti ye nyunas te 'nugrahya harer matah
aradhyatvatmika tesam ratih pritir itirita
tatrasakti-krd anyatra priti-samharini hy asau
 
When the Supreme Lord in His localized aspect is appreciated and a great 
devotee understands his subordinate position, not only does he surrender 
to the Supreme Personality of Godhead, but, due to his subordinate 
position, he wishes to render some service and thus become favored by 
the Supreme Personality of Godhead. A devotee in santa-rati is not very 
much willing to render service to the Lord, but a devotee in dasya-rati 
voluntarily wants to render service. Due to this attitude, the devotee 
in dasya-rati realizes the Supreme Personality of Godhead more fully 
than a devotee in santa-rati. He considers the Lord to be a worshipable 
object, and this means that his attachment for the Lord increases. Thus 
dasya-rati is characterized as bhaktih paresanubhavo viraktir anyatra ca.
 (SB 11.2.42) In other words, on the dasya-rati platform a devotee is 
attached to rendering service to the Lord, and he is detached from 
material activities. Santa-rati is neither material nor spiritual, but 
dasya-rati is actually on the spiritual platform. There is no attachment 
for material things on the spiritual platform (viraktir anyatra ca). A 
devotee in dasya-rati has no attachment for anything but Krsna's service.
 
Sakhya-rati is described in the Bhakti-rasamrta-sindhu (2.5.30) as 
follows:
 
ye syus tulya mukundasya te sakhayah satam matah
samyad visrambha-rupaisam ratih sakhyam ihocyate
 
According to the opinion of advanced devotees and learned scholars, a 
devotee in sakhya-rati feels equal to the Supreme Personality of Godhead.
 This is a relationship in friendship. Due to having a friendly 
relationship with the Lord, not only is one free from material 
attachment, but one believes in equal dealings with the Supreme 
Personality of Godhead. This is called sakhya-rati. The sakhya-rati 
devotee is so advanced that he treats the Lord on an equal level and 
even exchanges joking words with Him. Although one is never equal to the 
Supreme Personality of Godhead, the sakhya-rati devotee feels equal to 
the Lord, and he does not feel guilty because of this. Usually it is 
offensive to consider oneself equal to the Lord. The Mayavadis, for 
example, consider themselves equal to the Lord, but such feelings entail 
bereavement because they are material. Sakhya-rati, however, is a 
feeling experienced in the mind by a pure devotee, and he is eternally 
related with the Supreme Personality of Godhead in that feeling.
 
Vatsalya-rati is described as follows in the Bhakti-rasamrta-sindhu (2.5.
33):
 
guravo ye harer asya te pujya iti visrutah
anugraha-mayi tesam ratir vatsalyam ucyate
idam lalana-bhavyasis cibuka-sparsanadi-krt
 
When a living entity is situated on the platform of vatsalya-rati, he 
thinks of the Supreme Personality of Godhead in His childhood feature. 
In this feature, the Lord has to be protected by the devotee, and at 
this time the devotee takes the position of being worshiped by the 
Supreme Personality of Godhead. These feelings of parental love are 
called vatsalya-rati. When the devotee is situated on this platform, he 
wants to maintain the Lord like a son, and he desires all good fortune 
for the Lord. He offers blessings to the Lord by touching His feet and 
head.
 
Madhura-rati, or attachment in conjugal love, is described as follows:
 
mitho harer mrgaksyas ca sambhogasyadi-karanam
madhurapara-paryaya priyatakhyodita ratih
asyam kataksa-bhru-ksepa-priya-vani-smitadayah
 
Madhura-rati, the conjugal relationship experienced between the Supreme 
Personality of Godhead and the young damsels of Vrajabhumi, continuously 
exists in eight kinds of remembrances. This intimate relationship 
brought about by conjugal love produces movements of the eyebrows, 
glancing, sweet words and exchanges of joking words.
 
Madhya 19.185
 
TEXT 185
 
TEXT
 
santa, dasya, sakhya, vatsalya, madhura-rasa nama
krsna-bhakti-rasa-madhye e panca pradhana
SYNONYMS
 
santa -- neutrality; dasya -- servitude; sakhya -- friendship; vatsalya -
- parental affection; madhura-rasa -- conjugal love; nama -- different 
names; krsna-bhakti -- of devotional service to the Supreme Personality 
of Godhead; rasa -- the mellows; madhye -- among; e -- these; panca -- 
five; pradhana -- chief.
 
TRANSLATION
 
"The chief transcendental mellows experienced with the Supreme 
Personality of Godhead are five -- santa, dasya, sakhya, vatsalya and 
madhura.
 
PURPORT
 
Santa-bhakti-rasa is described in the Bhakti-rasamrta-sindhu (3.1.4–6) 
as follows:
 
vaksyamanair vibhavadyaih saminam svadyatam gatah
sthayi santi-ratir dhiraih santa-bhakti-rasah smrtah
 
prayah sva-sukha-jatiyam sukham syad atra yoginam
kintv atma-saukhyam aghanam ghanam tv isa-mayam sukham
 
tatrapisa-svarupanubhavasyaivoru-hetuta
dasadi-van-mano-jnatva-lilader na tatha mata
 
When santa-rati (neutral attraction) exists continuously and is mixed 
with ecstatic emotion, and when the devotee relishes that neutral 
position, it is called santa-bhakti-rasa. Santa-bhakti-rasa devotees 
generally relish the impersonal feature of the Supreme Personality of 
Godhead. Since their taste of transcendental bliss is incomplete, it is 
called aghana, or not concentrated. A comparison is made between 
ordinary milk and concentrated milk. When the same devotee goes beyond 
the impersonal and tastes the service of the Supreme Personality of 
Godhead in His original form as sac-cid-ananda-vigraha [Bs. 5.1] (His 
transcendental, blissful body, complete in knowledge and eternity), the 
taste is called concentrated (ghana) transcendental bliss. Sometimes the 
devotees in santa-rasa relish transcendental bliss after meeting the 
Supreme Personality of Godhead, but this is not comparable to the 
transcendental bliss relished by the devotees situated in dasya-rasa, 
the transcendental mellow in which one renders service to the Supreme 
Personality of Godhead.
 
Dasya-rasa, or dasya-bhakti-rasa, is described in the Bhakti-rasamrta-
sindhu (3.2.3–4) as follows:
 
atmocitair vibhavadyaih pritir asvadaniyatam
nita cetasi bhaktanam priti-bhakti-raso matah
anugrahy asya dasatval lalyatvad apy ayam dvidha
bhidyate sambhrama-prito gaurava-prita ity api
 
When according to his desires the living entity develops love for the 
Supreme Personality of Godhead, this beginning stage of love is called 
dasya-bhakti-rasa. Dasya-bhakti-rasa is divided into two categories, 
called sambhrama-dasya and gaurava-dasya. In sambhrama-dasya, the 
devotee renders respectful service to the Supreme Personality of Godhead,
 but in the more advanced gaurava-dasya, the devotee feels that he is 
receiving protection from the Lord.
 
Sakhya-bhakti-rasa is described as follows in the Bhakti-rasamrta sindhu 
(3.3.1):
 
sthayi-bhavo vibhavadyaih sakhyam atmocitair iha
nitas citte satam pustim rasah preyan udiryate
 
"According to one's original consciousness, ecstatic emotions may be 
exhibited as continuously existing in fraternity. When this stage of 
Krsna consciousness is mature, it is called preyo-rasa or sakhya-bhakti-
rasa."
 
Vatsalya-bhakti-rasa is described in the Bhakti-rasamrta-sindhu (3.4.1) 
as follows:
 
vibhavadyais tu vatsalyam sthayi pustim upagatah
esa vatsala-namatra prokto bhakti-raso budhaih
 
"When eternally existing love of Godhead transforms into parental love 
and is mixed with corresponding emotions, that stage of spiritual 
existence is described by learned devotees as vatsalya-bhakti-rasa."
 
Madhura-bhakti-rasa is described in the Bhakti-rasamrta-sindhu (3.5.1) 
as follows:
 
atmocitair vibhavadyaih pustim nita satam hrdi
madhurakhyo bhaved bhakti-raso ‘sau madhura ratih
 
"If in accordance with one's own natural development in Krsna 
consciousness one's attraction leans toward conjugal love within the 
heart, that is called attachment in conjugal love, or madhura-rasa."
 
Madhya 19.186
 
TEXT 186
 
TEXT
 
hasyo 'dbhutas tatha virah
 karuno raudra ity api
bhayanakah sa-bibhatsa
 iti gaunas ca saptadha
SYNONYMS
 
hasyah -- laughter; adbhutah -- wonder; tatha -- then; virah -- chivalry;
 karunah -- compassion; raudrah -- anger; iti -- thus; api -- also; 
bhayanakah -- fear; sah -- along with; bibhatsah -- disaster; iti -- 
thus; gaunah -- indirect; ca -- also; saptadha -- seven kinds.
 
TRANSLATION
 
"‘Besides the five direct mellows, there are seven indirect mellows, 
known as laughter, wonder, chivalry, compassion, anger, disaster and 
fear.'
 
PURPORT
 
This verse is found in the Bhakti-rasamrta-sindhu (2.5.116).
 
Madhya 19.187
 
TEXT 187
 
TEXT
 
hasya, adbhuta, vira, karuna, raudra, bibhatsa, bhaya
panca-vidha-bhakte gauna sapta-rasa haya
SYNONYMS
 
hasya -- laughter; adbhuta -- wonder; vira -- chivalry; karuna -- 
pathetic feeling; raudra -- anger; bibhatsa -- disaster; bhaya -- 
fearfulness; panca-vidha-bhakte -- in five kinds of devotees; gauna -- 
indirect; sapta-rasa -- seven kinds of mellows; haya -- there are.
 
TRANSLATION
 
"In addition to the five direct mellows, there are seven indirect 
mellows, known as laughter, wonder, chivalry, compassion, anger, 
disaster and fear.
 
PURPORT
 
Hasya, adbhuta, vira, karuna, raudra, bhaya and bibhatsa -- the seven 
indirect mellows -- are explained in the Bhakti-rasamrta-sindhu (4.1.6). 
The hasya-bhakti-rasa, laughing devotion, is explained as follows:
 
vaksyamanair vibhavadyaih pustim hasa-ratir gata
hasya-bhakti-raso nama budhair esa nigadyate
 
"When through devotional service a laughing attachment to Krsna is 
developed, it is called hasya-bhakti-rasa by learned scholars."
 
Similarly, adbhuta-rasa is described in the Bhakti-rasamrta-sindhu (4.2.
1):
 
atmocitair vibhavadyaih svadyatvam bhakta-cetasi
sa vismaya-ratir nitadbhuta-bhakti-raso bhavet
"When one's general attachment is fixed in wonder, it is called adbhuta-
bhakti-rasa."
 
Vira-bhakti-rasa is described as follows (B.r.s. 4.3.1):
 
saivotsaha-ratih sthayi vibhavadyair nijocitah
aniyamana svadyatvam vira-bhakti-raso bhavet
yuddha-dana-daya-dharmais caturdha-vira ucyate
 
"When attachment to Krsna mixes with the bellicose tendency, the 
charitable tendency or the merciful tendency in the heart of the devotee,
 such devotion is called vira-bhakti-rasa."
 
Karuna-bhakti-rasa is described as follows (B.r.s. 4.4.1):
 
atmocitair vibhavadyair nita pustim satam hrdi
bhavec choka-ratir bhakti-raso hi karunabhidhah
 
"When one's devotional attitude and attachment for Krsna is mixed with 
lamentation, it is called karuna-bhakti-rasa."
 
Similarly, raudra-bhakti-rasa is described as follows (B.r.s. 4.5.1):
 
nita krodha-ratih pustim vibhavadyair nijocitaih
hrdi bhakta-janasyasau raudra-bhakti-raso bhavet
 
"When devotion is mixed with anger in the heart of the devotee, the 
taste is called raudra-bhakti-rasa."
 
Bhayanaka-bhakti-rasa is described as follows (B.r.s. 4.6.1):
 
vaksyamanair vibhavadyaih pustim bhaya-ratir gata
bhayanakabhidho bhakti-raso dhirair udiryate
 
"When devotion is mixed with fear, it is called bhayanaka-bhakti-rasa."
 
Bibhatsa-bhakti-rasa is described as follows (B.r.s. 4.7.1):
 
pustim nija-vibhavadyair jugupsa-ratir agata
asau bhakti-raso dhirair bibhatsakhya itiryate
 
"When one's attachment for Krsna develops in an abominable way, and the 
devotee enjoys it, that is called bibhatsa-bhakti-rasa."
 
In conclusion, when a pure devotee is situated in any of the five 
principal mellows (santa, dasya, sakhya, vatsalya or madhura) and that 
mellow is mixed with one or more of the seven indirect bhakti-rasas (
hasya, adbhuta, vira, karuna, raudra, bhayanaka or bibhatsa), the 
indirect mellows become prominent.
 
Madhya 19.188
 
TEXT 188
 
TEXT
 
panca-rasa ‘sthayi' vyapi rahe bhakta-mane
sapta gauna ‘agantuka' paiye karane
SYNONYMS
 
panca-rasa -- five direct transcendental mellows; sthayi -- permanently 
existing; vyapi -- expanded; rahe -- remain situated; bhakta-mane -- in 
the heart of a devotee; sapta gauna -- seven indirect mellows; agantuka -
- accidental; paiye -- appearing; karane -- under certain conditions.
 
TRANSLATION
 
"The five direct transcendental mellows of devotional service are 
permanently situated in the heart of the devotee, whereas the seven 
indirect emotions appear suddenly under certain conditions and appear 
more powerful.
 
Madhya 19.189
 
TEXT 189
 
TEXT
 
santa-bhakta -- nava-yogendra, sanakadi ara
dasya-bhava-bhakta -- sarvatra sevaka apara
SYNONYMS
 
santa-bhakta -- the neutral devotees; nava -- nine; yogendra -- saintly 
persons; sanaka-adi ara -- and the four Kumaras, headed by Sanaka; dasya-
bhava-bhakta -- devotees in dasya-rasa; sarvatra sevaka apara -- similar 
innumerable servants everywhere.
 
TRANSLATION
 
"Examples of santa-bhaktas are the nine Yogendras and the four Kumaras. 
Examples of devotees in dasya-bhakti are innumerable, for such devotees 
exist everywhere.
 
PURPORT
 
The nine Yogendras are Kavi, Havi, Antariksa, Prabuddha, Pippalayana, 
Avirhotra, Dravida (Drumila), Camasa and Karabhajana. The four Kumaras 
are Sanaka, Sanandana, Sanat-kumara and Sanatana. The servant devotees 
in Gokula are Raktaka, Citraka, Patraka and so on. In Dvaraka there are 
servants like Daruka, and in the Lord's pastimes in the material world 
there are servants like Hanuman.
 
Madhya 19.190
 
TEXT 190
 
TEXT
 
sakhya-bhakta -- sridamadi, pure bhimarjuna
vatsalya-bhakta -- mata pita, yata guru-jana
SYNONYMS
 
sakhya-bhakta -- devotees in fraternity; sridama-adi -- Sridama and 
others; pure -- in Dvaraka; bhima-arjuna -- Bhima and Arjuna; vatsalya-
bhakta -- devotees in parental love; mata pita -- the mother and father; 
yata guru-jana -- all other similar superior persons.
 
TRANSLATION
 
"In Vrndavana, examples of devotees in fraternity are Sridama and Sudama;
 in Dvaraka the Lord's friends are Bhima and Arjuna; in Vrndavana the 
devotees in parental love are Mother Yasoda and father Nanda Maharaja, 
and in Dvaraka the Lord's parents are Vasudeva and Devaki. There are 
also other superior persons who are devotees in parental love.
 
Madhya 19.191
 
TEXT 191
 
TEXT
 
madhura-rase bhakta-mukhya -- vraje gopi-gana
mahisi-gana, laksmi-gana, asankhya ganana
SYNONYMS
 
madhura-rase -- in the mellow of conjugal love; bhakta-mukhya -- the 
chief devotees; vraje -- in Vrndavana; gopi-gana -- the gopis; mahisi-
gana -- the queens in Dvaraka; laksmi-gana -- the goddesses of fortune 
in Vaikuntha; asankhya ganana -- of innumerable reckoning.
 
TRANSLATION
 
"The chief devotees in conjugal love are the gopis in Vrndavana, the 
queens in Dvaraka and the goddesses of fortune in Vaikuntha. These 
devotees are innumerable.
 
Madhya 19.192
 
TEXT 192
 
TEXT
 
punah krsna-rati haya duita prakara
aisvarya-jnana-misra, kevala-bheda ara
SYNONYMS
 
punah -- again; krsna-rati -- attachment for Krsna; haya -- becomes; 
duita -- twofold; prakara -- varieties; aisvarya-jnana-misra -- 
knowledge of Krsna mixed with a reverential attitude; kevala -- pure 
attachment; bheda -- division; ara -- other.
 
TRANSLATION
 
"Attachment for Krsna is divided into two categories. One is attachment 
with awe and reverence, and the other is pure attachment without 
reverence.
 
Madhya 19.193
 
TEXT 193
 
TEXT
 
gokule ‘kevala' rati -- aisvarya-jnana-hina
puri-dvaye, vaikunthadye -- aisvarya-pravina
SYNONYMS
 
gokule -- in Gokula Vrndavana; kevala rati -- flawless attachment; 
aisvarya-jnana-hina -- without reverential considerations; puri-dvaye -- 
in two puris, namely Mathura-puri and Dvaraka-puri; vaikuntha-adye -- in 
the Vaikuntha planets; aisvarya-pravina -- prominence of awe and 
reverence.
 
TRANSLATION
 
"Pure attachment without reverence is found in Gokula Vrndavana. 
Attachment in which awe and reverence are prominent is found in the two 
cities Mathura and Dvaraka and in Vaikuntha.
 
Madhya 19.194
 
TEXT 194
 
TEXT
 
aisvarya-jnana-pradhanye sankucita priti
dekhiya na mane aisvarya -- kevalara riti
SYNONYMS
 
aisvarya-jnana-pradhanye -- in the predominance of awe and veneration; 
sankucita -- crippled; priti -- love; dekhiya -- seeing; na mane -- does 
not care; aisvarya -- opulence; kevalara riti -- that is the symptom of 
pure devotional service.
 
TRANSLATION
 
"When opulence is very prominent, love of Godhead is somewhat crippled. 
According to kevala devotion, however, even though the devotee sees the 
unlimited potency of Krsna, he considers himself equal to Him.
 
Madhya 19.195
 
TEXT 195
 
TEXT
 
santa-dasya-rase aisvarya kahan uddipana
vatsalya-sakhya-madhure ta' kare sankocana
SYNONYMS
 
santa-dasya-rase -- in the transcendental mellows of neutrality and 
servitude; aisvarya -- opulence; kahan -- somewhere; uddipana -- 
manifesting; vatsalya -- sakhya-madhure -- in parenthood, fraternal love 
and conjugal love; ta' -- certainly; kare -- does; sankocana -- 
minimizing.
 
TRANSLATION
 
"On the transcendental platform of neutrality and service, sometimes the 
opulence of the Lord is a prominent stimulus. But the transcendental 
mellows of fraternal, parental and conjugal love are minimized by 
that opulence.
 
Madhya 19.196
 
TEXT 196
 
TEXT
 
vasudeva-devakira krsna carana vandila
aisvarya-jnane dunhara mane bhaya haila
SYNONYMS
 
vasudeva-devakira -- of Vasudeva and Devaki; krsna -- Lord Krsna; carana 
-- to the lotus feet; vandila -- offered prayers; aisvarya-jnane -- 
because of knowledge of the opulence; dunhara -- of both of them; mane --
 in the minds; bhaya haila -- there was fear.
 
TRANSLATION
 
"When Krsna offered prayers at the lotus feet of His mother and father, 
Vasudeva and Devaki, they both felt awe, reverence and fear due to 
knowledge of His opulences.
 
Madhya 19.197
 
TEXT 197
 
TEXT
 
devaki vasudevas ca
 vijnaya jagad-isvarau
krta-samvandanau putrau
 sasvajate na sankitau
SYNONYMS
 
devaki -- Devaki; vasudevah -- Vasudeva; ca -- and; vijnaya -- 
understanding; jagat-isvarau -- the two Lords of the universe; krta-
samvandanau -- having paid obeisances; putrau -- the two sons Krsna and 
Balarama; sasvajate -- embraced; na -- not; sankitau -- being frightened.
 
TRANSLATION
 
"‘When Devaki and Vasudeva understood that their two sons Krsna and 
Balarama, who had paid obeisances to them, were the Supreme Personality 
of Godhead, they became fearful and did not embrace Them.'
 
PURPORT
 
This verse quoted from Srimad-Bhagavatam (10.44.51) describes what 
happened just after the killing of Kamsa by Krsna and Balarama. Vasudeva 
and Devaki saw their son kill the powerful demon Kamsa, and after this 
they were immediately released from their shackles. Balarama and Krsna 
then offered respects to Devaki and Vasudeva. Both the father and the 
mother wanted to embrace their sons, but they understood that Krsna and 
Balarama were the Supreme Personality of Godhead, and they therefore 
hesitated to embrace Them. Their parental love for Krsna and Balarama 
was therefore hampered and decreased by awe and reverence.
 
Madhya 19.198
 
TEXT 198
 
TEXT
 
krsnera visva-rupa dekhi' arjunera haila bhaya
sakhya-bhave dharstya ksamapaya kariya vinaya
SYNONYMS
 
krsnera -- of Lord Krsna; visva-rupa -- the universal form; dekhi' -- 
seeing; arjunera -- of Arjuna; haila bhaya -- there was fear; sakhya-
bhave -- as a friend; dharstya -- impudence; ksamapaya -- begs pardon 
for; kariya -- showing; vinaya -- submission.
 
TRANSLATION
 
"When Krsna manifested His universal form, Arjuna became reverent and 
fearful, and he begged forgiveness for his past impudence toward Krsna 
as a friend.
 
Madhya 19.199–200
 
TEXTS 199–200
 
TEXT
 
sakheti matva prasabham yad uktam
 he krsna he yadava he sakheti
ajanata mahimanam tavedam
 maya pramadat pranayena vapi
yac cavahasartham asat-krto 'si
 vihara-sayyasana-bhojanesu
eko 'tha vapy acyuta tat-samaksam
 tat ksamaye tvam aham aprameyam
SYNONYMS
 
sakha -- friend; iti -- thus; matva -- thinking; prasabham -- forcibly; 
yat -- that which; uktam -- was said; he krsna -- O Krsna; he yadava -- 
O descendant of Yadu; he sakha -- O my dear friend; iti -- thus; ajanata 
-- without knowing; mahimanam -- greatness; tava -- Your; idam -- this; 
maya -- by me; pramadat -- out of ignorance; pranayena -- out of 
affection; va -- or; api -- certainly; yat -- whatever; ca -- and; 
avahasa-artham -- for the matter of joking; asat-krtah -- insulted; asi -
- You are; vihara -- while enjoying; sayya-asana -- sitting or lying on 
the bed; bhojanesu -- while eating together; ekah -- alone; atha va -- 
or; api -- certainly; acyuta -- O my dear Krsna; tat-samaksam -- in the 
presence of others; tat -- all those; ksamaye -- ask pardon; tvam -- 
unto You; aham -- I; aprameyam -- who are unlimited.
 
TRANSLATION
 
"‘Thinking of You as my friend, I have rashly addressed You "O Krsna," "
O Yadava," "O my friend," not knowing Your glories. Please forgive 
whatever I may have done in madness or in love. I have dishonored You 
many times, jesting as we relaxed, lay on the same bed, or sat or ate 
together, sometimes alone and sometimes in front of many friends. O 
infallible one, please excuse me for all those offenses.'
 
PURPORT
 
This is a quotation from the Bhagavad-gita (11.41–42). In this verse, 
Arjuna is addressing Krsna, who was exhibiting His universal form on the 
Battlefield of Kuruksetra.
 
Madhya 19.201
 
TEXT 201
 
TEXT
 
krsna yadi rukminire kaila parihasa
‘krsna chadibena' -- jani' rukminira haila trasa
SYNONYMS
 
krsna -- Lord Krsna; yadi -- although; rukminire -- unto Rukmini, the 
first queen; kaila -- did; parihasa -- joking; krsna -- Lord Krsna; 
chadibena -- will give me up; jani' -- thinking; rukminira -- of Rukmini;
 haila -- there was; trasa -- shock.
 
TRANSLATION
 
"Although Krsna was joking with Queen Rukmini, she was thinking that He 
was going to give up her company, and she was therefore shocked.
 
Madhya 19.202
 
TEXT 202
 
TEXT
 
tasyah su-duhkha-bhaya-soka-vinasta-buddher
 hastac chlathad-valayato vyajanam papata
dehas ca viklava-dhiyah sahasaiva muhyan
 rambheva vata-vihata pravikirya kesan
SYNONYMS
 
tasyah -- of her; su-duhkha-bhaya -- due to great distress and fear; 
soka -- and lamentation; vinasta -- lost; buddheh -- whose intelligence; 
hastat -- from the hand; slathat -- being loose; valayatah -- bangles; 
vyajanam -- the fan; papata -- fell down; dehah -- body; ca -- also; 
viklava -- paralyzed by fear; dhiyah -- whose understanding; sahasa eva -
- suddenly; muhyan -- fainting; rambha iva -- like a banana tree; vata-
vihata -- dashed by a high wind; pravikirya -- scattering; kesan -- the 
hair.
 
TRANSLATION
 
"‘While Krsna was joking with Rukmini in Dvaraka, she was full of 
distress, fear and lamentation. She had also lost her intelligence. She 
dropped her hand bangles and the fan she was using to fan the Lord. Her 
hair became disarrayed, and she fainted and fell suddenly, appearing 
like a banana tree knocked down by high winds.'
 
PURPORT
 
This verse from Srimad-Bhagavatam (10.60.24) refers to Krsna's speaking 
to Rukmini in His bedroom. Just to test her sincerity, He began to joke 
with her, presenting Himself as poor, incapable and unfit to be her 
lover. Not understanding that He was joking, Rukmini took Him seriously 
and thought that He wanted to leave her company. This misunderstanding 
made her very unhappy, and her whole body was affected. Her fan and 
bangles fell to the floor, and she also fell down like a banana tree 
knocked down by high winds.
 
Madhya 19.203
 
TEXT 203
 
TEXT
 
‘kevala'ra suddha-prema ‘aisvarya' na jane
aisvarya dekhileo nija-sambandha se mane
SYNONYMS
 
kevalara -- of unmixed attraction for Krsna; suddha-prema -- unalloyed 
love; aisvarya -- opulence; na jane -- does not know; aisvarya -- 
opulence; dekhileo -- in spite of experiencing; nija-sambandha -- one's 
own relationship with Krsna; se mane -- he takes very seriously.
 
TRANSLATION
 
"In the stage of kevala [unalloyed devotion] a devotee does not consider 
the unlimited opulence of Krsna, even though he experiences it. He takes 
seriously only his own relationship with Krsna.
 
PURPORT
 
When a devotee reaches the stage of pure, unalloyed devotion, especially 
in friendship with Krsna, he forgets the Lord's opulences, although he 
sees them, and he considers himself equal to Krsna. There is no question 
of actually comparing oneself to Krsna, but because the devotee is so 
advanced in Krsna consciousness, he is able to behave with Krsna as he 
would with an ordinary man.
 
Madhya 19.204
 
TEXT 204
 
TEXT
 
trayya copanisadbhis ca
 sankhya-yogais ca satvataih
upagiyamana-mahatmyam
 harim samanyatatmajam
SYNONYMS
 
trayya -- by followers of three Vedas who perform great sacrifices, such 
as those performed for the demigod Indra; ca -- also; upanisadbhih -- by 
the followers of the Upanisads, the most exalted portion of Vedic 
knowledge (as Brahman); ca -- also; sankhya -- by the philosophers who 
analytically study the universe (as the Purusa); yogaih -- by mystic 
yogis (as the Paramatma situated everywhere); ca -- and; satvataih -- by 
devotees who follow the method of worship mentioned in the Pancaratra 
and other Vedic literatures (as Bhagavan); upagiyamana -- being sung; 
mahatmyam -- whose glories; harim -- unto the Supreme Personality of 
Godhead; sa -- she (Mother Yasoda); amanyata -- considered; atma-jam -- 
as her own son, born of her body.
 
TRANSLATION
 
"‘When Mother Yasoda saw all the universes within Krsna's mouth, she was 
astonished for the time being. The Lord is worshiped like Indra and 
other demigods by the followers of the three Vedas, who offer Him 
sacrifices. He is worshiped as impersonal Brahman by saintly persons who 
understand His greatness through studying the Upanisads, as the Purusa 
by great philosophers who analytically study the universe, as the all-
pervading Supersoul by great yogis, and as the Supreme Personality of 
Godhead by devotees. Nevertheless, Mother Yasoda considered the Lord her 
own son.'
 
PURPORT
 
This verse is quoted from Srimad-Bhagavatam (10.8.45). Those who are 
spiritually advanced forget Krsna's opulence by the mercy of yogamaya. 
For instance, Mother Yasoda considered Krsna an ordinary child.
 
Madhya 19.205
 
TEXT 205
 
TEXT
 
tam matvatmajam avyaktam
 martya-lingam adhoksajam
gopikolukhale damna
 babandha prakrtam yatha
SYNONYMS
 
tam -- Him (Krsna); matva -- considering; atmajam -- own son; avyaktam --
 unmanifested; martya-lingam -- manifested as if perishable; adhoksajam -
- beyond the perception of the senses; gopika -- Mother Yasoda; ulukhale 
-- to the mortar; damna -- with rope; babandha -- bound; prakrtam -- an 
ordinary child; yatha -- like.
 
TRANSLATION
 
"‘Although Krsna is beyond sense perception and is unmanifest to human 
beings, He takes up the guise of a human being with a material body. 
Thus Mother Yasoda thought Him to be her son, and she bound Lord Krsna 
with rope to a wooden mortar, as if He were an ordinary child.'
 
PURPORT
 
This verse from Srimad-Bhagavatam (10.9.14) is in reference to Lord 
Krsna's exhibiting Himself like an ordinary child before Mother Yasoda. 
He was playing like a naughty boy, stealing butter and breaking butter 
pots. Mother Yasoda became disturbed and wanted to bind the Lord to a 
mortar used for pounding spices. In other words, she considered the 
Supreme Personality of Godhead an ordinary child.
 
Madhya 19.206
 
TEXT 206
 
TEXT
 
uvaha krsno bhagavan
 sridamanam parajitah
vrsabham bhadrasenas tu
 pralambo rohini-sutam
SYNONYMS
 
uvaha -- carried; krsnah -- Lord Krsna; bhagavan -- the Supreme 
Personality of Godhead; sridamanam -- Sridama; parajitah -- being 
defeated; vrsabham -- Vrsabha; bhadrasenah -- Bhadrasena; tu -- and; 
pralambah -- Pralamba; rohini-sutam -- Balarama.
 
TRANSLATION
 
"‘When Krsna was defeated by Sridama, He had to carry him on His 
shoulders. Similarly, Bhadrasena carried Vrsabha, and Pralamba carried 
Balarama, the son of Rohini.'
 
PURPORT
 
This verse is from Srimad-Bhagavatam (10.18.24). When all the cowherd 
boys were playing in the forest of Vrndavana, the demon Pralambasura 
appeared in order to kidnap Krsna and Balarama. The asura appeared 
disguised in the form of a cowherd boy, but Krsna could understand his 
trick. Krsna therefore divided all the cowherd boys into two parties. 
One party belonged to Balarama, and the other party belonged to Krsna 
Himself. Ultimately Krsna was defeated in this play, and according to 
the wager, the defeated party had to carry the victorious party on their 
shoulders. Krsna had to carry Sridama on His shoulders, and Bhadrasena 
had to carry Vrsabha. The demon Pralambasura had to carry Balarama, and 
when Balarama mounted his shoulders, the demon ran far away. Finally the 
demon began to expand his body to a gigantic size, and Balarama 
understood that he intended to kill Him. Balarama immediately struck the 
demon's head with His strong fist, and the demon fell down dead as if he 
were a snake whose head had been smashed.
 
Madhya 19.207–209
 
TEXTS 207–209
 
TEXT
 
sa ca mene tadatmanam
 varistham sarva-yositam
hitva gopih kama-yana
 mam asau bhajate priyah
tato gatva vanoddesam
 drpta kesavam abravit
na paraye ‘ham calitum
 naya mam yatra te manah
evam uktah priyam aha
 skandham aruhyatam iti
tatas cantardadhe krsnah
 sa vadhur anvatapyata
SYNONYMS
 
sa -- Srimati Radharani; ca -- also; mene -- considered; tada -- at that 
time; atmanam -- Herself; varistham -- the most glorious; sarva-yositam -
- among all the gopis; hitva -- giving up; gopih -- all the other gopis; 
kama-yanah -- who were desiring the company of Krsna; mam -- Me; asau -- 
that Sri Krsna; bhajate -- worships; priyah -- the most dear; tatah -- 
thereafter; gatva -- going; vana-uddesam -- to the deep forest; drpta -- 
being very proud; kesavam -- unto Krsna; abravit -- said; na paraye -- 
am unable; aham -- I; calitum -- to walk; naya -- just carry; mam -- Me; 
yatra -- wherever; te -- Your; manah -- mind; evam uktah -- thus being 
ordered by Srimati Radharani; priyam -- to this most dear gopi; aha -- 
said; skandham -- My shoulders; aruhyatam -- please get on; iti -- thus; 
tatah -- thereafter; ca -- also; antardadhe -- disappeared; krsnah -- 
Lord Krsna; sa -- Srimati Radharani; vadhuh -- the gopi; anvatapyata -- 
began to lament.
 
TRANSLATION
 
"‘"My dearmost Krsna, You are worshiping Me and giving up the company of 
all the other gopis, who wanted to enjoy themselves with You." Thinking 
like this, Srimati Radharani considered Herself Krsna's most beloved 
gopi. She had become proud and had left the rasa-lila with Krsna. In the 
deep forest She said, "My dear Krsna, I cannot walk any more. You can 
take Me wherever You like." When Srimati Radharani petitioned Krsna in 
this way, Krsna said, "Just get up on My shoulders." As soon as Srimati 
Radharani began to do so, He disappeared. Srimati Radharani then began 
to grieve over Her request and Krsna's disappearance.'
 
PURPORT
 
These three verses are quoted from Srimad-Bhagavatam (10.30.36–38).
 
Madhya 19.210
 
TEXT 210
 
TEXT
 
pati-sutanvaya-bhratr-bandhavan
 ativilanghya te ‘nty acyutagatah
gati-vidas tavodgita-mohitah
 kitava yositah kas tyajen nisi
SYNONYMS
 
pati -- husbands; suta -- sons; anvaya -- family; bhratr -- brothers; 
bandhavan -- friends; ativilanghya -- without caring for; te -- Your; 
anti -- dear shelter; acyuta -- O infallible one; agatah -- have come; 
gati-vidah -- who know everything of our activities; tava -- of You; 
udgita -- by the singing flute; mohitah -- being attracted; kitava -- O 
great cheater; yositah -- beautiful women; kah -- who; tyajet -- would 
give up; nisi -- in the dead of night.
 
TRANSLATION
 
"‘Dear Krsna, we gopis have neglected the order of our husbands, sons, 
family, brothers and friends and have left their company to come to You. 
You know everything about our desires. We have come only because we are 
attracted by the supreme music of Your flute. But You are a great 
cheater, for who else would give up the company of young girls like us 
in the dead of night?'
 
PURPORT
 
This verse, quoted from Srimad-Bhagavatam (10.31.16), describes how the 
gopis went to the forest for Krsna's enjoyment in the dead of night. The 
gopis approached Krsna to enjoy themselves with Him in the rasa dance. 
Krsna knew this very well, but He was superficially trying to avoid them.
 He is therefore addressed by the gopis as kitava, a great cheater, 
because He first attracted them to come dance with Him, and yet when 
they actually came, neglecting the orders of their friends and relatives,
 He tried to avoid them by giving them so-called good instructions. 
These cunning instructions were too much for the gopis to tolerate; they 
therefore had a right to address Krsna as kitava, a great cheater. They 
were all young girls, and they had come to Him to be enjoyed. How could 
He avoid them? The gopis therefore expressed great disappointment in 
this verse. They came voluntarily, but Krsna was so cunning that He 
wanted to avoid their company. The gopis' lamentation was certainly very 
appropriate, and in this way Krsna tested their sincerity.
 
Madhya 19.211
 
TEXT 211
 
TEXT
 
santa-rase -- ‘svarupa-buddhye krsnaika-nisthata'
"samo man-nisthata buddheh" iti sri-mukha-gatha
SYNONYMS
 
santa-rase -- in the stage of santa-rasa, or neutrality; svarupa-buddhye 
-- by self-realization; krsna-eka-nisthata -- full devotion to the lotus 
feet of Krsna; samah -- equilibrium; mat -- to Me; nisthata -- the 
quality of attachment; buddheh -- of the mind; iti -- thus; sri-mukha -- 
from the mouth of the Supreme Lord; gatha -- a verse.
 
TRANSLATION
 
"When one is fully attached to Krsna's lotus feet, one attains the 
samata stage. The word ‘samata' is derived from the word ‘sama'; 
therefore santa-rasa, the position of neutrality, means being fully 
attached to the lotus feet of Krsna. This is the verdict from the mouth 
of the Supreme Personality of Godhead Himself. This state is called self-
realization.
 
PURPORT
 
The corresponding verse from the Bhakti-rasamrta-sindhu (3.1.47) follows.
 
Madhya 19.212
 
TEXT 212
 
TEXT
 
samo man-nisthata buddher
 iti sri-bhagavad-vacah
tan-nistha durghata buddher
 etam santa-ratim vina
SYNONYMS
 
samah -- equality or neutrality; mat-nisthata -- being fixed in My lotus 
feet; buddheh -- of the intelligence; iti -- thus; sri-bhagavat-vacah -- 
words of the Supreme Personality of Godhead; tat-nistha -- attachment or 
attraction for Him; durghata -- very difficult to achieve; buddheh -- of 
intelligence; etam -- thus; santa-ratim -- attachment on the platform of 
santa-rasa; vina -- without.
 
TRANSLATION
 
"‘These are the words of the Supreme Personality of Godhead: "When one's 
intelligence is fully attached to My lotus feet but one does not render 
practical service, one has attained the stage called santa-rati, or sama.
" Without santa-rati, attachment to Krsna is very difficult to achieve.'
 
Madhya 19.213
 
TEXT 213
 
TEXT
 
samo man-nisthata buddher
 dama indriya-samyamah
titiksa duhkha-sammarso
 jihvopastha-jayo dhrtih
SYNONYMS
 
samah -- neutrality; mat-nisthata -- attachment for Me; buddheh -- of 
intelligence; damah -- self-control; indriya-samyamah -- controlling the 
activities of the senses; titiksa -- tolerance; duhkha -- of unhappiness;
 sammarsah -- endurance; jihva -- tongue; upastha -- and the urge of the 
genitals; jayah -- conquering; dhrtih -- control.
 
TRANSLATION
 
"‘The word "sama" or "santa-rasa" indicates that one is attached to the 
lotus feet of Krsna. "Dama" means controlling the senses and not being 
deviated from the Lord's service. Endurance of unhappiness is "titiksa," 
and "dhrti" means controlling the tongue and the genitals.'
 
PURPORT
 
This verse is from Srimad-Bhagavatam (11.19.36). The conditioned soul 
under the clutches of maya, the material energy, is very much agitated 
by the urges of the tongue and the genitals. Control of the urges of the 
tongue, the belly and the genitals (which are situated in a straight 
line) is called dhrti. Srila Bhaktivinoda Thakura says, tara madhye 
jihva ati, lobhamaya sudurmati. Among the senses, the tongue is the most 
formidable enemy of the conditioned soul. Urged by the tongue, one 
commits many sinful activities. Although Krsna has given human beings 
nice food, people still commit sins by killing poor animals for the 
satisfaction of the tongue. Not being able to control the tongue, the 
conditioned soul eats more than he needs. Of course, everyone must eat 
to keep the body fit for the Lord's service, but when one cannot control 
the senses, he falls victim to the dictations of the tongue and the 
belly. Naturally, genital agitation follows, and one seeks illicit sex. 
However, if one is fixed at the lotus feet of Krsna, he can control the 
tongue. Bhaktivinoda Thakura further states, krsna bada dayamaya, 
karibare jihva jaya, sva-prasada-anna dila bhai: in order to conquer the 
tongue, Krsna has been very merciful and has given us nice food that has 
been offered to Him. When a person is attached to Krsna's lotus feet, he 
does not eat anything not offered to Krsna. Sei annamrta khao, radha-
krsna-guna gao, preme daka caitanya-nitai. Since a devotee eats only 
prasadam, he conquers the dictations of the tongue, belly and genitals. 
One can control the dictates of the senses when situated in the position 
of santa-rasa. Then one's advancement in Krsna consciousness is assured.
 
Madhya 19.214
 
TEXT 214
 
TEXT
 
krsna vina trsna-tyaga -- tara karya mani
ataeva ‘santa' krsna-bhakta eka jani
SYNONYMS
 
krsna vina -- without Krsna; trsna-tyaga -- giving up all desires; tara -
- of santa-rasa; karya -- the business; mani -- I accept; ataeva -- 
therefore; santa -- the position of equilibrium; krsna-bhakta -- a 
devotee of Krsna; eka -- only; jani -- I know.
 
TRANSLATION
 
"Giving up all desires not connected with Krsna is the business of one 
who is in santa-rasa. Only a devotee of Krsna can be situated on that 
platform. He is thus called a santa-rasa-bhakta.
 
PURPORT
 
In this position, one is freed from all material enjoyment. When one is 
not agitated or disturbed, he can immediately realize his relationship 
with Krsna. A santa-rasa devotee is therefore always fixed in 
realization. This instruction was given by the Lord Himself to Uddhava. 
The beginning of pure devotional service is called anyabhilasita-sunya. 
When one is situated on the platform of neutrality, he is freed from the 
material platform and fully situated in spiritual life. The word dama, 
used in verse 213, means indriya-samyama -- curbing one's senses. The 
word dama can also mean curbing one's enemies. A king has to take steps 
to curb the criminal activities of his citizens. Great rajarsis, devotee 
kings, used to control undesirable elements in their states, and this 
also may be called dama. However, dama here refers to the conditioned 
soul who must control his senses. Real dama means controlling the 
undesirable activities of the senses.
 
Madhya 19.215
 
TEXT 215
 
TEXT
 
svarga, moksa krsna-bhakta ‘naraka' kari' mane
krsna-nistha, trsna-tyaga -- santera ‘dui' gune
SYNONYMS
 
svarga -- the heavenly kingdom; moksa -- liberation from material 
bondage; krsna-bhakta -- a devotee of Lord Krsna; naraka kari' mane -- 
considers as good as hell; krsna-nistha -- being fixed at the lotus feet 
of Krsna; trsna-tyaga -- giving up all material desires; santera -- of 
one on the neutrality platform; dui gune -- two transcendental qualities.
 
TRANSLATION
 
"When a devotee is situated on the platform of santa-rasa, he desires 
neither elevation to the heavenly planets nor liberation. These are the 
results of karma and jnana, and the devotee considers them no better 
than hell. A person situated on the santa-rasa platform manifests the 
two transcendental qualities of detachment from all material desires and 
full attachment to Krsna.
 
Madhya 19.216
 
TEXT 216
 
TEXT
 
narayana-parah sarve
 na kutascana bibhyati
svargapavarga-narakesv
 api tulyartha-darsinah
SYNONYMS
 
narayana-parah -- persons who are attached to the Supreme Personality of 
Godhead; sarve -- all; na -- not; kutascana -- from any quarter; 
bibhyati -- are afraid; svarga -- in heavenly planets; apavarga -- in 
liberation; narakesu -- or in hell; api -- although; tulya-artha -- 
results as equal; darsinah -- who see.
 
TRANSLATION
 
"‘A person who is devoted to the Supreme Personality of Godhead, 
Narayana, is not afraid of anything. Elevation to the heavenly kingdom, 
condemnation to hell and liberation from material bondage all appear the 
same to a devotee.'
 
PURPORT
 
This verse is quoted from Srimad-Bhagavatam (6.17.28). Elevation to the 
heavenly planets, liberation from material bondage, and condemnation to 
hell are all equal to the devotee. The devotee's only desire is to be 
attached to the lotus feet of Krsna and to engage in His transcendental 
loving service.
 
Madhya 19.217
 
TEXT 217
 
TEXT
 
ei dui guna vyape saba bhakta-jane
akasera ‘sabda'-guna yena bhuta-gane
SYNONYMS
 
ei dui -- these two; guna -- transcendental qualities; vyape -- expand; 
saba bhakta-jane -- in the lives of all devotees; akasera -- of the sky; 
sabda-guna -- the quality of sound; yena -- like; bhuta-gane -- other 
material elements.
 
TRANSLATION
 
"These two qualities of the santa stage spread through the lives of all 
devotees. They are like the quality of sound in the sky. Sound vibration 
is found in all material elements.
 
PURPORT
 
The two qualities of santa-rasa mentioned in verse 215 are present in 
all kinds of devotees, whether they are in dasya-rasa, sakhya-rasa, 
vatsalya-rasa or madhura-rasa. The example of sound is given herein. 
Sound not only exists in the sky, or ether, but it is also present in 
air, fire, water and earth. This is a scientific explanation of 
devotional service. Just as sound is present in all material elements, 
the qualities found in santa-rasa are present in all devotees, whether 
they are on the platform of dasya-rasa, sakhya-rasa, vatsalya-rasa or 
madhura-rasa.
 
Madhya 19.218
 
TEXT 218
 
TEXT
 
santera svabhava -- krsne mamata-gandha-hina
‘param-brahma'-‘paramatma'-jnana pravina
SYNONYMS
 
santera svabhava -- the characteristic of santa-rasa; krsne -- in Krsna; 
mamata-gandha-hina -- not even the smallest quantity of intimacy; param-
brahma -- impersonal Brahman; paramatma -- the localized situation of 
the Lord; jnana -- knowledge; pravina -- prominence.
 
TRANSLATION
 
"It is the nature of santa-rasa that not even the smallest intimacy 
exists. Rather, knowledge of impersonal Brahman and localized Paramatma 
is prominent.
 
PURPORT
 
Because of an impersonal impression of the Supreme Personality of 
Godhead, a devotee in the santa-rasa relationship worships the 
impersonal Brahman or localized aspect of the Absolute Truth (Paramatma).
 He does not develop a personal relationship with the Supreme 
Personality of Godhead, Sri Krsna.
 
Madhya 19.219
 
TEXT 219
 
TEXT
 
kevala ‘svarupa-jnana' haya santa-rase
‘purnaisvarya-prabhu-jnana' adhika haya dasye
SYNONYMS
 
kevala -- only; svarupa-jnana -- knowledge of the constitutional 
position of one's self; haya -- there is; santa-rase -- in the mellow of 
neutrality; purna-aisvarya-prabhu-jnana -- knowledge of the full 
opulences of the Supreme Personality of Godhead; adhika -- greater; haya 
-- becomes; dasye -- in the transcendental mellow of servitude.
 
TRANSLATION
 
"On the platform of santa-rasa, one realizes only his constitutional 
position. But when one is raised to the platform of dasya-rasa, he 
better understands the full opulence of the Supreme Personality of 
Godhead.
 
Madhya 19.220
 
TEXT 220
 
TEXT
 
isvara-jnana, sambhrama-gaurava pracura
‘seva' kari' krsne sukha dena nirantara
SYNONYMS
 
isvara-jnana -- knowledge of the supreme controller; sambhrama-gaurava --
 awe and veneration; pracura -- abundant; seva -- service; kari' -- 
performing; krsne -- unto Lord Krsna; sukha -- happiness; dena -- gives; 
nirantara -- constantly.
 
TRANSLATION
 
"On the dasya-rasa platform, knowledge of the Supreme Personality of 
Godhead is revealed with awe and veneration. By rendering service unto 
Lord Krsna, the devotee in dasya-rasa gives constant happiness to the 
Lord.
 
Madhya 19.221
 
TEXT 221
 
TEXT
 
santera guna dasye ache, adhika -- ‘sevana'
ataeva dasya-rasera ei ‘dui' guna
SYNONYMS
 
santera -- of the platform of santa-rasa; guna -- the qualities; dasye --
 on the platform of servitude; ache -- are; adhika -- additional; sevana 
-- serving; ataeva -- therefore; dasya-rasera -- of the platform of 
dasya-rasa; ei dui guna -- these two qualities (namely santa and dasya).
 
TRANSLATION
 
"The qualities of santa-rasa are also present in dasya-rasa, but service 
is added. Thus the dasya-rasa platform contains the qualities of both 
santa-rasa and dasya-rasa.
 
Madhya 19.222
 
TEXT 222
 
TEXT
 
santera guna, dasyera sevana -- sakhye dui haya
dasyera ‘sambhrama-gaurava'-seva, sakhye ‘visvasa'-maya
SYNONYMS
 
santera guna -- qualities of santa-rasa; dasyera sevana -- the service 
of the dasya-rasa; sakhye -- on the platform of fraternity; dui -- the 
qualities of two rasas; haya -- there are; dasyera -- of the dasya 
platform; sambhrama-gaurava -- with awe and veneration; seva -- service; 
sakhye -- on the platform of fraternity; visvasa-maya -- mixed with 
confidence.
 
TRANSLATION
 
"The qualities of santa-rasa and the service of dasya-rasa are both 
present on the platform of sakhya-rasa. On the platform of fraternity, 
the qualities of dasya-rasa are mixed with the confidence of fraternity 
instead of awe and veneration.
 
Madhya 19.223
 
TEXT 223
 
TEXT
 
kandhe cade, kandhe cadaya, kare krida-rana
krsne seve, krsne karaya apana-sevana!
SYNONYMS
 
kandhe -- on the shoulders; cade -- gets up; kandhe cadaya -- sometimes 
takes on his own shoulders; kare -- performs; krida-rana -- mock 
fighting; krsne seve -- serves Krsna; krsne -- from Krsna; karaya -- 
causes; apana-sevana -- his own service.
 
TRANSLATION
 
"On the sakhya-rasa platform, the devotee sometimes offers the Lord 
service and sometimes makes Krsna serve him in exchange. In their mock 
fighting, the cowherd boys would sometimes climb on Krsna's shoulders, 
and sometimes they would make Krsna climb on their shoulders.
 
Madhya 19.224
 
TEXT 224
 
TEXT
 
visrambha-pradhana sakhya -- gaurava-sambhrama-hina
ataeva sakhya-rasera ‘tina' guna -- cihna
SYNONYMS
 
visrambha-pradhana sakhya -- on the platform of fraternity, in which 
confidentiality is prominent; gaurava-sambhrama -- awe and veneration; 
hina -- without; ataeva -- therefore; sakhya-rasera -- of the platform 
of fraternity; tina guna -- the qualities of three rasas, namely santa, 
dasya and sakhya; cihna -- the symptom.
 
TRANSLATION
 
"Awe and veneration are absent on the platform of fraternity, since this 
rasa is predominated by confidential service. Therefore sakhya-rasa is 
characterized by the qualities of three rasas.
 
Madhya 19.225
 
TEXT 225
 
TEXT
 
‘mamata' adhika, krsne atma-sama jnana
ataeva sakhya-rasera vasa bhagavan
SYNONYMS
 
mamata -- intimacy; adhika -- increase; krsne -- with Krsna; atma-sama 
jnana -- the notion of equality; ataeva -- therefore; sakhya-rasera -- 
by the mellow of fraternity; vasa -- controlled; bhagavan -- the Supreme 
Personality of Godhead.
 
TRANSLATION
 
"On the platform of sakhya-rasa, the Supreme Personality of Godhead 
Krsna is controlled by the devotees who are intimate with Him and think 
themselves equal to Him.
 
Madhya 19.226
 
TEXT 226
 
TEXT
 
vatsalye santera guna, dasyera sevana
sei sei sevanera ihan nama -- ‘palana'
SYNONYMS
 
vatsalye -- on the platform of parental love; santera guna -- the 
qualities of santa-rasa; dasyera sevana -- the service of dasya-rasa; 
sei sei sevanera -- the service of santa-rasa, dasya-rasa and sakhya-
rasa; ihan -- on this platform; nama -- named; palana -- maintenance.
 
TRANSLATION
 
"On the platform of parental love, the qualities of santa-rasa, dasya-
rasa and sakhya-rasa are transformed into a form of service called 
maintenance.
 
Madhya 19.227
 
TEXT 227
 
TEXT
 
sakhyera guna -- ‘asankoca', ‘agaurava' sara
mamatadhikye tadana-bhartsana-vyavahara
SYNONYMS
 
sakhyera guna -- the quality of fraternity; asankoca -- without any 
formality; agaurava -- without any veneration; sara -- the essence; 
mamata-adhikye -- on account of greater intimacy; tadana -- of 
chastisement; bhartsana -- of rebuking; vyavahara -- behavior.
 
TRANSLATION
 
"The essence of fraternal love is intimacy devoid of the formality and 
veneration found in dasya-rasa. Due to a greater sense of intimacy, the 
devotee functioning in parental love chastises and rebukes the Lord in 
an ordinary way.
 
Madhya 19.228
 
TEXT 228
 
TEXT
 
apanare ‘palaka' jnana, krsne ‘palya'-jnana
‘cari' gune vatsalya rasa -- amrta-samana
SYNONYMS
 
apanare -- unto himself; palaka jnana -- the notion of a caretaker; 
krsne -- in Lord Krsna; palya -- as object of protection; jnana -- 
notion; cari -- four; gune -- in qualities; vatsalya rasa -- the mellow 
of parental love; amrta-samana -- like nectar.
 
TRANSLATION
 
"On the platform of parental love, the devotee considers himself the 
Lord's maintainer. Thus the Lord is the object of maintenance, like a 
son, and therefore this mellow is full of the qualities of four rasas -- 
santa-rasa, dasya-rasa, fraternity and parental love. This is more 
transcendental nectar.
 
PURPORT
 
In his Amrta-pravaha-bhasya, Srila Bhaktivinoda Thakura gives us a short 
summary of this complicated description of the different rasas. He 
states that by becoming firmly fixed in the Lord's service, one is 
devoid of all material desires. These are the two transcendental 
qualities on the santa-rasa platform. Just as sound vibration is found 
in all the material elements, these two qualities of santa-rasa are 
spread throughout all the other transcendental mellows, which are known 
as dasya-rasa, sakhya-rasa, vatsalya-rasa and madhura-rasa. Although in 
santa-rasa there is attachment for Krsna in awe and veneration -- since 
the two valuable transcendental qualities of this rasa are attachment 
for Krsna and detachment from material desires -- nonetheless the sense 
of intimacy is lacking. The reason for this is that in santa-rasa 
attachment for impersonal Brahman and localized Paramatma is prominent. 
In other words, the sense of intimacy by which one thinks of Krsna as 
one's only shelter and friend is absent in santa-rasa because one 
accepts Krsna as the impersonal Parambrahma or localized Paramatma. This 
understanding is based on the speculative knowledge of the jnani. 
However, when this knowledge is further developed, one is convinced that 
the Paramatma, the Supreme Lord, is the master and that the living 
entity is His eternal servant. One then attains the platform of dasya-
rasa. In dasya-rasa the Lord is accepted with awe and veneration. Thus 
the active service that is absent in santa-rasa becomes prominent in 
dasya-rasa. In other words, in dasya-rasa the qualities of santa-rasa 
are present, and service also becomes predominantly visible. Similarly, 
when this same rasa is developed into fraternity (sakhya-rasa), a 
friendly intimacy is added. There is no awe or veneration in sakhya-rasa.
 Therefore sakhya-rasa is invested with the qualities of three rasas -- 
santa, dasya and sakhya. Similarly, on the platform of parental love, 
the qualities of santa-rasa, dasya-rasa and sakhya-rasa are fully 
developed in another form -- the sense of maintaining the Lord. 
Therefore on the platform of parental love there exists a combination of 
the qualities of four transcendental mellows -- santa, dasya, sakhya and 
parenthood. The mellow of parenthood puts the devotee in the position of 
a maintainer. Indeed, without formality the devotee takes the position 
of maintainer and regards the Lord as the object of maintenance. Thus on 
the platform of parental love the qualities of four transcendental 
mellows of love of Krsna are present.
 
Madhya 19.229
 
TEXT 229
 
TEXT
 
se amrtanande bhakta saha dubena apane
‘krsna -- bhakta-vasa' guna kahe aisvarya-jnani-gane
SYNONYMS
 
se -- that Lord Krsna; amrta-anande -- in spiritual happiness; bhakta -- 
the devotee; saha -- with; dubena -- plunges; apane -- Himself; krsna -- 
Krsna; bhakta-vasa -- of being subjugated by the devotee; guna -- the 
quality; kahe -- say; aisvarya-jnani-gane -- learned scholars knowing 
the opulence of Krsna.
 
TRANSLATION
 
"The exchange of spiritual happiness between Krsna and His devotee in 
which Krsna is controlled by His devotee is compared to an ocean of 
nectar into which the devotee and Krsna plunge. This is the verdict of 
learned scholars who appreciate Krsna's opulence.
 
Madhya 19.230
 
TEXT 230
 
TEXT
 
itidrk-sva-lilabhir ananda-kunde
 sva-ghosam nimajjantam akhyapayantam
tadiyesita-jnesu bhaktair jitatvam
 punah prematas tam satavrtti vande
SYNONYMS
 
iti -- thus; idrk-sva-lilabhih -- by this Damodara in His transcendental 
pastimes; ananda-kunde -- in the ocean of transcendental bliss; sva-
ghosam -- His personal associates; nimajjantam -- plunging; 
akhyapayantam -- declaring; tadiya -- of the Supreme Personality of 
Godhead; isita-jnesu -- among learned scholars expert in the knowledge 
of the opulences; bhaktaih -- by the devotees; jitatvam -- the 
subjugation; punah -- again; prematah -- with love; tam -- unto Him; 
sata-avrtti -- hundreds of times; vande -- I offer my respectful 
obeisances.
 
TRANSLATION
 
"‘Again let me offer my respectful obeisances unto the Supreme 
Personality of Godhead. O my Lord, I offer my obeisances hundreds and 
thousands of times with all affection because by Your personal pastimes 
You plunge the gopis into an ocean of nectar. Appreciating Your opulence,
 devotees generally declare that You are always subjugated by their 
feelings.'
 
PURPORT
 
This verse is from the Damodarastaka, in the Padma Purana.
 
Madhya 19.231
 
TEXT 231
 
TEXT
 
madhura-rase -- krsna-nistha, seva atisaya
sakhyera asankoca, lalana-mamatadhikya haya
SYNONYMS
 
madhura-rase -- on the platform of conjugal love; krsna-nistha -- 
attachment for Krsna; seva atisaya -- an improved rendering of service; 
sakhyera -- of the platform of fraternity; asankoca -- relaxation; 
lalana -- maintenance; mamata-adhikya -- increase of intimacy; haya -- 
there is.
 
TRANSLATION
 
"On the platform of conjugal love, attachment for Krsna, rendering 
service unto Him, the relaxed feelings of fraternity and the feelings of 
maintenance all increase in intimacy.
 
Madhya 19.232
 
TEXT 232
 
TEXT
 
kanta-bhave nijanga diya karena sevana
ataeva madhura-rasera haya ‘panca' guna
SYNONYMS
 
kanta-bhave -- on the platform of conjugal love; nija-anga -- own body; 
diya -- offering; karena -- executes; sevana -- service; ataeva -- 
therefore; madhura-rasera -- of the mellow of conjugal love; haya -- 
there are; panca guna -- five kinds of transcendental qualities.
 
TRANSLATION
 
"On the platform of conjugal love, the devotee offers his body in the 
service of the Lord. Thus on this platform the transcendental qualities 
of all five rasas are present.
 
PURPORT
 
Attachment for Krsna in santa-rasa, rendering service to the Lord in 
dasya-rasa, rendering relaxed service in fraternity and serving in 
parental love with feelings of maintenance all combine on the platform 
of conjugal love when the devotee wants to serve the Lord by offering 
Him his personal body. Thus the qualities of the other rasas combine to 
form the nectar of conjugal love. On this platform, all the different 
feelings of a devotee are amalgamated.
 
Madhya 19.233
 
TEXT 233
 
TEXT
 
akasadi guna yena para para bhute
eka-dui-tina-cari krame panca prthivite
SYNONYMS
 
akasa-adi -- beginning with the sky; guna -- qualities; yena -- as; para 
para -- one after another; bhute -- in the material elements; eka -- one;
 dui -- two; tina -- three; cari -- four; krame -- in this way; panca -- 
all five qualities; prthivite -- in earth.
 
TRANSLATION
 
"All the material qualities evolve one after another in the material 
elements, beginning from ether. By gradual evolution, first one quality 
develops, then two qualities develop, then three and four, until all 
five qualities are found in earth.
 
Madhya 19.234
 
TEXT 234
 
TEXT
 
ei-mata madhure saba bhava-samahara
ataeva asvadadhikye kare camatkara
SYNONYMS
 
ei-mata -- in this way; madhure -- on the platform of conjugal love; 
saba -- all; bhava-samahara -- amalgamation of the feelings; ataeva -- 
therefore; asvada-adhikye -- from the increase of tasting by the 
devotees; kare camatkara -- is certainly wonderful.
 
TRANSLATION
 
"Similarly, on the platform of conjugal love, all the feelings of the 
devotees are amalgamated. The intensified taste is certainly wonderful."
 
Madhya 19.235
 
TEXT 235
 
TEXT
 
ei bhakti-rasera karilana, dig-darasana
ihara vistara mane kariha bhavana
SYNONYMS
 
ei -- this; bhakti-rasera -- of the feelings of devotional service; 
karilana -- I have described; dik-darasana -- general survey; ihara -- 
of this; vistara -- expansion; mane -- within the mind; kariha -- you 
should do; bhavana -- consideration.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu then concluded, "I have simply given a general 
survey describing the mellows of devotional service. You can consider 
how to adjust and expand this.
 
Madhya 19.236
 
TEXT 236
 
TEXT
 
bhavite bhavite krsna sphuraye antare
krsna-krpaya ajna paya rasa-sindhu-pare
SYNONYMS
 
bhavite bhavite -- in this way when one is strictly in thought; krsna -- 
Lord Krsna; sphuraye antare -- manifests within; krsna-krpaya -- by the 
mercy of Krsna; ajna -- one not expert in knowledge; paya -- reaches; 
rasa-sindhu-pare -- the far shore of the ocean of transcendental mellows.
 
TRANSLATION
 
"When one thinks of Krsna constantly, love for Him manifests within the 
heart. Even though one may be ignorant, one can reach the far shore of 
the ocean of transcendental love by Lord Krsna's mercy."
 
Madhya 19.237
 
TEXT 237
 
TEXT
 
eta bali' prabhu tanre kaila alingana
varanasi calibare prabhura haila mana
SYNONYMS
 
eta bali' -- saying this; prabhu -- Sri Caitanya Mahaprabhu; tanre -- 
unto Rupa Gosvami; kaila -- did; alingana -- embracing; varanasi -- 
toward Benares; calibare -- to go; prabhura -- of Lord Sri Caitanya 
Mahaprabhu; haila -- was; mana -- the mind.
 
TRANSLATION
 
After saying this, Sri Caitanya Mahaprabhu embraced Srila Rupa Gosvami. 
The Lord then decided to go to the city of Benares.
 
Madhya 19.238
 
TEXT 238
 
TEXT
 
prabhate uthiya yabe karila gamana
tabe tanra pade rupa kare nivedana
SYNONYMS
 
prabhate -- in the morning; uthiya -- getting up; yabe -- when; karila --
 made; gamana -- departure; tabe -- at that time; tanra -- His; pade -- 
at the lotus feet; rupa -- Srila Rupa Gosvami; kare -- does; nivedana -- 
submission.
 
TRANSLATION
 
The next morning, when Sri Caitanya Mahaprabhu arose and prepared to 
leave for Varanasi [Benares], Srila Rupa Gosvami submitted the following 
statement at the Lord's lotus feet.
 
Madhya 19.239
 
TEXT 239
 
TEXT
 
‘ajna haya, asi muni sri-carana-sange
sahite na pari muni viraha-tarange'
SYNONYMS
 
ajna haya -- if there is permission; asi -- may come; muni -- I; sri-
carana-sange -- with Your Lordship; sahite -- to tolerate; na pari -- 
not able; muni -- I; viraha-tarange -- the waves of separation.
 
TRANSLATION
 
"If You give me permission, I shall go with Your Lordship. It is not 
possible for me to tolerate the waves of separation."
 
Madhya 19.240
 
TEXT 240
 
TEXT
 
prabhu kahe, -- tomara kartavya, amara vacana
nikate asiyacha tumi, yaha vrndavana
SYNONYMS
 
prabhu kahe -- Sri Caitanya Mahaprabhu replied; tomara kartavya -- your 
duty; amara vacana -- My order; nikate asiyacha -- have come near; tumi -
- you; yaha -- go; vrndavana -- to Vrndavana.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu replied, "Your duty is to carry out My order. 
You have come near Vrndavana. Now you should go there.
 
Madhya 19.241
 
TEXT 241
 
TEXT
 
vrndavana haite tumi gauda-desa diya
amare miliba nilacalete asiya
SYNONYMS
 
vrndavana haite -- from Vrndavana; tumi -- you; gauda-desa diya -- by 
way of Bengal; amare -- Me; miliba -- will meet; nilacalete -- at 
Jagannatha Puri; asiya -- coming.
 
TRANSLATION
 
"Later, you can go from Vrndavana to Jagannatha Puri through Bengal [
Gauda-desa]. There you will meet Me again."
 
Madhya 19.242
 
TEXT 242
 
TEXT
 
tanre alingiya prabhu naukate cadila
murcchita hana tenho tahani padila
SYNONYMS
 
tanre -- him; alingiya -- embracing; prabhu -- Sri Caitanya Mahaprabhu; 
naukate -- in a boat; cadila -- got aboard; murcchita hana -- fainting; 
tenho -- he (Srila Rupa Gosvami); tahani -- on the spot; padila -- fell.
 
TRANSLATION
 
After embracing Rupa Gosvami, Sri Caitanya Mahaprabhu got into a boat. 
Rupa Gosvami fainted and fell down on the spot.
 
Madhya 19.243
 
TEXT 243
 
TEXT
 
daksinatya-vipra tanre ghare lana gela
tabe dui bhai vrndavanere calila
SYNONYMS
 
daksinatya-vipra -- the brahmana from Deccan; tanre -- him (Rupa Gosvami)
; ghare lana -- taking to his home; gela -- went; tabe -- thereafter; 
dui bhai -- the two brothers; vrndavanere -- toward Vrndavana; calila -- 
departed.
 
TRANSLATION
 
The brahmana from Deccan took Rupa Gosvami to his home, and thereafter 
the two brothers departed for Vrndavana.
 
Madhya 19.244
 
TEXT 244
 
TEXT
 
mahaprabhu cali' cali' aila varanasi
candrasekhara milila gramera bahire asi'
SYNONYMS
 
mahaprabhu -- Sri Caitanya Mahaprabhu; cali' cali' -- walking and 
walking; aila -- arrived; varanasi -- at Varanasi; candrasekhara -- 
Candrasekhara; milila -- He met; gramera -- of the village; bahire -- 
outside; asi' -- coming.
 
TRANSLATION
 
After walking and walking, Sri Caitanya Mahaprabhu finally arrived at 
Varanasi, where He met Candrasekhara, who was coming out of the city.
 
Madhya 19.245
 
TEXT 245
 
TEXT
 
ratre tenho svapna dekhe, -- prabhu aila ghare
pratah-kale asi' rahe gramera bahire
SYNONYMS
 
ratre -- at night; tenho -- he (Candrasekhara); svapna -- a dream; dekhe 
-- saw; prabhu -- Sri Caitanya Mahaprabhu; aila -- has come; ghare -- to 
his home; pratah-kale -- in the morning; asi' -- coming; rahe -- he 
remained; gramera bahire -- outside the city.
 
TRANSLATION
 
In a dream Candrasekhara had seen that Lord Sri Caitanya Mahaprabhu had 
come to his home; therefore in the morning Candrasekhara went outside 
the city to receive the Lord.
 
Madhya 19.246
 
TEXT 246
 
TEXT
 
acambite prabhu dekhi' carane padila
anandita hana nija-grhe lana gela
SYNONYMS
 
acambite -- suddenly; prabhu -- Sri Caitanya Mahaprabhu; dekhi' -- 
seeing; carane -- at His feet; padila -- he fell; anandita hana -- 
becoming very glad; nija-grhe -- to his own place; lana -- taking; gela -
- went.
 
TRANSLATION
 
While Candrasekhara was waiting outside the city, he suddenly saw Sri 
Caitanya Mahaprabhu arrive, and he fell down at the Lord's feet. Being 
very happy, he took the Lord to his home.
 
Madhya 19.247
 
TEXT 247
 
TEXT
 
tapana-misra suni' asi' prabhure milila
ista-gosthi kari' prabhura nimantrana kaila
SYNONYMS
 
tapana-misra -- Tapana Misra; suni' -- hearing; asi' -- coming; prabhure 
milila -- met the Lord; ista-gosthi kari' -- conversing; prabhura -- to 
Lord Sri Caitanya Mahaprabhu; nimantrana -- invitation; kaila -- made.
 
TRANSLATION
 
Tapana Misra also heard news of the Lord's arrival in Varanasi, and he 
went to Candrasekhara's house to meet Him. After talking, he invited the 
Lord to take lunch at his place.
 
Madhya 19.248
 
TEXT 248
 
TEXT
 
nija ghare lana prabhure bhiksa karaila
bhattacarye candrasekhara nimantrana kaila
SYNONYMS
 
nija ghare -- to his own place; lana -- taking; prabhure -- to the Lord; 
bhiksa karaila -- offered lunch; bhattacarye -- unto Balabhadra 
Bhattacarya; candrasekhara -- Candrasekhara; nimantrana -- invitation; 
kaila -- made.
 
TRANSLATION
 
Tapana Misra took Caitanya Mahaprabhu to his house and gave Him lunch. 
Candrasekhara invited Balabhadra Bhattacarya to take lunch at his home.
 
Madhya 19.249
 
TEXT 249
 
TEXT
 
bhiksa karana misra kahe prabhu-paya dhari'
eka bhiksa magi, more deha' krpa kari'
SYNONYMS
 
bhiksa karana -- after offering the lunch; misra -- Tapana Misra; kahe --
 said; prabhu -- of Lord Sri Caitanya Mahaprabhu; paya -- the lotus feet;
 dhari' -- touching; eka bhiksa -- one favor; magi -- I beg; more -- 
unto me; deha' -- kindly deliver; krpa kari' -- by Your causeless mercy.
 
TRANSLATION
 
After offering lunch to Sri Caitanya Mahaprabhu, Tapana Misra begged a 
favor from the Lord and requested Him to award him mercy.
 
Madhya 19.250
 
TEXT 250
 
TEXT
 
yavat tomara haya kasi-pure sthiti
mora ghara vina bhiksa na kariba kati
SYNONYMS
 
yavat -- as long as; tomara -- Your; haya -- there is; kasi-pure -- at 
Varanasi; sthiti -- stay; mora ghara -- my place; vina -- except; bhiksa 
-- lunch; na kariba -- kindly do not take; kati -- anywhere.
 
TRANSLATION
 
Tapana Misra said, "As long as Your Lordship stays in Varanasi, please 
do not accept an invitation from anyone but me."
 
Madhya 19.251
 
TEXT 251
 
TEXT
 
prabhu janena -- dina panca-sata se rahiba
sannyasira sange bhiksa kahan na kariba
SYNONYMS
 
prabhu -- Sri Caitanya Mahaprabhu; janena -- knows; dina -- days; panca-
sata -- five days or at the most a week; se -- that; rahiba -- I shall 
stay; sannyasira sange -- with Mayavadi sannyasis; bhiksa -- lunch; 
kahan -- at any time; na kariba -- I shall not take.
 
TRANSLATION
 
It was known to Sri Caitanya Mahaprabhu that He would remain there only 
five or seven days. He would not accept any invitation that involved 
Mayavadi sannyasis.
 
Madhya 19.252
 
TEXT 252
 
TEXT
 
eta jani' tanra bhiksa kaila angikara
vasa-nistha kaila candrasekharera ghara
SYNONYMS
 
eta jani' -- on this understanding; tanra -- his; bhiksa -- lunch; kaila 
angikara -- He accepted; vasa-nistha -- residence; kaila -- made; 
candrasekharera ghara -- the house of Candrasekhara.
 
TRANSLATION
 
With this understanding, Sri Caitanya Mahaprabhu agreed to accept lunch 
at the place of Tapana Misra. The Lord made His residence at the home of 
Candrasekhara.
 
Madhya 19.253
 
TEXT 253
 
TEXT
 
maharastriya vipra asi' tanhare milila
prabhu tanre sneha kari' krpa prakasila
SYNONYMS
 
maharastriya vipra -- the Maharashtrian brahmana; asi' -- coming; 
tanhare -- him; milila -- met; prabhu -- Sri Caitanya Mahaprabhu; tanre -
- to him; sneha kari' -- showing His affection; krpa prakasila -- 
distributed His mercy.
 
TRANSLATION
 
The Maharashtrian brahmana came, and the Lord met him. Out of affection, 
the Lord bestowed His mercy upon him.
 
Madhya 19.254
 
TEXT 254
 
TEXT
 
mahaprabhu aila suni' sista sista jana
brahmana, ksatriya asi' karena darasana
SYNONYMS
 
mahaprabhu aila -- Sri Caitanya Mahaprabhu has arrived; suni' -- hearing;
 sista sista jana -- all respectable persons; brahmana -- belonging to 
the brahmana community; ksatriya -- belonging to the ksatriya community; 
asi' -- coming; karena darasana -- see.
 
TRANSLATION
 
Hearing that Sri Caitanya Mahaprabhu had come, all the respectable 
members of the brahmana and ksatriya communities came to see Him.
 
Madhya 19.255
 
TEXT 255
 
TEXT
 
sri-rupa-upare prabhura yata krpa haila
atyanta vistara-katha sanksepe kahila
SYNONYMS
 
sri-rupa-upare -- upon Sri Rupa Gosvami; prabhura -- of Sri Caitanya 
Mahaprabhu; yata -- as much; krpa -- mercy; haila -- there was; atyanta -
- very much; vistara-katha -- elaborate topics; sanksepe -- in brief; 
kahila -- I have described.
 
TRANSLATION
 
Much mercy was thus bestowed upon Sri Rupa Gosvami, and I have briefly 
described all those topics.
 
Madhya 19.256
 
TEXT 256
 
TEXT
 
sraddha kari' ei katha sune ye jane
prema-bhakti paya sei caitanya-carane
SYNONYMS
 
sraddha kari' -- with faith; ei katha -- this description; sune -- hears;
 yei jane -- any person who; prema-bhakti -- love of Godhead; paya -- 
achieves; sei -- that person; caitanya-carane -- at the lotus feet of 
Sri Caitanya Mahaprabhu.
 
TRANSLATION
 
Whoever hears this narration with faith and love certainly develops love 
of God at the lotus feet of Sri Caitanya Mahaprabhu.
 
Madhya 19.257
 
TEXT 257
 
TEXT
 
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, Nineteenth Chapter, describing the Lord's instructions to Srila 
Rupa Gosvami at Prayaga in the science of devotional service.
 